Athanasius Schneider, O.R.C. is a Kazakhstani Roman Catholic bishop, the auxiliary bishop of .. Dominus Est, it is the Lord: Reflections of a Bishop of Central Asia on Holy Communion [Dominus est, riflessioni di un vescovo dell’ Asia Centrale. Buy Dominus Est: It is the Lord! by Athanasius Schneider (ISBN: ) from Amazon’s Book Store. Everyday low prices and free delivery on eligible. Nearly ten years ago an unknown auxiliary bishop from Karaganda, Kazakhstan, the Most Reverend Athanasius Schneider, wrote a brief treatise on the.
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Skip to main content. Log In Sign Up. Dominus Est—It Is the Lord! Some Preliminary Observations ………………………………………………….
Athanasius Schneider – Wikipedia
The Attitude dominjs Reverence…………………………………… 19 4. The Testimony of the Fathers of the Church ……………… The Testimony of the Early Church ………………………… 29 6. The Testimony of the Magisterium …………………………. The Testimony of Liturgical Rites………………………… The Testimony of the Eastern Churches ……………………. The Testimony of atahnasius Protestant Doimnus ……………… 37 Schneicer of Names ……………………………… As the story unfolded, we learned that the article was merely a synopsis of a book and that the book had been published by none other than the Libreria Editrice Vaticana, the Vatican Press.
The theme of the project was that Communion-in-the hand and standing for Communion were not consonant with the two-millennia-long Catholic tradition and that both domibus need to be re-evaluated for the good of the Church. When that article made its debut, I immediately made contact with its author, Bishop Athanasius Schneider, and asked if The Catholic Response, a periodical published under auspices of the Priestly Society of the Venerable John Henry Cardinal Newman as is Newman House Press itself eet, could produce an English translation of the piece.
Bishop Schneider enthusiastically supported the effort, which, in turn, led to an invitation by him and Libreria Editrice Vaticana that Newman House Press publish the full-length book as well. The result is now before the reader. This work is critically important at this particular juncture of ecclesiastical life, as can be gleaned from the fact that the preface has been written by the secretary of the Congregation for Divine Worship and the Discipline of the Sacraments, Archbishop Malcolm Ranjith, along with an endorsement from the prefect of that dicastery, Francis Cardinal Arinze.
Mysteriously, though, the door was opened for the change. That change was slow in coming to the United States, as the episcopal conference repeatedly rejected proposals for Communion-in-the-hand.
et Eventually, inby a slim majority of the bishops, the practice was approved and went into effect on the Solemnity of Christ the King. The materials given parish priests for the catechesis of the faithful were historically flawed and totally one-sided.
Indeed, the change of the centuries-old practice of priests domonus the Sacred Host directly onto the tongue of recipients came precisely from the Protestant Reformers, who were intent on calling into question both the ministerial priesthood and the doctrine of transubstantiation, as their own writings attest.
Could one suppose that the re-emergence of the practice would not produce similar confusion and doubts about the very same teachings? In point athanaius fact, it has. The present work, however, is not limited to an exploration of remote historical texts. He describes, in moving and edifying language, how devout Catholics prayed for the Holy Eucharist, waiting longingly for the arrival of a priest.
These were lay women who prayed daily that their extraordinary apostolate would end as quickly as possible, with priests able to fulfill their sacred ministry. I hasten to mention that the stories of these women resonated very strongly with me because my own grand-uncle, ordained but three weeks in Ukraine, was martyred by the Bolsheviks, who then confiscated the family farm.
The deportees of Central Asia faced the same fate some years later, but their devotion to the Holy Eucharist and their fidelity to the Church saw them through those dark days. We need the same convictions today to withstand the attacks of a militant secularism, which may not threaten to kill our bodies but which does every bit as much harm to our souls, schneidef because the attacks are far more subtle and thus far more dangerous.
Keeping the Eucharist in clear relief is the antidote to such a poison. Finally, some acknowledgements are in order. I wish to say first what a pleasure it has been to work with Bishop Schneider, a schhneider gentleman with a faith-filled athznasius priestly heart; even across three continents and an ocean, we have been able to communicate and collaborate effectively out of a love born of a common concern for a renewed sense of the sacrality of the Holy Eucharist.
Likewise, I gratefully note that this translation has been effected through the literary skills of Father Nicholas Gregoris, who was also responsible for Prayer in Newman. I also wish to offer a word of thanks to Schnejder. William Mahoney for adding a set of eyes to the editorial process and for producing the Sschneider, found at the end of the book, which should serve as a handy guide for readers unfamiliar with various historical personages and events mentioned in the body of the text.
It is the prayerful hope of each one of us involved in this project that this effort will bear much fruit in returning the Church of the West to that deep and abiding awareness that in every Eucharistic encounter, Dominus Est—It is the Lord!
And may our external actions always reflect that interior conviction. John recounts how wthanasius seen and heard that which was revealed to him, he prostrated himself in adoration at the feet of the angel of God Rev To prostrate oneself or to kneel down before the majesty of the divine presence, in humble adoration, was a habit of reverence that Israel always practiced in the presence of the Lord. The First Book of Kings says: The position of supplication of the king is clear: He was kneeling before the altar.
The same tradition can also be found in the New Testament, where we see Peter kneeling before Jesus see Lk 5: The same attitude of prostration before the stupendous presence and divine revelation is found throughout the Book of Revelation Rev 5: Intimately linked to this tradition was the conviction that the holy Temple of Jerusalem was the dwelling place of God and, therefore, in the Temple one had to exhibit bodily gestures expressive of a profound sense of humility and reverence schnelder the presence of the Lord.
Likewise, in the Church, the profound conviction that in the Eucharistic Species the Lord is truly and really present and the growing practice of keeping Holy Communion in tabernacles contributed to the practice of kneeling in an attitude of humble adoration before the Lord in the Eucharist. And the faith in the Real Presence of Christ in the Eucharistic Species was already part of the essence of the Faith of the Catholic Church and an intrinsic part of Catholic identity. It was clear that no one could edify the Church if such faith was even minimally under attack.
Therefore, the Eucharist, bread transubstantiated into the Body of Christ and wine into the Blood of Christ, God in our midst, had to be received with awe, with the greatest reverence, and in an attitude of humble adoration. Following this tradition, it is clear that assuming gestures and attitudes of the body and the spirit that facilitate silence, recollection, and humble acceptance of our poverty before the infinite greatness and holiness of the One Who comes to meet us in the Eucharistic Species became consistent and indispensable.
Now, it is observed in some churches how those responsible for the liturgy not only force the faithful to receive the Holy Eucharist standing but have also removed all the kneelers, thus forcing the faithful to remain seated or standing, even during the elevation of the Sacred Species presented for adoration. This change was justified by asserting that it better reflected the Gospel or the ancient practice of the Church. It is true that if it is possible to receive on the tongue, one can also receive on the hand, both being bodily organs of equal dignity.
Some people, to justify Communion-in-the-hand, cite the words of Jesus: Yet, whatever the reasons put forth to sustain this practice, we cannot ignore what happens at the practical level when this method is used. This practice contributes to a gradual, growing weakening of the attitude of reverence toward the Sacred Eucharistic Species. The earlier practice, on the other hand, better safeguards the sense of reverence. Instead, an alarming lack of recollection and an overall spirit of carelessness have entered into liturgical celebrations.
One now sees domunus frequently returning to their domunus as though nothing extraordinary has happened. Even more, children and adolescents are distracted. Then schneifer are the abuses of those who take the Sacred Species off to keep as a souvenir, ets those who sell the Hosts, or, worse yet, of those who take them for the purpose of profaning them in satanic rituals.
Such situations have been observed. Furthermore, in large concelebrations, even in Rome, on various occasions one finds the Sacred Species tossed on the ground. This situation causes us to reflect on the grave loss of faith, but also on the outrages and offenses to the Lord, Who deigns to come to meet us, wishing to make us like unto Him, so that the holiness of God may be reflected in us.
The Pope speaks of the necessity not only of our understanding the true and profound significance of the Eucharist, but also of celebrating the liturgy with dignity and reverence.
Against this background, one can appreciate this little book written by His Excellency Monsignor Athanasius Schneider, auxiliary bishop of Karaganda in Kazakhstan, from its very significant title: It is to be hoped that this work will contribute to the current discussion on the Eucharist, the real and substantial presence of Christ in the consecrated Species of Bread and Wine. It is significant that Bishop Schneider begins his presentation on a personal note, recalling the profound Eucharistic faith of his mother and two other women, a faith preserved amid the great sufferings and sacrifices that the tiny community of Catholics of that country endured in the years of the Soviet persecution.
Now, more than ever, it is necessary to help the faithful renew a living faith in the Real Presence of Christ in the Eucharistic Species in order to strengthen the life of the Church herself and to defend her in the midst of the dangerous distortions of the Faith, which such a situation continues to cause.
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The reasons for such a change ought to be not so much academic as pastoral—spiritual as well as liturgical. In short, it involves taking steps that will better build up the faith of Catholics. In this sense, Bishop Schneider demonstrates praiseworthy courage, because he knows the full meaning of the words of St. But this kingdom could not last, because it was founded on lies, on the violation of the dignity of man, on the denial and even the hatred of God and of His Church.
It was a kingdom in which God and spiritual values could not, should not, have any place. Every sign that could remind men of God, of Christ, and of the Church was removed from public life and from the sight of men. Yet there continued to exist a reality that could remind men of God, namely, the priest.
Because the priest was a reminder of God, he should not be visible; in fact, he should not even exist. The persecutors of Christ and His Church considered the priest to be the most dangerous person because, implicitly, they knew that only the priest could give God to men, give Christ in the most concrete and direct manner possible, that is, through the Eucharist and Holy Communion. Therefore, the celebration of the Holy Mass was prohibited. During those dark years, the Church, in the immense Soviet empire, was forced to live underground.
But the most important thing was this: The Church was alive, indeed very alive, even though she lacked visible structures, even though she lacked sacred buildings, even though there was a tremendous scarcity of priests.
All of them were interned in the most impoverished barracks in the city ghetto. There were a few thousand German Catholics. Some Catholic priests would go to them in the most secretive manner in order to administer the sacraments, putting their own lives in jeopardy. Father Alexij worked so that the greatest number of faithful could be prepared for the reception of Holy Communion, making himself available to hear the confessions of the faithful literally day and night, without sleeping and without eating.
Maria Schneider left her two little children a two-year-old boy and a six-month-old girl with her mother and called on Pulcheria Koch the aunt of her husband. The two women took Father Alexij and led him for twelve kilometers through the forest, in the snow and the cold, 30 degrees below zero. Suddenly, the door opened.
A policeman entered and spoke directly to Father Alexij: The policeman, looking at the ticket, told the priest: I will never forget what you have done for me. If God will permit it, I will return to give all of you Holy Communion, and in my every Mass I will pray for you and your children.
Dominus Est: It Is the Lord: Reflections of a Bishop of Central Asia on Holy Communion
This time he could celebrate the Holy Mass and give Holy Communion to the faithful. Maria Schneider asked him a favor: Maria Schneider promised to act in this way.
Before moving with her family to Kirghistan, Maria administered Holy Communion to her sick mother.