HCWEOM Wraps Up

We come to the end of our examination of Holy Communion and the Worship of the Eucharist Outside Mass. It’s an overlooked rite, relatively speaking, for the common practice of distributing Communion outside of Mass, not to mention Eucharistic worship.

Its texts and prayers give a two-fold emphasis on the Eucharist as sacrifice and meal. Not surprising, since outside of the celebration of Mass, one might expect the aspect of spiritual nourishment to come to mind.

While some might be alarmed that the ground of the Mass as sacrifice is being trod upon, the combined practices of frequent reception of Communion, the call for Communion services when the priest is not available, and the tradition of Eucharistic adoration, reinforce somewhat the personal dimension of Christian spirituality. People see themselves less as participants in a ritual sacrifice than observers. Where they are engaged is on the level of incarnation, the making physical of the substance of Jesus, Also the spiritual benefits the laity derive from receiving, or just watching and communing.

The language of the Church’s official prayers and the selection of readings show a balance between sacrifice and meal. It’s largely left to individual lay people, pastors, and parishes to align to that balance or stray from it.

The issue of Communion services in the Rockville Center diocese touches on our discussions. Remember HCWEOM 26 when it describes the long rite for receiving Communion outside of Mass:

26. This rite is to be used chiefly when Mass is not cele­brated or when communion is not distributed at scheduled times. The purpose is that the people should be nourished by the word of God. By hearing it they learn that the marvels it proclaims reach their climax in the paschal mys­tery of which the Mass is a sacramental memorial and in which they share by communion. Nourished by God’s word, they are led on to grateful and fruitful participation in the saving mysteries.

Note what it says:

- The purpose is to nourish the people on the Word of God.

And what it doesn’t say:

- These services are not intended to be part of a schedule. They would occur when a regularly scheduled Mass is not able to be provided. Bishop Murphy distinguishes between Sunday and weekday Communion services, but that distinction isn’t borne out in the rite. If a parish had a regularly scheduled weekday Mass and the pastor was ill or perhaps out of town, a long rite Communion service would be appropriate. However, a regular day off might not be within the guideline given in the rite.

The wording is curious about the scheduling of the distribution of Communion. The rite presumes a priest’s presidency at such liturgies. That would leave aside the issue of lay people presiding.

Any last comments on HCWEOM before we move on to the ordination rites?

 

HCWEOM 192-203: Hymns and Antiphons

The rite gives a selection of hymnody for Benediction:

4. HYMNS

At benediction, which concludes the service of adoration, especially the short form, singing may be confined to the last part, beginning with the words: Tantum ergo.

192. Pange, lingua, gloriosi

193. Sacris sollemniis iuncta sint gaudia

194. Verbum supernum pradiens

195. Jesu, nostra redemptio

196. Aeterne rex altissime

197. The (Lauda, Sion) sequence may be sung either in its entirety or beginning at the words: Ecce panis.

198. Adoro te devote, latens veritas,

199. Ubi caritas est vera, Deus ibi est

A further choice of chants can be found in the Liturgy of the Hours.

The rite also gives antiphons to use with psalms for communal singing. Note that even deep in the devotion to the Eucharist, the Church gives us texts that use “we” language, that speak of the Eucharist as meal, and that even put the word of God, unattributed, into the mouths of the faithful:

5. ANTIPHONS

200.

How holy this feast in which Christ is our food: his passion is recalled, grace fills our hearts, and we receive a pledge of the glory to come.

201.

How gracious you are, Lord: your gift of bread from heaven reveals a Father’s love and brings us perfect joy. You fill the hungry with good things and send away empty the rich in their pride.

202.

Body of Jesus, born of the Virgin Mary body bowed in agony, raised upon the cross and offered for us in sacrifice body pierced and flowing with blood and water, come at the hour of our death as our living bread, the foretaste of eternal glory: come, Lord Jesus, loving and gracious Son of Mary.

203.

I am the living bread come down from heaven. If anyone eats this bread (they) shall live for ever. The bread I will give is my flesh for the life of the world.

 

I like these antiphons, though they are a bit long. Any musicians out there who know of any settings, in either Latin or the vernacular of these?

 

HCWEOM 113-188: Readings

Chapter IV of the HCWEOM conclude the document. Seven Old Testament readings, ten NT passages, eight psalms, five alleluia verses (including John 6:57 in “voice of God”) and eleven Gospel readings are given as possibilities for Communion outside of Mass or Eucharistic worship or processions.

Readings for the Votive Mass of the Sacred Heart are added to these: 7 OT, 8 NT, 6 psalms, 6 alleluia verses (including three “unattributed” quotes from Jesus) and eight gospel selections.

Later, I’ll have a post on the hymns and antiphons for the HCWEOM, and possibly a final one to wrap up the whole rite. We’re pretty much at an end to Eucharistic Worship outside of Mass. Your opportunity to comment in a timely way is passing.

 

HCWEOM 109-112: Eucharistic Congresses

Any readers ever attended a Eucharistic Congress? It sounds downright democratic, doesn’t it? Dioceses hold them every so often. Boston just had one and Atlanta’s is coming up next month. Next month Québec City hosts the 49th international congress.

Anyway, here’s what the rite says about them:

109. Eucharistic congresses have been introduced into the life of the Church in recent years as a special manifestation of eucharistic worship. They should be considered as a kind of “station” to which a particular community invites an entire local Church or to which an individual local Church invites other Churches of a single region or nation or even of the entire world. The purpose is that together the members of the Church join in the deepest profession of some aspect of the eucharistic mystery and express their worship publicly in the bond of charity and unity.

Imagine if liberals and conservatives attempted such a thing …

Such congresses should be a genuine sign of faith and charity by reason of the total participation of the local Church and the association with it of the other Churches.

A congress should be preceded by research:

110. Both the local Church and other Churches should undertake studies beforehand concerning the place, theme, and program of the congress. These studies are meant to lead to the consideration of genuine needs and to foster the progress of theological studies and the good of the local Church. Specialists in theological, biblical, liturgical, pastoral, and humane studies should help in this research.

Three things on which to focus, including active participation:

111. In preparation for a eucharistic congress, the concentration should be on the following:

a. a thorough catechesis, accommodated to the capacity of different groups, concerning the eucharist, especially as the mystery of Christ living and working in the Church;

b. more active participation in the liturgy in order to encourage a reverent hearing of the word of God and the spirit of mutual love and community;[Sacrosanctum Concilium 41-52]

c. research into the means and the pursuit of social action for human development and the just distribution of goods, including the temporal, following the example of the primitive Christian community.[See Acts 4:32] The goal is that every eucharistic table may be a center from which the leaven of the Gospel spreads as a force in the growth of contemporary society and as the pledge of the future kingdom.[See Sacrosanctum Concilium 47; Unitatis redintegratio 15]

Some planning notes:

112. The celebration of the congress should be planned on the basis of the following criteria.[Eucharisticum Mysterium 67]

a. The celebration of the eucharist should be the true center and high point of the congress, to which all the programs and the various devotional services should be directed.

b. Celebrations of the word of God, catechetical meetings, and public conferences should be planned to investigate thoroughly the theme of the congress and to set out more clearly the ways for carrying out its practical implications.

c. There should be an opportunity for common prayers and extended adoration in the presence of the blessed sacrament exposed at designated churches that are especially suited to this form of piety.

d. The regulations concerning eucharistic processions[See HCWEOM 101-108] should be observed for the procession in which the blessed sacrament is carried through the streets of the city to the accompaniment of public hymns and prayers, taking into account local, social, and religious conditions.

I’ve never been a participant in a Eucharistic congress. But just reading this makes me ponder it might be a fairly wonderful event. For those who have participated in such an observance, what were the fruits of it as people returned home?

 

HCWEOM 105-108: More on Processions

These four sections give the rubrics for a Eucharistic Procession. There is no “black” really, just walking, praying, singing, and readings.

105. The priest who carries the blessed sacrament may wear the vestments used for the celebration of Mass if the procession takes place immediately afterward, or he may vest in a white cope.

106. Lights, incense, and the canopy under which the priest carrying the blessed sacrament walks should be used in accordance with local custom.

107. It is fitting that the procession should go from one church to another. Nevertheless, if local circumstances require, the procession may return to the same church where it began.

108. At the end of the procession benediction with the blessed sacraments should be given in the church where the procession ends or at another appropriate place. Then the blessed sacrament is reposed.

 

HCWEOM 101-104: Eucharistic Processions

Eucharistic processions have an honored history in Catholicism. Note the emphasis here on singing:

101. In processions in which the eucharist is carried through the streets solemnly with singing, the Christian people give public witness to faith and to their devotion toward this sacrament.

The bishop makes the call:

But it is for the local Ordinary to decide on both the advisability of such processions in today’s conditions and on the time, place, and plan for them that will ensure their being carried out with decorum and without any loss of reverence toward this sacrament.[Eucharisticum Mysterium 59]

On or near the Corpus Christi feast, the procession is important for, note this, parish or city.

102. The annual procession on the solemnity of Corpus Christi, or on a convenient day near this feast, has a special importance and meaning for the pastoral life of the parish or city. It is therefore desirable to continue this procession, in accordance with the law, when today’s circumstances permit and when it can truly be a sign of common faith and adoration.

The bishop may permit additional processions, or the cathedral may host an alternate observance for the feast:

In the principal districts of large cities there may be additional eucharistic processions for pastoral reasons at the discretion of the local Ordinary. If the procession cannot be held on the solemnity of Corpus Christi, it is fitting to hold some kind of public celebration for the entire city or its principal districts in the cathedral church or other convenient places.

First choice: process after Mass. But it may also take place after a period of adoration, which is how our parish celebrated with Bishop Finn last year.

103. It is fitting that a eucharistic procession begin after the Mass and the host to be carried in the procession is consecrated at this Mass. A procession may also take place, however, at the end of a lengthy period of public adoration that has been held after Mass.

If there are local customs, these should be guiding the procession and its aspects:

104. Eucharistic processions should be arranged in accordance with local customs in regard to the decoration of the streets and the order followed by the participants. In the course of the procession there may be stations where the eucharistic blessing is given, if there is such a custom and some pastoral advantage recommends it. Songs and prayers should be planned with the purpose of expressing the faith of the participants and the centering of their attention on the Lord alone.

I’ve participated in only one of these. Perhaps other readers would care to share their experiences?

 

HCWEOM 97-100: Benediction and Reposition

97-99 give the rubrics and brief text on Benediction. We’ll catch the following suggestion for the hymn of eucharistic song in a later post.

97. Toward the end of the exposition the priest or deacon goes to the altar, genuflects, and kneels. Then a hymn or other eucharistic song is sung, (see HCWEOM 192-199) Meanwhile the minister, while kneeling, incenses the sacrament if the exposition has taken place with the monstrance.

98. Afterward the minister rises and sings or says:

Let us pray.

After a brief period of silence, the minister continues:

Lord Jesus Christ,

you gave us the eucharist

as the memorial of your suffering and death.

May our worship of this sacrament of your body and blood

help us to experience the salvation you won for us

and the peace of the kingdom

where you live with the Father and the Holy Spirit,

one God, for ever and ever.

All respond:

Amen.

Other prayers, nos. 224-229, may be chosen.

We won’t cover all those prayers in future posts; I think the hymns will be of more interest. #226 is instructive, as it provides the imagery of food, balancing as it were, the complementary aspects of the Eucharist as meal and sacrifice. Here’s #226:

Lord our God,

you have given us the true bread from heaven.

In the strength of this food

may we live always by your life

and rise in glory on the last day.

We ask this through Christ our Lord.

The end of Benediction:

99. After the prayer the priest or deacon puts on the hu­meral veil, genuflects, and takes the monstrance or ciborium. He makes the sign of the cross over the people with the monstrance or ciborium, in silence.

And the reposition which concludes the liturgy:

100. After the blessing the priest or deacon who gave the blessing, or another priest or deacon, replaces the blessed sacrament in the tabernacle and genuflects. Meanwhile the people may sing or say an acclamation, and the minister then leaves.

Note the call for an acclamation rather than a hymn or song here. More often I see the litany, Divine Praises, used plus the hymn, Holy God. Not to say that innovation doesn’t work, but that’s not the rubrical prescription given in the HCWEOM.

Any comments?

 

HCWEOM 95-96: Adoration

Two sections of “red” on the adoration part of Eucharistic worship. This is usually where people come in, after the exposition and sometimes just before the Benediction. Our parish does this once a month, but we don’t provide the “direction of attention” mentioned here:

95. During the exposition there should be prayers, songs, and readings to direct the attention of the faithful to the worship of Christ the Lord.

When Bishop Finn came for last year’s Eucharistic adoration and procession, his office requested readings during the ninety minutes of prayer. We were given John 6 in pieces and asked to find six or so lectors to assist in the focus of the prayer.

To encourage a prayerful spirit, there should be readings from scripture with a homily or brief exhortations to develop a better understanding of the eucharistic mystery. It is also desirable for the people to respond to the word of God by singing and to spend some periods of time in religious silence.

Few places I know utilize singing in the middle. I have no pre-conciliar experience with it, and nobody seems to be insisting we add it. One can pray the liturgy of the hours however:

96. Part of the liturgy of the hours, especially the principal hours, may be celebrated before the blessed sacrament when there is a lengthy” period of exposition. This liturgy extends the praise and thanksgiving offered to God in the eucharistic celebration to the several hours of the day; it directs the prayers of the Church to Christ and through him to the Father in the name of the whole world.

Any thoughts, experiences, or insights?

 

HCWEOM 93-94: Exposition

With these next posts of HCWEOM 93-100, we look at the Rite of Eucharistic Exposition and Benediction (REEB).

The rite offers all red, no black on what to do:

93. After the people have assembled, a song may be sung while the minister comes to the altar. If the holy eucharist is not reserved at the altar where the exposition is to take place, the minister puts on a humeral veil and brings the sacrament from the place of reservation; he is accompanied by servers or by the faithful with lighted candles.

 

The ciborium or monstrance should be placed upon the table of the altar which is covered with a cloth. If exposition with the monstrance is to extend over a long period, a throne in an elevated position may be used, but this should not be too lofty or distant. (Eucharisticum Mysterium 62) After exposition, if the monstrance is used, the minister incenses the sacrament. If the adoration is to be lengthy, he may then withdraw.

 

Here’s the outline: we get an optional song, which seems to make the most sense to do. The minister processes with candlebearers. Note the possibility of a throne, but the recommendation that the Sacrament not be lofty or distant from the people. Another endorsement for a separate chapel.

If the exposition follows Mass, the concluding rites are omitted. Is that how you do it at your parishes? Incense seems optional, but it’s a good thing to add if possible, I’d think. 

94. In the case of more solemn and lengthy exposition, the host should be consecrated in the Mass which immediately precedes the exposition and after communion should be placed in the monstrance upon the altar. The Mass ends with the prayer after communion, and the concluding rites are omitted. Before the priest leaves, he may place the blessed sacrament on the throne and incense it.

 Comments?

 

 

HCWEOM 91-92: Minister Of Exposition

These last bits before we get to the rubrics of the Rite of Eucharistic Exposition and Benediction give us information on leadership:

91. The ordinary minister for exposition of the eucharist is a priest or deacon. At the end of the period of adoration, before the reposition, he blesses the congregation with the sacrament.

The Church gives a hierarchy of options if the clergy aren’t available or able:

In the absence of a priest or deacon or if they are lawfully impeded, the following persons may publicly expose and later repose the eucharist for the adoration of the faithful:

a. an acolyte or special minister of communion;

b. upon appointment by the local Ordinary, a member of a religious community or of a pious association of laymen or laywomen which is devoted to eucharistic adoration.

With lay people, there is no Benediction:

Such ministers may open the tabernacle and also, as required, place the ciborium on the altar or place the host in the monstrance. At the end of the period of adoration, they replace the blessed sacrament in the tabernacle. It is not lawful, however, for them to give the blessing with the sacrament.

I’ve never been aware of any of my bishops designating vesture for this:

92. The minister, if he is a priest or deacon, should vest in an alb, or a surplice over a cassock, and a stole. Other ministers should wear either the liturgical vestments that are used in the region or the vesture that is befitting this ministry and is approved by the Ordinary.

We finish up with instructions on when to use cope and humeral veil, and when the humeral veil alone is appropriate:

The priest or deacon should wear a white cope and humeral veil to give the blessing at the end of adoration, when the exposition takes place with the monstrance; in the case of exposition in the ciborium, he should put on the humeral veil.

Next we’ll get to the eight sections (93-100) which describe the actual rites for exposition and benediction. They will be relatively brief compared to the quantity of text (82-92) which introduces the rite.

Any comments, questions, or concerns before we move ahead?

 

HCWEOM 90: Adoration In Religious Communities

Fr Brendan, thanks for the plug for these far less contentious posts on documents. Perhaps you or others would care to add some insight to what HCWEOM offers the religious communities of the Church?

90. According to the constitutions and regulations of their institute, some religious communities and other groups have the practice of perpetual eucharistic adoration or adoration over extended periods of time. It is strongly recommended that they pattern this holy practice in harmony with the spirit of the liturgy. Then, with the whole community taking part, the adoration before Christ the Lord, will consist of readings, songs, and religious silence to foster effectively the spiritual life of the community. This promotes between the members of the religious house the spirit of unity and mutual love that the eucharist signifies and effects, and gives the worship due to the sacrament a more sublime expression.

The form of adoration in which one or two members of the community take turns before the blessed sacrament is also to be maintained and is highly commended. Through it, in accordance with the nature of the institute as approved by the Church, the worshipers adore Christ the Lord in the sacrament and pray to him in the name of the entire community and Church.

 

HCWEOM 86-89: Exposition, Lengthy and Brief

These sections lift from Eucharisticum Mysterium 63ff. The CS post on EM 62-66 is here.

EM 63′s wording, “may” is strengthened into a “recommendation.”

86. In churches where the eucharist is regularly reserved, it is recommended that solemn exposition of the blessed sacrament for an extended period of time should take place once a year, even though this period is not strictly continuous. In this way the local community may meditate on this mystery more deeply and adore.

This kind of exposition, however, may take place, with the consent of the local Ordinary, only if there is assurance of the participation of a reasonable number of the faithful. [Eucharisticum Mysterium 63]

I suppose there’s work for the pastor to get a community unaccustomed to exposition to participate.

The bishop may “order” large parishes to provide exposition:

87. For any serious and general need, the local Ordinary is empowered to order prayer before the blessed sacrament exposed for a more extended period of time in those churches to which the faithful come in large numbers. [Eucharisticum Mysterium 64]

A provision for interruption:

88. Where there cannot be uninterrupted exposition because there is not a sufficient number of worshipers, it is permissible to replace the blessed sacrament in the tabernacle at fixed hours that are announced ahead of time. But this may not be done more than twice a day, for example, at midday and at night.

There is a simple ritual for reposition when exposition must be interrupted:

The following form of simple reposition may be observed: the priest or deacon, vested in an alb, or a surplice over a cassock, and a stole, replaces the blessed sacrament in the tabernacle after a brief period of adoration and a prayer said with those present. The exposition of the blessed sacrament may take place again, in the same manner and at a scheduled time. [Eucharisticum Mysterium 65]

Nothing really new here, but what do you make of parishes providing exposition at the bishop’s request? Is any reader aware of such an instance in their experience or hearsay?

89. Shorter expositions of the eucharist are to be arranged in such a way that the blessing with the eucharist is preceded by a reasonable time for readings of the word of God, songs, prayers, and a period for silent prayer.[Eucharisticum Mysterium 66]

Exposition merely for the purpose of giving benediction is prohibited.

How familiar are the Catholic laity with readings, songs, and prayers at these shorter expositions?

 

HCWEOM 84-85: Regulations For Exposition

My pastor has tried to introduce (or reintroduce?) double knee genuflection. But I see that’s not in the regulations:

84. Genuflection in the presence of the blessed sacrament, whether reserved in the tabernacle or exposed for public adoration, is on one knee.

85. For exposition of the blessed sacrament in the monstrance, four to six candles are lighted, as at Mass, and incense is used. For exposition of the blessed sacrament in the ciborium, at least two candles should be lighted and incense may be used.

Our parish uses six and two, respectively. Incense is avoided, except on Holy Thursday, per public complaint.

 

HCWEOM 82-83: Relationship Between Exposition And Mass

The first of the forms of Eucharistic Worship outside of Mass is Exposition. The introduction to this runs eleven sections, and is equivalent on a small scale to the GIRM. The Church frames the relationship between exposition and Mass:

82. Exposition of the holy eucharist, either in a ciborium or in a monstrance, leads us to acknowledge Christ’s marvelous presence in the sacrament and invites us to the spiritual union with him that culminates in sacramental communion. Therefore it is a strong encouragement toward the worship owed to Christ in spirit and in truth.

In such exposition care must be taken that everything clearly brings out the meaning of eucharistic worship in its correlation with the Mass. There must be nothing about the appointments used for exposition that could in any way obscure Christ’s intention of instituting the eucharist above all to be near us to feed, to heal, and to comfort Us.[Eucharisticum Mysterium 60]

Eucharisticum Mysterium 60 recommends exposition to follow the Mass, and that the host used be consecrated at that Mass. Rarely is a large church filled for exposition, though. When it’s not, I can see the value of providing for exposition in a small chapel. EM 60 also validates the notion of the Eucharist as a meal, but also touches upon the sacrament as a means of healing grace. Does exposition encourage these values?

More from Eucharisticum Mysterium. CS analysis was posted at this link.

83. During the exposition of the blessed sacrament, celebration of Mass in the body of the Church is prohibited.

In addition to the reasons given in no. 6, the celebration of the eucharistic mystery includes in a higher way that inner communion to which exposition is meant to lead the faithful.

If exposition of the blessed sacrament goes on for a day or for several successive days, it should be interrupted during the celebration of Mass, unless it is celebrated in a chapel separate from the area of exposition and at least some of the faithful remain in adoration.[Eucharisticum Mysterium 61]

Comments?

 

HCWEOM 79-81: Forms Of Worship Of The Eucharist

Chapter III of the rite begins with a short three-section portion which makes the traditional argument in favor of Eucharistic devotion. As we move through about thirty-plus numbered sections, these texts will draw heavily on Eucharisticum Mysterium, the CDWDS instruction on Worship of the Eucharistic Mystery. You can also scroll to “Eucharisticum Mysterium” under “categories” in the sidebar and peruse the posts on Catholic Sensibility from last June.

To non-Catholics, Eucharistic worship is a strange practice. The Church tells you the official understanding:

79 The eucharistic sacrifice is the source and culmination of the whole Christian life. Therefore devotion, both private and public, toward the eucharist even outside Mass that conforms to the norms laid down by lawful authority is strongly advocated.

In structuring these devotional exercises account should be taken of the liturgical seasons so that they accord with the liturgy, are in some way derived from it, and lead the people back to it.[Eucharisticum Mysterium 58]

That thread from the Mass should connect to everyday life for the believer. It makes sense to suggest that the Mass is connected to the prayer life of the believer as well. The Eucharist sustains a mature prayer life, and a mature prayer life in turn leads the believer to the Eucharist. Eucharisticum Mysterium reminds Catholics of the principle that Eucharistic devotion cannot exist apart from the Mass, as a parallel cult.

80. When the faithful adore Christ present in the sacrament, they should remember that this presence derives from the sacrifice and has as its purpose both sacramental and spiritual communion.

The traditional view of Eucharistic devotion has a deep affective or emotional side to it:

Therefore, the devotion prompting the faithful to visit the blessed sacrament draws them into an ever deeper share in the paschal mystery and leads them to respond gratefully to the gift of him who through his humanity constantly pours divine life into the members of his Body. Abiding with Christ the Lord, they enjoy his intimate friendship and pour out their hearts before him for themselves and for those dear to them and they pray for the peace and salvation of the world. Offering their entire lives with Christ to the Father in the Holy Spirit, they derive from this sublime colloquy an increase of faith, hope, and charity. Thus they foster those right dispositions that enable them with due devotion to celebrate the memorial of the Lord and receive frequently the bread given us by the Father.

And this spirituality will lead people to both participation in the Mass as well as a participation in their proper apostolate.

Good example from clergy is important:

Therefore, the faithful should strive to worship Christ the Lord in the blessed sacrament in a manner fitting in with their own way of life. Pastors should show the way by example and by word encourage their people.[ Eucharisticum Mysterium 50]

What is begun in the Mass as an act of Christ sanctifying the faithful is built upon by an openness to grace in the worship of the Eucharist outside of Mass.

81. Prayer before Christ the Lord sacramentally present extends the union with Christ that the faithful have reached in communion. It renews the covenant that in turn moves them to maintain by the way they live what they have received through faith and the sacrament. They should strive to lead their whole lives in the strength of this heavenly food, as sharers in the death and resurrection of the Lord. All should be eager to do good works and to please God, so that they may seek to imbue the world with the Christian spirit and, in all things, even in the midst of human affairs, to become witnesses of Christ.[ Eucharisticum Mysterium 13]

What do you think? Does the HCWEOM make a convincing case? Have they left out any important bits of persuasion? Do you think Catholics have a realization of this worship as leading them to an active participation in the mission of Christ in the world? Or is Eucharistic worship more of a distraction from where Catholics should be placing our attention?