Values of Eucharistic ConceZebration 29 nothing but a dangerous way of conceiving the notion of sacerdotal ministry. For, after all, as long as the President of the Eucharistic table was still among us, what was for h:ira the need of sacramental representatives of his priesthood, of ministerial mediations of his visible presence? Inasmuch as a he do priest would like "to do just as at the Last Supper" would participate the Eucharist a non-structured manner, without in in performing better to any specific ritual function. He would thereby contribute to bringing out the fact that the one and only High Priest, the true Master of the banquet, is Chr.l.st and he alone, in the exercise of his invisible the presidency through visible sacraxrental mediation of one of his ministers. But the recent struction on the Cult of the Eucharistic Mystery" does not favor offhand that fo:rm of participation.5 Let us also point out an altogether pragmatic justification has which doubtedly been brought forth alnost everywhere in our monastic circles, where reflection is certainly in honor, but always remains tiresorre. What a wonderful opportunity to do away with "private .Masses", that ananaly of monastic life where everything is in ccmron (Indeed!), where the Divine Of- fice was concelebraterl while the sign par excellence of unity was broken up into a succession of Masses at full gallop, or, still worse, into a ty of Masses read individually! Such a preoccupation, legitimate in itself, the is not yet a determining factor.6 As long as right to individual tion is retained, we cannot easily see in it an aberrant or deviating theo- logical reality. Let us take notice however of a definite evolution in the official documents which seem more and Il'Ore clearly to foster concelebration, even as an habitual practice, a fact which emerges logically fran article 27 of the Constitution on Sacred Liturgy. ? Even though the <:May preoccupation of doing with individual Masses irrplies a legitimate concern for the rnunion of all in charity, it
Values of Eucharistic ConceZebration 29 nothing but a dangerous way of conceiving the notion of sacerdotal ministry. For, after all, as long as the President of the Eucharistic table was still among us, what was for h:ira the need of sacramental representatives of his priesthood, of ministerial mediations of his visible presence? Inasmuch as a priest would like "to do just as at the Last Supper" he would do better to participate in the Eucharist in a non-structured manner, without performing any specific ritual function. He would thereby contribute to bringing out the fact that the one and only High Priest, the true Master of the banquet, is Chr.l.st and he alone, in the exercise of his invisible presidency through the visible sacraxrental mediation of one of his ministers. But the recent struction on the Cult of the Eucharistic Mystery" does not favor offhand that fo:rm of participation.5 Let us also point out an altogether pragmatic justification which has doubtedly been brought forth alnost everywhere in our monastic circles, where reflection is certainly in honor, but always remains tiresorre. What a wonderful opportunity to do away with "private .Masses", that ananaly of monastic life where everything is in ccmron (Indeed!), where the Divine fice was concelebraterl while the sign par excellence of unity was broken up into a succession of Masses at full gallop, or, still worse, into a ty of Masses read individually! Such a preoccupation, legitimate in itself, is not yet a determining factor.6 As long as the right to individual tion is retained, we cannot easily see in it an aberrant or deviating logical reality. Let us take notice however of a definite evolution in the official documents which seem more and Il'Ore clearly to foster concelebration, even as an habitual practice, a fact which emerges logically fran article 27 of the Constitution on Sacred Liturgy. ? Even though the preoccupation of doing <:May with individual Masses irrplies a legitimate concern for the rnunion of all in charity, it theo- Of-
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