Question for Lifeteen supporters

[benedictgal]

That is the worst time of the liturgy to be singing that song. It confuses the meaning of holy communion. Its not a fraternal banquet. (as john paul II said in Ecclesia de Eucharistia)

That is very true. That is the problem with using Protestant Praise and Worship songs during the Holy Sacrifice of the Mass. What we tend to forget is that their idea of worship is 180-degrees different than ours. They focus only on the Word, lots of music and a long sermon.

During the second week of March, nearly all of our diocesan priests went away for their annual retreat. I felt like a wandering Aramean looking for Mass. One of the brothers of the Congregation of St. John invited me to the campus Mass at our local community college (it was about noon). Having gone to their monastery the day before, I was expecting something tranquil. I was sorely disappointed. The music did not have any Lenten feel to it. It was of the LifeTeen genre and the guitarist/cantor was strumming away like a member of the Goo-Goo Dolls (that Give a Little Bit song-type guitar-playing). It was Protestant Praise and Worship music (drawn from those Praise and Worship anthem CDs that they sell on TV).

After Mass, I spoke to one of the brothers (not the celebrant) and asked him if they have even read any of the Church’s documents on sacred music because what was being performed at the Mass was not proper, nor did it keep with the Lenten regimen of using the instruments only to sustain (and not overtake) the singing. He said that they would look into the matter.

Thus, not a whole lot of people are reading the authoritative documents of the Holy See when using this kind of music.

 

[txstm]

To the folks who don’t like Lifeteen, I have a very simple solution–don’t go. No one is forcing you to. I for one love our Lifeteen Mass. Just because music is more ‘progressive’ than what your tastes allow for does not make it “rock” music.

At my parish, where we have a vibrant Lifeteen group, there are, at this very moment, over a dozen young men, all Lifeteen grads, who are either discerning a vocation to the priesthood or are already in seminary. The Bishop in the diocese I grew up in has banned Lifeteen. Any guesses how many seminarians they have? It is in the single digits-for the entire diocese. My parish has more seminarians than the entire diocese in which I grew up in. Conicidence? Perhaps, but I choose to believe otherwise.

My daughter has brought two of her friends who come from lapsed Catholic families, back into the Church, and Lifeteen played a significant role in that happening. Hopefully these kids can get their parents to come back. Wouldn’t that be a wonderful thing? I can honestly say these events would not have happened were it not for Lifeteen.

One thing I love about Lifeteen is seeing the kids kneeling in prayer and adoration after Communion. I never saw that in the youth when I was growing up, including myself. And I know there are teens who don’t like Lifeteen–fine. But for many, many teens, you have to get on their level to get to them, and Lifeteen gets on their level.

I am not advocating Lifeteen for everyone, or for every parish, for that matter. But please, can we suspend the animosity that so many on this forum have for it? It may not be for you, and it’s music might not be to the Holy Father’s liking, but that does not make it bad.

 

[benedictgal]

To the folks who don’t like Lifeteen, I have a very simple solution–don’t go. No one is forcing you to. I for one love our Lifeteen Mass. Just because music is more ‘progressive’ than what your tastes allow for does not make it “rock” music.

At my parish, where we have a vibrant Lifeteen group, there are, at this very moment, over a dozen young men, all Lifeteen grads, who are either discerning a vocation to the priesthood or are already in seminary. The Bishop in the diocese I grew up in has banned Lifeteen. Any guesses how many seminarians they have? It is in the single digits-for the entire diocese. My parish has more seminarians than the entire diocese in which I grew up in. Conicidence? Perhaps, but I choose to believe otherwise.

My daughter has brought two of her friends who come from lapsed Catholic families, back into the Church, and Lifeteen played a significant role in that happening. Hopefully these kids can get their parents to come back. Wouldn’t that be a wonderful thing? I can honestly say these events would not have happened were it not for Lifeteen.

One thing I love about Lifeteen is seeing the kids kneeling in prayer and adoration after Communion. I never saw that in the youth when I was growing up, including myself. And I know there are teens who don’t like Lifeteen–fine. But for many, many teens, you have to get on their level to get to them, and Lifeteen gets on their level.

I am not advocating Lifeteen for everyone, or for every parish, for that matter. But please, can we suspend the animosity that so many on this forum have for it? It may not be for you, and it’s music might not be to the Holy Father’s liking, but that does not make it bad.

I think that you are missing the point. It’s not the movement that has many people concerned. It is the way the group is handling the Mass. I alluded to this in my initial post, but, I think that it bears repeating. When the preparations were made for the 2005 Synod on the Eucharist, a poll was given to the bishops and others regarding the liturgy. They took an honest and objective look at the good (light) and the bad (shadows). Unfortunately, one of the shadows that was listed in the working document concerned the music at Youth Masses. In fact, here is what the document specifically said:

In other responses some lamented the poor quality of translations of liturgical texts and many musical texts in current languages, maintaining that they lacked beauty and were sometimes theologically unclear, thereby contributing to a weakening of Church teaching and to a misunderstanding of prayer. A few responses made particular mention of music and singing at Youth Masses. In this regard, it is important to avoid musical forms which, because of their profane use, are not conducive to prayer. Some responses note a certain eagerness in composing new songs, to the point of almost yielding to a consumer mentality, showing little concern for the quality of the music and text, and easily overlooking the artistic patrimony which has been theologically and musically effective in the Church’s liturgy.

What I highlighted sounds very much like the passage from Spirit of the Liturgy that was quoted in the OP. The music needs to match the doctrine and liturgical theology of the Church if it is to be used for the Holy Sacrifice of the Mass. If you want to use the kind of genre employed at the LifeTeen Mass for the LifeNight, then use it, but, not for the Holy Sacrifice of the Mass.

Furthermore, during Lent, the music should be toned-down, more solemn and the instruments should be subdued. Is any of this happening at the LifeTeen Masses? I seriously doubt it. I witnessed it two weeks ago.

Now, in response to the issue that was raised in the 2005 Synod on the Eucharist, this was Pope Benedict’s response:

1. In the ars celebrandi, liturgical song has a pre-eminent place. (126) Saint Augustine rightly says in a famous sermon that “the new man sings a new song. Singing is an expression of joy and, if we consider the matter, an expression of love” (127). The People of God assembled for the liturgy sings the praises of God. In the course of her two-thousand-year history, the Church has created, and still creates, music and songs which represent a rich patrimony of faith and love. This heritage must not be lost. ***Certainly as far as the liturgy is concerned, we cannot say that one song is as good as another. Generic improvisation or the introduction of musical genres which fail to respect the meaning of the liturgy should be avoided. As an element of the liturgy, song should be well integrated into the overall celebration (128). Consequently everything – texts, music, execution – ought to correspond to the meaning of the mystery being celebrated, the structure of the rite and the liturgical seasons (129). ***Finally, while respecting various styles and different and highly praiseworthy traditions, I desire, in accordance with the request advanced by the Synod Fathers, that Gregorian chant be suitably esteemed and employed (130) as the chant proper to the Roman liturgy (131).

Examine the music used at the LifeTeen Mass, using the authoritative documents of the Holy See and what both Pope John Paul II and Pope Benedict XVI wrote. Chances are you will find that the dots are not very well connected.

 

[Leopard]

…that is not to say that modern compositions are not allowed. What he means is that they must always have the Sensus Fidei, the authentic Sense of the Faith…

I fully agree with this, but I don’t think that it can be objectively demonstrated that such modern compositions necessarily lack the sense of the Faith. Or that it can be objectively demonstrated that Gregorian Chant necessarily does possess the sense of the Faith for that matter. Lacking any objective standard, what we seem to have left are diverse subjective opinions based on individual musical tastes.

 

[benedictgal]

I fully agree with this, but I don’t think that it can be objectively demonstrated that such modern compositions necessarily lack the sense of the Faith. Or that it can be objectively demonstrated that Gregorian Chant necessarily does possess the sense of the Faith for that matter. Lacking any objective standard, what we seem to have left are diverse subjective opinions based on individual musical tastes.

However, if you look at nearly all of the stuff in the OCP songbook, Spirit and Song, you will get an inkling that a lot of it is lacking something. In fact, a lot of the songs come from the TimeLife Praise and Worship CD being sold on TV. These are songs used at Protestant services. Others focus on what I/We am/are doing as opposed to focusing on God (I Will Choose Christ was the opening song for last week’s Mass at my parish). Unfortunately, my pastor, as much as I love him, has bought the whole OCP thing, hook, line and sinker. OCP does not have a quality control checklist, it seems. The buck should stop with them, but, it does not. It has not for a very long time.

 

[jmcrae]

I fully agree with this, but I don’t think that it can be objectively demonstrated that such modern compositions necessarily lack the sense of the Faith. Or that it can be objectively demonstrated that Gregorian Chant necessarily does possess the sense of the Faith for that matter. Lacking any objective standard, what we seem to have left are diverse subjective opinions based on individual musical tastes.

Music is a form of emotional communication. It can be frivolous; it can be serious; it can be sad, or joyful, etc. Anyone listening to it can pick up on the mood of the music; you don’t have to be a scholar, and you don’t have to “like” or “dislike” some particular style. Certain styles are appropriate because of the moods that they convey, and others are not, for the same reason.

Gregorian chant expresses a joyful kind of seriousness, which is the perfect mood for Mass. Rock and roll does not, normally.

 

[txstm]

Furthermore, during Lent, the music should be toned-down, more solemn and the instruments should be subdued. Is any of this happening at the LifeTeen Masses? I seriously doubt it. I witnessed it two weeks ago.

On this point, you and I agree. However, in my experience, the music at our Life Teen is very conducive to prayer. Too loud at times? Yes. Certainly not perfect, but deep down I know that many of these teens would walk away were it not for Life Teen and its music. I’m not willing to give them up.

 

[benedictgal]

On this point, you and I agree. However, in my experience, the music at our Life Teen is very conducive to prayer. Too loud at times? Yes. Certainly not perfect, but deep down I** know that many of these teens would walk away were it not for Life Teen and its music. I’m not willing to give them up**.

Your last words are quite troubling. If they are there for LifeTeen, the music and nothing else, then, the point is missed completely. Lifeteen, as any other movement, is designed to help bring the faithful closer to Christ through His Church. When we make the movement more important than the Church, that is where problems arise. This is what started to happen with the Neocatechumenal Way until Pope Benedict XVI had to reign them in and tell them that their irregular liturgical practices needed to stop. In fact, final approval for the movement’s statutes was not given until the Way agreed to conform to the Church’s liturgical norms (with one approved exception).

The other problem is that children and teens need to grow into the Faith. Offering them what is essential Protestant pop music is not a good way to help them mature in the Faith and immerse themselves in the Church. They should be exposed to the Church’s rich patromony of Sacred Music, a treasury that is their birthright. Even going over the words of songs that the Church has sung for centuries, like the Attende Domine, makes for solid catechesis. It’s not all about hearts and flowers or feeling good. Kids need substance.

 

[Michael_Welter]

I’ve been attending a Life Teen Mass for over 15 years, and have to hear one with any rock music. Our’s uses CCM (Contemporary Christian Music), and is done in a very reverent manner. It is very worshipful.

 

[benedictgal]

I’ve been attending a Life Teen Mass for over 15 years, and have to hear one with any rock music. Our’s uses CCM (Contemporary Christian Music), and is done in a very reverent manner. It is very worshipful.

Herein lies the problem. You are using Contemporary Christian Music that is meant for a Protestant ecclesial community’s service instead of the Holy Sacrifice of the Mass. The two are at 180-degrees to the opposite of each other. Even if it were to be performed in a reverent manner, the style of music is not at all compatible with the Holy Sacrifice of the Mass.

 

[benedictgal]

Because my bishop, an ordained apostle of the Lord Jesus Christ, says it’s OK. I believe him. That settles it.

As far as I understand the teaching of the Catholic Church, a bishop’s ruling in his diocese trumps a Cardinal’s written personal opinion.

In this case, the cardinal in question is now the Holy Father. Furthermore, as the Holy Father indicated in Redemptionis Sacramentum, “one song is not as good as another” as far as the Holy Sacrifice of the Mass is concerned. This time, he is saying this in an authoritative document, Sacramentum Caritatis, his Apostolic Exhortations in response to the 2005 Synod on the Eucharist. Those few words encapsulate what he wrote in the Spirit of the Liturgy.

 

[Cat]

However, if you look at nearly all of the stuff in the OCP songbook, Spirit and Song, you will get an inkling that a lot of it is lacking something. In fact, a lot of the songs come from the TimeLife Praise and Worship CD being sold on TV. These are songs used at Protestant services. Others focus on what I/We am/are doing as opposed to focusing on God (I Will Choose Christ was the opening song for last week’s Mass at my parish). Unfortunately, my pastor, as much as I love him, has bought the whole OCP thing, hook, line and sinker. OCP does not have a quality control checklist, it seems. The buck should stop with them, but, it does not. It has not for a very long time.

Boldface mine. No, I don’t get an inkling that a lot of it is lacking something.

When I read anything Latin, I have no idea what I’m reading. To me, this music is “lacking something.” That’s just my opinion, just as you have the opinion that more contemporary music in the OCP hymnals is lacking something.

And if your criteria for determining appropriateness for Mass is use in Protestant worship services, then you’d better jettison “Holy God, We Praise Thy Name.” I knew all the verses of that hymn from singing them in every Protestant church I was ever involved in. I think that it is safe to say that this song is a favorite in traditional Protestant church services. I’ve even heard contemporary versions of it, and I’ve heard it used in Praise and Worship times in Protestant churches. So out the door with it and good riddance to Protestant rubbish, right?

And you didn’t answer my question. A songwriter writes a song and to the best of his/her ability, writes it to have “the sense of the faith.” I don’t believe that most composers deliberately compose music that lacks a “sense of faith.” We all try our best with the gifts that the Lord has given us.

My question for you is, WHO has the authority and who is charged with the responsibility of determining whether that music has the “sense of the faith” and is therefore appropriate for Masses in a specific diocese? Is it the laymen, or a specific layperson (e.g., yourself)? The Music Director of the parish? Someone at the diocesan headquarters? The priest? The Bishop? Someone at the Vatican? WHO?! Tell me, please.

 

[Adonis33]

On this point, you and I agree. However, in my experience, the music at our Life Teen is very conducive to prayer. Too loud at times? Yes. Certainly not perfect, but deep down I know that many of these teens would walk away were it not for Life Teen and its music. I’m not willing to give them up.

Wow! What a sad commentary. Perhaps their faith is not that strong.

 

[Michael_Welter]

Herein lies the problem. You are using Contemporary Christian Music that is meant for a Protestant ecclesial community’s service instead of the Holy Sacrifice of the Mass. The two are at 180-degrees to the opposite of each other. Even if it were to be performed in a reverent manner, the style of music is not at all compatible with the Holy Sacrifice of the Mass.

What makes you think that the music used at our Mass was meant for a Protestant ecclesial community’s service? Have you been to our Mass? Do you know exactly what music we’re using? The music we use is very compatible with the Mass. I agree that some, if not most, Protestant music is not compatible with the Mass. But please don’t assume that we are using that music.

 

[benedictgal]

Boldface mine. No, I don’t get an inkling that a lot of it is lacking something.

When I read anything Latin, I have no idea what I’m reading. To me, this music is “lacking something.” That’s just my opinion, just as you have the opinion that more contemporary music in the OCP hymnals is lacking something.

And if your criteria for determining appropriateness for Mass is use in Protestant worship services, then you’d better jettison “Holy God, We Praise Thy Name.” I knew all the verses of that hymn from singing them in every Protestant church I was ever involved in. I think that it is safe to say that this song is a favorite in traditional Protestant church services. I’ve even heard contemporary versions of it, and I’ve heard it used in Praise and Worship times in Protestant churches. So out the door with it and good riddance to Protestant rubbish, right?

And you didn’t answer my question. A songwriter writes a song and to the best of his/her ability, writes it to have “the sense of the faith.” I don’t believe that most composers deliberately compose music that lacks a “sense of faith.” We all try our best with the gifts that the Lord has given us.

My question for you is, WHO has the authority and who is charged with the responsibility of determining whether that music has the “sense of the faith” and is therefore appropriate for Masses in a specific diocese? Is it the laymen, or a specific layperson (e.g., yourself)? The Music Director of the parish? Someone at the diocesan headquarters? The priest? The Bishop? Someone at the Vatican? WHO?! Tell me, please.

Holy God, We Praise Thy Name is actually a loose translation of the TeDeum, which is the Church’s great hymn of praise. If you look at the entire song, you will find that it does match up with the TeDeum.

You can look at the entire text here:
cyberhymnal.org/htm/h/o/holygod.htm

Actually, there is a forthcoming document from the Vatican that will address these matters. This was told to me by Archbishop Malcolm Ranjith, the Secretary to the Congregation for Divine Worship and the Discipline of the Sacraments. He told me this in response to a question that I made regarding the sad state of music here in the United States. He agreed with my issue and, hence, informed me that this document should clear the matter.

Incidentally, the USCCB had the chance to set everything straight with Sing to the Lord, but, the document, which was supposed to bring the music used at Mass into conformity with Liturgiam Authenticam, was watered down and failed to get the necessary votes needed for recogitio from the Holy See.

The bottom line is that it should be the responsibility of composers, music publishers and yes, even church musicians, to read what the authoritative documents of the Holy See say about Sacred Music. There are some who may not want to read these documents because it will be a severe wake up call to them indicating that what they are doing is not quite what the Chruch has in mind regarding Sacred Music. Yes, you try your best with the gift God gives you, but, the Church also gives you the tools, her documents, in order to carry out what needs to be done.

 

[benedictgal]

What makes you think that the music used at our Mass was meant for a Protestant ecclesial community’s service? Have you been to our Mass? Do you know exactly what music we’re using? The music we use is very compatible with the Mass. I agree that some, if not most, Protestant music is not compatible with the Mass. But please don’t assume that we are using that music.

You yourself wrote that it is Christian Contemporary Music that you use. Did you not? Perhaps you might want to provide examples. Just because something appears in the OCP Spirit and Song books that does not necessarily make it fit for use for the Mass. Shine Jesus, Shine and the works of Michael W. Smith are in this song book. These are certainly not fit for the Mass.

Then there are two developments in music itself that have their origins primarily in the West but that for a long time have affected the whole of mankind in the world culture that is being formed. Modern so-called “classical” music has maneuvered itself, with some exceptions, into an elitist ghetto, which only specialists may enter – and even they do so with what may sometimes be mixed feelings. The music of the masses has broken loose from this and treads a very different path.

**On the one hand, there is pop music, which is certainly no longer supported by the people in the ancient sense (populus). It is aimed at the phenomenon of the masses, is industrially produced, and ultimately has to be described as a cult of the banal. **“Rock”, on the other hand, is the expression of elemental passions, and at rock festivals it assumes a cultic character, a form of worship, in fact, in opposition to Christian worship. People are, so to speak, released from themselves by the emotional shock of rhythm, noise, and special lighting effects. However, in the ecstasy of having all their defenses torn down, the participants sink, as it were, beneath the elemental force of the universe. The music of the Holy Spirit’s sober inebriation seems to have little chance when self has become a prison, the mind is a shackle, and breaking out from both appears as a true promise of redemption that can be tasted at least for a few moments.

While what you hear at Mass may not be rock, per se, it would still fall along the lines of the “pop music” genre that the Holy Father mentions in his book, Spirit of the Liturgy. I have heard this genre at my own parish, which relies heavily on OCP and uses Spirit and Song for the afternoon Mass. It does sound very much like pop music and it is not at all suitable for the Mass. In fact, the musicality is such that it is geared more for performance, even though they did tone it down considerably by removing the electric bass guitar and the drums, which, did make the same songs sound like rock songs.

With all due respect, it is most interesting that people who support this kind of genre will defend it strongly, but, they cannot seem to find any authoritative document from the Holy See that supports this kind of music. In fact, what was written for the Synod on the Eucharist speaks to the contrary.

There are parameters to Sacred Music that have been set. Authorittive documents like the Constitution on Sacred Liturgy, Musicam Sacram, Pope John Paul’s Chirograph on Sacred Music, the Intrumentum Laboris for the Synod on the Eucharist and Sacramentum Caritatis should be read and the songs in question should be looked in light of what the Holy See has written.

 

[Leopard]

…Others focus on what I/We am/are doing as opposed to focusing on God …

Okay, you’re talking about song lyrics here. You’re right, there are a lot of songs with lyrics that don’t measure up. And it is possible to hold lyrics to an objective standard because the words say what they say.

I wasn’t talking about lyrics, I was talking about music: the notes, rests, timing and such. When I said I didn’t think it was possible to objectively demonstrate that Gregorian chant necessarily possessed a greater sense of the Faith than other music forms, I was talking about music, not lyrics.

There are contemporary compositions that do not use unsuitable lyrics, or if they are unsuitable, then they are no more unsuitable today then they ever were, because some of these are the lyrics of older hymns set to newer music. Three that come to mind are All Creatures of our God and King, Holy God we Praise Thy Name and Holy, Holy, Holy. There are some people who say that the newer compositions should not be used at Mass while the older ones should. Other than those persons’ personal musical tastes and prejudices, I can’t see what objective standard should qualify the one yet disqualify the other for liturgical use.

 

[benedictgal]

Okay, you’re talking about song lyrics here. You’re right, there are a lot of songs with lyrics that don’t measure up. And it is possible to hold lyrics to an objective standard because the words say what they say.

I wasn’t talking about lyrics, I was talking about music: the notes, rests, timing and such. When I said I didn’t think it was possible to objectively demonstrate that Gregorian chant necessarily possessed a greater sense of the Faith than other music forms, I was talking about music, not lyrics.

There are contemporary compositions that do not use unsuitable lyrics, or if they are unsuitable, then they are no more unsuitable today then they ever were, because some of these are the lyrics of older hymns set to newer music. Three that come to mind are All Creatures of our God and King, Holy God we Praise Thy Name and Holy, Holy, Holy. There are some people who say that the newer compositions should not be used at Mass while the older ones should. Other than those persons’ personal musical tastes and prejudices, I can’t see what objective standard should qualify the one yet disqualify the other for liturgical use.

However, let’s revisit what the founder of WYD, Pope John Paul II, wrote:

The reform effected by Saint Pius X had specifically in view the purification of Church music from the contamination of profane theatrical music, which in many countries had polluted liturgical music repertoire and praxis. This is also to be considered attentively in our times, as I have placed in evidence in the Encyclical Ecclesia de Eucharistia: that not all expressions of the figurative arts and of music are capable “of adequately expressing the Mystery worshipped in the fullness of the Church’s faith”. As a consequence, not all musical forms can be considered suitable for liturgical celebrations.

1. Another principle enunciated by Saint Pius X in the motu proprio Tra le sollecitudini, a principle moreover intimately connected to the preceding, is that of goodness of form. There can be no music destined for the celebration of the sacred rites that be not first “true art”, capable of having that efficacy “which the Church intends to obtain by receiving into her liturgy the art of sounds”.

Thus, the Pope sets the same standards that Pope St. Pius X set back when he wrote his Motu Propio on Sacred Music. Even though the genres and the generations are different, the problem continues turning up like a bad penny.

 

[jmcrae]

Okay, you’re talking about song lyrics here. You’re right, there are a lot of songs with lyrics that don’t measure up. And it is possible to hold lyrics to an objective standard because the words say what they say.

I wasn’t talking about lyrics, I was talking about music: the notes, rests, timing and such. When I said I didn’t think it was possible to objectively demonstrate that Gregorian chant necessarily possessed a greater sense of the Faith than other music forms, I was talking about music, not lyrics.

There are contemporary compositions that do not use unsuitable lyrics, or if they are unsuitable, then they are no more unsuitable today then they ever were, because some of these are the lyrics of older hymns set to newer music. Three that come to mind are All Creatures of our God and King, Holy God we Praise Thy Name and Holy, Holy, Holy. There are some people who say that the newer compositions should not be used at Mass while the older ones should. Other than those persons’ personal musical tastes and prejudices, I can’t see what objective standard should qualify the one yet disqualify the other for liturgical use.

And again, if you missed my post in response, music is a language of emotion. Music that goes “ra ta ta ta TA ta ta” is not suitable for the Holy Mass, regardless of what lyrics are set to it, because that is a war drum beat - and war drums don’t belong at Mass. (I hope you agree.) Music that sets loose the elemental passions, such as rock and roll, or “easy listening” are also unsuitable. Dance music is unsuitable.

Gregorian chant is suitable because it is both serious and joyful - this is a perfect blend of emotions for the Mass.

There are also certain kinds of classical music and folk music that are suitable, but one needs to use discretion - Wagner’s opera music, for example, is “classical” but certainly not suitable. I’m sure you can also think of your own examples, as well.

 

[promethius]

That is the worst time of the liturgy to be singing that song. It confuses the meaning of holy communion. Its not a fraternal banquet. (as john paul II said in Ecclesia de Eucharistia)

Well it’s a good thing that the song doesn’t ACTUALLY reference communion as a “fraternal banquet.” Unless “When you eat my Body and you drink my Blood, I will live in you.” refers to someone OTHER than the singular person of Christ…