Trace the development of the jubilation of the Sacrament of the Holy sacrament from the early church with particular mention to how it is understood and celebrated in the Church since the Second Vatican Council.

Assignment: 3. Trace the development of the jubilation of the Sacrament of the Holy sacrament from the early church with particular mention to how it is understood and celebrated in the Church since the Second Vatican Council. We all have experience of ‘celebration’ . When I think of a jubilation what comes to mind are the external factors. the bar. tapers. and the nutrient. Sometimes we forget the existent significance of jubilation. the narrative behind the celebration. The jubilation of the sacrament of the Eucharist is where we find our narrative.

This essay will sketch the development of the jubilation of the Sacrament of the Holy sacrament from the Early Church. paying peculiar focal point on how the Eucharist is celebrated in the church since the Second Vatican Council. Sacraments in the Roman Catholic Church celebrate something. and that something is to make with God’s love and grace. experienced and related to one’s ain narrative. ( CCRS notes ) . Vatican II’s desire was to reconstruct the sacraments back to the Centre of Church life. The earliest jubilation of the Eucharist were home Masses ( Acts 2:46 says ‘they broke staff of life at home’ ) even with little Numberss these early Christians were set uping the traditions for the hereafter. There is clear grounds of Christ in the Eucharist. There is clear grounds of his unconditioned love. What makes the staff of life sacred is non charming but the world of the words. ( Huebsch 1989 ) .

“For I received from the Lord what I besides passed on to you: The Lord Jesus. on the dark he was betrayed. took staff of life. and when he had given thanks. he broke it and said. “This is my organic structure. which is for you ; make this in recollection of me. ” In the same manner. after supper he took the cup. stating. “This cup is the new compact in my blood ; make this. whenever you drink it. in recollection of me. ” ( Corinthians 11:23-30 ) The staff of life and vino for the early Christians was much more than a repast. it was a coming together of the community of God. each clip a mention is made about the staff of life or the vino it is a mention to the people of God. For Huebsch the early Christians like us today are accepting the whole community of God when having Communion. all his people with their strengths and failing. An of import development for the jubilation of the Eucharist was the motion from the ‘home Mass’ of the really early Church to the Eucharist of the larger public edifices. The big basilicas allowed for emanations. Sunday became a vacation. giving more clip for Christians to observe.

Holy eucharists became longer and more luxuriant. In these early yearss. the celebrator at the Holy Eucharist had considerable freedom to compose their ain supplications for the Mass. Soon. nevertheless. standardization set in. as the assorted communities began to follow the supplications of their more articulate celebrators. ( Kellly:1998 ) In the Fourth century. Constantine’s acceptance of Christianity ( 313 ) led to its rapid spread throughout the Roman Empire. This led to important alterations in the jubilation of the Liturgy. Latin became the standard linguistic communication of the Holy Eucharist. At first. the assemblies met in basilicas subsequently they built and dedicated churches and the clergy grew in Numberss. During this epoch. they began to have on particular clerical apparels. The sacrificial facet of the Eucharist grew in importance. while the repast symbolism faded into the background ( Kelly: 1998 ) .

This period stressed Christ’s deity ; this led to the people experiencing less worthy to near the Lord. As a consequence. there was a diminution in the response of Communion. Theologians in the Middle Ages debated the significance of the “real presence” of Christ in the Eucharistic staff of life and vino. They used the term transubstantiation to depict the enigma of the staff of life and vino being changed into Jesus’ lift organic structure and blood. The emphasis was on the sacrificial nature of the mass. There was a turning sense that the temporalty were witnesss to a play blossoming on the communion table. This led to a feeling that the consecration was the high point of the Mass. Emphasis fell. non on having Jesus in Communion. but on seeing and adoring the Eucharistic Lord. Since fewer temporalty were having Communion. a little unit of ammunition wafer ( called host ) substituted the traditional loaf of staff of life. ( CCRS notes ) . As so few were having Holy Communion. the Fourth Lateran Council ( 1215 ) passed a jurisprudence that required Catholics to have Communion at least one time a twelvemonth. Practices that focused on Eucharistic devotedness began to look.

These included Elevation of the Host and goblet at Mass. The priest had his dorsum to the people. he had to keep the host and goblet up high. Peoples would sometimes name out. “Hold it higher. priest. ” Some were so acute on this pattern they would run from one church to another merely to be at that place for the minute of consecration! ( O’Deasss 2013 ) . The Eucharistic supplication was recited mutely by the priest except for the words of consecration which were voiced a small louder but non so loud as to be heard by the people because the people couldn’t hear the Eucharistic supplication. and even if they could they would non understand the Latin. many filled in the clip by declaiming the prayer beads or other devotional supplications during Mass. ( O’Deasss 2013 ) The 16th century brought about the Protestant Reformation.

The Council of Trent ( 1545-1563 ) met to rectify some of the maltreatments that had crept into the Church. It besides defended some Catholic beliefs attacked by the Reformers. In the country of the Eucharist. the church male parents reaffirmed the existent presence of Jesus and the adequateness of the theological term. transubstantiation. They besides defended the sacrificial nature of the Mass against the Reformers. Most significantly. Pope Pius V published a Roman Missal ( 1570 ) to convey uniformity to the official ritual. The Church so used this for the following four hundred old ages. ( CCRS notes ) Since the reform of 1570. a batch more was discovered about the Holy sacrament of the early Church and this enabled Vatican II to reconstruct the Holy Eucharist more accurately to the traditions that had been lost.

Vatican II’s key document the Fundamental law on the Sacred Liturgy ( 1963 ) led to the reclamation of all the Sacraments. Important alterations that we take for granted today include the undermentioned ; observing the Mass in the common linguistic communication so we can understand more to the full what it means ; the Liturgy of the Word has greater importance ; Guidelines instruct the homilist to develop the preachment based on the readings. The Sunday readings revolve around a three-year rhythm ; this accent has helped Catholics detect the Bibles. The communion table now faces the people. this invites a clearer apprehension of what is traveling on at the Eucharist. and it besides symbolically opens the Mass to fuller engagement by all those present. Today’s Mass includes the Prayer of the Faithful. which links the Eucharistic worship to the whole church. the universe. and the agony in the community. Active congregational engagement is an of import characteristic of the post-Vatican II Holy Eucharist.

Before. we normally spoke of “attending Mass. ” Today. we emphasise. “celebrating the Eucharist. ” The Mass is non a private matter. It is public worship in which the community. led by the priest. articulations in thanking. praising. and adoring God together. The temporalty assumes many ministerial functions today. for illustration. as readers. Eucharistic curates. choir members. saluters. and gift carriers. Vatican II wished to do the Eucharist a jubilation of the full community. Many of the reforms help us better understand the symbolism and significance of the mass. They besides help us garner together as a worshipping community. ( Kelly 1998 ) . Pope John Paul 11 mentioned this critical connexion when he stated: “the Eucharist makes the Church and the Church makes the Eucharist. ”

The council did promote alterations in the Holy Eucharist. However. many people have misinterpreted this message and have down played the importance of the Eucharist in the Church and in our personal lives. Some members of the Church will claim that this council stated that the Eucharist is simply a symbol. therefore denying the Real Presence. On the reverse. about every Vatican II papers speaks of the Real Presence. and implies that we need to increase our devotedness to Jesus in the Blessed Sacrament. “Really sharing in the organic structure of the Lord in the breakage of the Eucharistic staff of life. we are taken up into Communion with him and with one another. ” ( Dogmatic Fundamental law on the Church ( Lumen Gentium ) 1963 )

This essay has traced the development and jubilation of the sacrament of the Holy sacrament from the early Christian Church and has demonstrated that the focal point at this clip was sharing. take parting. celebrating and doing a personal connexion with God. It has besides explained that since the constitution and development of the early Catholic Church. the existent significance of the Eucharist was lost and people no longer felt connected to the sacraments. They were perceivers in the church instead than taking an active function. Since the Second Vatican Council. the Catholic Church attempted to affect the people and promote them to see Jesus’ existent presence through the sacrament.

“In brief. the Holy sacrament is the amount and sum-up of our religion. Our manner of thought is attuned to the Eucharist. and the Eucharist in bend confirms our manner of thought. ” ( 1327 Catechism ) The jubilation of the Eucharist is a call. a call of the risen Christ who continues to give himself to us naming us to his feast. through this jubilation we can take part in our religion more amply. As Pope Benedict explained so passionately: “I encourage you all to detect of all time more to the full in the sacrament of Christ’s sacrificial love” ( Paclva 2013 ) .

Bibliography
Catholic Church. Catechism of the Catholic Church. Geoffrey Chapman. 1994. CCRS notes
Dogmatic Fundamental law on the Church ( Lumen Gentium ) 1963
Good News Bible. Second edition 1994
The Fundamental law on the Sacred Liturgy ( Sacrosanctum Concilium ) 1963 O’Deasss. F: hypertext transfer protocol: //theeucharist. wordpress. com/the-author/ Eucharist the basic spiritually. 2013 Huebsch. Bacillus: Rethinking the sacraments. London. 1989

Pacliva. Meter: The Holy sacrament: A Bible survey for Catholics. USA. 2013 Kelly. Liter: Sacraments Revisited. What do they intend today. 1998