dUb, FWordonWorship

Volume 22, No.4, Winler 2005

Nawsleller of the Worship OfficI. Archdiocese of Newark. NJ

In This Issue:

Being and Doing: DefiningEucharist

Editor's Note:

Before being called to theeverlasting banquet of heaven,our Holy Father Pope John PaulII declared October 2004 toOctober 2005 to be the Year ofthe Eucharist. This declarationfinds its roots in the Pope's 2003encyclical entitled Ecc/esia deEucharistia in which the HolyFather asserted the importanceof the Eucharist in the life of theChurch: "The Church was bornof the paschal mystery. For thisvery reason the Eucharist, whichis in an outstanding way thesacrament of the PaschalMystery, stands at the center ofthe Church's life." (Ecclesia deEucharistia,3) During this Year ofthe Eucharist, Word on Worshipwill focus on the thought,practice and spirituality of thisgreat Sacrament.

.In Memoriam

1920 - 2005"You - the peoyle of God in Newark andthroughout New Jersey - are the "living stoneS"(1 pet 2:5) which make uy the Body of christin the midst of your city and state. wherever youare - in your families, neighborhoods, ylaces ofwork or recreation - you are caUed to build uythe church in faith, hoye and love."

;;H..~-s. I'tf/."~J ".!L.

Cathedral Basilica of the Sacred HeartOctober 4, 1995

\\

Eternal rest grant unto him, 0 Lord,and let perpetual light shine upon him.

WORD ON WORSHIP COMMEMORATES

POPE JOHN PAUL II

BEING AND DOING:

DEFINING EUCHARIST

When you hear theword "Eucharist,"what is the first

thing that comes to mind?Bread and wine? Sundaymorning Mass? Receivingcommunion? What aboutthings like tables ortabernacles, altars ormonstrances? Do youenvision Jesus at the LastSupper or the bishop presidingat the cathedral? Do conceptslike "transubstantiation" or"source and summit" come tomind? All of these imagesrepresent different ways ofunderstanding the Eucharist,reminding us that no singleimage is sufficient to holdsuch a great divine mystery. Itseems reasonable that the morewe can broaden ourunderstanding of the Eucharist,while remaining within thespectrum of Church teaching,the better capable we becomeof authentically celebratingthis great sacrament.

The essential question that weare faced with when givingdefinition to the Eucharist isone of being and doing. Is theEucharist something that existsor something that is lived? Atfirst glance, one might thinkthat these ideas oppose, butthis article will look at howboth being and doing definethis sacrament. This will bedone by first looking at thehistory of Eucharisticunderstanding and practice andsecondly by addressing theEucharistic topics of "Lord's'Supper or Last Supper?"

34

"Action or Object?" and"Sacrifice or Supper?"

BRIEF HISTORY

When the early Christiansgathered for Eucharist, theymet in homes, ate at a diningroom table and baptizedpeople in modified bathingtubs. There were no altars assuch and there were certainlyno tabernacles. However,there is evidence that the earlyChristians recognized thatthere was something differentabout the bread they consumedin memory of Jesus Christ.Justin Martyr around 150 ADrecords a Sunday morningcelebration of the Eucharist.During communion he notes: .

... those whom we call'deacons' distribute theeucharistified bread and thewine ... over which theeucharist has been spoken,to each of those present;they also carry them tothose who are absent. I

Clearly this "eucharistified"bread was special to them, orelse they could have told thedeacons to go to the homes of"those who are absent" andtake any piece of bread andgive it to them. No, they hadto take from the table wherethey all celebrated togetherand bring some of that food tothe sick. There are alsorecords of Christians takingsome of the"Eucharistic breadhome to eat during the week(this is long before regulardaily Masses). Again,it is anindicator that the bread was

regarded as somehow changed,somehow different. Toconsume what one had athome would not be asmeaningful as bringing someof the bread from the Sundaycelebration of the Eucharist.

Although the early Christiansperceived the bread and wineto be different after celebratingthe Eucharist, they probablyhad a deeper understanding ofthe Eucharist as a meal than asjust the sacred food items(transformed bread and wine).In Paul's first letter to theCorinthians', he is greatlyconcerned over abuses thathave crept into the Eucharisticcelebration because it occursin the setting of a meal. Heindicates that they should justcelebrate the Eucharist whenthey come together and dine athome to avoid drunkenness orother inappropriate behavior atthe Lord's Supper. This mayhave been the beginning of aEucharistic understandingwhich moved fromrecognizing Christ's presenceat the meal to seeing Christprimarily in the sacred fooditems of bread and wine.

Over time, the accent on thebread and wine became soextreme that in the MiddleAges there were some thinkerswho confused the sacrament ofthe body and blood of Christwith the historical Jesus,claiming that what they wereeating and drinking wasliterally the flesh and blood ofJesus. Fortunately, brillianttheologians like ThomasAquinas helped to resolve

some of these questions withconcepts liketransubstantiation in which itwas possible to explain thatthe Eucharist took on thesubstance of Jesus Christ,body, soul and divinity, whileretaining the appearance(accidents) of bread and wine.'

During the Middle Ages, withmisunderstandings regardingthe flesh of Jesus in holycommunion, people becamefearful of consuming the bodyand blood of Christ. In placeof eating the Eucharist, theypreferred to look upon it. Laypeople would go to Mass forthe experience of seeing themoment of change in whichthe bread and wine became thebody and blood of Christ.There is even an infamousrecord of someone yelling"Heave it higher, sir priest!"during the elevation of theelements at Mass in order toget a better view. While thepeople's desire to see theEucharist increased, their levelof participation in the Massdecreased.

The desire to see the Eucharistby people who rarely ate itextended well beyond theMass. Eucharistic exposition,benediction and processionswith the Eucharist grew inpopularity. Yet, eventhroughout this period, theChurch's documents werealways careful to makeconnections betweenEucharistic devotions and theMass. In fact, directives forexposition and benedictionwere normally included in the

Roman Missal itself. It is onlyin more modem times thatseparate texts have beenpublished with norms forEucharistic devotions. Inaddition, all throughout theMiddle Ages the churchcontinued to exhort the peopleto receive communion, eventhough fewer people weredoing so.'

Some devotional practiceswhere the object is to lookupon the Eucharist as opposedto eat it may seem odd to themodern reader which is due tolater developments in thehistory of this sacrament.During the early 20th Century,Pope Pius X, in an effort toencourage more people toreceive communion, loweredthe age of first communion tothe age of reason (around 7years old). It can be said thatthis action on the part of thepope was quite successful as iswitnessed by the largernumber of people who receivecommunion today. This movedid, however, have theunintended effect of reorderingthe sacraments of initiation.After the lowering of the ageof first communion, childrenbegan receiving the Eucharistbefore they received~onfirmation. For nearly twothousand years before thischange, the sacraments ofinitiation were received in theorder of baptism first,confirmation second, andfinally Eucharist.

After Pius X and furtherliturgical reforms whichculminated with theConstitution on the SacredLiturgy, there was an increasein the assembly's participationin the Mass. A healthy balancewas restored in which theEucharistwas understood asboth the transformed elementsof bread and wine and as asacramental meal in whichChrist is known, not only inthe elements but in the

minister, the word proclaimedand the assembly gathered.'

After the liturgical reforms ofthe 20th Century, the peoplewere able to participate morefully in the liturgy and thechurch experienced a declinein Eucharistic devotions. Inmore recent times, there hasbeen a resurgence ofEucharistic devotions such asexposition and benediction.The Holy Father commendsthese practices: "The worship .of the Eucharist outside of the.Mass is of inestimable valuefor the life of the Church... Itis the responsibility of pastorsto encourage, also by theirpersonal witness, the practiceof Eucharistic adoration ... "6

However, the pope does notnecessarily call for anincreased implementation inthese practices during the yearof the Eucharist, but rather hestates:

As I wrote in my ApostolicLetter Novo MillenniaIneunte, "it is not a matterof inventing a 'new pro-gram. 'The programalready exists: it is the planfound in the Gospel and inthe living Tradition; it is thesame as ever. Ultimately, ithas its center in Christ him-self, who is to be known,loved and imitated ... " The

. implementation of this pro-gram of a renewed impetusin Christian living passesthrough the Eucharist.'

In other words, instead ofthinking up new things to bedone in our churches with theEucharist, the Holy Fatherwants us to examine how weare celebrating and living theEucharist in our Sunday andweekday celebrations as wellas devotions. We are urged tomake certain that ourEucharistic practices are beingdone well, according to therites and practices of theChurch."

LoRD'S SUPPER OR LAST

SUPPER?

Lord's Supper or Last Supper:what's the difference? Inbrief, the Last Supper is anhistorical event which tookplace two thousand years agoin the life of Jesus of Nazareth.It is the primary source of theLord's Supper. The Lord'sSupper is what has beencelebrated by Christians sincethe very beginning of theChurch and is still celebratedevery Sunday throughout theworld today.

The Last Supper, the eventwith which we Catholics areso familiar, took place on thenight before Jesus died whenhe gave bread and wine to hisdisciples at a Passover (or aPassover influenced) meal.Instead of connecting the mealwith the Passover lamb of theOld Testament, he connectedthe meal with his own pendingsacrifice, the sacrifice of theLamb of God, who came totake away the sins of theworld. He did this mostspecifically when distributingthe bread before the meal("this is my body") and whenpassing the final cup after themeal ("this is my blood").Jesus' command to "do this inmemory of me" gave birth tothe practice of the Lord'sSupper.

The Lord's Supper is the ritualmeal celebrated tocommemorate the PaschalMystery of Jesus Christ inwhich the Lord is uniquelypresent. The first people whocelebrated this ritual mealwanted to be clear that theLord's Supper was not just areenactment of what Jesus haddone the night before he diedbut was meant tocommemorate the entire life ofChrist. This is a positiveinsight because it helps toexpand and deepen themeaning of the Eucharist right

StaffEditor

Rev. Thomas A. Dente

Design/LayoutRev. Michael C. Santoro

Editorial BoardJoan Conroy

Rev. Peter K. FunestiDr. E. Regina Giuliani

Rev. Msgr. Richard GronckiRev. Thomas B. Iwanowski

Susan Zaremba MaloneSr. Gerardine Mueller, OP

Rev. Michael C. SantoroKathy Skrupskis

ContributorsRev. Thomas A. Dente

and the staff of the Worship Office

Subscription Information

One year subscription to Word onWorship, 4 issues, $10.00. SpecialBulk rate, five or more issues to the

same address, $8.50 per year persubscription. Foreign subscription,

$13.50 per year. To begin yoursubscription call 973-497-4345 .

Website: www.rcan.org/worship

35

from the gospels themselves."

There are many Eucharisticreferences in the gospelsbeyond the Last Supper whichgive deeper meaning to theLord's Supper. Scripturescholars have pointed out thatone way we can be sure thatthe evangelists are referencingthe Eucharist is not by arepetition of Jesus' words, butof his actions. It is true, forexample, that when Jesusperforms the miracle of the'loaves and fishes, he does notsay, 'take this all of you andeat it; this is my body. "However, all versions of themiracle of the loaves (andfishes) in the gospels docontain the same actions ofJesus as found at the LastSupper: "taking,""blessing/thanking,""breaking" and "giving. " It ismore than a coincidence thatthe gospel writers used thesesame verbs to describe boththe miracle and the LastSupper. 10 So powerful are theseactions of Jesus that they havegiven shape to the liturgy of

the Eucharist from scriptural-times to the present day."

With a variety of Eucharistthemed meals in the gospels,"we realize that this specialsacrament commemoratesmore than just one meal in thelife of Jesus Christ. In fact,not only does it commemoratethe occasions on which Jesusbroke bread with his disciples,but the Eucharist recalls theentire life of Jesus. As theHoly Father notes, "TheEucharist is indelibly markedby the event of the Lord'spassion and death, of which itis not only a reminder but thesacramental re-presentation.':"What is commemorated at theLord's Supper is not just theLast Supper, but rather theentire saving action of JesusChrist which "includes notonly his passion and death butalso his resurrection.''"

The Last Supper ispermanently enshrined in thememory of the Church as thenight in history that Jesus ofNazareth gave us the

36

Eucharist. The Lord's Supperwhich we celebrate today notonly makes us present to thatmeal of long ago, but to theentire Paschal Mystery ofChrist alive in our midst, atour table, in the breaking ofour bread.

ACTION OR OBJECT?

Action or object - which bestdescribes the Eucharist? AsCatholics we believe thatChrist is most truly present tous in our world through theEucharist, but we are also veryaware that Christ did notreveal who God is to us bymerely being present to us.We know from the gospels thatJesus made God known inmany ways: parables, miracles,teachings, and mostimportantly through his deathand resurrection. It was byboth being and doing thatJesus Christ fulfilled hismission in the world.

Much ink has been spiltespecially since Vatican II onthe concept of the Eucharist asan action versus the concept ofthe Eucharist as an object.Unfortunately, one issometimes left with the feelingthat one must be right and theother must be wrong, In somecases, this manifests itself inoverly pious actions byindividuals during Mass or arefusal on the part of the "localauthorities" to admitEucharistic devotions into thelife of the parish.Consequently, the liturgybecomes a sign of divisionwith different camps prayingin different ways to make"theo-political" statements.Nothing could be moreantithetical to the very essenceof the Eucharist in which wepray, "Grant that we, who arenourished by his body andblood, may be filled with hisHoly Spirit, and become onebody, one spirit in Christ. "15

Deeper reflection reveals thatthe relationship between theaction and the object ofEucharist is complimentary.One cannot exist without theother. The object of theEucharist, that is thetransformed elements of breadand wine, exists to bring aboutan action: the transformationof God's people into the bodyof Christ. Nathan Mitchellsummarizes: "Action (liturgy)produces object (thesacramental species); but theobject is destined for one moreaction (eating and drinking byGod's people). The Eucharistis never destined to remain anobject ... it is always returnedto the people in the form ofspiritual food and drink. "16

We who receive the object ofholy communion are meant notonly to reverence this greatpresence but to do somethingwith what we have received.Having encountered Christ inadeeply personal way at thetable of the Lord, we arecompelled to carry out God'swill, build up the Kingdom ofGod on earth and, like Mary,cooperate in God's great planof salvation for the world.

So, is the Eucharist an actionor an object? Kevin Irwin, inhis article "Models of theEucharist," comment~ on thebenefits of a plurality of .Eucharistic understandingswhen he writes:

A far better Catholic rheto-ric is both-and. When "tra-ditional" "Catholic" con-cepts about the Eucharistare juxtaposed with equallytraditional concepts aboutthe Eucharist such as sacri-ficial meal and foretaste ofthe totally "real" presenceof Christ in the kingdom ofheaven ... then a clarity ofvision and ari integralunderstanding of what theEucharist is and means canresult." 17

In other words, we are strongerin our belief in the Eucharistwhen a greater amount of validideas and practices are .permitted to flourish in the lifeof the Church, but we areweakened in our faith in theEucharist when this greatsacrament is employed as atool of division amongdiffering ideologies. Itsoriginal intent was and is tobring about "holy communion"among God's people and uniteus as one body with Christhimself as the head. "For justas the body is one and hasmany members, and all themembers of the body, thoughmany, are one body, so it iswith Christ." (1 Corinthians12: 12). Which way is theEucharist best described? AsIrwin implies, the answer isnot a choice of either action orobject, but an incorporation ofboth action and object.

SACRIFICE OR SUPPER?

With a return of the mealconcept of the Eucharist,concern is sometimesexpressed that the sacrificialnature of this sacrament maybe obscured. At the LastSupper, "Jesus did not simplystate that what he was givingthem to eat and drink was hisbody and blood; he alsoexpressed its sacrificialmeaning and madesacramentally present hissacrifice which would soon beoffered on the cross for thesalvation of all.?" Once again,however, we see an intensecomplimentary relationshipbetween these two concepts ofsacrifice and supper.

The Eucharistic prayers of thechurch are themselves centralto uniting the sacrifice ofChrist with the Lord's Supper.All contain sacrificial languagesuch as: "We offer you inthanksgiving this holy andliving sacrifice," (EucharisticPrayer 111)19 and "We offer you

his body and blood, theacceptable sacrifice whichbrings salvation to the wholeworld" (Eucharistic PrayerIV).20 Other prayers in theRoman Missal emphasize thesacrificial aspects of theEucharist such as Easterpreface #5 which states, .(Jesus) " ... showed himself tobe the priest, the altar and thelamb of sacrifice.'?' Thechurch does not want us toforget that this is not only ajoyful celebration of the life ofChrist, but it is also arecollection that the mission ofthe Son of God could not becompleted without his supremeself-sacrifice.

At one time it was commonlyheld that every time a Masswas celebrated, Jesus was"sacrificed" on the altar toGod. This implied that Jesusneeded to continually besacrificed in order to redeemthe world, but nothing couldbe further from the truth. "TheMass makes present thesacrifice of the cross; it doesnot add to that sacrifice nordoes it multiply it.''" Thecelebration of the Mass does,however, make "Christ's one,definitive redemptive sacrificealways present in time.'?' AtMass, the salvific acts of Jesusare not repeated, but we doexperience the one-timesacrifice of Christ each timewe celebrate the Eucharist.

Jesus always made use ofthings and ideas that weresecond nature to humanitywhich were then transformedwith divine meaning. Jesus'gift of the Eucharist taps into aprimordial truth of all livingthings: no meal comes withouta sacrifice. In order for anyliving thing to exist, anotherliving thing must die. Christknew that he had tosacrificehimself in order that we mightlive.

37

Aidan Kavanagh, a liturgical Indeed, Christ teaches us how ... John relates, as a way oftheologian, expresses concern to receive the gift of life bringing out its profoundthat modern humanity is too thankfully while being meaning, the account of theout of touch with the regular supremely aware of the washing of the feet, insacrifices which sustain our sacrifice made so that we which Jesus appears aslives: "Suburbia prefers its might live. We are to teacher of communion andmeat wrapped in plastic, all remember not only the carrots of service (cf. 1n 13: 1-20).signs of violence removed so and the cattle which give their The Apostle Paul, for hisas to reduce the necessity of lives for our mortal existence, part, says that it is "unwor-entering into the dark and but the sacrifice of Christ who thy" of a Christian commu-murderous transaction with gave his own flesh and blood nity to partake of the Lord'sreality which one creature's that we might live forever. Supper amid division andgiving tip its life for another indifference towards theentails.'?' If we do not retain a CONCLUSION poor (cf. I Cor 11:17-22, 27-sense of gratitude for the Object and action; noun and

34).25 'fsacrifices of creation so thatwe may live from day to day,

verb; food and meal; all areLord's Supper and Last I

how can we possibly offer truedifferent ways of defining the

Supper; action and object; 'IEucharist as something that

thanks - Eucharist - for the"is" and as something that is sacrifice and supper: these are

greatest sacrifice of all? "done." The being of the just some of the

Eucharist is the real presence complimentary ways weUsing the image of the lamb in of Christ found in the

understand the Eucharist.reference to Christ, Kavanagh appearance of bread and wine.

They temper each other inpresses the importance of The doing of the Eucharist is order that we may gain a~emembering the sacrifice of the building up of God's healthy understanding of thisJesus with the meal of the kingdom. Not only do each of divine mystery among us.Lord's Supper: Perhaps the greatest test of athese ways of thinking define

Eucharistic understanding iswhat Eucharist is, but each isWe had to learn how to ... absolutely dependent on the where it leaves us. Thecommerce in vital deaths so other for meaning. - Eucharist needs to move usthat the communion of all in from the altars of our churchesall might be restored. There Defining Eucharist does not

to the altar of the world,could be no shortcuts. We end with being and doing - the making great sacrifices ofhad to look the lamb loving- New Testament is clear that

ourselves in imitation ofly in the eye as we cut its the Eucharist only finds its full

Christ. The Eucharistlovely throat, and we had to meaning when its ultimate

nourishes us to give witness tokeep that awful memory as purpose is fulfilled. The

God's real presence in thewe dined thankfully upon gospel of John distinctly.

world by serving others andits flesh to live. Without records that on the same night

building up the Kingdom ofthis unspeakable memory, Jesus broke bread and shared a

God on earth.we found that we grew cup of wine saying, "Do this inquickly cold once again - memory of me," he also

Rev. Thomas A. Dentecalculating, unworldly about washed the feet of his disciples Director

"World, forgetful that the saying, "As I have done, so Office of Divine Worshipcarrots we pulled in our gar- you must do." The message is '\dens and the wheat we cut clear: when the church I Justin Martyr,Apologia !, 65-66.in our fields died no less celebrates the Eucharist, Christ Translation: Lucien Deiss,reall y than the lamb of liq- is really and truly present in Springtime of the Liturgy (Theuid eye so that we might the elements of bread and Liturgical Press, Collegeville,live. And we entertained wine, and when the Church

MN 1979) P 92.the distant possibility thatour ownlives might have to

washes feet through service,2 See 1 Corinthians 11: 17-33.

be yielded up in the sameChrist is really and truly

.spirit for the life of all; that,present in those whom we

J See Thomas Aquinas, Summa

as someone finally onceserve. We cannot dine on the Theologica, 75.

said, we could discover lifebody and blood of Christ if

only in throwing it away.there are people in our midst • For a detailed history ofwho are hungry. Eucharistic thought and

practice, see'Nathan Mitchell,

38 Cult and Controversy: the

/

Warship of the EucharistOutside Mass (The LiturgicalPress, Collegeville, MN, 1982).

, Sacrosanctum Concilium, 7.

6 Pope John Paul II, Ecclesia deEucharistia (Rome, April 17,2003),25.

1 Ibid, 60.

8 Note that "The faithful should bemade conscious of thepreeminence of the Liturgy overany other possible form oflegitimate Christian prayer.While sacramental actions arenecessary to life in Christ, thevarious forms of popular pietyare properly optional. "(Directory on Popular Piety andthe Liturgy, II).

, Recall that all the gospels werewritten after the Last Suppertook place by people who were

regularly celebrating the Lord'sSupper, so the recording of anymeal in the New Testamentcould be interpretedEucharistically.

10 For a more detailed but readabletreatment of the differingEucharistic theologies found inthe New Testament, see JeromeKodell, The Eucharist in theNew Testament (The LiturgicalPress, Collegeville, MN, 1991).

" "Taking" = Preparation of theGifts, "Blessing/thanking" =Eucharistic Prayer, "Breaking"= Fraction Rite and "Giving" =Distribution of Communion.

12 See Lk 24:28-31, Jn 21:9-14

13 Pope John Paul II, Ecclesia deEucharistia (Rome, April 17,2003), 11.

"Ibid,14.

IS Eucharistic Prayer III, TheRoman Missal (Catholic BookPublishing Co. , NY, 1985) P554.

22 Pope John Paul II, Ecclesia deEucharistia (Rome, April 17,2003), 12.

16 Nathan Mitchell, Cult andControversy: The Worship of theEucharist Outside Mass (TheLiturgical Press, Collegeville,MN, 1982) P 347.

"Ibid,12." Aidan Kavanagh, On Liturgical

Theology (The Liturgical Press,Collegeville, MN, 1992) P 34.

17 Kevin Irwin, "Models of theEucharist" (Origins Vol 31 :No3, May 31, 2001).

" Pope John Paul II, Ecclesia deEucharistia (Rome, April 17,2003),20.

39

" Pope John Paul II, Ecclesia deEucharistia (Rome, April 17,2003), 12.

I' The Roman Missal (CatholicBook Publishing Co., NY, 1985)P 554.

20 Ibid, P 559.

21 Ibid, P 423.

Director of Worship Office ResignsWord on Worship bids farewell to the Director of the Worship Office, Sr. Sandra DeMasi, S.S.1., who has served 13 years in theoffice, 9 of them as Director. She is moving on to be assistant administrator of Maris Stella Retreat and Conference Center inHarvey Cedars, Long Beach Island, NJ. Sr. Sandy's liturgical talents will be greatly missed along with her excitement and <,

enthusiasm for teaching others about the worship of the Church.

During her time with the Office, Sr. Sandy promoted the Rite of Christian Initiation of Adults (for adults and children). Shealso took on a leadership role in moving the archdiocese to separate catechumens and candidates as they prepared for the ritesof initiation. Sr. Sandy has helped many parishes establish the liturgy of the word with children ensuring that they followed theguidelines of the Church to prepare the children for full participation in the Sunday assembly, Being computer savvy, Sf.Sandy built up the web site and kept up with electronic mailings to parishes with liturgical information.

Sr. Sandy was herself a board member and a contributing member to Word on Worship, served on the Liturgical Commission ofthe Archdiocese of Newark, was a presenter for NCEA and took responsibility for the liturgical formation of parochial schoolteachers. She was elected as one of two representatives from Region 3 (NJ & PA) to the Federation of Diocesan LiturgicalCommissions and served as a consultant for ICEL on the Christian initiation of catechetical age children.

During her tenure, Sr. Sandy helped prepare and execute numerous liturgies including the Papal Visit of 1995, CatecheticalCongresses, ew Jersey Principal Conferences, not to mention a myriad of liturgical celebrations in the Cathedral Basilica ofthe Sacred Heart. We will continue to count on Sr. Sandy for contributions to Word on Worship and we look forward to seeingher first book on adapting the RCIA for catechetical age children published by RCL Publishing.

Of her time in the office, Sr. Sandy remembers working in the parishes of the archdiocese as her most favorable experience. Ofthe liturgy, she is most fond of quoting the Constitution on the Sacred Liturgy: The Eucharist is the source and summit of theChristian life. "It's all in all" she says, quoting the founder of her order, the Sisters of St. Joseph, indicating the pervasiveimportance of liturgy and the Eucharist in the life of the Church. Word on Worship sadly bids Sr. Sandy farewell, but joyfullywishes her all the best in her new ministry. .

POPE JOHN PAUL II MEMORIAL CARDSSPECIAL PRICING!

The Worship Office has available In Remembrance Prayer Cards forPope John Paul II for parishes, schools, catechetical programs,Religious houses, etc. The color card is 2 3/4" x 4 7/8" and has apicture of the Holy Father taken at Giants Stadium. They are sold inpacks of 100.- The cards can be picked up at any time or can beshipped.

Cost: $2.50 for a pack of 100

NAME ----------------~~---- PARISH--------------------------------ADDRESS --------------------- CITY----------- ZIP------STATE

I Quantity Unit Price TotalItem

InRemembrance Prayer Cards (J 00 per packet) $2.50

TOTAL

-

Worship OfficePO Box 9500Newark, NJ 07104-0500

NON· PROFIT ORG.u.s. POSTAGE

PAIDPermit No. 5406

NEWARK, NJ

"",

. ~'" ,'""f'

Ilt'~l'ili'!i I; 1\! i: 1t: \!! \!\! :1i t ~r:i:! ii 1: i~11: i !1!:i.:ii 13]i:.:i.