My Reflections on the Church - Rumanyika Aphrodis -11104

THE ENCYCLICAL LETTER ECCLESIA DE EUCHARISTIA

The Encyclical letter Ecclesia De Eucharistia was written by Pope John Paul II and was published on 17^th April 2003. It is said that the pope officially signed this Encyclical letter during the Mass of the Lord’s Supper on Holy Thursday evening and had been made public on the Vatican web site earlier in the day. This Encyclical is reflection on the Eucharistic mystery in the Church. It is composed of six chapters. In his introduction pope John Paul II says that he is intending to cast out the dark clouds of unacceptable doctrine and practice concerning the Eucharist. The pope insists that Christians must be in full communion with the church in Order to participate in the Eucharist.                                                                                                                                            
In this Encyclical letter the Pope writes that the Eucharist is too great to for anyone to feel free to treat it lightly and with disregard for its sacredness and its universality. The Church draws her life from the Eucharist. This is the reason why the Paschal mystery is at the centre of the Church’s life. The Holy Father continues arguing that the liturgical observances of the Holy week should lead Catholics to a deeper appreciation for the Eucharist. The first chapter which deals with “the mystery of faith”, the Holy Father explains the sacrificial nature of the Eucharist through which the priest makes Christ present among his people though his body and his blood. The second chapter whose theme is “Eucharist build the Church”, the Holy Father explains that the faithful do not only receive Christ but they in turn are received by him. The consecrated bread and wine are the force that generates the Church’s unity.                                                  
The third chapter is a “reflection on the apostolicity of the Eucharist”. The Pope explains it by saying that “just as the full reality of the Church does not exist without apostolic succession, so there is no true Eucharist without the Bishop”. The fourth chapter is about the “Eucharist and Ecclesial Communion”. Here the pope again explains that the Eucharist creates communion and builds communion when it is celebrated faithfully as it is never subject to particular individuals. Chapter five deals with “the dignity of the Eucharistic celebration”, the Pope explains that the celebration of the Mass is marked by signs which symbolises the joy of the community which is around the incomparable gift of the Eucharist. The last chapter whose theme is “At the school of Mary”; the Holy Father teaches the intimate union the mystery of the Eucharist in our life by using an analogy of Mary who bore Jesus in her womb and became the first tabernacle. When the Eucharist is given to the believers, their life becomes a continuous magnificat in the honour of the most Holy Trinity. In conclusion the Holy Father edifies us saying that those who wish to pursue the way of holiness the answer is Christ. He only asks them to know him, to love him and to imitate him. The key to the implementation of this process is in the Holy Eucharist.

THE PAPAL ENCYCLICAL UT UNUM SINT OR (ON COMITMMENT TO ECUMENISM)

This papal Encyclical is an Encyclical letter written by Pope John Paul II which was published on 25 May 1995. In this Encyclical, Pope John Paul II is calling all Christians to develop the spirit of an ecumenical dialogue with other Christians, as it was suggested by the second Vatican council concerning Christian unity. This Encyclical letter is made up of thee chapters that have an introduction at the beginning that contains the main themes that are to be developed in the letter and an exhortation at the end.                                                                     The theme of chapter one is about Catholic Church’s commitment to Ecumenism. It starts by dealing with the theology of Ecumenism as it is found in the second Vatican council concerning God’s plan and communication. It is clearly stated that the Catholic Church bases her ecumenical commitment to gather all Christians in unity and continues to develop this ecumenical commitment onward until today. This chapter was well studied so much so that it gives the central message of the whole encyclical.                                                                                    Chapter two which deal with the fruits of the dialogue, provides an overview of where we are today in ecumenical relation. It also gives an insight on the widespread dialogues that are taking place. Like chapter one, the starting point is Vatican II. Unity with the Orthodox Church is dealt with in a more profound way. It also mentions the important visits between the pope and orthodox patriarchs. And the links with the ancient churches of the East that broke away after the council of Ephesus in 431 and Chalcedon in 451 have been established and the dialogue has already begun. So far, there is good progress in ecumenical relationships between the Roman Catholic Church and the other various churches of the reforms.                                                                                                          Chapter three of this Papal Encyclical is called Quanta est nobis via? Which is translated in English as “how is our journey?” This chapter looks ahead in order to evaluate what has been going on as well as well as some challenges that are encountered along with ecumenical dialogue. Since The Catholic Church has preserved the ministry of the successor of the Apostle Peter; it automatically gives the primacy to the bishop of Rome the service of Christian unity. The Pope finally invites church leaders and theologians to help him to exercise his ministry more effectively in the light of today’s ecumenical developments. And he concludes his encyclical letter by exhorting all Christians to ask for the power of the Holy Spirit to enable us to work for unity.

A REFLECTION ON PAPAL ENCYCLICAL DOMINUM ET VIVIFICANTEM

This Encyclical was written by Pope John Paul II in 1986 during his eight year of his pontificate. Dominum et Vivificanten is about the role of the Holy Spirit in the life of the Church. The Holy Father begins his encyclical by clarifying the role of the Holy Spirit in the Church where he wrote that “the Holy Spirit is a Divine person, he is at the center of the Christian faith and is the source and dynamic power of the church's renewal". The pope explains the work of the Holy Spirit starting from the center of the history salvation, the paschal super when Jesus promised his disciples the coming of another Consoler, or the Paraclete. The Holy Spirit came after him and because of him, in order to continue in the world, through the Church, the work of the Good News of Salvation.                                                                                   Jesus departure was an imminent and necessary condition for the Holy Spirit to come. This is not the first sending of the Holy Spirit, but a new beginning in Relation to the first. The original beginning of God's Salvific and self-giving is here identified with the mystery of creation. It is a new beginning because during the first beginning, sin has already intervened and contradicted the presence of the Spirit of God in creation which also contradicted the God's salvific and self-communication to human beings. Christ however, through his redemptive action that he brought about at the price of the cross in the power of the whole Paschal mystery; “the holy Spirit comes in order to remain from the day of Pentecost onwards with the Apostles, to remain with the Church and in the Church, and through her in the world". The Holy Father emphasizes that the time of the Church began with the coming of the Holy Spirit when the Apostles were gathered in the upper Room in Jerusalem together with Mary the mother of the Lord.                                                                                                                                                                                       The Holy Father writes that, the sin is the incredulity that Jesus encountered amongst his own and the rejection of his mission; the same rejection which will later cause people to condemn him to death. Jesus did not come into the world to judge and to condemn it only but above all, to save it. He also conferred the power of forgiving sins on the apostles, and the apostles transmitted it to the Church; this same power granted to men also contains the saving action of the Holy Spirit. The unforgivable sin which Jesus talked about is a refusal to come to the sources of Redemption which the Holy Spirit has already dealt with. The Holy Father emphasizes the dangerous threat of the culture of death which is spreading rapidly in today’s world under the pretext of civilization. The signs and symptoms of death, writes the Holy Father, “have become particularly present and frequent. One has to think only of the arms race, indigence and hunger, abortion and euthanasia”.                                                                                           In spite of this depiction of death in our age however, there remain Christian assurance that the spirit blows where he wills. The new coming of Jesus Christ by the power of the Holy Spirit in our spiritual life is consummate in the sacramental reality. The Holy Father continues to write that “the most absolute sacramental expression of the departure of Christ through the mystery of the cross and resurrection is the Eucharist”. Therefore, Church continues to pray, like apostles together with Mary the mother of Christ, and those who in Jerusalem where the first seed of the Christian community were awaiting in prayer for the coming of the Holy Spirit. The Holy Spirit does not stop to be the guardian of hope in the human heart, the hope of all human creatures, and especially of those who have the first fruits of the spirit and wait for the salvation of their bodies.

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The summary of the Encyclical “Deus Caritas Est”

In the introduction, Pope Emeritus Benedict XVI, tells us about the Love God which enables us to share it with other people. The Pope also explains in this Encyclical, different types of love in order to make us understand God’s love as well as Man’s love. He also emphasizes the role of the church in propagating God’s love as she carries on her mission.

                In part one of this encyclical, the Pope speaks of the importance of love in our lives. First, he begins by explaining the various types and meaning of love namely, “Eros”, “Philia”, and “Agape”. His holiness says that the love between man and woman is important because of its union between body and soul and shared happiness. The Greek name for this love is Eros. The divine love on the other hand which is termed as “Agape” is frequently appearing in writings as opposed to Eros which was ruling Before Christianity came. In the pre-Christian world Eros was celebrated as divine power and the fellowship with the divine. Although the Old Testament opposed this kind of religion that represents a powerful temptation against monotheistic faith; it was never eradicated completely. Human beings were treated as means to stimulate divine foolishness. It was very necessary therefore for Christianity to purify Eros in order to attain our goal that is eternity. We should not allow ourselves to be controlled by instincts. Eros can be purified through showing concern and care for others. Eros and Agape which can be looked at as ascending and descending love however, cannot be completely separated from each other. There is a unity between the two, the need between giving and receiving is so important. Before sharing love with others we must first of all receive it from the original source who is Jesus Christ who gave himself for us. The real union with our Lord becomes possible when we are united with others. The Agape therefore, became a term for the Eucharist that comes to us in body so as to continue his work in us and through us. Because of this we are also strengthened and enabled by Eucharist to continue to work like Jesus who gave himself for others through love.

                The concept of love now becomes universal. Love of neighbour automatically becomes the most important criterion for the ultimate criterion for the ultimate choice about Human life. “As you did to one of the least of these my brethren, you did it to me” (Matt 25:40). There is a strong bond between the love of God and love of our neighbour. Our love of God becomes very difficult and even meaningless when we are not ready to love our neighbour.

                In part two, the Holy Father is showing us the mission of the church through love where he wrote that every activity of the church is an expression of love. Every member in ecclesial community has an obligation to serve others. As a community the church is expected to practise love through charitable works as the manifestation of true love. The early Christians were practising the same love by putting in common everything they had. (2: 44-45). Today also the church is called to help those who are in need. Since both spiritual and social services were carried out in the early church; the same services ought to be carried out in today’s church in order to continue in same mission of the church of Christ. We as the church of today we are expected to imitate the apostles in the early church to do the good things for all without any segregation whatsoever. Some philosophers challenged the church that she was only carrying out charitable activity while poor people not only needed material and spiritual help but also justice. The church found it necessary therefore, to promote justice as well as charitable activities since both are equally of great importance. The second Vatican council is the best example for promoting this goodness. The church is constantly trying hard to help others and to promote the goodness of others so as to promote the betterment of all the children of God just as Jesus did. Because of this reason; every one of us responsible for feeding the hungry, clothing the necked, caring for the sick and visiting those who are in prison. By doing this, we should not take it as an obligation only but with deepest concern to fulfil. By doing this, we will experience the richness of the humanity inspired by the divine love at a larger level. We should not however, impose our faith on others through our charitable activity but whatever we do should draw them closer to Christ.

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THE SUMMARY OF THE POST-SYNODAL APOSTOLIC EXHORTATION AFRICAE MUNUS

The post-Synodal Apostolic Exhortation Africae Munus is composed of two parts with the following themes. First “the service to Reconciliation, justice and peace” second, “path towards reconciliation, justice and peace”. Part two has three chapters. Chapter one has as a title “the members of the church” and chapter two “Major areas of Apostolate” and Chapter three, “stand up, take your mat and walk”.

In the introduction pope Benedict XVI, now pope emeritus made a brief review of the previous and the second special Assembly for Africa by presenting its abundant fruits which contributed to the success of the Post-Synodal Apostolic exhortation Africae Munus. He also clarified the objective of Africae munus namely giving all members of the people of God, bishops, priests, permanent deacons, consecrated persons, catechists and the laity, the precious treasure of “Africa commitment to the Lord Jesus Christ”. The church in Africa should be empowered so as to become the salt of the earth and light of the world in spite of many problems that are facing Africa such as pandemic like malaria, AIDS and tuberculosis, social political, ethnic economic and ecological problem.

            In part one whose theme “see I am making all things new”, Christians are invited to follow Christ who is calling them first to reconcile with God and then to their neighbours. Love should be at the source of reconciliation, justice and peace in Africa.

In part two, we have as theme “Paths toward reconciliation”. Here Africae Munus emphasises on the sacrament of penance through which Christians encounter Jesus who is the only great and sufficient mediator. Concerning politics; Africa needs good governance of states which emerges from the respect for the constitution, free elections, and independent juridical system. Dialogue among the believers will make the objective of Africae Munus become a reality. Bishops as good pastors should proclaim the Good News to the faithful through appropriate catechesis by emphasising especially on the education of the laity.

            In chapter two whose theme is “major areas of the apostolate”, the church which is divided into dioceses, parishes, communities and movements associations of Christians is to be understood as the living and the gift of reconciliation given by Christ. Catholic universities and institutions should play a major role in the search for the truth which is above every kind of division and thus promote reconciliation in imitation of Christ. The church therefore, continues to heal the sick as well as remain loyal to its ethical pro-life defence. The use of multimedia in communication in evangelisation, reconciliation and the promotion of justice and peace should be encouraged. However, the church in Africa is also aware of harm that these channels can cause when they are not used well.

In chapter three “stand up, take up your mat and walk” Pope Benedict XVI exhorts African Christians to read the Bible every day, and become familiar with lectio divina and promote the biblical apostolate so as to enable the divine word to renew fraternal community. The church as the sacrament of union with God and man must be a place of reconciliation a gift from God given to us through Jesus Christ who is live in his church. The post-Synodal apostolic exhortation Africae Munus concludes by inviting all Christians of the entire continent to have hope, to take heart and stand up for action together with Jesus who comes to us in the love of the triune God and work for peace, reconciliation, justice and peace. Finally the Holy Father summarised his exhortation in the following “get up, church in Africa”.