The Liturgy
During the weeks leading up to the National Eucharistic Congress in Indianapolis last month, thousands of Catholics solemnly and prayerfully processed behind the Blessed Sacrament exposed in the monstrance and carried across the country to Indianapolis. What an incredible expression of our faith in the Real Presence of Christ in the Eucharist. While processions and other forms of Eucharistic piety are important expressions of our Catholic faith, this article will explore what the Church teaches and believes about worship of the Eucharist outside of Mass.
Our first point to consider is the profound significance of the Eucharistic Sacrifice as the very center of Christian life. This is a belief deeply ingrained in our faith and is of utmost importance. The Second Vatican Council’s Decree on the Ministry and Life of Priests states:
“The other sacraments, as well as with every ministry of the Church and every work of the apostolate, are tied together with the Eucharist and are directed toward it. The Most Blessed Eucharist contains the entire spiritual boon of the Church, that is, Christ himself, our Pasch and Living Bread. In this light, the Eucharist shows itself as the source and the apex of the whole work of preaching the Gospel. Those under instruction (i.e. catechumens) are introduced by stages to a sharing in the Eucharist, and the faithful, already marked with the seal of Baptism and Confirmation, are through the reception of the Eucharist fully joined to the Body of Christ.” (no. 5)
This is to say that for Catholics, Baptism is the gateway to the sacramental life, and Confirmation seals it. These two sacraments are celebrated once; however, the Eucharist, which is the culmination of Christian initiation, is not a one-time event. It is a celebration that is repeated weekly, or even daily, and is at the very heart of the Christian life, providing us with continuous renewal and spiritual nourishment.
In the Constitution on the Sacred Liturgy, the Church teaches that the liturgy is both summit and fount. (no. 10) In the Dogmatic Constitution on the Church, the Church decreed that the Eucharist is the source and summit of the Christian life. (no. 11) This means that we, as faithful followers, do what the Lord commands: during Mass we actively partake of the Body and Blood of Christ, and in doing so, we become more like him.
A second point for our consideration is the Presence of Christ in the Eucharist. In the ritual book, “Holy Communion and Worship of the Eucharist outside Mass,” we read:
“The celebration of the Eucharist is the center of the entire Christian life, both for the Church universal and for local congregations of the Church. … The celebration of the Eucharist in the sacrifice of the Mass is truly the origin and the goal of the worship which is shown to the Eucharist outside Mass. … In order to direct and to encourage devotion to the Sacrament of the Eucharist correctly, the Eucharistic mystery must be considered in all its fullness, both in the celebration of Mass and in the worship of the Sacrament which is reserved after Mass to extend the grace of the sacrifice.” (nos. 1, 2, 4)
While the Presence of Christ in the Eucharist is the central point in our Catholic faith, we must not lose sight of all the ways in which we are assured of Christ’s marvelous and manifold presence: in the sacraments, in the Word when proclaimed, in the assembled Church when praying and singing, in the person of the minister, and most especially under the Eucharistic elements. (see the Constitution on the Sacred Liturgy, no. 7)
The phrase “especially under the Eucharistic elements” is a way to express quality and not quantity. In other words, we do not “get more Christ” at Mass or in Holy Communion because Christ is always whole and complete. Therefore, in this case, the word “especially” might be considered as a word of love. We love this presence the most because in Holy Communion, we do what Jesus Christ commanded when he said, “Do this in memory of me.”
Our final point to explore is that the Mass is first and primary. Once again, we turn to the ritual book, “Holy Communion and Worship of the Eucharist outside Mass,” where we find the following instruction: “When the faithful honor Christ present in the Sacrament (of the Eucharist), they should remember that this presence is derived from the sacrifice and is directed toward sacramental and spiritual communion.” (no. 80)
This is to say that the Holy Mass is central to our faith. This holy action of Christ and of his Church makes him present here and now. When we come before the Holy Eucharist, whether reserved in the tabernacle or exposed in a monstrance, we must always remember that we have this Blessed Sacrament because of Mass — the Mass that is both a holy sacrifice and a holy meal. Adoration helps us fall more in love with the Liturgy of the Word and the Liturgy of the Eucharist, and receiving Communion is our best response to what the Lord has done and continually does for us and our salvation. In this way, by spending time in prayerful adoration of the Blessed Sacrament, we are moved toward a deeper participation in the Paschal Mystery — the life-suffering-death-resurrection-ascension of the Lord Jesus Christ.
In conclusion, every liturgy draws us into the Godhead, the Most Blessed Trinity, by drawing us ever more deeply into the Paschal Mystery, for this mystery is our mystery. What happened to Christ in the Paschal Mystery happens to us in our Baptism, and in the living out of our Christian lives. These are simple words, but they have a very big reality. Living within the Paschal Mystery means we are in the constant presence of Christ, and we are continually called to die to ourselves so that others might live.
