Eucharistic Prayers for Children and Reconciliation
by Fr. Erasto Fernandez
Continuing with our effort to appreciate the Eucharistic Prayers (EPs) so as to pray them more meaningfully, we now turn to the special ones used either for a special group - children, or on special occasions - reconciliation. Many lay faithful might not even be aware that there are these special EPs designed with special groups or special occasions in mind. Although these EPs are less frequently used, nevertheless, it would be important to review them and note their characteristics - at least, we should be able to easily pick up the difference between these special ones and the regular EPs used more often.
EPs for Children
The three EPs for children first appeared around 1975 at the request of several Conferences of bishops who had been quick to recognize the need and importance of special Eucharists for children. As the EP is the central and most important part of the Eucharist, it is but natural that special attention was given to the composition of new EPs for children. It could be argued that since a large section of our people in many parts of the world could be considered to be at the level of children as far as their grasp of the faith is concerned, these EPs could be used occasionally also for adult congregations. That however, is left to the discretion of the Celebrant and if and when it is used, it would be important to point out the key differences and explain the reasons for these differences to the assembly.
The Directory explaining the specialty of Eucharists for children insists on the temporary and transitory nature of these celebrations. Ultimately, children will have to be led into the adult expression of the celebration so that as adults they can take their rightful place in the Christian community. With this in mind, several parts of the EP have been kept exactly the same as the standard EPs, particularly the greetings and acclamations of the assembly. The point made here is that children should not find the adult Eucharist too 'strange' when they eventually return to it as adults.
The language used is simple, yet care has been taken to ensure that it is not 'childish.' This applies particularly to the parts for the Celebrant - thus the dignity of the celebration is retained. All the simplifications and adaptations have only one purpose: a deeper internal participation must be made possible and easy for children. With this in view, it would be important to support what happens in the celebration with adequate catechesis outside of the celebration both before and after the actual celebration. If this is not done, one could wonder whether the use of these EPs is not just another novelty introduced into the Eucharist to make it more palatable for children.
When compared with other EPs, the key difference that stands out is the greater participation of the assembly by way of acclamations both before and after the Institution Narrative. These are introduced after each main point - not just in order to break up the long prayer, but rather to emphasize the essential character of the prayer as being one of praise and thanksgiving offered by the entire assembly. Again, the position of the Memorial Acclamation is changed: it comes after the Anamnesis (recalling the Passion, Death, Resurrection, Ascension and Pentecost) and this is done for pedagogical reasons. Children need to see more clearly the connection between the words of Jesus, 'Do this in memory of me' and the Memorial pronounced by the Celebrant. Hence, it is only after the Celebrant has pronounced the Memorial that the acclamation is sung.
Three different EPs have been provided for children: the first is characterized by its greater simplicity, the second by the greater participation it calls for, and the third for the variation it affords the celebration within and outside of the Easter season.
EPs for Reconciliation
These EPs for Reconciliation (EPR) were introduced on the occasion of the Holy Year 1975 as the theme then was precisely 'reconciliation'. Following the traditional pattern for EPs, the mystery of God's redeeming love is emphasized but here it stands out much more than in the other EPs. Suited better for the seasons of Advent and Lent, these EPs draw us back to the experience of God's gratuitous and gracious forgiveness and invite us to extend the same forgiveness to others.
In general the EPR1 stresses more the aspect of reconciliation with God. It is he who takes the initiative, no doubt, but we are invited and expected to return to him. He even provides special times and seasons like the Holy Year or Advent/Lent so that we can freely return to him irrespective of our previous backslidings. Mention is made in the Preface of the Covenant by which God bound himself more closely and permanently with us. He has also provided us with the time and opportunity to turn back and be renewed. Further, his desire is that this reconciliation be extended to all human beings through us who have tasted the intensity and gratuitousness of his redeeming love. Just before the Institution Narrative, there is an addition which highlights the love of the Father concretely expressed through the surrender of Jesus. Within the Institution Narrative itself, before the words over the Cup, there is another significant addition: 'At the end of the meal, knowing that he was to reconcile all things in himself, by the blood of his Cross, he took the cup …' And in the Anamnesis we pray: 'we do this in memory of Jesus Christ, our Passover and our lasting peace…'
While maintaining God's initiative in the process of reconciliation, EPR2 stresses more the horizontal dimension of the need for us to be reconciled with one another. Against the background of Mt. 6:14-15: 'unless you forgive…your heavenly Father will not forgive …' this dimension aptly complements and completes EPR1. Further, this second EP for reconciliation stresses the initiative of the Spirit in moving us to establish peace: "Your Spirit changes our hearts, enemies begin to speak to one another, those who were estranged join hands in friendship and nations seek the way of peace together." It also stresses God's work through Jesus, especially through his dying and rising. In the Anamnesis there is mention of: "the gift you have given us, the sacrifice of reconciliation." And in the Communion epiclesis we pray: 'Father, make your Church throughout the world a sign of unity and an instrument of your peace.' And finally, just before the doxology, once more a reference is made to the theme of reconciliation.
Conclusion
Since these EPs are different, it stands to reason that when we choose to use them, this has to be a deliberate and carefully considered choice, not something done on the spur of the moment. Besides, the assembly needs to be prepared both spiritually and psychologically if they are to benefit from the use of the EPRs. After all, these are the prayer of the assembly and they are meant to instruct and build up the community as well as express the faith of the community. Hence, the importance of a personal study and appreciation of the key points, at least of those mentioned here.
With regard to reconciliation, the key point to be stressed is the gratuitousness of God's gift of reconciliation. It is always he who takes the first step in spite of our (often conscious and deliberate) waywardness. Besides, God's forgiveness is radically different from human forgiveness in that his forgiveness heals us and restores us to our pristine dignity as his children - there are no 'scars' or reminders of our past failings. The relationship is renewed and restored with 'no questions posed', as it were. All God asks of us is that we remain faithful and obedient, continuing to benefit from his unbelievable love for each of us. These are aspects which might be difficult for our common people to grasp, especially since they have been so accustomed to think of forgiveness as something to be earned through painful penances and deprivations. Hence, the EPs for Reconciliation would be best used after such a catechesis has been given; this catechesis might need to be repeated at each penitential season like that of Advent and Lent. In short, care should be taken to ensure that the EP for Reconciliation when it is used truly reflects the faith of the celebrating community.
Come back to me, with all your heart,
Don't let fear keep us apart!
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Copyright © Fr. Erasto Fernandez. All rights reserved.
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