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This Is My Body: A Call to Eucharistic…

This Is My Body: A Call to Eucharistic Revival (original: 2008; edição: 2023)

de Robert Barron (Autor)

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Título:This Is My Body: A Call to Eucharistic Revival
Autores:Robert Barron (Autor)
Informação:Word on Fire (2023), 100 pages
Coleções:Sua biblioteca

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This is My Body: A Call to Eucharistic Revival de Robert Barron (2008)


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I was given this book by my local parish, along with page-by-page notes and some extremely helpful reflection questions prepared by our pastor, Fr. Chris. Along with these notes and questions, he included a short introductory letter, stating "Even if you don't understand every single idea, don't worry: there are plenty of ideas that will catch fire in you if you allow them to. May you be blessed by everything Jesus reveals to you!"
I read it slowly and contemplated Fr. Chris' notes and reflection questions. I feel deeply moved by my new appreciation for the Blessed Sacrament: a meal, a sacrifice and the Real Presence of Jesus. ( )
  Chrissylou62 | Apr 11, 2024 |
The Eucharistic Revival in the Roman Catholic Church in the United States is a three-year initiative that began in 2022 with the goal of:

Renewing the Church: By rekindling a deeper and more meaningful relationship between Catholics and Jesus Christ present in the Eucharist.
Encouraging devotion: By fostering a greater understanding and appreciation for the significance of the Eucharist as the central sacrament of the Catholic faith.

Here are some key aspects of the Eucharistic Revival:

Grassroots movement: It's envisioned as a movement driven by the participation of Catholics at all levels, from clergy and religious leaders to parishioners and families.
Focus on education and worship: The initiative emphasizes educational programs and resources to deepen understanding of the Eucharist, alongside renewed emphasis on reverence and active participation during Eucharistic celebrations.
National scope: While a national initiative, it encourages local parishes and dioceses to develop their own specific programs and activities tailored to their communities.

The Eucharistic Revival addresses concerns about:

Declining Mass attendance: The initiative aims to reverse a trend of declining participation in Catholic Mass over recent decades.
Shifting beliefs: It also seeks to address a perceived decline in belief in the Real Presence of Christ in the Eucharist among some Catholics.

Overall, the Eucharistic Revival strives to revitalize the centrality of the Eucharist in the lives of American Catholics and strengthen the Church through a renewed focus on this core sacrament.

This little three chapter volume addresses the need for Eucharistic Revival in the Church.

A recent Pew Forum survey revealed the startling statistic that 69% of Catholics do not believe in the Real Presence of Christ in the Eucharist. For the majority of Catholics today, the Eucharist is merely a symbol of Christ, and the Mass is merely a collectivity of like-minded individuals gathering to remember his life.

This indicates a spiritual disaster, for the Eucharist is "the source and summit of the Christian life." In response to this crisis, Bishop Robert Barron, then the Chair of the Committee on Evangelization and Catechesis for the United States Conference of Catholic Bishops, began working with his brother bishops on a solution. From these conversations, the National Eucharistic Revival was born.

Bishop Barron offers a threefold analysis of the Eucharist as sacred meal, sacrifice, and Real Presence,

In the first chapter Barron can not help but make a references to social justice. And, Catholic Social Teaching is is a prominent aspect of Catholic theology, which emphasizes the dignity of all people and the need for social justice. Prominent Catholic figures actively championed social justice movements, like Dorothy Day.

Public perception often associates Catholicism with social justice initiatives, including healthcare access, poverty reduction, and advocacy for immigrants and refugees. The Real Presence is not as frequently highlighted in public discussions, but it remains a fundamental belief and devotional practice for many Catholics. Younger Catholics might emphasize social justice more, while older generations might prioritize traditional aspects like the Eucharist.

Herein might be the issue of identity for Roman Catholics. There have been several surveys conducted to explore the beliefs and practices of Roman Catholics, particularly regarding their understanding of the Real Presence in the Eucharist and their engagement with social justice.

As noted almost 70% of self-identified Catholics believe that the bread and wine used at Mass are symbolic representations of the body and blood of Jesus Christ. Only 31% affirmed the real presence (transubstantiation)—the belief that the bread and wine truly become the body and blood of Christ. Another study by Georgetown’s Center for Applied Research in the Apostolate (CARA), published in 2023, challenged the Pew survey’s methodology but still demonstrated that a significant number of Catholics do not believe in the Real Presence.

While there isn’t a specific poll directly comparing belief in the Real Presence to social justice, it’s essential to recognize that Catholic identity encompasses a wide range of beliefs and practices. Social Justice is a core aspect of Catholic teaching, emphasizing compassion, care for the marginalized, and working towards a just society. Many Catholics actively engage in social justice initiatives, advocating for human dignity, peace, and equality. Factors such as education, age, ethnicity, and frequency of Mass attendance influence these beliefs. For instance, churchgoing Catholics are more likely to believe in transubstantiation, but the majority still view bread and wine symbolically.

Liberal/progressive Catholics may prioritize social justice over doctrinal adherence or traditional devotions like Eucharistic adoration. Conservative Catholics are often more orthodox on doctrinal matters. Demographic factors like ethnicity, age, and church attendance impact social attitudes. Hispanic Catholics and older, more observant Catholics tend to be more traditional.

Many polls support the general idea of Catholics prioritizing social justice. A 2021 Pew Research Center study found that 79% of American Catholics believe the church should be "active in promoting social justice," with younger Catholics holding even stronger support. Polls on specific social justice issues found anywhere from 60–80% of Catholics aligned with related Church teachings on matters like the death penalty, immigration, and aid to the poor.

Almost 70% of Catholics who could be identified understand Christ’s presence as symbolical while about 80% of Catholics support social justice.

Although there is no direct correlation, Roman Catholics can have faith in the Real Presence and promote social justice; it still seems indicative that the conclusion to draw is that social justice is understood as Catholic but the Presence less so.

But in general terms, Catholic emphasis on social justice appears high, while personalized belief in the Real Presence varies demographically.

Social justice as a term and concept hasn't always been used explicitly in official documents. Similar ideas and principles related to the Church's teachings on the dignity of all people, fair treatment, and societal responsibilities have been expressed during the Church’s earliest period and consistently throughout history.

The official Papal document where the phrase "social justice" appears for the first time is Pope Pius XI's encyclical "Studiorum Ducem" published in 1923.

However, it's important to consider some things:

Frequency and emphasis: While mentioned in "Studiorum Ducem," the term "social justice" wasn't emphasized or extensively explored in this first instance.

Pope Pius XI later used the term more extensively in two major social encyclicals: Quadragesimo Anno (1931) and Divini Redemptoris (1937). These pronouncements during the Great Depression significantly solidified the concept of social justice within Catholic Social Teaching.

During the 1930s–1960s and the New Deal & Rise of "Liberal Catholicism," Franklin D. Roosevelt's New Deal policies, aimed at social welfare and economic justice, resonated with some Catholic social justice principles.

In the 1960s–1980s and the Second Vatican Council, the period saw significant internal reforms in the Catholic Church, emphasizing social justice more openly. Some Catholics remained drawn to the Democratic Party's social justice focus.

Correlation is not causation but drastic changes took place after the Second Vatican Council and in the US during the 1960s-1980s; there was significant period of decline.

As of 2020, polls showed that among Catholics who attended Mass once a week or more, 75% say they voted Republican. That percentage can be contrasted with that of the 54% of Catholics who only attend a few times a year and who voted for Biden.

Sounds promising? Here’s the catch: only 17% of U.S. Catholics attend Mass every Sunday. There is a direct line between the crisis of faith in the Eucharist and belief in the Sunday Obligation and the crisis of the Catholic vote.

As a result, there are hundreds of thousands of Catholics going to the polls and voting for candidates and ballot measures that pose a direct threat to the beliefs of their own Church and country.

Social justice is one of the many arguments without arguments, and none is more pervasive or more powerful than social justice according to Thomas Sowell (p. 159, Intellectuals and Society). It is a phrase without a clear definition, even though it is common and has been in use for more than a century. "All justice is inherently social, since someone alone on a desert island cannot be either just or unjust" (p. 159). Prefacing the word justice with social implies that justice should be "established among groups, rather than just among individuals. But the collectivization of justice does little to make the concept of social justice any clearer" (p. 160). Sowell points out that "the equality of formal justice is an equality of processes, not an equality of impact or consequences" (p. 160). The anointed though makes these objections without empirical evidence, an argument without an argument.

Life is seldom, if ever, fair. Whatever injustice that remains after society has done its best "cannot be called a social injustice, though it is an injustice in some cosmic sense--extending beyond society's rules and practices--because it goes back to happenstances into which people are born" (pp. 160-161).

Even more troubling is a groundbreaking peer-reviewed study published in March 2023, titled “Understanding left-wing authoritarianism: Relations to the dark personality traits, altruism, and social justice commitment,” wherein authors Dr. Ann Krispenz and Dr. Alexander Bertrams found that left-wing extremism is closely associated with “psychopathic tendencies.”

“Narcissistic individuals and those with psychopathic tendencies are more likely to strongly endorse left-wing antihierarchical aggression,” summarized the widely cited PsyPost website, which reports the latest research on human behavior.

“Individuals with dark personalities – such as high narcissistic and psychopathic traits – are attracted to certain forms of political and social activism which they can use as a vehicle to satisfy their own ego-focused needs instead of actually aiming at social justice and equality,” the authors explain.

Stated simply, left-wing psychopaths pretend to care about “social justice and equality,” but in reality are just feeding their massive “ego-focused” lust for power, glory and revenge.

It may not be directly as a result of the Church identification with social justice but the blending of the Church with this political view may not have helped an authentic, spiritual, and healthy organization. What is clear is the trend in adherence to Roman Catholicism over the last several decades has been of lesser allegiance.

Here's a breakdown of the key points:

Despite population growth, the number of Catholics globally has increased at a slower rate than the overall population. Between 1980 and 2020, the Catholic population grew by 57%,while the world population grew by 88%. As a result, the proportion of Catholics in the world population has decreased from 17.8% in 1980 to 13.8% in 2020.

The decline is more pronounced in developed countries, where secularization trends are stronger. For example, the Catholic population in Europe has decreased by 10% since 1980, while in North America it has remained mostly stable. In developing countries, particularly in Africa and parts of Asia, Catholic populations are still growing, but at a slowing rate.
  gmicksmith | Feb 17, 2024 |
In this brief but illuminating text, Bishop Barron offers a threefold analysis of the Eucharist as sacred meal, sacrifice, and Real Presence, helping readers to understand the sacrament of Jesus' Body and Blood more thoroughly so that they might fall in love with him more completely.

Discover the profound truth flowing out of Jesus' words at the Last Supper: "Take, eat; this is my body. . . . Drink from it, all of you; for this is my blood of the covenant."
  StFrancisofAssisi | Feb 7, 2024 |
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