Eucharistic Adoration

[Madaglan]

This thread is for Eastern Catholics.

To what degree is Eucharistic Adoration (as in an adoration chapel) important to your spiritual life?

A few years ago, when I was still Latin Catholic but attending a Byzantine Catholic church, I went to a large Eucharistic Adoration and Benediction event. Fr. Benedict Groeschel spoke at the event. At one point, he said that he had a certain regard for the Orthodox, but he lamented that they did not have Eucharistic Adoration as in the [Latin] Catholic Church.

What I wonder is where Eastern Catholics figure on Eucharistic Adoration.

 

[Patchunky]

This thread is for Eastern Catholics.

To what degree is Eucharistic Adoration (as in an adoration chapel) important to your spiritual life?

This is a prayer practice that is not found in most of the Eastern Rite churches. It is considered to be a Latinization and it’s practice is discouraged in favor of traditional Eastern prayer practices such as Akathists and Molebens.

Hope this helps…

 

[Madaglan]

This is a prayer practice that is not found in most of the Eastern Rite churches. It is considered to be a Latinization and it’s practice is discouraged in favor of traditional Eastern prayer practices such as Akathists and Molebens.

Hope this helps…

Ideally, yes.

 

[malphono]

Oy … Adoration. Not my favorite devotion by a long shot. I’m not even a big fan of it in its “home territory” (i.e., the Latin Church). My feeling is pretty much the same about Benediction.

As far as I’m aware, the Maronites and Chaldeans (and probably the Syro-Malabars too) still do it. No idea what the Copts, Ethiopians or the Armenians do, but it might be that the Syriacs did it at one time. Am I missing any? And does anyone have further info? Not that it’s important, but it would be interesting to me nonetheless.

 

[Allyson]

This thread is for Eastern Catholics.

To what degree is Eucharistic Adoration (as in an adoration chapel) important to your spiritual life?

A few years ago, when I was still Latin Catholic but attending a Byzantine Catholic church, I went to a large Eucharistic Adoration and Benediction event. Fr. Benedict Groeschel spoke at the event. At one point, he said that he had a certain regard for the Orthodox, but he lamented that they did not have Eucharistic Adoration as in the [Latin] Catholic Church.

What I wonder is where Eastern Catholics figure on Eucharistic Adoration.

Hey Madaglan,

You know, and I know; but in case anyone reading reading this thread does not; there is Adoration in the course of the Divine Liturgy. Do you think that he was aware of that from what he said?

I might add, that Eucharistic Adoration in the Latin Church was traditionally something done in monasteries, not by lay people. They would only have Adored during the Mass, much like the Easterners do.

Widespread Adoration in chapels, by lay people, is a 20th C. phenomenon.

God Bless,
R.

 

[JPUSC]

Oy … Adoration. Not my favorite devotion by a long shot. I’m not even a big fan of it in its “home territory” (i.e., the Latin Church). My feeling is pretty much the same about Benediction.

As far as I’m aware, the Maronites and Chaldeans (and probably the Syro-Malabars too) still do it. No idea what the Copts, Ethiopians or the Armenians do, but it might be that the Syriacs did it at one time. Am I missing any? And does anyone have further info? Not that it’s important, but it would be interesting to me nonetheless.

I don’t understand. You’re not a big fan of being in the presence of God in the Eucharist?

Isn’t Adoration better than Akathists and Molebens, which I presume are prayer services?

 

[Allyson]

I don’t understand. You’re not a big fan of being in the presence of God in the Eucharist?

Isn’t Adoration better than Akathists and Molebens, which I presume are prayer services?

I know I am butting in here, but to say that EA in a chapel is not a part of your spirituality, is not to say that you do not like being in the presence of God in the Eucharist. As I already said, this happens during the Divine Liturgy.

That Akathists is the the community prayer which honors Mary. Molebens is also a public prayer, and it is a prayer of supplication.

God Bless,
Rosemary

BTW, I like your signature picture.

 

[Cluny]

Devotions to the Holy Eucharist outside of the context of the Divine Liturgy are foreign to Orthodox and Byzantine Catholic liturgical and spiritual praxis.

However, one could argue that the devotional needs fulfilled by Adoration and Benediction are more than admirably fulfilled by the Presanctified Liturgy.

There are two reasons why Adoration and Benediction grew up in the West:

1. As a reaction against those who denied the Presence of Christ in the Holy Mystery of the Eucharist–something that never happened in the East generally.
2. People were not receiving the Sacrament frequently in the West, and at least wanted to see it (hence the Elevation). This “sanctification of sight” by using this sense for spiritual purposes is fulfilled in the East in another way–by the Holy Icons.

 

[malphono]

I don’t understand. You’re not a big fan of being in the presence of God in the Eucharist?

Isn’t Adoration better than Akathists and Molebens, which I presume are prayer services?

Neither Benediction nor Adoration is necessary to be before the Real Presence. In addition to what Allyson said, I’ll add that one is before the Real Presence wherever the Sacrament is reserved.

 

[Allyson]

Hello Cluny,

All good points. I did not think of the Liturgy of the Pre-Sanctified Gifts. Now something like two weeks away. For those who do not know, this is the Lenten practice of the Eastern Churches where, because consecration does not happen on week days (? I forget the exact specification), extra bread is consecrated as the Body on Sunday and is distributed during the above-named liturgy after being mixed with previously unconsecrated wine. If I remember correctly, the general sacramental understanding of this practice is that this mixing results in a de facto consecration of the Blood. (I am open to correction on this. It has been a while since I thought of it.)

In either case, the gifts are Adored here too, again in a liturgical setting.

God Bless,
R.

 

[Diak]

I’m sorry Fr. Benedict put it in those words. The historical reality, as Cluny correctly mentions, is that Eucharistic Adoration, Benediction, etc. primarily came into being because of the continued questioning of the Real Presence. Hence a great need was perceived by the Latin Church for additional extra-liturigical “reinforcement” that was never needed in the East, as the Presence was never questioned in that way in the East.

I do enjoy taking part as a Greek Catholic representative in the Corpus Christi processions. Since we do not have that tradition, I usually accept the invitation of our Latin clergy to join them as a visual sign of unity in our belief in the Presence.

Isn’t Adoration better than Akathists and Molebens, which I presume are prayer services?

If one understands the ancient sense of “eucharistic” as the Eastern Churches still do to a great extent, this question borders on nonsensical in comparing the spiritual benefits of one service to another.

A particular tradition should never be coerced to change its venerable praxis simply because it is seen as inferior compared to a Latin devotion.

I know I am butting in here, but to say that EA in a chapel is not a part of your spirituality, is not to say that you do not like being in the presence of God in the Eucharist. As I already said, this happens during the Divine Liturgy.

Not only during the Divine Liturgy - we are always in His Presence, sometimes more mystically and less physically obvious than others.

That Akathists is the the community prayer which honors Mary. Molebens is also a public prayer, and it is a prayer of supplication.

There are far more Akathists than just the original for the Mother of God. There are hundreds if not thousands for Christ, the Holy Trinity, for Holy Communion, for the souls of the reposed, all the way to great feast days, saints, and miraculous icons.

Both Akathists and Molebens can be prayed for domestic prayer as well.

 

[wjp984]

Doesn’t the East believe that Jesus is present in icons or something of the sort. I think icon means something like window into Heaven. I don’t think it is to the same extent that He is present in the Eucharist but I know it is something more than just the holy images of the West.

So when it comes down to it my guess is there are equal opportunities to pray in meaningful ways in both the East and West. Adoration is convenient since there are so many places that offer it.

 

[malphono]

I’m sorry Fr. Benedict put it in those words. The historical reality, as Cluny correctly mentions, is that Eucharistic Adoration, Benediction, etc. primarily came into being because of the continued questioning of the Real Presence. Hence a great need was perceived by the Latin Church for additional extra-liturigical “reinforcement” that was never needed in the East, as the Presence was never questioned in that way in the East.

Yes, that’s quite the way I have always understood the matter.

Diak:

I do enjoy taking part as a Greek Catholic representative in the Corpus Christi processions. Since we do not have that tradition, I usually accept the invitation of our Latin clergy to join them as a visual sign of unity in our belief in the Presence.

FWIW, were I in your shoes, I’d likely do the same. To me, Corpus Christi as an observance is actually a bit different than either Adoration or Benediction. It includes both, but I prefer to look at it as a Feast of the Lord where the point is to reinforce the fact of the Real Presence.

Diak:

If one understands the ancient sense of “eucharistic” as the Eastern Churches still do to a great extent, this question borders on nonsensical in comparing the spiritual benefits of one service to another.

A particular tradition should never be coerced to change its venerable praxis simply because it is seen as inferior compared to a Latin devotion.

I would adjust this to say: "A particular tradition should never be coerced to add to or change its venerable praxis simply because it is seen as inferior compared to a Latin devotion.

Diak:

Not only during the Divine Liturgy - we are always in His Presence, sometimes more mystically and less physically obvious than others.

Yes, indeed. My original point.

 

[Cluny]

For those who do not know, this is the Lenten practice of the Eastern Churches where, because consecration does not happen on week days (? I forget the exact specification), extra bread is consecrated as the Body on Sunday and is distributed during the above-named liturgy after being mixed with previously unconsecrated wine.

When the Lambs for Presanctified are being prepared at the Sunday liturgy, they are soaked with the Precious Blood with the spoon and put away to dry.

If I remember correctly, the general sacramental understanding of this practice is that this mixing results in a de facto consecration of the Blood. (I am open to correction on this. It has been a while since I thought of it.)

There are some who hold the theologoumenon of contact consecration, especially in the Greek churches. But don’t forget, the dried Precious Blood would go back into solution.

On the other hand, the Russian Church does not accept this, which is why the Celebrant (or Deacon, if there is one) does not partake from the Chalice at Communion in this Liturgy, as he would be consuming the contents of the Chalice at the Ablutions.

 

[stivvy]

Doesn’t the East believe that Jesus is present in icons or something of the sort. I think icon means something like window into Heaven. I don’t think it is to the same extent that He is present in the Eucharist but I know it is something more than just the holy images of the West.

So when it comes down to it my guess is there are equal opportunities to pray in meaningful ways in both the East and West. Adoration is convenient since there are so many places that offer it.

No, we don’t believe Chrst is “present” in the icon. We use icons (Windows into Heaven) in the same manner as any other honorable tool given to us by the church. We honor those in the icons and the feast that it may remind us of. We believe the artist is inspired by the Holy Ghost. We use it to bring us to a mental level to focus on Jesus and all the influence he had to the event or person of the icon. We in no way worship the icon because we see Christ in the icon.

On the point of adoration, the divine liturgy contains our adoration. In the divine liturgy we run the complete cycle of the mysteries of God. We celebrate and observe the gathering, the gospels, the sacrifice and the passions, the resurection and the life everlasting. When the liturgy is finished, so is the physical presence. The Holy Ghost at that point resides in our soul and in our heart and mind. We are one with God.

Here is a great explinantion of the Liturgy of the Presactified:

byzantines.net/liturgy/presanctified.htm

The Divine Liturgy being the banquet of Christ is a festive, joyous, and triumphant celebration. The ancient discipline of the Byzantine Rite did not permit such celebration during the season of Great Fast, this being the time of penance and mourning for sin.

The Church, knowing that Christ is our greatest strength and support during our earthly pilgrimage, allows us to celebrate a communion service on certain days of the Great Fast. This service, called the Liturgy of the Presanctified Gifts is not a true Divine Liturgy because it contains no consecration of bread and wine into the Body and Blood of Christ. The holy communion that we receive at a Liturgy of Presanctified Gifts is the specie of consecrated bread only. Unconsecrated wine is added for reasons of taste and facility in swallowing the holy communion.

This special service, a combination of Vespers and a communion ritual, is traditionally celebrated on Wednesdays and Fridays of the first six weeks of Great Fast, and on Monday, Tuesday, and Wednesday of Holy Week. Its authorship is sometimes attributed to St. Gregory Dialogus who prior to becoming Pope of Rome served in Constantinople as a papal envoy. It is more probable that St. Gregory merely recorded this ancient Liturgy from the oral tradition and on his return to Rome introduced it to the western Church.

 

[Diak]

For those who do not know, this is the Lenten practice of the Eastern Churches where, because consecration does not happen on week days (? I forget the exact specification), extra bread is consecrated as the Body on Sunday and is distributed during the above-named liturgy after being mixed with previously unconsecrated wine.

When the Lambs for Presanctified are being prepared at the Sunday liturgy, they are soaked with the Precious Blood with the spoon and put away to dry.

If I remember correctly, the general sacramental understanding of this practice is that this mixing results in a de facto consecration of the Blood. (I am open to correction on this. It has been a while since I thought of it.)

There are some who hold the theologoumenon of contact consecration, especially in the Greek churches. But don’t forget, the dried Precious Blood would go back into solution.

On the other hand, the Russian Church does not accept this, which is why the Celebrant (or Deacon, if there is one) does not partake from the Chalice at Communion in this Liturgy, as he would be consuming the contents of the Chalice at the Ablutions.

On the Sunday of Cheesefare and those of the Great Fast, extra Lambs are consecrated and placed in a special Artophorion for that purpose [in some churches with larger altar artophoria they are stored there]. The Ordo specifices how these Lambs are to be prepared at the Divine Liturgy.

At least in the Ukrainian Church [Catholic or Orthodox] there is no distinction in the formula used at Holy Communion from Presanctified compared to a “consecratory” Divine Liturgy of St. John Chrysostom or St. Basil, namely …"the servant of God N. partakes of the precious, most holy and most pure Body and Blood…"etc.

 

[malphono]

At least in the Ukrainian Church [Catholic or Orthodox] there is no distinction in the formula used at Holy Communion from Presanctified compared to a “consecratory” Divine Liturgy of St. John Chrysostom or St. Basil, namely …"the servant of God N. partakes of the precious, most holy and most pure Body and Blood…"etc.

In case anyone is interested, the same principle is true in the Maronite and Syriac Churches, although the formula differs from the Byzantine. Actually, the formula itself differs between the Syriacs and the Maronties, due mainly to the ever present effects of the Novus Ordo-inspired school of neo-Latinization in the latter.

 

[JPUSC]

How do you feel about Perpetual Adoration?

To show our gratitude to our Lord for remaining among us in our tabernacles, and to make at least some atonement for the many sacrileges, indifferences, and ingratitude which He receives in His Sacrament of Love.

ewtn.com/faith/teachings/euchd3.htm

 

[Allyson]

How do you feel about Perpetual Adoration?

Is this a question for eveyone? If so I will try to remember to answer another day.

 

[JPUSC]

Is this a question for eveyone? If so I will try to remember to answer another day.

Yes, it is.