Eucharistic Conference September 2015

Did you ever wonder how we engage in dialogue to the celebration of the Eucharist? Have you noticed Eucharistic Celebration differences between churches and parishes? If so, our topic last September 17, 2015 during the Eucharistic Conference which is “The Eucharist in the Church Dialogue with Cultures” by Rev. Ronel M. Fulo Jr, SSS will surely explain this paradox between cultures.

Let’s start with how we engage into the celebration with the Eucharist, we do so by doing the following:
– By gathering and forming an assembly of worship
– By listening to and assimilating the Word proclaimed
– We enter into a dialogue of life with the Triune God by eating Christ’s body and blood
– Emerging from the Eucharistic gathering, we are sent to continue and extend this Trinitarian dialogue of life and salvation

These items mentioned above tells us that the Eucharist is a dialogue that constitute both adoration to the Father and service to our brothers and sisters. By doing so, we then fully participate in the so called dialogue with the Eucharistic Celebration.

If you are wondering why we tackle about this, simple, our Dialogue with Cultures is highly important as the Church should incarnate in every race and culture where she finds herself. Therefore, the church must be assimilated into the life of a people that receives her; she cannot remain a stranger to them. Incarnation brings mutual enrichment to people who receive the faith and to the Church who incarnates herself.

Inculturation
is a dynamic translation of the typical edition of the liturgical books. It does not create alternative rites. What it does is translate the Roman rite into the language of the local Church by integrating suitable cultural elements. Examples of inculturation is the use of Bamboo material in making crucifix, Abaca used for Vestments, Gospel and Sacramentary Book Cover, Taize Prayer and other rites.

Inculuration

There is of course, a principle involve here, namely, the need to produce a sense of harmony among different cultural symbols, a kind of unity among various elements, an eloquent symbol of the multicultural and multiethnic community that is gathered in the liturgical assembly. This form of inculturation affirms that in the sight of God and the Church, all races and ethnic groups are equal.

Popular Piety
We are well aware of religious devotions that we Filipinos do. The discourse on the Church’s dialogue with cultures will not be completed without the consideration of the many forms of popular piety that abound the peoples of the continent. Here are some reasons why we give importance to popular piety:
– To recognize the power of popular piety to communicate the Gospel and to draw people to worship.
– To allow some of the linguistic and ritual elements of popular piety to be integrated into the people’s worship so that they will feel more at home at it and experience it as God encountering them in the very concrete realities of their lives.

Examples of popular piety is the annual devotions that we Filipinos do during the festivities of the Nazareno, Sto. Niño, Our Lady of Peñafrancia and more.

PopularPiety

In conclusion, the Eucharist mean much for most Asians because it express many cultural values that they treasure very dearly. Parish and churches may have differences but we are still one in communion with Christ.