Eucharistic anamnesis is not a mere spectacle; nor is it a mysterious phenomenon to be wondered at. It is participatory. However, discussion of the Eucharist has been, and continues to be, a focus of controversy with regard to both theology and practice, becoming a sign of pain and division. Indeed, the Churches’ understanding of anamnesis has not been without problems, with interpretations ranging from notions of re-immolation to bare memorialism, in which different kinds of objective and subjective realities have been prioritized. These extreme views are neither adequate nor accurate. The concept of anamnesis has, I believe, the potential to help us grow in our faith and our sense of Christianity.

I would like to point out that when a Church, such as our Ukrainian Greek-Catholic Church, is in union with – communion with – another Church, such as the Roman Catholic Church, it only means that we can celebrate the Eucharist together and recognize that our Churches have a common faith. This does not mean, however, that we have a common theology, be it dogmatic or liturgical. I have found, after fifty some years as a priest, that frequently people believe that if you call yourself Catholic and are in union with the Roman Church that you have to embrace the same interpretation of the basic beliefs they hold. The whole Church has always had different approaches to its understanding of the foundational dogmas formulated during the first seven Ecumenical Councils. It should be understood that the Catholic Church is, in actuality, a communion of Churches, each of which has its own, albeit similar, liturgical practices and theology. Our understanding of these and our interpretation of these, may, while different, be equally correct.

To return to the idea of anamnesis. It is an important concept in any discussion of the Eucharist. The       sacramental act of anamnesis draws the Church into a transformative encounter with the risen Christ in the present. When Jesus shared with His disciples that He would be with them for all time, He made that possible through the Eucharist. For in the Eucharist He is with us in His Body and Blood – in His Person. It is only for us to begin to become aware of His presence with us.