When people speak about the work of evangelization or accompaniment, they often speak about going out to the margins, “to the highways and the hedgerows” (Luke 14:23,) to bring the “nones” and the unbaptized into the Church. This is, of course, an essential part of Jesus’ final commission to his apostles to baptize and make disciples of all nations (Matthew 28:16-20).
But I have to wonder: what’s the state of spiritual health in our own parishes? Are the lay faithful aware that their sacramental experience is an encounter with Christ, and do they care about their brothers and sisters with whom they share Communion? Are the people in our pews accompanied by anyone in their journey of faith or are they trying to live their faith on their own?
There are many definitions for spiritual accompaniment, but in the book I co-authored with Colleen Campbell as a resource for the Catholic Apostolate Center, we define spiritual accompaniment as “the apostolate of intentional relationship that is oriented toward a definitive direction of growth in holiness and transformation in the Person of Christ.” In general, accompaniment is “a broad term that refers to a relationship between two or more people who share mutuality and reciprocity in the spiritual life” (The Art of Accompaniment). I believe this “apostolate” of accompaniment is essential to a parish’s spiritual health for three main reasons:
First, creating a culture of accompaniment in the parish enables the lay faithful to be who they are called to be by their baptism. In the Rite of Baptism, we receive the Holy Spirit and we are made members of Christ’s Body. As members of the same Body, we have a responsibility to bring the light and love of Christ to one another. As Paul writes in First Corinthians, the various parts of the body must have concern for one another because we need each other (1 Corinthians 12:21-26). When members of the lay faithful take an interest in one another’s faith journeys, encouraging one another on that journey, they are living their Christian vocation as the Church intends. When members of the lay faithful are not concerned for members of their parish community, they become spiritually stunted and begin to believe that faith does not require community in one Body.
Second, accompaniment helps a parish to become the best ordinary place of encounter with Christ. The parish is the most likely place where an individual begins his faith journey. Churches that sit on familiar street corners appear as safe havens for those who seek the Lord or some other help. The parish must embrace a culture of accompaniment so that when individuals approach it seeking communion, they are met with a warm and welcoming response instead of sacramental hoops or parish boundary restrictions. Accompaniment challenges parish staff and parishioners to “[respect] the dignity of the human person, and [seek] to increase their freedom to respond to the all-encompassing love of God within their life” (The Art of Accompaniment).
Finally, it’s important that we implement a culture of accompaniment in our parishes because one of the goals of accompaniment is liturgical worship, and this can only take place in the parish. Sacramental theology reminds us that the sacraments are how Jesus accompanies and remains with his Church in a physical way (CCC 1088). Accompaniment’s goal is “transformation in the Person of Christ,” and if the lay faithful are serious about accompanying one another, they will encourage one another to seek out liturgical life at the parish, because the sacraments sanctify us, build up the body of Christ, and give worship to the One who Accompanies.
For more resources on Accompaniment, please click here.
To purchase The Art of Accompaniment, please click here.
Thomas Carani works at a parish in Austin, Texas. He received his B.A. in Theology and Religious Studies from The Catholic University of America. Thomas is also a graduate of the Echo Graduate Service Program at the University of Notre Dame, where he received his Master’s in Theology.
“The love of God and our relationship with the living Christ do not hold us back from dreaming; they do not require us to narrow our horizons. On the contrary, that love elevates us, encourages us and inspires us to a better and more beautiful life” (Christus Vivit, 138).
Have you ever experienced the love of Christ in your life? The love of Christ is not something one and done. It is an ongoing experience. Christ is always pouring out his love to us. We are the ones who are challenged to see and believe. The love of Christ comes to us in a particular way through the Sacraments, especially the Eucharist—an intimate encounter with Christ who is truly present. Pope Francis describes this encounter:
“Although we are the ones who stand in procession to receive Communion; we approach the altar in a procession to receive communion, in reality it is Christ who comes towards us to assimilate us in him. There is an encounter with Jesus! To nourish oneself of the Eucharist means to allow oneself to be changed by what we receive” (General Audience, March 21, 2018).
Christ is the one who is present and he is the one who is changing us in and through our encounter with him in the Eucharist. We can choose not to see his presence, not to enter this experience of encounter, and not to be changed. That is the freedom that we have. It is the freedom to be indifferent to or reject the love of Christ being freely offered to us. When we experience Christ in the Eucharist, the great gift of his love for us, we become more than we are. We are elevated to a greater love of God and neighbor.
How do we enter more fully into this encounter with Christ in the Eucharist? As Pope Francis notes, Christ “comes towards us to assimilate us in him.” He is already moving, acting, and assisting us to cooperate with his grace. We are called to prepare ourselves well for this encounter by being forgiven of our sins through the Sacrament of Penance, by preparing for our encounter through prayer, by entering into the worship of the community of faith, and by witnessing the love of Christ in our daily encounters with others. Over time, we will be transformed by Christ toward living a “better and more beautiful life.”
May the Charity of Christ urge us on!
Fr. Frank S. Donio, S.A.C., D.Min. is Director of the Catholic Apostolate Center.
From the evening Mass of the Lord’s Supper until Evening Prayer on Easter Sunday, the Church celebrates a very special period called the Paschal Triduum. As the USCCB explains, the Easter Triduum is the summit of the Liturgical Year which “marks the end of the Lenten season.” Because of this important spiritual shift, there are some symbols used during this liturgical season that are unique to the Paschal Triduum, and I hope that you might find and reflect on these symbols this year as we commemorate the life, death, and Resurrection of Christ.
The Holy Oils that are used by the Church throughout the year (Oil of the Sick, Oil of the Catechumens, and Holy chrism) may be presented during the entrance procession of the Mass of the Lord’s Supper on Holy Thursday. These oils are blessed by the Bishop during the Chrism Mass—which can happen on Holy Thursday or another time during Holy Week—with the priests of the diocese gathered at the local cathedral. During this celebration, all of the priests present renew their priestly vows.
Ringing of the Bells
During the “Gloria” which is sung on Holy Thursday, we hear the altar bells ringing! We are celebrating the Mass for the last time until the Easter Vigil, and the Church is in mourning so the bells will remain silent until we sing the “Gloria” again.
Washing of the Feet
As Jesus did at the Last Supper (John 14:1-17), the Church is called to wash the feet of the members of the Body of Christ during the celebration of the Institution of the Eucharist. This symbol of humility is a wonderful connection with the service of Christ.
It is rare that the Church prescribes a specific hymn to be sung other than those prescribed for the Proper of the Mass, yet on Holy Thursday the Roman Missal says that we should sing the ancient song “Ubi Caritas” during the Offertory. A very simple song, the lyrics are very meaningful, especially for the Mass of the Lord’s Supper. Translated, they mean "Where charity is, God is there."
Eucharistic Procession and Reposition
The Church’s tabernacle, while normally filled with the Blessed Sacrament and reserved hosts, is emptied and brought to the Altar of Repose where the faithful are invited to join in Adoration. This procession is meant to be of great importance for the community and reminds us of the walk that Christ is about to take the following day on the Via Dolorosa, but instead of being nailed to a cross, we place our King in a place of honor.
After the Mass of the Lord’s Supper on Holy Thursday, churches are supposed to empty their Holy Water fonts “in preparation of the blessing of the water at the Easter Vigil, and it corresponds to those days on which the Eucharist is not celebrated (i.e., Good Friday and Holy Saturday).” (EWTN)
On Good Friday, the Church is mourning the death of Christ and is full of sorrow. In response to this sorrow, the priest (and deacon, if present) prostates himself in front of a stark, barren altar. There is no music and none of the regular pomp and circumstance that comes with the beginning of a liturgical celebration. No sacraments are to be celebrated but that of penance and the anointing of the sick. The earth has gone quiet.
Normally, when a priest begins Mass, he invites us all to pray along with him, saying, “Let us pray.” During the Celebration of the Lord’s Passion (Good Friday), no such invitation is made. The priest just begins his invocation.
You may find that the prayers of the faithful may take longer than normal. Your church may sing them or have them chanted, with some kneeling and standing interspersed.
Adoration of the Holy Cross
There are many ways in which the Celebration of the Lord’s Passion is different from other liturgical celebrations, and the adoration of the Cross is certainly one of them. We are invited to come forward and spend time in veneration and adoration of the Cross on this most solemn of days – the day on which Christ perished while hanging from the very cross which we venerate. You may notice people genuflecting to the cross – this is something reserved specifically for Good Friday, out of veneration and sorrow for the blood which was shed and soaked up by the wood of the cross.
The Celebration of the Lord’s Supper is not a Mass. It is the one day out of the year in which no Mass is celebrated anywhere on Earth. Therefore, when we come to the celebration, there is no Eucharistic Prayer or any prayer related until, after the Adoration of the Holy Cross, the priest or deacon brings out the Blessed Sacrament and begins praying the Agnus Dei as it is normally done at Mass, which follows with himself and others receiving the Blessed Sacrament.
Holy Saturday and the Easter Vigil
When one walks into the church for the Easter Vigil, they will notice a big change from the celebrations of Lent and Holy Week – the church should be decorated with lilies, white and gold, and a joyful décor! While the lights should be turned down as well, we are anticipating the Resurrection and the excitement is palpable!
The Light of Christ
From the fire used to light the Easter Candle, the inscriptions on the Easter Candle, and the procession into the Church, light is integral to the Easter Vigil due to its representation of the "light of Christ, rising in glory," scattering the "darkness of our hearts and minds." We process into the Church with the Easter Candle, “just as the children of Israel were guided at night by the pillar of fire, so Christians follow the risen Christ” as we proclaim The Light of Christ while singing praises of thanksgiving! (USCCB)
Instead of the standard 3 readings at a Sunday Mass, at the Easter Vigil we generally hear anywhere between 5 and 9 readings.
As we prepare to celebrate some of the holiest days in our Church, I invite you to observe the different rituals, customs, and symbols present during the Triduum. May you have a blessed and joyous Easter season!
Question for Reflection: What changes do you notice from the Lent to Easter season?
For more resources to guide you throughout the Triduum into the Easter season, please click here.
Alex Cranstoun is the Media Manager for the Catholic Apostolate Center.
While I was speaking with a priest not very long ago about young adult ministry and how to grow a community of young adults in my area, he said something which felt as if someone was smacking me on the head. Almost in passing, he remarked, “We must share the teachings of Jesus in such a way that people become disciples of Christ and not consumers of Christ.”
I am sure this was not the most significant thing that he was getting at, and it was not the focus of our conversation. However, as I was driving home from that meeting, I could think of little else.
As I reflected on this, I was reminded of a fundamental aspect of our faith. We are called to be in relationship. In a way, all the stories throughout the Bible, from Moses in the Old Testament to the teachings of Jesus in the Gospels, are about forming and maintaining relationships.
Relationship is everything—relationship with God, our fellow brothers and sisters, and (as Pope Francis explained more recently in Laudato Si’) creation. Someone who is in a true relationship with God, humanity, and the environment will be seen as a disciple of Christ and not a consumer of Christ.
But how do we do this? How do we realize the value in relationships?
First, we must drop the idea that we deserve our relationship with Christ. Too often we seem to walk into the church on Saturdays to take the sacrament of reconciliation, or on Sundays to take the sacrament of Holy Communion just as if we were walking into a Starbucks and placing an order. But the sacraments are not about taking, they are about receiving.
I think a “graduation mentality” can enter into our faith life at times: we can partake in the sacraments as something which we have earned. To take something is to only recognize the one who takes. To receive something is to recognize not only the receiver but also the giver. To receive something is to form a relationship.
In taking the time to understand this difference, I realized the importance of being a disciple of Christ and not simply a consumer of Christ. Being a disciple is being open to those relationships, and taking an active part in them. This sounds simple, but simple does not mean easy.
How then do we fully partake in these relationships?
This is the second part of what it means to be a disciple. We must truly understand that a relationship takes two to work. Again, this sounds simple but it is not easy. For those of us who are outgoing it can be difficult to listen, and it can be difficult for those of us who are comfortable in our silence to speak. However, it is important that we do both! We must be able to voice our opinions, positions, and thoughts just as we must be able to listen to our God, our family, our friends, and to creation.
Doing this can be uncomfortable at times. We will have to participate when we do not want to, and we will have to wait patiently when all we want to do is speak. This giving and receiving is manifested in the structure of the Mass. We give God our prayers, attention, and hearts, and he gives us himself through his Word and the Eucharist.
This touches on another aspect of relationships – action. Relationships are not only about speaking and listening, but also about the actions we take to fulfill the words we speak. Jesus did not simply talk about giving up his life for our salvation. He endured the scourging at the pillar, the carrying of the cross, and his crucifixion to redeem us. The perfection of his actions opened up the possibility for us to be in perfect relationship with our Savior, our Creator, and all of creation.
Relationships can be messy. In order to be disciples of Christ, we must put away our spiritual debit cards and throw away our transactional faith mentality. Being a disciple of Christ is about being in and building relationships. It is not easy, but sacrifice never is. We are called to be disciples of Christ, not consumers of Christ.
To learn more about what it means to be a disciple, please click here.
Robert Stamper is the Regional Coordinator for 270Catholic, a young adult faith community in Montgomery County, MD.
"Commitment to ecumenism responds to the prayer of the Lord Jesus that 'they may all be one' (Jn 17:21). The credibility of the Christian message would be much greater if Christians could overcome their divisions and the Church could realize 'the fullness of catholicity proper to her in those of her children who, though joined to her by baptism, are yet separated from full communion with her' We must never forget that we are pilgrims journeying alongside one another. This means that we must have sincere trust in our fellow pilgrims, putting aside all suspicion or mistrust, and turn our gaze to what we are all seeking: the radiant peace of God’s face” (Evangelii Gaudium, n. 244).
Over the nine years that I was at St. Jude Shrine in Baltimore, Maryland, I had the opportunity to participate in and then to host an annual prayer service for Christian Unity. It became a very popular celebration and leaders from various Christian communities participated, including the Archbishop of Baltimore. To me, though, the most important people who participated were the people who went week to week to their faith communities in various parts of Baltimore, but never had the opportunity to pray together with Christians from other communities. Prayer is powerful and to underestimate its power to unite us leaves us lacking in the virtue of hope. Such hope is not naïve, but is based on firm trust in the work of the Holy Spirit.
The annual Week of Prayer for Christian Unity will begin on Saturday, January 18th and conclude on the Feast of the Conversion of St. Paul on January 25th. Year after year, Christians are invited to pray that “they may be one.” St. Vincent Pallotti, patron of the Catholic Apostolate Center and founder of the Union of Catholic Apostolate, worked diligently for unity in the Church, using the liturgical Octave of the Epiphany in Rome as a means to unite in prayer members of the Eastern and Western traditions of the Catholic community who were rather disconnected from one another. This celebration was held in the city of Rome from 1836 until 1968. His feast day, on January 22nd, is in the middle of the Week of Prayer for Christian Unity. Collaboration of all Christians can lead us toward Pallotti’s vision, hope, and prayer that one day we may be “one fold, under one Shepherd, Jesus Christ” (Cf., Jn 10:16)
Since our mission as the Catholic Apostolate Center is derived from the charism of St. Vincent Pallotti, who fervently prayed for such a day, we invite you to pray not only individually, but draw other Christians together in prayer. Prayer, though, is not the only thing that we can do. We can learn more about what the Roman Catholic Church teaches about the needed work for building unity among Christians. We invite you to explore the many resources that we have on our new Christian Unity page. May we also take up the call of the Catholic Church spanning from the time of the Second Vatican Council to the appeal of Pope Francis today:
"The search for unity among Christians is an urgent task... We are well aware that unity is primarily a gift from God for which we must pray without ceasing, but we all have the task of preparing the conditions, cultivating the ground of our hearts, so that this great grace may be received" (Address to the Delegation of the Ecumenical Patriarchate of Constantinople, June 28, 2013).
Our new Christian Unity resources can be found here.
Fr. Frank Donio, S.A.C. is the Director of the Catholic Apostolate Center