There's another difficulty which became apparent over who only a long period: there were sore priest-non.ks were to unwilling to preside at a Mass, and so were afraid sign up as participants in such groups. This reinforces a bit the objection ma.de in the preceding paragraph. Another difficulty of an almost theological order:is it to really legitimate celebrate the Eucharist in small groups such as the fann brethren, for instance, or the students? (Note, too, that sore groups are oonstituted on the basis of mere friendship or canpatability of ties.) Ought to by not the Eudlarist, its ver:y essence, renain open? If to has one experienced this, one perceives that it isn't easy give a ple Yes or No answer. Sare have at times suffered a great deal because of the restrictiveness inherent in such group Masses. We also perceived that the Eucharist celebrated together is not necessarily the best and IOOSt imrrediate the manner of having the groups in carmunity get to type and meet knav each other.This of group counter is to easy effect, but is it always authentic? Doesn't it run the risk of illusion? We sanetirres had the impression that we were truly sharing reflections on the gospel, and experiencing the in Eucharist together; but, i;x:>int of fact, weren't we saretimes just talking for the sake of talking? and didn't we remain centered on our avn selves and oor ticular CMil problems? This can happen . On the other hand, if such group to charists make it possible becare aware of a certain lack of tion between brethren, this itself is already a sign of progress. to the We ought note, too, that problem of groups of young people with their particular needs has evolved over the past four years .In beginning, group Masses of this put them at their the type arrl to ease, ma.de it i;x:>Ssihle for them meet nonks as in persons, and not just as personages hieratically glued it to their choir-stalls; it also made p::>ssible for them discover neN ways of celebrating the liturgy. Navadays,
There's another difficulty which became apparent over only a long period: there were sore priest-non.ks who were unwilling to preside at a Mass, and so were afraid to sign up as participants in such groups. This reinforces a bit the objection ma.de in the preceding paragraph. Another difficulty of an almost theological order:is it really legitimate to celebrate the Eucharist in small groups such as the fann brethren, for instance, or the students? (Note, too, that sore groups are oonstituted on the basis of mere friendship or canpatability of ties.) Ought not the Eudlarist, by its ver:y essence, to renain open? If one has experienced this, one perceives that it isn't easy to give a ple Yes or No answer. Sare have at times suffered a great deal because of the restrictiveness inherent in such group Masses. We also perceived that the Eucharist celebrated together is not necessarily the best and IOOSt imrrediate manner of having the groups in the carmunity get to meet and knav each other.This type of group counter is easy to effect, but is it always authentic? Doesn't it run the risk of illusion? We sanetirres had the impression that we were truly sharing reflections on the gospel, and experiencing the Eucharist together; but, in i;x:>int of fact, weren't we saretimes just talking for the sake of talking? and didn't we remain centered on our avn selves and oor CMil ticular problems? This can happen . On the other hand, if such group charists make it possible to becare aware of a certain lack of tion between brethren, this itself is already a sign of progress. We ought to note, too, that the problem of groups of young people with their particular needs has evolved over the past four years .In the beginning, group Masses of this type put them at their ease, arrl ma.de it i;x:>Ssihle for them to meet nonks as persons, and not just as personages hieratically glued in their choir-stalls; it also made it p::>ssible for them to discover neN ways of celebrating the liturgy. Navadays,
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