We believe that the Eucharist draws us into communion not only with Jesus, as we receive his body, but also with our fellow Catholics, who are members of his body. Nonetheless, most Catholics feel disconnected from one another, coming to their parish for Mass and leaving quickly afterward. It’s hard for the Eucharist to become the center of our lives that way, let alone to build a vibrant culture through the parish.
In any age, a community will be strong when its members depend upon one another and build a common life together. Charity, above all else, characterized the early Christian community and caught the attention of pagans. Christians cared for one another and also did what they could to care for anyone in need. This charity became expressed in what was known as an “agape,” a meal or feast to express the love of the community. Early Christian meals were prone to abuse, as we see in Paul’s first letter to the Corinthians, where he said that rather than caring for the needy, some Christians indulged in excess. Likewise, Jude, in the 12th verse of his letter, spoke explicitly about the agape meal, telling Christians that their love feasts were blemished by looking first after themselves. These dynamics haven’t changed much.
Not all was perfect in the early community, but they did strive for greater unity and charity by holding meals for this very purpose. The origin of the agape meal and its connection to the Eucharist are somewhat shrouded in mystery, but Anglican Vicar Alistair Stewart does his best to untangle them in a new scholarly book: Breaking Bread: The Emergence of Eucharist and Agape in Early Christian Communities (Eerdmans, 2023).
To begin, he makes a fundamental distinction in defining the agape meal. Unlike the Eucharist, which focuses on communion with God, the agape focuses on communion with fellow Christians (9). What else can we say with relative clarity about the agape meal? Reviewing Stewart’s painstaking analysis of ancient texts, I would describe it this way: the agape developed into a meal distinct from the Eucharist, whose purpose was to strengthen fellowship among Christians and to exercise charity in offering food to the needy, including those not present (chapter 2).
As funny as it sounds, coffee and doughnuts offer a scanty remnant of the agape meal, recognizing that after the celebration of the Mass, something further is needed for fellowship. This doesn’t mean that coffee and doughnuts are the answer, for we all know that is not nearly enough, but it does preserve something of earlier traditions, such as offering blessed bread after Mass, as Eastern Catholics still do (and which was also practiced in the West in earlier days).
Why not build upon this instinct and return to something like the agape meal? Christian community demands more than just one hour a week. We need to get to know one another, encourage and support each other, and focus on expressing charity within our local community. All of this could be done through regular fellowship meals.
Practically, there are a few ways we could go about this. First, rather than coffee and doughnuts, we could offer a potluck meal or brunch after Mass. People are already at church, and we could organize fellowship as an immediate extension of the communion received at Mass. Many people may baulk at the labor involved, as there are multiple Masses at most parishes, but, on the other hand, most everyone recognizes the need to do something to kick start community in our parishes. These meals could be the basis for continuing education, organizing outreach to the poor to share parts of the meal, and simply feeling more connected.
Another approach would be to organize smaller groups in the home. This would more closely reflect the personal character of the ancient agape meal. This also could be on Sunday, as an expression of the ongoing celebration of the Lord’s Day or on another day. These small groups could join together a few families as well as others in the parish of various ages and states of life. These meals could serve as the foundation for a Bible study, watching and discussing catechetical material and times of prayer. These agape-like meals would give Catholics the opportunity to invest in others stably over longer periods of time, providing concrete expression to Christian charity through a commitment to particular people in the parish. Rather than vague expressions of community and charity, we would have certain people to love and support, personalizing the community of our larger parishes.
If we focus more on loving one another in the Catholic community, making tangible our belief in the centrality of Christian charity, others may notice and want to join in. This would be a great way to instantiate our ongoing Eucharistic Revival through a continued expression of the unity and fellowship we find in the Mass.
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There is no such thing as “community” and MOST of the time it’s only used when someone wants something from you… not actually because they want you to feel any real sense of belonging.
Deeply religious people are outright mean, and while nobody owes you anything, those people will make you feel like you owe them everything.
We’re reminded of that pithy line in the first Jason Bourne movies: retorts the female in the passenger seat: “No one does the right thing!” So, thank you, Kay, for reminding us of the dark side—which has a place in each of us, though possibly exempting members of your tribe.
But things are worse than even you observe, I mean not only some “deeply religious people,” but much more, all them other logical and superior folk…Consider this pithy counterpoint:
“We see the bankruptcy of logical ethics without a religious basis . . . Indeed there is no ‘compelling argument’ not to slit anybody’s throat except the Commandments given on Mount Sinai” (Eric von Kuehnelt-Leddhin, “Liberty or Equality,” 1952). In a later work, the author associates “sadistic bestiality,” perversion and political stupidity not so much with religion but with the unreason of pagan and atheistic belief systems, particularly the events of 1789 and following. He lists in a few dense pages a complete litany of too-familiar cruelties in the post-Enlightenment, post-Christian and therefore [!] ideological twentieth century alone (“Leftism: From de Sade and Marx to Hitler and Marcuse,” 1974)…
From those pages, such as this:
“…because of the ideas [!] of the French Revolution in their various stages, guises, and evolutionary forms, because of the ideas of equality, ethnic or racist identity [identity politics!], a ‘classless society,’ a ‘world safe for democracy,’ a ‘racially pure people,’ ‘true social justice achieved by social engineering,’—one would arrive at simply staggering sums [of exterminated victims]. Even the Jewish holocaust seems almost a drop in the bucket. There must have been at least 120 or 150 million victims, perhaps even 300 million. The victims of the French Revolution were relatively few, but sadistic bestiality had entered Western Civilization through that door and we have had increasingly ‘bigger and better’ slaughters ever since—as the Western World moves nearer and nearer to the abyss” (ibid.).
Sobering and potentially even educational stuff, the footprints of history. Part of education being the forgetting of things we think we know, but that aren’t so. The author (1909-1999), from central Europe and the United States, was an historian, a professor, part of a religious “community” (horrors!) and genuinely curious world traveler and visitor behind the scenes (who spoke six languages and read fourteen).
As a former Protestant I can vouch for the value of such meals. It works great in small parishes l, but is not nearly as effective in big ones. Pot lucks are very easy to do and not much work or preparation required. Some groups have them monthly and they are usually well attended. It truly builds community. Some groups encourage family dinners at home and you invite another family over. This also greatly enhances community. You really get to know each other when you break bread together in each other’s homes. For several years we attended monthly meetings at the Catholic St Leo’s League in Newport RI. There we discussed Christian Art, had mass, and shared a pot luck meal and fellowship. This became a highlight of the month for our family. It was also a big factor in my coming into the Church. My wife did not follow but it gave her a positive experience with Catholics and she made Catholic friends. Each congregation is unique and needs to find out what works for them, but I would encourage all to try to develop some way to break bread together on a regular basis. The rewards are life changing.
All of the suggestions here could certainly help build community, which is definitely a good thing. But I don’t believe that they would necessarily help build Eucharistic Coherence – belief in the Real Presence. We have so many internal issues going against belief in the Real Presence.
We have our manner of reception described as “grab and go.” We recently attended Mass at a large nearby parish where the paster asked for more extraordinary ministers of communion (so we could move things along). Bishops who refuse to obey Canon 915. Those at the highest level of the Church saying all are welcome, no matter what. A South American bishop recently justifying giving communion to a Muslim, etc.
These internal issues all work against Eucharistic Coherence.
But, as a separate issue, building community is definitely a good thing.
At the risk of sounding a bit too uncharitable, perhaps our good Bishops and Catholic hierarchy would do us the service of a heartfelt and long overdue apology for the closing of our Churches during the “pandemic”. Even further, perhaps they can admit it might have been a mistake to listen to Godless, secular tyrants masquerading as our elected leaders who insisted our Churches be shuttered while liquor stores and pot dispensaries remained open. Maybe they can reassure us that they will never lock us out of our sanctuaries again, no matter the cost, because GOD IS INDISPENSIBLE, ESSENTIAL and the MOST VITAL reality during a crisis; one conjured up by the state, one released upon the world by a Godless communist junta or one with characteristics resembling more a plan of action than anything occurring indiscriminately in nature. Maybe if Catholics were to see in action again the faith of their clergy in God rather than in government and sorcery masquerading as legitimate science, they’ll have confidence enough to believe more firmly in the Real Presence and recommit their own lives. Is there anyone other than me that sees this notion of a “Eucharistic Revival” as anything but the logical conclusion of a Catholic Clergy, that for the most part, dismissed the Eucharist as “non-essential”? I find the timing of this revival to be its greatest condemnation. It should have happened DURING the “pandemic”. Instead, it comes post-pandemic and after the message about any supposed essential nature of the Eucharist has already long been despoiled – to the shame of many prelates.
Yes, and in one instance, at least, a pastoral letter was issued on the Eucharist during the COVID drill. The Archdiocese of Seattle, on June 2, 2020. The pastoral letter, several pages, now needs more visibility and can be downloaded from:
https://mycatholicschool.org/wp-content/uploads/2020/05/Pastoral-Letter-Year-of-Eucharist-NW-Catholic.pdf
Another possibility is to arrange “meet and eats” at local restaurants. The parish I attended for years in Illinois did this once a month–the parishioners were invited to just “show up” at a local restaurant and enjoy fellowship. (Arrangements had been made in advance with the restaurant, and often, the parishioners were given a separate meeting room instead of just sitting anywhere.) Many of us enjoy “going out to eat” and this plan involves no “work” (cooking, cleaning, setting up tables, putting tables away, dishwashing, etc.) on the part of anyone other than the person who makes the arrangements with the restaurant! Most restaurants are happy to get involved with this, as it means new customers will try out their establishment and hopefully like it enough to come back often! It also is accommodating to children and teens, who are often able to sit together (teens) instead of hanging with mom and dad. Restaurants also offer many options so almost everyone can “stick to their diets.” And for those who are hesitant to go to a parish dinner in the church because they don’t feel included in the group, a restaurant gives them the opportunity to just sit and watch and smile. Ideally, the people in the parish who have gifts of friendliness, outgoing personalities, love for strangers, sensitivity and compassion, etc. would be able to use their gifts to reach out to those parishioners who are just sitting alone. Finally, this can be an evangelistic outreach, as non-church patrons in the restaurant will observe the fun and fellowship and perhaps feel inclined to try out the church! It’s good for Christians to be IN the world (but not OF the world!).
I like this idea, Mrs. Sharon Whitlock! As one who is culinarily challenged, this would be fun and nonstressful. The downside is not being open to those less financially secure, but perhaps passing the hat or some other way to include all in the parish.
We read: “To begin, he makes a fundamental distinction in defining the agape meal. Unlike the Eucharist, which focuses on communion with God, the agape focuses on communion with fellow Christians.”
Yes, practical steps especially like the agape, so as to partially restore the plausibility structure which in past years buoyed-up our Faith within a Catholic culture. And, about “communion with fellow Christians,” in its best possible light this is what the synodal fabric COULD BE all about—but for the heterodox drop of cyanide smuggled into the communal punchbowl…
In these AUGUSTINIAN TIMES, an additional path—other than the transitional Aeropagus or even the agape meal—is the abrupt turnabout and personal “experience” of St. Augustine:
“I returned to my innermost being. This i did because [!] became my helper [….] I saw above my mind, an unchangeable light. It was not this common light, plain to all flesh, nor a greater light, as it were, of the same kind, as though that light would shine many, many times more bright, and by its great power fill the whole universe. Not such was that light, but different, far different from all other lights. Nor was it above my mind, as oil is above water, or sky above earth.
“It was above my mind, because it made me [!], and I was beneath it, because I was made by it. He who knows the truth, knows that light, and he who knows it knows eternity [!]. Love knows it, O eternal truth, and true love, and beloved eternity! You are my God, and I sigh for you day and night [….] [Christ:] ‘You will not change me into yourself, as you change food into your flesh, but you will be changed into me’.” (Confessions, Bk. 7, Ch. 10:16).
SO, in addition to, and above (yes, “unlike”) agape, then, these undiluted words immediately after the consecration: “MY LORD, AND MY GOD!” Not only “communion with God,” but sacramental incorporation into Jesus the Christ, and therefore fully together with every member of the whole Eucharistic Church as the Mystical Body of Christ.
What! This is wrong – please stick with the Holy Spirit! The Holy Marriage Mass is the Public Worship of The Head to which He unites us in glorifying the Father and sanctying HIS People – making ourselves rejectors of His Priesthood and His Priest to focus on ourselves as the meal is diabolical, removes the Soul of Worship, Christ and the Vertical Worship and Reality for a protestant or anglican worship horizontal- God’s Worship is Catholic Covenantal-Sacramental Sacrfice NOT protestant or anglican non-convenantal non-sacrifice, non-sacramental.
DIVINE is the Worship, not sinful humanity, it is not in pride about us, but in humility about the Beloved who Humbled himself so that God becoming man would make Convenantlly make man God…. it is not about us, it is about God!….one cannot love their neighbor when the primacy and radical Foundation of Loving God is dismissed for the horizontal man made idolatry worship love…blessings, Padre
Did you actually read the article? Just curious.
Agape love in Christianity initially referred to God’s love for Man and the converse [understood as opposite]. Which indicates its other meaning as conversation between two persons. It wasn’t until later that the meaning was expanded to resemble philos, love for other persons.
The importance in the etymology is that pure love, free of self indulgence can only be achieved through the purifying love between God and Man. Staudt says [Eerdmans] makes a “fundamental distinction in defining the agape meal. Unlike the Eucharist, which focuses on communion with God, the agape focuses on communion with fellow Christians”. Jared Staudt certainly understands the difference and the importance of the sharing of God’s love so as to love eachother. Personally I would have focused on divine love motivated by reception of the Eucharist as essential to brotherly love, although Staudt, similar to Aristotle’s treatise on brotherly love, Amicitia finds that brotherly love of itself is a good. That really cannot be denied. And can be understood as emphasis on what the Eucharist should spur.
If we focus more on the Holy Sacrifice of the Mass instead of on a “meal” we might actually achieve Catholicism.
The problem of illegal immigration across Southern Europe and the southern United States border needs to be addressed through a preaching of the doctrine of Divine Providence. The love of our neighbor could be advanced in this out-of-control situation by teaching the world’s poor that the cup of wine represents the New Covenant with God, and that were you to keep that Eternal Covenant, then the promises that are linked to it would give you the “better life” that you seek, right in your own homeland.
This doctrine of Divine Providence is enshrined in the last sentence of
The Declaration of Independence, though our political leaders never mention the fact. The leading clerics of the society have a responsibility to make this point evident, yet they don’t seem to perceive this remiss in defining the original beliefs of the Founding Fathers. Our current political leaders appear to be more the enemies of truth than examples of it.
Great idea!
I think this is a great idea, and I’ve been touting the advantages of “home churches” for years– being a convert, and having experienced them first hand. However, one aspect that is not mentioned here, is outreach to those marginalized, ie., the home bound, and/or those aliened from the Church, for whatever reason. If we know people who fit into those categories, we ought to go out of our way to include them, or at least, to visit or phone them. Another problem, is what about those who can only frequent the Vigil or evening Masses (for whatever reason: work schedules, or in my case, having a sleep disorder?) How would they/we be included? Again, they (we) may have to be included on a more individual level, if it’s difficult to “go out for brunch”, for example. I think a hospitality committee may not be a bad idea…with a list of shut-ins, and those who the pastor or others know to “have problems”. But also, this Committee could arrange for regular activities and meals for those able to participate. Although a convert, I had years of never fitting into church, to the point of leaving several times; I am elderly, infirm, and don’t drive. Also poor. I once wanted to join a Singles group, but was told outright that I didn’t have enough money for the restaurant in which they regularly met. Perhaps there ought to be a Charity Ministry in some churches?! I changed parish churches, and now with people who have gone out of their way to give me rides, and with a priest who takes a personal interest in me, I feel much more included. But it took some 35 years for that to happen. BTW, Jared, I too am now a Benedictine Oblate! Blessings.