www.byzcath.org Forums Faith & Christian Life The Christian East & West Eucharistic Adoration

I've never seen Eucharistic Adoration outside of Liturgy in the Eastern Church and I would not encourage the importation of such a devotion (marvelous as it is!) into places where it is not now done. What I'd like to see is this:

Byzantine parishes offering the full range of Byzantine services and the faithful encouraged to follow Byzantine spirituality. This, I think, is imperative for our Churches to recover. Vespers and Matins are an integral part of our tradition and they should be made available to our people. The minamalistic approach to our services and traditions needs to be abandoned with due regard to pastoral needs.

So, in a given area where both ritual Churches exist both expressions are there for the faithful and those who need to hear the Gospel. People could experience a fuller range of the Catholic Church by visiting either Church (this also would apply to other ritual Churches than Roman or Byzantine.)

Having said this I do maintain that one should try to follow one's own spirituality as much as one can but not be closed to other spiritualities in the entire Catholic Church.

Dave Ignatius DTBrown@aol.com

I think y'all are missing the point. It's justy as Dave is saying: There's this sense of, "We can't do that because it's Latin! It's foreign to the Byzantine mindset! It's just not done!"

In Christ there is no East or West, as an old Protestant hymn puts it. He transcends all our categories, all our man-made boundaries. And what are we experiencing at Eucharistic Adoration? Christ. The Christ who transcends all and reconciles all. The Christ Who is the author of all our devotions and practices, Eastern and Western. What we experience there, IOW, is infinitely bigger than our boundaries and biases.

If an individual feels drawn to Eucharistic Adoration, I don't think he or she should refrain because it's not part of his or her patrimony. There are a bajillion different ways of experiencing Jesus...and each one of us is drawn to a different cluster of ways, because each one of us is an individual, and our relationship with Jesus is utterly unique.

There is a wonderful Perpetual Adoration Chapel at St. Gabriel's Church in Charlotte, NC. When I enter that chapel, the Presence of Jesus flattens me against the wall. I have never experienced anything quite like it. Do you think that I wouldn't experience Jesus there in that powerful way if I were Byzantine? (I happen to be Roman, but please don't hold it against me. ) Jesus is objectively there, whether I'm "Jew or Greek, slave or free."

Of course He's just as much objectively THERE in the liturgy, at the Consecration and at Communion, and that is the first and foremost place where we are called to experience Him. But there is something very special going on there in that Adoration Chapel...it's different, it's unique, and it is the sovereign work of God. As such, it is not something one can only experience and appreciate if one is Roman. It is objectively THERE. And it is incredibly powerful.

It's a voluntary devotion. It's imposed on no one, not even in the Latin Church. It should not be imposed on Byzantine parishes if they don't want it. But as Dave says, if it's available in your community, and if you feel drawn to it, you shouldn't hold back out of fear of "latinization." It isn't "latinization" you encounter in an Adoration Chapel. It's Jesus.

For my part, I want all the Jesus I can get. The more the better -- whether the context is Eastern or Western. The main goal, after all, is to get closer to Jesus, not to be ritually more "pure."

Jess' my 2 cents' and take it from whence it comes....

ZT

P.S. Re "icons are for gazing": Agreed. But there's nothing wrong with gazing at Jesus Himself, who is Truly Present in the Monstrance, Body, Blood, Soul & Divinity. It's not like this is some sort of psychological crutch that we poor deprived Latins need because we don't have much else. :p Remember, the practice of Eucharistic Adoration arose and flourished at a time when Western liturgy was rich, beautiful, and reverent. So liturgical deprivation doesn't explain its appeal!

All I can say is: Try it, and you'll see what I mean. It has to be experienced to be believed.

Jesus wants to be exposed and adored in this way, IMHO. That is why He led the medieval Western Church to develop the Adoration practice in the first place. (Nothign hapepns outside of God's providence, after all.) Anyway, He has told countless saints and mystics that He pours out special graces when He is exposed and adored. I have experienced this. "Le coeur a ses raisons que la raison ne connait pas."

ZT

A couple of considerations not yet raised.

For me the real issue is not whether any individual might or might not find it a graced experience. We each much follow the leading of the Spirit, no question.

Qua Churches and with respect to our public liturgical worship and the idiom in which we choose to proclaim the Gospel, we might wish to consider:

--whether Adoration/Suplicatsia helps us to Return to our Byzantine Roots;

--whether it helps us to be more in step with Orthodoxy or more out of step, i.e. whether it takes out away from the general liturgical life of Orthodox or Byzantine Churches;

--whether the Orthodox [not "in Communion with Rome"] will recognize themselves [as it were] in our liturgical life, [once, recently, when some Orthodox Church reps observed a Liturgy [faithfully served] in one of our Churches, one exclaimed: well now I see that unity may indeed be possible!]

--whether it will be an aid or obstacle to reconciliation with the Orthodox

yet another 2 cents.

cix

herb.

Cool!

That is indeed a consideration.

That's why Dave's solution is the best, IMHO: Let Latin Churches have Adoration; don't impose it on Byzantine parishes. But by the same token, Eastern Catholics can and should feel free to avail themselves of the treasures of both East and West. E.g., if a Latin parish with Adoration coexists with a Byzantine parish (without Adoration) in the same town, the members of both parishes should feel free to avail themselves of each other's spiritual treasures. That way, each parish preserves its patrimony, while individuals within the parishes can be spiritually fed in whatever way the Spirit leads.

Blessings,

ZT

Does anyone know if the ACROD still has this devotion? Or if they have dropped it, when and why that happened?

Today's local paper, the Medford Mail Tribune, carried an article about the new adoration chapel and included a picture. Check out the online story:

http://www.mailtribune.com/archive/2002/1015/local/stories/05local.htm

Dave Ignatius DTBrown@aol.com

Dear Zoe-Theodora,

I would like to share some thoughts about the Eucharist with you and all the members of this forum. I belive in the real presence of the Lord in the bread and the wine that by the power of the Holy Spirit become the Body and the Blood of our Lord, God and Savior Jesus Christ during the celebration of the Eucharist. The Eucharist is a sacrament (a mistery "mistirion" in Greek), and sacraments are means by wich the Christian faithful receives the Holy grace. Holy grace means to take part in the life of the Holy Trinity to become one with God ("theosis" in the Eastern theology). The presence of Christ in the Eucharist has got a sacramental character. Our Lord gave us the Holy misteries saying these words "Take and eat it, this is my body", "Drink of this all of you, this is my blood". The Lord did not say "Take it and put it in the mostrance" (I hope that none of you will not find my words offensive I just want to make me clear). Our Lord did institute the sacrament of the Holy Eucharist for our sanctification (for the forgiveness of our sins, for the salvation of our souls, for the gift of the Holy Spirit, for the inheritance of his Kingdom, for a more spiritual life, for better relationships with our brothers... )not in order to be adorated in the Holy Gifts. Both in the Latin and in the Eastern Divine Liturgy, after the communion the priest does "consume" the Eucharistic gifts. The presence of the tabernacle in our churchs, has got only one purpose, the communion under special circunstances (communion of the sick or of those who can not take part in the Holy Liturgy). The tabernacles are not intended, from the historical point of view, for the adoration of Christ in the Holy Eucharist. The Latin "tradition" of giving the Holy Communion to the faithful from the Holy Gifts reserved in the tabernacle during the Holy Liturgy (mass), the Adoration of the Holy Gifts and the blessing with the mostrance are recent traditions and have nothing to do with the ancient tradition of the Church of Rome (in the Byzantine tradition the priest gives the blessing making the sign of the cross the Holy Gifts after the communion saying "Save, O God, Your people and bless Your inheritance"). We can not close Jesus in the tabernacle or in the mostrance. The II Vatican Council tell us to venerate the Holy Gospel in the same way we venerate the Holy Eucharist, the Holy Eucharist being the Body and blood of Christ and the Gospel being the Word of God. The Church (the Catholic Church) tell us to look for the presence of the Lord not only in the Eucharist (bread and wine become the Body and Blood of Christ by the power of the Holy Spirit) but also in the Gospel (Christ is the Word mede flesh) and in our brothers in Christ (communion of the saints). The Most Holy Eucharist should not be and is not a "devotion" (I really do not like this word) but the center of the life of the Church (people of God). "Devotion" means for me "particular" "private", something like saying the rosary at home or, in the Byzantine tradition, to drink holy water every morning before going to the work. The Eucharist has not a "private" character but a strong communitarian character. The adorarion of the holy gifts in the Latin Church is a difficult liturgical and theological problem and the Fathers of the II Vatican Council knew it, it is because of it that they avoided to directly address the issue of Eucharistic devotion.

Yours in Christ,

Francisco

Dear Francisco,

You've made a good and well-balanced argument from both Eastern AND Western points of view, based on liturgical, scriptural and devotional sources.

Alex

Estimado Francisco:

I respect your views on Eucharistic Adoration but some seem to be contrary to the belief held dearly by Roman Catholics like me.

For a concise exposition of the origins and practice of Eucharistic Adoration, may I suggest a reading of an article on the matter by the late Fr. John A. Hardon, S.J. at:

http://www.ewtn.com/library/HOMELIBR/HISTOREA.TXT

AmdG

Dear Est-Amado,

I don't think Francisco is contradicting anything here, especially not RC teaching.

Vatican II did consider itself facing an issue with respect to Adoration of the Eucharist outside of Mass.

The view was that the old Mass had tended to alienate more and more Catholics to the point where it was something celebrated by the Christian elites i.e. priests etc. whereas the laity said their rosary et al. during it - to keep themselves occupied . . .

It was that perceived chasm between the static devotion to the Eucharist outside of the Divine Liturgy and also a perceived overemphasis on it to the detriment of celebrating the Eucharist in the dynamic manner of Mass participation and Holy Communion that became a real issue for the Latin Catholic Church.

I believe that is what my friend, Francisco, is highlighting!

Alex

Dear Alex:

I was referring to Francisco's previous post wherein he stated that Eucharistic Adoration is "strange" to the Latin tradition.

I took the word "strange" to mean "foreign," which Francisco must have translated from the Spanish derivative word "estrangero."

Fr. Hardon's article traces the history, growth, and development of this Catholic devotional practice over the centuries, which shows that this "Catholic doctrine" somehow inheres, or is innate, in the Latin tradition and is, therefore, not at all "foreign."

AmdG

We have two perpetual adoration chapels in Grand Rapids.

I along with various other parishioners visit there from time to time.

(I especially like having the opportunity to spend time there on my birthday, which I have done frequently.)

The thing I like about it is the fact that one has access to the chapel twenty-four hours a day. The fact of the Blessed Sacrament being exposed does not really impact my attendence, although it might have in the begining. I would continue to go there if the Sacrament were reserved in a tabernacle.

I'm glad that the option exists for myself and for you also Dave!

With Best Wishes to All!
Stefan

Dear Amado Guerrero,

The chapter "Apostolic times to early middle ages" of the article of Fr. John A. Hardon, S.J. reaffirmes me in my conviction that the Eucharistic Adoration outside the Eucharist is completely strange (strange:1)being definitely out of the ordinary and unexpected 2)
not known before 3) being or from or characteristic of another place or part of the world) to the ancient liturgical tradition of the Church of Rome. That is form the 11th century that, according to this article, "the churches of Europe (Western Europe)began what can only be described as a Eucharistic Renascence. Processions of the Blessed Sacrament were instituted; prescribed acts of adoration were legislated; visits to Christ in the pyx were encouraged; the cells of anchoresses had windows made into the church to allow the religious
to view and adore before the tabernacle". I t was in the 13th century that "Pope Urban IV instituted the feast of Corpus Christi".

The Adoration of the Eucharist outside the Eucharist itself has not the sacramental, sacrificial and mystagogical ("misterical" if you prefer from "mistery" "mistirion" in Greek "ceremony for those iniciated in the Christian faith") character of the celebration of the Eucharist (Divine Liturgy, Holy Mass)itself. The Eucharist is not only the Sacrament of the Body and Blood of our Lord, God and Savior Jesus Christ but also a Thanks-giving, we give thanks to God the Father for his Son Jesus Christ in the Holy Spirit (Cretion-Redemption-Sanctification) and the memorial of Christ Death and Resurrection ("Do this in memory of me"). Well I think that Eucharistic adoration is something quite poor if we compare it with the celebration of the Eucharist itself. Why to visit the tabernacle everyday (something very good) if the Chuch gives you the opportunity of taking part in the Divine Liturgy/Holy Mass and receiving the Holy Communion everyday (something much better indeed)(at least in the Latin Church, in the Byzantine Church they have got aliturgical days)? Are not you a living tabernacle of Christ and temple of the Holy Spirit after receiving the Holy Communion? Are not we, the Christian faithful, expected after taking part in the Eucharist to be able of recognize the presence of Christ in the face of our brothers, specially in those we are suffering? Is not the Church -people of God- the mystical Body of Christ being Christ our head? To use the words of the article Eucharistic Adoration could be understood ( I try to be extremely careful with the words I am using)like an intend to separate "the Eucharist as Sacrifice,Communion and Presence".

Yours in Christ,
Francisco

Dear Amado,

Did you know they are thinking of beginning a saint's process for Fr. John Hardon?

His catechism and his other books on comparative religions and denominations were 'must-reads' for me.

He was very traditional.

When commenting on why the seeming de-emphasis on the cult of saints today in the Latin Church, I believe his response was, "The veneration of saints is a good thing, but too much of a good thing . . ."

He must have had his tongue in his cheek when he wrote that!

Magandang Omaga!

Alex