Tuesday, November 26, 2013

OPINION: International Catholic Movement for Intellectual and Cultural Affairs. ICMICA-Pax Romana White Paper

LAY PARTICIPATION AND INTRA-ECCLESIAL DIALOGUE (NOVEMBER, 2013)

Executive Summary

This White Paper argues for increased attention to lay participation, dialogue, and co-responsibility throughout the life of the church. In hopes of adding some points of reflection to the important work of the Committee of Cardinals for Curial Reform, this paper humbly makes three proposals:

1. The reinstitution of structures of lay participation and dialogue at all levels in the church, including the organization of a Fourth World Congress of the Lay Apostolate and creation of a Pontifical Congregation for the Laity, 

2. The mobilization of resources to support international lay initiatives and in particular those initiatives and movements concerned with training youth, students and young professionals.

3. The relocation of certain curial offices from Rome to other continents, as a witness and a sign of the universality of the Catholic mission and communion.

"Is pastoral discernment a habitual criterion, through the use of Diocesan Councils? Do such Councils and Parish Councils, whether pastoral or financial, provide real opportunities for lay people to participate in pastoral consultation, organization and planning? The good functioning of these Councils is critical. I believe that on this score, we are far behind.”

Pope Francis (Address to CELAM Leadership, 28 July, 2013)

Pax Romana-ICMICA warmly welcomes the initiatives of the Holy Father, Pope Francis, to renew the Roman Curia and the leadership structures of the global church. Over the past few years, we have seriously reflected on the need for a new evangelization in light of the fiftieth anniversary of the Second Vatican Council and our apostolic mission among professionals and intellectuals. We have taken the liberty to synthesize three concrete proposals for the reform of the Curia in light of these reflections.

1. ASSOCIATIONS OF THE FAITHFUL AS INSTRUMENTS OF CO-RESPONSIBILITY

The complex and ambivalent reality of globalization accentuates the need for organized apostolic efforts at the international level. No one local church or church movement can effectively evangelize culture alone. New strategies and structures, guided by the principles of subsidiarity and solidarity, are needed to support efforts at the parish, national, continental and global levels. A more coherent way to engage the participation of the international associations of the faithful in the structures of the Holy See, as envisioned by Apostolicam Actuositatem no. 26,

would strengthen the Curia’s bridge-building role. The proposal by H.E. Cardinal Rodriguez Maradiaga for the creation of a Congregation for the Laity is an  opportunity to strengthen intra-ecclesial dialogue (Cf. Ecclesiam Suam no. 113-17).

A Congregation for the Laity has a great potential to engender and strengthen a common sense of mission among international associations, communities and congregations with different charisms, spiritualities and methodologies. Greater reflection is needed to consider the place of all internationally recognized associations within the Church; their relationship to the Curia; their relationship to one another; and their participation in the Church’s single mission. Care should be taken to engage voices from different types of legitimate organizations, regional representations, and understandings of mission. The impression that one type of organization or national group is privileged over another, even if it is not the reality, can cause division within the Church.

“It is important to remember Aparecida, the method of gathering diversity together. Not so much a diversity of ideas in order to produce a document, but a variety of experiences of God, in order to set a vital process in motion….There is need, then, for a greater appreciation of local and regional elements. Central bureaucracy is not sufficient; there is also a need for increased collegiality and solidarity.” Pope Francis (Address to Brazilian Bishops 28 July, 2013)

Therefore, we propose the organization of a World Congress of the Apostolate or a similar gathering that would bring together the leadership of all international associations of the faithful recognized by the Holy See together with regional representatives. Pax Romana is proud to have been involved in planning the three World Congresses of the Lay Apostolate (1951, 1957, and 1967) as well as with H.E. Pietro Parolin in the organization of the two Forums of Catholic-Inspired NGOs (2007 and 2010). These meetings provide models for a future World Congress, in that representatives of diverse organizations in collaboration with members of the Curia planned the events in a sprit of co-responsibility. 

The three congresses of the lay apostolate were also importantly preceded by regional conferences and inductive surveys.  2017, the fiftieth anniversary of the last congress may provide an opportune time to organize a Fourth World Congress. Continental and national meetings could also be organized in conjunction with this process.  Lay participation at the international level will only be effective if it is accompanied by similar efforts at the parish, diocesan and national levels.

In seeking increased lay participation and co-responsibility in the work of the Curia, greater efforts are needed to include the voices of lay women. Pax Romana is proud of the contribution we have made through one of our former leaders, Rosemary Goldie, the first lay woman to work in the Curia. Unfortunately, the number of lay women, and in particular those who are not in consecrated life, in the Curia has not grown much since Paul VI appointed Goldie to her position. International lay associations can help the Curia to identify qualified women with diverse experiences to share their gifts with the Church.

“Let us not reduce the involvement of women in the Church, but instead promote their active role in the ecclesial community. If the Church, in her complete and real dimension, loses women, she risks becoming sterile.” Pope Francis (Address to Brazilian Bishops 28 July,

2. SUPPORTING INTERNATIONAL LAY ASSOCIATIONS

We believe that the Curia has great potential to help strengthen and support the work of international lay associations. Unfortunately, many of the international lay associations, and in particular the youth-led movements, are struggling to find financial support for their apostolic efforts—this is despite vibrant initiatives locally and nationally in many parts of the world. More is needed than occasional thematic conferences and large-scale events like the World Youth Day. 

While these are important, special attention should be given to support the day-to-day apostolic efforts and training programs of international associations of young people, students, and young professionals. These movements go a long way to build solidarity and counteract what Pope Francis has called the “globalization of indifference.” A liaison position or specific office within the curia (more robust and proactive than the present youth desk of the Pontifical Council for the Laity) could serve as a resource for the apostolic initiatives and movements aimed at forming responsible lay leaders in Catholic social doctrine.

In Gaudium et Spes (no.90), the Council Fathers recognized the importance of international lay associations and called for greater financial and logistical support for their work. To this end, the Pius XII Foundation was created to aid the global work of international Catholic organizations. Last year, we were informed that the work of the Pius XII Foundation, an important source of support for many movements, would be suspended. We propose a reconsideration of the decision to suspend the Foundation or the creation of another fund that would support the international secretariats of the lay movements.

“Catholic associations on an international level which can contribute in many ways to the building up of a peaceful and fraternal community of nations. These should be strengthened by augmenting in them the number of well qualified collaborators, by increasing needed resources, and by advantageously fortifying the coordination of their energies…

Gaudium et Spes, no. 90

As the largest community in the world, the Catholic Church has a tremendous potential to transform the global reality in light of the Gospel of Christ. The international associations of the faithful in all their forms contribute greatly to this potential. Greater support, coordination and consultation of these bodies by the Curia is an important task as we seek to engender and strengthen a common sense of mission.

3. RELOCATION OF CERTAIN CURIAL OFFICES OUTSIDE OF ROME

As a witness and a sign of the universality of the Catholic mission and communion, we believe that certain curial offices could be relocated to major centers outside of Europe (e.g., Bogotá, Hong Kong, Nairobi, Beirut). We recognize the positive logistical benefits of having all curial offices in the same location and the symbolic power of being in proximity to the Chair of St. Peter. 

However, we believe that the relocation of some curial offices and/or the opening of satellite offices outside of Europe would be an important witness to the call and example of the Holy Father for the church to “go to the margins” and for the church to become a “church that is poor and for the poor.” For example, the Pontifical Council for Interreligious Dialogue could consider an office in Asia. Such actions, we believe, would be positively received throughout the Church and would be echo the efforts of other international institutions (e.g., United Nations, major NGOs) to decentralize their coordinating structures. 

This effort should be separate from but also linked to the decentralization of specific tasks along the principles of subsidiarity and solidarity. Regional and national episcopal conferences have a great potential to strengthen communion, dialogue and co-responsibility among all the people of God.

Where do I find hope? In the poor Jesus, Jesus who made himself poor for us...Poverty demands that we sow hope. It requires me to have greater hope, too. This seems a little hard to understand, but I remember that Fr Arrupe once wrote a good letter…He spoke of how the social problem must be studied. But in the end he told us, he said to all of us: “Look, it is impossible to talk about poverty without having an experience with the poor”... It is impossible to talk about poverty, about abstract poverty. 

That does not exist! Poverty is the flesh of the poor Jesus in this hungry child, in the sick person, in these unjust social structures. Go, look over there at the flesh of Jesus. But do not let yourselves be robbed of hope. Pope Francis, (Address to the Students of the Jesuit Schools of Italy and Albania, 7 June, 2013

The article was authored by Dr Kevin Ahern, a member of Pax Romana in the US. 


If you are interested in joining Pax Romana ICMICA Africa, please contact Fredrick Wamalwa on fredwamalwa@yahoo.co.uk 

Friday, November 8, 2013

32nd Sunday of the Year (C) 10th November 2013

1.    Readings: 2 Maccabees 7:1-2, 9-14;  2 Thessalonians 2:16 – 3:5;                                                                            Luke 20:27-38.
2.    Biblical Reflection
·       Today’s readings celebrate God as the source of life and the promise of security, amidst inhumanity and human loss.
·       The martyrdom of the seven Maccabee brothers and their mother coincides with a Jewish revolt against Hellenistic rulers who had violated the Temple and banned Jewish Law about 150 years before Christ. Heroism in the face of cruelty witnesses to a higher truth: real life is with God. A growing belief in the resurrection is revealed when, before dying, the third son holds out his hands and says to his torturers: “… from heaven … I received these; for the sake of his laws I disdain them; from him I hope to receive them again.”
·       The Scriptures remind us that God is our source of life, security, and hope, despite tragedies of history in this world of “man’s inhumanity to man.”
·       Luke’s gospel shows the search for meaning in life in a way far more familiar to people today, not in dramatic martyrdom, but in the personally devastating and shameful discovery of the inability to pass on life and give the family an heir.
·       Hoping to deny the resurrection and embarrass Jesus, the Sadducees invent a ridiculous tale where the eldest brother’s widow is remarried in turn by his six followers, each of whom dies without producing an heir.  Mockingly they ask Jesus, “At the resurrection, whose wife will she be?  Remember, seven married her.”  Their callous fantasy underlines the intense shame and hopelessness that many people still face each day.
·       Jesus rejects their narrow thinking and affirms that all human life – however brutal or tragic – falls within the loving embrace of God:  “God is not the God of the dead but of the living.  All are alive for him.” Jesus’ triumph over sin and death will seal the promise of new life.  The Church today is called to be a source of life: Family of God and community of solidarity and service, embracing the least among us.             
3.    Link with the Social Doctrine of the Church   
·       The Church sees in men and women, in every person, the living image of God himself. (CSDC* 105).
·       ..The roots of human rights are to be found in the dignity that belongs to each human being. (CSDC 153).
·       One's neighbour is … not only a human being with his or her own rights and a fundamental equality with everyone else, but…the living image of God… One's neighbour must therefore be loved, even if an enemy… and … one must be ready for sacrifice, even the ultimate one: to lay down one's life for the brethren (CSDC 196).
4.    Yes, Kenya Matters!
·       “God is not the God of the dead but of the living,” yet too many brothers and sisters are “the walking dead,” lacking health care, education, and jobs, a plight challenging gospel values.
·       “God is not the God of the dead but of the living,” yet the flood of violence that infects society is an affront to the dignity of the human person made in the image and likeness of God.  With her hope in the resurrection, how does the Church respond prophetically, valuing all human life and dignity despite random violence and insecurity? 
·       “God is not the God of the dead but of the living,” Meanwhile, many blame government for social ills, and many look to the Church, as the Family of God, to care for the ordinary person and work for the reconciliation of society. Is the Church a source of life for youth? For elders? For those living in poverty and sickness?  Is she truly a Family of God where women can express their voices and use their talents alongside their brothers?
5.    Questions for Reflections in SCCs
·       Refusing immediate convenience, the Maccabee instead witness heroically to God’s call.  Is my Christian faith alive? Vibrant?  Do I sacrifice so as to witness to the gospel in family life? Or have I been co-opted by each day’s temptations and worries?
·       The gospel explores personal tragedy, often borne in shame, and the mistaken notion that tragedy punishes sin.  Is the Church reaching out to those in need?  Am I aware of the quiet suffering of neighbours? Do I give support and encouragement, as a sign of God’s life?    
·       Are small Christian communities and parish places of welcome to all?  Or just refuges for those “like me”?  Does the Christian community strive to be a source of hope for all, regardless of life circumstances?
6.    African Wisdom
·       Many beads form one necklace. Luo – Kenya                                                                                       
Like so many beads threaded onto a string, we are all valuable and interconnected: we can pray together, help each other, and serve others.[1]
*CSDC: Compendium of the Social Doctrine of the Church. Pauline Publications Africa.
Outline prepared by Fr. Tom Esselman, C.M., DePaul Centre, Nairobi, and edited by a team of RSCK-JPIC, the Justice, Peace and Integrity of Creation Commission of the Religious Superiors’ Conference of Kenya.

Tuesday, June 18, 2013

12th SUNDAY IN ORDINARY TIME (C), (23 June 2013).

1.    Readings: Zach 12: 10-11; Gal. 3: 26-29; Luke 9: 18-24.
·       The readings of today prompt us to ponder our relationship with Jesus.  We are invited to answer who Jesus is for each of us individually.  Once we recognize him, then we can follow him and love his deeds and emulate his ways.

·       Zachariah’s prophesy stimulates us not to inflict pain on just and innocent people only to satisfy our whims.  He introduces us to a just and innocent person who was persecuted. The executors of the crime came to their senses and then regretted and repented their action.  They manifested remorsefulness through a physical, symbolic action: ‘public weeping and mourning.’

·       In the letter to Galatians, Paul, gives a new image of those who have faith in Jesus. Through baptism, they put on a special dress by which they are identified as children of God. Their life is in common; as they are one in Christ, social classes should not exist. All are children of Abraham and heirs to the riches promised to him. They should never mistreat each other in any way whatsoever. Gal.3:28

·       The gospel links Jesus to ancient prophets known for their stand for truth and their defense of the Anawim (the poor) of Yahweh. The apostles are in touch with villagers and they know what impression Jesus is portraying in his visit: like John, he is calling on leaders for change of heart; like Isaiah, he calls on people to take responsibility and remove the yoke from others; like all prophets, he calls for the rich to think of the poor. Peter acknowledges Jesus and professes faith: “You are the Christ.” Jesus then teaches them the meaning and condition of true discipleship, self sacrifice, and the spirit of sharing (Lk 9:23).


2.    Yes Kenya Matters

·       The current situation in Kenya is marred by greed and insensitivity to the plight of youth, children, and the less privileged. Many Kenyans have been subjected to gross humiliation because of their status. 

·       It is persecution when leaders ignore the voice that asks them to lower their salaries so that the money can be used in other sectors.  It is persecution when people cannot afford medication and suffer in their homes awaiting only death to rescue them, while leaders pocket millions.  It is persecution when some people cannot afford decent living and turn to suicide, while others, using their position, have all their wants fulfilled. It is persecution when thousands of Kenyans butcher each other because they have been incited, while the inciters go free. Many Kenyans pray day in day out that death will come and end their suffering. 

·       Indeed, the stars of liberation, the defenders of rights and freedom, the promoters of brotherhood, peace, and solidarity are being ignored and pierced daily. 

·       We already see indications of the current parliamentarians’ seizing their chance to vet others, not on the grounds of merit, but according to tribe, relationships, competition and envy; always seeking a way to prove their power, to punish, to avenge, to intimidate, or to harass others.  Such persecution as this cries out for repentance.

·       Just as in the gospel, Kenyans want to answer the question of who Jesus is in a way that corresponds to their experiences and their needs.  They want a president, a governor, a senator, a woman rep, an MP, and county reps who because of their deeds could be identified as John the Baptist or the prophets. For the people of the Coast, Jesus is the one who comes to give a new nation; for the people in Laikipia, he is the army general who should enter all forests to cast out the enemy by destroying their weapons and forcing them to go to school; for those in Garissa, he is a detective who discovers and unveils bombs before they explode; for those Nairobi, he is an economic power who dishes out jobs and money to people.  For others, he is the one who makes the status quo remain.  Is Jesus a Messiah to respond to wants at the expense of others?  Indeed, that would be the exact opposite of the Messiah. Jesus comes to liberate and make life easy for all.

3.    Link with the Catholic Social Teaching:

·       Catholic social teaching proclaims the Christ who is Messiah and light of the nations.  He appears in order to shed light on people’s situations so that they can live well, in dignity, solidarity, peace, and love.

·       The Church calls on her members to use the modern dictates of globalization to promote living together and to reach out to needy nations or individuals “…so as to liberate the African peoples from sin and the structures of sin, in short the heavy yoke weighing them down” (Second Special Assembly for Africa of the Synod of Bishops, 32).
·       “If belonging to Jesus Christ makes us members of the same family, sharers of the same word of life and partakers of the same bread of life…then hatred, injustice and fratricidal wars should cease” (Second Special Assembly for Africa of the Synod of Bishops, 36).


* CSDC: Compendium of the Social Doctrine of the Church. Paulines Publication Africa

Outlines prepared by a Consolata team and edited by a team of RSCK-JPIC.

Tuesday, June 4, 2013

TENTH SUNDAY IN ORDINARY TIME (C), (9th June 2013)

11.    Readings: 1 Kings 17:17-24; Galatians 1:11-19; Luke 7:11-17

2.    Scripture Reflection
·       Through the Prophet Elijah, the widow’s son is brought back to life. This sign made the widow notice the Prophet Elijah as a man of God, and his word as truth that leads to life.
·       In the letter to the Galatians, Paul sees his preaching and conversion as a new life that was given to him by the revelation of Jesus Christ. It was the call from God who chose him, even before he was born.

·       Jesus in the Gospel is seen as a new Prophet, who gives new life to the new chosen people. He goes through various towns accompanied by many people and his disciples. He performed a miracle by raising the only son of the widow, a sign that left all his followers in awe, praising God. They saw him as a great prophet, a new Elijah who has appeared among them.

·       The raising of the son to life was a new thing to all the followers of Jesus. They saw this event as God’s salvation to his people. They started recognizing that, indeed, Jesus was more than the person they saw. He was a prophet who was able to give back life. The news spread throughout Judea and all over the countryside.

33.    Link with the Social Teaching of the Catholic Church.
·       Jesus Christ is the Way, the Truth, and the Life: it is in contemplating the Lord’s face that we confirm our faith and our hope in him, the one Saviour and goal of history.  The Church continues to speak to all people and all nations, for it is only in the name of Christ that salvation is given to men and women.  Salvation, which the Lord Jesus obtained ‘at a price,’ is achieved in the new life that awaits the righteous after death, but it also permeates this world in the realities of the economy and labour, of technology and communications, of society and politics, of the international community and the relations among cultures and peoples.  Jesus came to bring an integral salvation, one that embraces the whole person and all humankind and that opens up the wondrous prospect of divine filiation (CSDC 1).*

·       The love that inspires Jesus’ ministry among men and women is the love that he has experienced in his intimate union with the Father. The New Testament allows us to enter deeply into the experience that Jesus himself lives and communicates, the love of the Father, and therefore, such love permits us to enter into the very heart of divine life. Jesus announces the liberating mercy of God to those whom he meets on his way and invites us to follow him (CSDC 29).

·       Our community and society are in need of the life, love and liberating mercy of God if we are to fulfil the mission of God to everyone. We are called to be signs of hope, healing, and life-giving to many people who are in need in our community, our societies, and the world at large.

44.    Application to the Kenyan Situation (Yes, Kenya Matters!)

·       We have seen many things taking place in Kenya, and insecurity in various regions has touched the lives of many people: the mysterious death of Senator Mutula Kilonzo; the fight for high pay by the members of the Parliament; the appointment of new cabinet secretaries; etc. In all these areas, Kenyans have new expectations: they need security, the truth behind the death of the Senator, understanding from the members of Parliament, and the implementing of the promises of the Jubilee Government, as well as of the new Constitution.

·       Now we face the demands of the report of the Truth, Justice and Reconciliation Commission (TJRC). It can be hoped that Kenyans will know the truth about historical injustices and then find the way forward.
·       All that Kenya needs is healing, truth, peace, and justice. This is everyone’s cry, but it will only be possible through the openness and peaceful co-existence that we strive to establish with one other.

55.    Questions for Personal Reflection
·       Apart from forgiveness and dialogue, which other avenues can be used to ensure better security in various part of Kenya?
·       Elijah and Jesus gave back life to needy widows to strengthen their hope. What can we do to ensure the protection of life, whether of individuals or of groups?

6.    African Wisdom
·       Nothing counts more than life.
·       Only after death do we know the mystery of life.

* CSDC: “Compendium of the Social Doctrine of the Church” Paulines Publication Africa

Outlines prepared by a Consolata team.                                           Edited by a team of RSCK-JPIC.

Tuesday, May 21, 2013

Corpus Christi Sunday (C), 2 June 2013


1.    Readings: Gen. 14:18-20; 1 Cor. 11:23-26; Lk. 9:11-17

2.    Biblical Reflection
The readings of the Feast of the Body and Blood of Christ  reflect on the meal that gives partakers a new horizon, a feast where all participants are called upon to adhere to instructions in order to reap benefit. The feast is offered without charge. Those who collaborate with the instructions given will eat their fill and even have remnants for the future.

·       The Genesis episode exalts the sharing, charity, and generosity provoked by the sight of those in need, irrespective of their origin or orientation in life.

·       Paul’s address to the community of Corinth is based on the realities he encounters: strong division, dissensions, disagreements, classism, and factionalism. Such scandals as these fostered discord in the community. However, sharing during Eucharist combats the discord and division and enhances self- giving for the benefit of others, as Jesus had modeled.

·       The multiplication of bread in the Gospel signifies to us Jesus’ never-ending gift, which is there for all and of which all will eat and drink their fill without finishing up others’ share. This nourishment must be received in faith in order to satisfy and heal partakers.  The implication for Christians today is that to be in communion with the gift of Christ, one must be ready to share material and share bread with others. This Eucharistic feast, this breaking of bread, is incompatible with division, wrangles, or vices.

3.    Yes, Kenya Matters

·       In Kenya today, many people go to church for various needs:
-        some only to accompany their families;
-        children mainly because they have something to present in church or to take part in;
-        a couple together because one of them is an official of the church or of some group, and they have to set the example of a good family, and so the other is forced to be present;
-        others, however, who go there for true worship, to break bread and share with other believers, to be nourished and energized, and to counteract the daily obstacles to genuine faith.

·       Kenyans are going through tough socio-political and economic times. Many would-be good Christians are forced into bearing bad Christian witness. Mistrust, infidelity, and individualism crop up fast and disintegrate social institutions, families, welfare groups, and worship groups. Grabbing from others has suddenly become the order of the day. The appetite to destroy others so that one can shine and have no competitor in the field poses a challenge to Christians. Misusing office for individual benefit and taking advantage of the powerlessness, ignorance, and inability of others have become prevalent.   Mindless personal gain at the expense of others is being promoted.

·       Today’s Feast of the Body and Blood of Christ challenges the conscience of every Kenyan to adopt the spirit of self-giving and sacrifice for the good of others and to care about the welfare of others just as Jesus did, so that all have enough and the leftovers benefit others in the community. This feast calls for the eradication of greedy and individualistic attitudes in order for Christians to be hospitable and accommodating to others, helping others to fulfill their needs. Bread and wine was offered to nourish a sojourner: to Abram by Melkisedek and to the disciples by Jesus. We are sojourners together and we need to care for each other and share the bread that we have in order to keep each other strong for the journey.

4.    Link With Catholic Social Teaching

The Catechism of the Catholic Church teaches that the reception of the body and blood of Christ nourishes and sustains believers to new life amidst all odds. It strengthens witnesses to be true disciples in order to bear true witness of faith (CCC 1396-8).[1]  In the Eucharist, the reconciling sacrifice of Christ recreates the community as a family through mutual forgiveness and acceptance. In this sacrifice set by Christ, all are invited to live a life of service and dedication to others.

·       The celebration of this feast addresses and challenges our attitudes, our way of thinking and our concrete choices. It should overhaul the old life of slavery lived only for oneself, enclosed in gain, success, and comfort, and often dominated by selfishness and insensitivity to the cry of others.

·       To share bread is to become instruments of peace, communion, and reconciliation, to break the barriers among peoples and, by making gestures of charity and service, to make common cause with those who suffer.

5.    African Wisdom

·       People are good because of their deeds to the clan.
·       One who walks with hungry friends soon learns the shame of hunger.

* CSDC: “Compendium of the Social Doctrine of the Church” Paulines Publication Africa
   CCC: Catechism of the Catholic Church.
   Outlines prepared by a Consolata team and edited by a team of RSCK-JPIC.


[1] http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm 1396. The unity of the Mystical Body: the Eucharist makes the Church. Those who receive the Eucharist are united more closely to Christ. Through it Christ unites them to all the faithful in one body - the Church. Communion renews, strengthens, and deepens this incorporation into the Church, already achieved by Baptism. In Baptism we have been called to form but one body. The Eucharist fulfills this call: "The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread…"