The year of the Eucharist: "Stay with us, Lord".

In November Catholic Insight reported the beginning of the Year of the Eucharist (News in Brief, p, 26). We now provide more information on the purpose and ideas behind the year-long celebration, which began with the Eucharistic Congress in Guadalajara, Mexico, October 10-17, 2004. and which will close with the International Synod of Bishops in Rome in October 2005. That purpose and those ideas are set forth in the Pope's new Apostolic Letter Mane nobiscum Domine (Stay with us, Lord), in which he reinforces the importance of this sacrament for the life of Catholics.

Some facts about the Eucharistic Congress

The Congress was preceded by a pilgrimage from Guadalajara to the Basilica of the Virgin of Zapopan. Guadalajara, Mexico's third largest city, came to a standstill during the pilgrimage, but calm and order reigned. Every year on October 12, more than two million faithful venerate the Virgin of Zapopan. Reports estimated that this time four million took part in the procession.

Cardinals, bishops and priests attending the Congress visited hospitals and prisons to comfort patients and inmates. One of these, Cardinal Jouzas Backis of Vilnius, Lithuania, said that the message of Christ for the sick "is the same as that of the beatitudes.... If the Eucharist has any meaning anywhere, it is precisely in these people who reflect the crucified face of Christ."

Eight bishops from three continents visited two jails in the state of Jalisco. Six of them went to see high-risk male inmates and two visited a women's prison.

The Congress drew 5,000 non-Mexicans from 87 countries. Among those attending it from abroad were 35 Cardinals, 250 bishops and more than 1,000 priests. The Spanish and English linguistic groups, followed by the Portuguese and Korean, were the largest. Six thousand families of the Guadalajara area housed an equal number of Congress participants. Canadians were represented by some 200 participants.

Stay with us, Lord

"Stay with us, Lord." Where, in Sacred Scripture, do we find these words? Answer: in the story of the two disciples on their way to Emmaus on the day of the Lord's resurrection. They were joined by a "stranger" who unlocked the Scriptures to them and thereby enlightened them. Thus Christ became the "light of the world" (John 8:12). Hence the title of the Letter's Chapter two: "The Eucharist, mystery of light." The gospel scene of the two disciples on their way to Emmaus becomes the theme of the whole apostolic letter.

The "Year of the Eucharist" should commit the Church particularly to "live the mystery of the Holy Eucharist". Jesus continues to walk with us and to introduce us into the mysteries of God, opening to us the profound meaning of Sacred Scriptures. At the culminating moment of the encounter, Jesus breaks the "bread of life" for us.

Chapter 2

In the darkness of the world, the Eucharist becomes for the Christian a mystery of light, as it introduces him to the depths of the divine mystery. The Eucharistic celebration nourishes the disciple of Christ with two "tables," that of the Word of God, and that of the Bread of Life.

In the first part of the Mass, the Scriptures are read so that we may be "enlightened" and our hearts may burn.

Chapter 3

As the disciples came to their destination they invited the stranger to "stay with them" (Luke 24:29). Jesus was to do something more. He gave himself in the Holy Eucharist to remain in them: "Abide in me and I in you" (John 15:4).

When minds are enlightened and hearts burn, the signs given by Christ speak. In the Eucharist, in a certain sense, the mystery is open to the eyes of believers. The two disciples of Emmaus recognized Jesus in the breaking of the bread. The Holy Eucharist is a banquet. But it is, above all, a profound sacrificial banquet: we proclaim the Lord's death; we proclaim His resurrection, and we await His coming in glory.

The Eucharist is Christ really and substantially present. This mystery must be celebrated with great faith, Pope John Paul II tells us, according to the established liturgical norms. The Year of the Eucharist that has begun is a propitious time to study in detail the the General Instruction of the Roman Missal, the general ordering of the Roman Missal following the publication of the third "editio typica" in May 2003. (Editor: The American translation is now available.)

Eucharistic Communion is an intimate sharing between Christ and the communicant. St. Paul said to the Corinthians: Because there is one bread, we who are many are one body, for we all partake of the one bread (1 Cor. 10:17. Hence the title of Chapter 3: "Eucharist, source and manifestation of communion".

In addition to the personal communication between the individual Catholic and Jesus, the Eucharist also manifests ecclesial communion. It calls the members of the whole Church to share their spiritual and material goods. This church communion is manifested beautifully in the bishop who celebrates with his diocesan priests in the cathedral church, (Editor: during Holy Week), with the full participation of the People of God.

In this Year of the Eucharist special importance should be accorded to continue to make Sunday Mass in the parish of primary importance to all Catholics.

Chapter 4

The two disciples of Emmaus, having recognized the Lord, "rose that same hour" (Luke 23:33) to communicate the wonderful news. The encounter with Jesus in the Eucharist leads the Church and every Christian to give witness and to evangelize. We must thank the Lord and not be reluctant to show our faith in public. The Eucharist leads us to solidarity with others, making us promoters of harmony, peace and especially of sharing everything with the needy. Hence the title of Chapter 4: "Eucharist, principle and plan of mission".

Practical aspects

The Year of the Eucharist must lead the diocesan and parish communities to a particular concern for the different manifestations of poverty in the world, the Holy Father continues, such as hunger and sickness, especially in developing nations, the loneliness of the elderly, unemployment and the sufferings of immigrants. This criterion of charity will be the sign of the authenticity of our Eucharistic celebration.

The Holy Father suggests that the celebration of Sunday Mass be intensified, as well as Eucharistic adoration outside of Mass, the rosary and Eucharistic processions, especially on the feast of Corpus Christi. He believes that the above are ways of "witnessing with greater force the presence of God in the world." Therefore, he asks Catholics "not to be afraid to speak of God and to be proud to manifest the signs of faith."

This "culture" of the Eucharist implies a public presence of the faith. The Pope states, "It is a mistake to think that a public reference to the faith can adversely affect the just autonomy of the state and of civil institutions, or that it might even encourage attitudes of intolerance."

We may note here that the Pope is doing the direct opposite of what the media and certain politicians and bureaucrats here and in Europe are suggesting: instead of allowing ourselves to be pushed to the margins of society, he wants us to be more public about our faith.

Thanksgiving

John Paul II emphasizes the etymological value of the word Eucharist, which means "to give thanks." He states that "whoever learns to give thanks may be a martyr like Christ crucified, but never an executioner." It is urgent, he adds, that this "thanksgiving" takes place especially "in our secularized culture, which breathes the forgetfulness of God and cultivates the self-sufficiency of man."

The Pope does not want the "Year of the Eucharist" to be full of novel events. Rather, he prefers that the "Eucharistic dimension be accentuated" in the pastoral program of churches.

At the end of the document, John Paul II says that he hopes two objectives will be achieved during the Year: "If the fruit of this Year is only to revive in all Christian communities the celebration of Sunday Mass and to increase Eucharistic adoration outside of Mass, this Year of grace will have achieved a significant result."

The Pontiff also hopes that the apostolic letter will help all the faithful to rediscover the "gift of the Eucharist as light and strength for your daily life in the world, in the exercise of the respective professions and in contact with the most diverse situations." In particular, he suggests rediscovering the Eucharist "to live fully the beauty and mission of the family."

School of peace

Finally, he goes on to present the Eucharist to the world as "a great school of peace" which can form men and women to be "weavers of dialogue and communion.... " The lacerated image of our world, which has begun the new millennium with the spectre of terrorism and the tragedy of war, invites Christians more than ever to live the Eucharist as a great school of peace," he writes. "The Christian who participates in the Eucharist learns to make himself a promoter of communion, peace and solidarity."

Said one bishop at the Congress, "The Eucharist and peace are united in spirituality; it is not something automatic." However, as "it is necessary to have the power of prayer, whoever goes to Mass learns the logic of fraternity and peace, and applies it. This is the school of peace." (Zenit, October 14, 2004 (Documents))

The full text of Mane nobiscum domine may be found under http://www.zenit.org/english/visualizza.phtml?sid=6053 or on the Vatican website.