The Eucharistic Prayer: A True Proclamation
by Fr. Erasto Fernandez
Usually when explaining 'proclamation' in the technical way it should be understood in the Liturgy, we tend to limit ourselves to proclamation done through words. But, there are several other ways in which a proclamation can be and is done in the Eucharist. Proclamation by way of action too can be a very powerful means of getting the assembly to become involved in the action. In our days, especially in the Indian context, we are becoming more aware of the power of 'proclamatory' instruction by way of street plays and the like. These not only present the message attractively, but also elicit an action-response as well and provide an effective way of bringing about change among people.
Proclamation
It would help to briefly recall the characteristics of a genuine proclamation before we apply it to the EP. A proclamation in the liturgy is a communication that subtly draws the assembly into the action, thereby making them into active participants in the event without them even realizing it. Once this happens, they then spontaneously respond either positively or negatively, but respond they must. The obvious obstacles to this response happening is either an ineffective presentation that fails to compel the audience to join in, or an inner resistance from the audience for whatever reason. In such cases, there is no response worth talking about from the assembly, nor is there a genuine proclamation.
During the EP, the key event being memorialized by means of a verbal 'making present' is the self-giving or dying-rising of Jesus. The Presider recounts the Institution Narrative reminding the assembly how on the night before he suffered, Jesus took the bread, said the blessing, broke the bread and gave it to his disciples saying: 'Take and eat … take and drink.' While he pronounces these words, if he is focusing on the proclamation aspect, then he would need to concentrate not so much on "making Jesus present" on the altar - that is guaranteed by Christ. Rather, he should focus on the assembly and proclaim the narrative/story to them in such a way that they are drawn into the action spoken of in it; he does this primarily through the tone of voice; it is recommended that the tone here be no different from the tone used for other proclamatory parts in the Eucharist. Besides, eye-contact, body language and other means are at his disposal to make his proclamation truly effective.
When the Presider genuinely proclaims this narrative, the assembly ought to 'feel' the generosity and intensity of the self-giving of Jesus, as something vividly present, here and now and not just as something that happened two thousand years ago. It should elicit in them a realization like that of Paul when he wrote: 'he loved me and gave himself up for me!' This realization should have been prepared for (at least it should have been present in the background) in all that preceded, especially in the section on the Word. The assembly recalls the fidelity of Jesus to his God-given mission understood in terms of the 'suffering servant' theme in Isaiah. Even though there might have been times when Jesus himself was drawn towards the more flamboyant, political type of messiahship, especially since the people as a whole wanted that and looked forward to it eagerly, he nevertheless kept within the prescribed limits of his true calling and his Father's will. And as he drew near his death, he would have to face all the negative consequences of his choice: rejection, ridicule, physical suffering, the sense of being an utter failure, loss of support from even his chosen disciples - in short, utter dereliction. Yet, it was love (of the Father and of each of us) that kept him attentive always to the Father's call.
Besides, the assembly also somehow should get in touch with the Father's tremendous love that urged him to send Jesus to be our saviour: 'God did not spare his own Son but gave him up for us all … this is what shows God's tremendous love that Christ died for us precisely when we were sinners!' This should make us more courageous to accept the areas of sin in our lives and to consciously bring them to the fountain of redeeming grace. This is too precious an opportunity to be squandered in begging for petty material favours and blessings - here is available a completely new life, God's own life and love enabling us to truly become 'a new creation.'
There is further a remembrance of God's fidelity when we briefly but purposefully mention the resurrection, ascension to God's right hand and his coming again in glory. These are not mentioned only as an appendix to the great drama of Calvary, but rather as an integral part of God's plan of salvation. The victory of Jesus is complete because the Father saw his project through right to the end. This recalling should fill the assembly with unshakable faith and hope - the victory of Christ cannot be in vain and so no matter how much sinfulness we see in ourselves right now, this victory of Christ will one day be ours if we allow him to 'apply' it to our lives. We do this through a faith-filled response saying: 'Christ has died …' Each of the acclamation-responses brings out a different facet of the victory of Christ - which the assembly should 'feel' as present here and now.
The proclamation could also inspire us to consider the fidelity of Christ's response, comparing it with our own fidelity in times of trial. Jesus' trust in the Father's love was proverbial. With this trust before us, inviting us to share in it, would we not want to bring to it the moments when we tend to doubt, to get impatient and want the trial to end, when we compare our little crosses with those of others around us, when we seek to cut corners and lighten our burdens, when we crave for the support and sympathy of people about us? We need also to honestly acknowledge before Christ's exemplary fidelity, our own fears of failure, our diffidence in our own abilities and permit his strong and constant love to flow through us.
Intercessions
Energized by this lively faith, the community reaches out to all in need, all over the world, spanning even the realm of the dead. There is nothing and no one who is outside the sphere of Christ's redeeming grace. From this angle too, there are many weighty petitions to be made of the Father whose generosity and love we have just tasted; dare we waste this opportunity on inconsequential favours like good health, a paying job and the like. These could well come towards the end, when we have ensured that we are securely entrenched in the loving arms of our Father.
Amen
With all this happening within our hearts as the proclamation unfolds, we then utter our 'amen' expressing through it not just our faith that all this is true and that we accept it. We move further and boldly commit ourselves to lend our wholehearted cooperation and 'make it happen.' The Amen is also an act of commitment undertaken by the community to ensure that what is proclaimed will become a reality in their midst. We look forward to moments during the coming day when we will share in Christ's faith in the Father's love and remain steadfast in the face of our own trials and crosses.
Challenge to Presider
The EP can turn out to be a very powerful proclamation by transforming not just the bread and wine into Christ, but also by fashioning the community into the living Christ today. The most important point for the Presider is that he should somehow create the conditions for this to happen so that both by word and example Christ still electrifies the participants even two thousand years after the original event. This is absolutely essential if the redemptive work of Christ is to continue for all time. We need to 'see' Christ in flesh and blood in the person of his followers today. One indispensable element for this to happen consistently is that the Presider prays the EP slowly and deliberately, emphasizing one or other aspect each day. Having done his very best, the Presider can then trustfully leave it to God's Spirit to do the rest.
Over the past years we have engaged in several creative ways to maximize the beneficial effects of the Word section in the Eucharist. We have even used mime, drama, puppetry and the like to bring out the message of the Scriptures. Dialogue sermons, shared homilies too have been used with beneficial results. Would it not be time now for us who seek a renewed Eucharistic way to focus a little more consciously and purposefully on the Bread section, so that the entire Eucharist becomes what it is meant to be: a force for renewal in Church and Society? The Eucharist challenges our way of living and invites us to be generous in losing ourselves based on the goodness and fidelity of God and his Son, Jesus. Can we make this message relevant through our celebration of the Eucharist, and specifically through the EP we pray during each celebration? The 'answer my friend, is blowing in the wind!'
"Come fill my world, come fill my life…"
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Copyright © Fr. Erasto Fernandez. All rights reserved.
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