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 19TH SUNDAY OF ORDINARY TIME

 10TH – 11TH AUGUST 2019
 

HOLY HOUR – with Eucharistic Celebration is on FRIDAY, 16TH AUGUST. The theme for this month is JESUS, HELP US FIND THE GRACE WE NEED TO LIVE BY FAITH THROUGH THE BOND OF LOVE WITH MARY.

All are encouraged to come & participate.

FEAST OF ASSUMPTION – will be celebrated on THURSDAY, 15TH AUGUST at 7:00 AM & 7:30 PM with Vigil Mass on WEDNESDAY, 14TH AUGUST at 7:30 PM. It is a Holy Day of Obligation.

NEW INTAKE FOR R.C.I.Ain our parish is still open for registration.  Parishioners who know of friends or relatives who would like to take up Instructions & be baptized during next Easter in Year 2020 can help them to register.

Commencement of classes are as follows:

  • English session is on every FRIDAY

at 7:30 PM [ Parish Centre – Room 1 ]
Person to contact is Matthew Eden [ 019-819 7748 ]

  • Chinese session is on every SUNDAY

at 1:30 PM [ Parish Centre – Room 1 ]
Person to contact is Theresa Ang [ 016-779 6265 ]

  • Bahasa Malaysia & Bidayuh is on every FRIDAY instead of

SUNDAY at 8:00 PM [ Church of Our Lady, Star of the Sea,

Bintawa.]

Person to contact is John Jackson [ 017-805 8820 ]

 PRE-MARRIAGE COURSES in English, Bahasa Malaysia and Mandarin will be conducted on 2 consecutive weekends on 5th/6th & 12th/13th OCTOBER. Couples planning to get married are to attend this course preferably six months before their intended church wedding. Registration forms are obtainable from St. Joseph’s Cathedral Parish Office. Deadline for registration is on 27th SEPTEMBER. Please register early.

NATIONAL DAY PRAYER SERVICE being organised by the Association of Churches in Sarawak and hosted by the Methodist Church will take place on THURSDAY, 22ND AUGUST, 7:30 PM at the Christian Ecumenical Worship Centre, Jalan Stampin. All parishioners are encouraged to participate in this ecumenical service and pray for our nation.

NATIONAL DAY MASS – will be celebrated together with COMBINED REQUIEM MASS on FRIDAY, 30TH AUGUST at 7:30 PM. Please send in your Mass Intentions to the Parish Office by THURSDAY, 29TH AUGUST or through the collection bag in an envelope during weekends’ masses. Chaplet of the Divine Mercy for the faithful departed is held at 7:00 PM.

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Eucharist

The Body of Christ

by

Fr. Paul McPartlan

No. 17

 

  1. THE SECOND MILLENNIUM

For the early Fathers, as for St Paul, the Church on earth was a family of local churches, a communion of communities, bound together by the charity that springs from the one Lord in the one Eucharist that they all shared. Also like St Paul, they tended to refer to the Church simply as the Body of Christ, or perhaps the ‘true body (corpus verum), not as the mystical body of Christ (corpus mysticum). In fact, they spoke of the sacraments as ‘the mysteries’, and especially of the Eucharist as the sacred mysteries, as we still sometimes do. It follows that the Eucharist is, technically speaking, the ‘mystical body of Christ’, which literally just means the body of Christ present under the signs and symbols of the Church’s sacramental life, in this case, the forms of bread and wine. We nowadays tend to speak of the Eucharist as the true body of Christ, and of the Church as his mystical body. In other words, the terminology of the Fathers has been reversed! How did this happen? It happened in reaction to the teaching of one of the first scholastic theologians, Berengar of Tours.

a.      Berengar (c.1010 – 1088)

Berengar didn’t properly understand the teaching of the Fathers. When they called the Eucharist the mystical body of Christ, they did not for a moment doubt that Christ was really present. The term simply meant that he was present under the sacramental forms of bread and wine. However, Berengar could not hold these aspects and said that Christ was present only mystically, not truly. In his book, Corpus Mysticum (1949), Henry de Lubac describes how the Church reacted momentously to this challenge, gradually changing its vocabulary to avoid any misunderstanding and stressing that the Eucharist is indeed the real body of Christ, which meant that the adjective ‘mystical’ came to be dropped when speaking of the Eucharist. For a while, Eucharist and Church were both called the real body of Christ (corpus verum), but to avoid confusion the adjective ‘mystical’ eventually attached itself to the Church: it began to be called the mystical body of Christ, and the reversal of the terminology was complete!

This doesn’t sound too problematic until we realise that, whereas the Fathers’ thought tended to flow naturally and smoothly from Christ through the Eucharist to the Church (corpus verum), now the train of thought tended to stop short at the presence of Christ in the Eucharist itself, and the link between the Eucharist and the Church began to be neglected. What was now greatly studied was simply the way in which Christ was present in the Eucharist, under the forms of bread and wine. De Lubac comments that whereas the Eucharist had been ‘the mystery to understand’, it now became ‘the miracle to believe’. Confronted with such a miracle, people often felt unworthy to receive.

to continue…

 

 

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