THE EUCHARIST CELEBRATION AND CONFLICT RESOLUTION IN WARRI DIOCESE

BY

REV. FR. BENEDICT E. UKUTEGBE

SECTION ONE

1.1 General Introduction

The Eucharist is the most precious gift of Christ as head, to his body the church.
Instituted by Christ himself the Eucharist perpetuates the sacrifice of the cross
through all the ages by the unction of the Holy Spirit until he comes again. It
has, through the ages, been the church’s greatest treasure – the summit to which
all the church’s life is directed and the fount from which all her powers flow.
The people of God are convoked by Christ himself to share in his life. They
partake of the heavenly banquet of the body and blood of Christ and are
transformed into one body in Christ. Thus, through a worthy celebration and active
participation of the people of God , they are instructed by God’s word, share in
the one bread and one cup and thus are “drawn day by day into ever more perfect
union with God and each other, so that finally God may be all in all” . At the
Eucharistic celebration therefore, one family of God is gathered together around
her head, Christ, so that every mountain of difference is pulled down and one
people united in heart and mind is formed. The Eucharist therefore becomes truly a
sacrament of love, a symbol of unity and peace, a bond of love and a pledge of
future glory. This unity is not limited to the church alone; it has a rippling
effect as the Eucharistic community becomes the springboard to true peace and
unity of all peoples of Warri, Delta State.
Christ’s faithful participates in the Eucharistic celebration at least on a
weekly basis. However, their understanding of the Eucharist as the principal
source of insight to the meaning of our Christian faith and the means of renewing
that bond with one another in Christ while at the same time being empowered and
nourished for mission to the world seems to be remote. There seems to be a
disconnection between the avid love and devotion of Catholics in the Warri region
to the Eucharist, and the living out of the practical imports of this celebration.
As in every human community, there are differences in opinion, socio-cultural,
ethnic and political orientations. Sometimes, these could overlap and give rise
to conflict. Conflicts can be amicably resolved given the right disposition.
However, more often than not it is overplayed and exaggerated resulting in
confrontation, violence, war and obvious destruction of lives as in Warri and
other parts of the Niger Delta. The climate of political and ethnic crisis with
their spate of violence itself leaves in their wake acrimony, suspicion,
disharmony, fragile peace and in some cases hatred which is symptomatic of a
conflict situation. Indices of this conflict situation manifest itself today in
the body of Christ in the form of ethnic domination, segregation, alienation,
inter family hatred, enmity, et cetera. These vitiate the sense of unity which the
Eucharistic celebration embodies.
This research work shall focus on the Eucharistic celebration with the view
to promote its understanding as the source of conflict resolution. It shall also
examine the implications of this for the family of God. Once these conflicts are
resolved and peace and reconciliation are engendered in the church, it becomes the
springboard for promoting peace and reconciliation in the entire community in such
away that political and ethnic violence is eliminated or reduced to an
insignificant margin.

1.1 Clarification of Terms

1.1.1 Eucharistic Celebration
 The Eucharistic celebration also called the Holy is a celebration par
excellence and involves the public cult of the mystical body of Christ, head and
members, and whose content is the paschal mystery of Christ namely, his passion,
death, and resurrection. Thus the Eucharistic celebration is a proclamation of the
Lord’s paschal mystery instituted by Christ at the last supper with the dictum “Do
this in memory of me” (Luke 22:19).This is evidently shown in the proclamation of
faith during the Eucharistic celebration “Christ has died, Christ is risen, Christ
will come again.” In his Apostolic Exhortation, Sacramentum Caritatis, Pope
Benedict XVI comments on this saying “with these words, spoken immediately after
the words of consecration, the priest proclaims the mystery being celebrated and
expresses his wonder before the substantial change of bread and wine into the body
and blood of the Lord Jesus, a reality which surpasses all human understanding.
The Eucharist is a ‘mystery of faith’ par excellence: ‘the sum and summary of our
faith.’” In other words, the Eucharistic celebration expresses and sums up the
faith of the church because what the church teaches is what she celebrates, what
she believes is what she worships and is what she lives (lex docendi, lex
celebrandi; lex credendi lex orandi, lex vivendi) This like an arrow strikes the
target or goal of Christ’s incarnation, that is, the salvation of the world. This
is realized through the paschal mystery which the Eucharistic celebration
perpetuates in time in anticipation of eternity. Little wonder P. Chibuko calls it
the “Undying Hope of the Church.”
The celebration of the Eucharist essentially constitutes the church and it
is the duty of all Christians, by virtue of their baptism to celebrate and
participate fully, consciously, and actively in the Eucharistic celebration. In
it, Christ calls together people of diverse cultural, social, ethnic, political
persuasions into one community of faith bonded together by the redemptive love of
Christ. In this Eucharistic assembly gathered to celebrate, the unity of the
assembly is not only signified but is realized through the one same sacrifice of
Christ himself. Thus, just as there is one Lord, one faith, one sacrifice, one
altar so also one assembly united in love is constituted and nourished. In other
words “The Eucharist is the efficacious sign and sublime cause of that communion
in the divine life and that unity of the people of God by which the church is kept
in being” this is what P. Chibuko alludes to when he maintains that “through the
celebration the unity of God’s family is preserved and guaranteed … for in the
Eucharistic celebration the church reveals herself most clearly as one family of
God exercising the same action of prayer, at one altar at which the bishop
presides surrounded by his college of priests and by his ministers”
The Eucharistic celebration is structurally made of two acts in one scene,
the liturgy of the Word and the liturgy of the Eucharist. In the liturgy of the
word, God’s covenant of love is proclaimed and in the liturgy of the Eucharist
this covenant is sacramentally realized. The Word of God illuminates the mystery
of the Eucharist and the Eucharist confirms or fulfils the Word. Therefore, they
are both two acts of one scene inextricably fused together namely, the paschal
mystery of Christ. This celebration is anamnetical in nature since it recalls the
past event of the bloody sacrifice of Christ on Calvary in a non-bloody manner in
the body and blood of Christ made truly present on the altar. In other words, the
celebration makes truly present the one and only sacrifice of Christ on the cross
in such a way that the effects of Calvary are made manifest in the here and now
with a thrust to the future glorification in heaven. Put differently, the
Eucharistic celebration re-enacts the paschal mystery of Christ, his passion,
death and resurrection.
1.2 Conflict Resolution
The term conflict resolution is an amalgam of two concepts, conflict and
resolution. It is used to designate the act of resolving or settling conflicts or
disputes that arise in our socio-cultural milieu as a result of human differences
and worldviews. The term conflict according to the Oxford Advanced Learner’s
Dictionary, refers to “a situation in which people, groups or countries are
involved in a serious disagreement or argument” or “a violent situation or period
of fighting between two countries” or again “a situation in which there are
opposing ideas, opinions, feelings, or wishes, a situation in which it is
difficult to choose.” In other words, conflict fundamentally refers to
disagreements which could be of varying magnitude depending on the threat that
this disagreement poses to the parties concerned. On the other hand, resolution is
defined among others as “the act of solving or settling a problem, dispute, etc”
Hence, the concept “conflict resolution” is suggestive of a crisis situation
or a conflict situation that attempts are being made to settle or resolve. Put
differently, it refers to the dynamics of settling disputes, differences, clashes,
wars, et cetera, with the sole aim of brokering peace. It is therefore an attempt
to tear down the walls of division in order for peaceful co-existence to ensue.

SECTION TWO
2.1 Evolution of the Eucharistic Celebration
Through out her bimillennia history, the church has preserved the memory of her
Lord and lived out his command “Do this in memory of me.” Consequently the church
has always preserved the centrality of the Eucharist in her liturgy. The
Eucharistic celebration has gone through a long historical evolution. Christ
instituted the sacrament of the Eucharist within the context of the Jewish ritual
mean of Passover and from here through the faith experience of the church from the
apostolic times till date has developed a definite and relatively fixed structure
of celebrating this “Memorial of the Lord” as we find in the General Instruction
of the Roman Missal. In this section, we attempt a cursory look at the evolution
of the Eucharistic celebration through the ages. We adopt here the historical
categorization of P. Chibuko in his work titled “Eucharistic Liturgy: The Undying
Hope of the Church.”
2.1.1 Era of the Primitive Church
This refers to the apostolic era, the immediate recipient of this great treasure
of the church. This period was one of fluidity as nothing was fixed. The apostles
like their master still worshipped in the synagogue but would gather later in
private homes for the celebration of the Eucharist. (Acts. 2:46). The upper room
is also reported as a place of meeting for the “Breaking of Bread.” This
Eucharistic gathering consists in devotion to the Apostles Teaching (didache) and
fellowship, to the braking of bread and the prayers. This community of believers
was characterized by a koinonia; a communion of believers united in heart and mind
and bonded together by the Eucharistic, Christ himself. As they shared in the one
bread and the one cup, so they shared their property for the good of all. (Acts.
4: 32-37). The Eucharist continued to be the rallying point of unity and filial
love among the early church such that even at the time of heated persecutions,
they didn’t renege but began to fellowship and fulfill the Lord’s mandate of
fractio panis in the Catacombs. These became institutionalized venue for the
Eucharist.

2.1.2 Greco-Roman Era

This era was still characterized by fluidity in the Eucharistic celebration.
The Eucharist itself was the focal point amidst such celebrations as Easter,
Sunday, Christian Initiation and Praises. It was however structured in the manner
of the Shemone Esre Berakot (the eighteen Blessings of the Jewish prayer) into
which certain Christian significations were inserted. These were predominantly
Eucharistic content.

2.1.3 The Constantinian Era

This was a remarkable period in the historical development of the liturgy and of
the Eucharistic celebration in particular. Constantine the Great (AD 274-337)
became the first Roman emperor (306-337) to be converted to Christianity. He was
the founder of Constantinople (present-day Istanbul), which remained the capital
of the Eastern Roman (Byzantine) Empire until 1453. Following his conversion was
the famous edict of Milan (AD 314) which put a stop to the persecution of
Christians. Christianity became the state religion and the era of freedom and
independence ensued. Thus the number of converts swelled so much that Constantine
bequeathed his administrative buildings to accommodate them. These became the
Basilicas where the church gathered for the Eucharistic celebration on Sundays
which was now recognized by the state as a work free day. Thus, Sunday understood
as the Dies Domini became institutionalized; Roman cultural elements became
assimilated into the liturgy. Also Easter was prolonged for fifty days crowned
with Pentecost; Lent became a season of preparation for Easter while Christmas
which commemorates the birth of Christ was instituted as a substitute for the
pagan celebration of the day of the unconquerable Sun. Interestingly, the
Eucharistic celebration was pivotal in these celebrations. Another significant
note was the dialogical means through which the church sorted out the doctrinal
differences in the council of Nicaea in 325 where the separated Novatianists were
reconciled to the church.

2.1.4 Pure Liturgical Era of the Seventh Century

This era is acclaimed the classical era in the history of liturgy where the
liturgical life of the church flourished with the Eucharistic celebration
occupying the central position. The Eucharist was celebrated with the proper
liturgical books such as the Sacramentary, Pontifical, Lectionary, ritual et
cetera, and each individual participated according to his or her duty. In deed, it
was an era where the Eucharistic celebration was at its best.

2.1.5 The Franco-Germanic Era of the Eight Century

In this era, the liturgy encountered certain crisis. There was friction between
the church and state signified by the clashes of interest between the Pope and the
emperor. The latter’s support of the liturgy also dwindled; the personalistic
approach of the clergy to the Eucharistic liturgy with the incomprehensive
language of the liturgy termed to alienate the people and reduce active
participation. Thus private devotions flourished. Pepin and his son Charlemagne
were instrumental in the development of the sacramentaries used at the liturgy.
They wanted to establish a united kingdom trough the use of the Roman liturgical
books. Charlemagne continued from where his father stopped. This gave rise to the
use of the Hadrian Gregorian Sacramentary in the Franco-Germanic world. However,
this came in contact with the Gallican and Gelasian Sacramentaries which were
already in existence and could not be easily substituted. The result was an
admixture of Roman-Hadrianum; Roman-Gelasianum and Gallican. In all these the
unity of the church and the centrality of the Eucharist were not compromised.

2.1.6 The Middle Ages (10th – 16th Centuries)

This era was one of decline and the age of reformation. The theology of
transubstantiation was the basis of the liturgical life of the people. The desire
to see the host at elevation constituted the most important aspect of
participation at the Eucharistic celebration. The faithful began to see the Mass
as a means of gaining favour and success (propitiatory sacrifice). Consequently,
private masses grew and with it ordination to the priesthood to cope with the
increasing demand for Masses. Language also posed a problem as the Kultur Latin
language which belonged to the elite class had become too difficult to understand
thereby leading to private devotions during the liturgical celebration. All these
culminated in the reformation championed by Martin Luther. The reformation
attacked the sacrificial anamnetical nature and the real presence Christ in the
Eucharist during and after the prayer of consecration.

2.1.7 The Tridentine Era

This era is marked in the annals of the church as one of strictness and rigidity.
It is one referred to as the Counter Reformation which made a lot of promulgation
in swift reactions to the abuses and attacks of the reformers and to restore the
interest of the people in the liturgy through carefully worded definitions and
promulgations as to how the liturgy was to be celebrated using of course the
appropriate liturgical books. It defined, clarified the sacrificial value as well
as the real presence of Christ in the Eucharist and attempted to bring the liturgy
within the reach of the people.

2.1.8 Post Tridentine: Eras of Baroque and Illuminism

In an attempt to mitigate the rigidity of Trent two reactions emerged. The era of
Baroque saw a revitalization of the liturgy; music, arts, festivities, liturgical
processions and sentiments became highlights of the liturgical celebration of the
time; liturgical books were published, pastoral life of the clergy was regulated
and strict adherence to rubrics was also emphasized. However, this era was accused
of being “very sentimental, external and unintelligently traditionalistic.” this
ushered in the era of illuminism, an eighteenth century movement which attempted
to free the liturgy from all excessive emotions and superfluity in the liturgical
celebration. Among all other things, it advocated for enlightenment of the people,
no private devotions during Mass, limited use of musical instruments, et cetera.
These still did not adequately satisfy the pastoral and spiritual yearning of the
people.

2.1.9 Era of Restoration (19th century)

This era did not record any substantial novelty or growth and thus undeserving of
the title “restoration.” P. Chibuko sums up this era as one in which “liturgy was
almost dormant … Liturgical celebration especially the Eucharistic became a merely
fixed monument whose only concern was the re-affirmation of the resolutions of
Council of Trent” however, the liturgical movement spearheaded by Gueranger,
Beaudium and Odo Casel was providential as a ray of hope for the renewal of the
church’s liturgy. This movement eventually paved the way for the deep-rooted
reforms of the Second Vatican Council which rekindled the spirit of the liturgy
especially the Eucharistic celebration.
In all these, we notice the gradual development of the liturgy and the
centrality of the Eucharistic celebration in the life of the church. It is the
Eucharist that makes the church. The church continually held on to this
sacramental gift of Christ’s body and blood and drew from it the strength and
sustenance of her life and mission. Consequently, Christ faithful today must focus
on the Eucharist and draw from it the satisfaction of their human yearning, one of
which is the yearning for peaceful living in a world besieged by conflict.

2.2 Causes of Conflict

Conflict more often than not is tied to negativity but this is not always
so. Though there are negative aspects of a conflict situation, it is not the whole
story. Conflict is a natural, inevitable, and central part of human existence.
This is predicated on the fact of the uniqueness of every individual, their
cultural background, ideological idiosyncrasies, in deed their weltanschauung.
Carolyn Duffy admits this saying “Conflict is a natural part of our daily lives
and cannot be avoided. When viewed in a positive light, conflicts allow us to
examine the status quo and engage in creative problem solving. We can use conflict
situations to grow personally and to become more reflective. In addition, conflict
situations, creatively handled, allow us to effect personal, organizational, and
societal change.” Hence, it should not always be approached negatively as we
often do but approach it lovingly and creatively. In this way, one can learn to
manage conflict in ways that are constructive, healthy and loving rather than
destructive, unhealthy and alienating.
There are various sources of conflict; however D. Lewis identifies three
roots. They are;
a. Perceptual Framework: Everyone sees and experience the world through his or
her own lenses or perceptual framework. This determines our perspective, choices,
and gives meaning to our actions and experiences. This perceptual framework is
influenced by culture, ethnicity, gender and sexuality, general and situational
knowledge, previous experiences et cetera.
b. Human Intentionality: humans are intentional and willful beings. We set
goals and work to achieve them. Some times when they are not clear, we still
pursue them because from our perspective they are meaningful and fulfilling
c. Social Nature of Human Beings: human beings live and work out their destiny
in relation to other human beings who are just like them. These also have their
perspectives and pursue their own goals according to their own frame of reference.
The result is that based on this legitimate differences, a conflict situation
arises because interests sometimes clash.
Consequent on the above Lewis concludes, “in short, to be human means to have
conflict. Despite our wish to avoid conflict aw continue to seek our own
fulfillment and wholeness. This goal-oriented action inevitably encounters and
conflicts with other human’s pursuits of their own goals. The only option we have
is not whether, but how to deal with the inevitable human conflict”

2.4 Conflict, Love and the Eucharist and the Call to Peaceful Co-existence

Love remains the foundation and norm of the Christian life. It is the motif for
the divine kenosis (self emptying) of Jesus through his passion, death and
resurrection. Thus, the divine kenosis is definitively expressed in the paschal
mystery which the Eucharist celebrates. Given the fact therefore that conflict is
inevitable, how then can family of God live in peace and harmony?
Conflict is not necessarily the opposite of love as is often believed. We are
intentional beings, goal-driven and acting from our perspective and conviction.
God’s love is our model as Christians and this love is all inclusive. It
challenges us to love others sacrificially just as Christ loves us and shed his
blood on the cross for us. This implies respect for their rights to their own
goals and unique perspectives. In other words, loving others involves according
them the right to differ from us. Jesus himself commands “Love your enemies and do
good to those who persecute you” (Lk. 6:35). The decisive imperative of this is
underscored by the fact that he exemplified it by his paschal mystery. Even in the
midst of his anguish he exclaimed with passionate love “Father forgive them for
they do not know what they are doing” (Lk. 23:34) Thus, our love leads to
forgiveness and reconciliation which we experience in the Eucharistic celebration.
This attitude helps us as a Eucharistic people to see the positive dimension of
conflict. Through those who hold contrary positions and views we realize our own
blind spots, limitations, biases and areas of needed growth as D. Lewis affirms.
This is because their position and resistance becomes a springboard not unto
violence and attack of personality but unto insight into our own identity. It
therefore accords us an opportunity to think through our convictions which stand
contrary to theirs and seek dialogical means to resolve them. Hence, conflict if
well articulated, rightly perceived and approached in the spirit of love
exemplified in the Eucharistic celebration, can be seen as a gift of God (unity in
diversity) Thus to love others would mean to share our hopes and intentions with
them and see that theirs are upheld and respected. One cannot lay claim to loving
when one fails to do this.

SECTION THREE

THEOLOGICAL FOUNDATIONS OF THE EUCHARIST

In this section we investigate the theological foundation and understanding of the

Eucharist and how in deed it is the source of conflict resolution.

3.1 Biblical Background

The institution of the Eucharist which we find in synoptic gospels is set within
the framework of a Jewish ritual and memorial meal. Though situated within the
context of the New Testament Last Supper, we find its foreshadowing in the Old
Testament and in the New Testament. In ancient Israel, meal sharing was a powerful
expression of friendliness, fellowship, peace, communion of life, covenantal
agreement, and an acknowledgement of human dependence. Hence, E. Lussier opines
“All meals, both secular and sacred, express a fundamental reality of human
existence, our solidarity in life, with our fellow man in profane meals, and with
God in sacred meals. In both there is recognition of the reality of life as a
common possession, and the meal celebrates this life in joy and thanksgiving.
Meals celebrate the sharing of human life as a gift from God, and in this they
anticipate the perfect sharing which Christ exemplified when he instituted the
Eucharist at the last supper”

3.1.1 Old Testament

Of all the ritual meals of the Jewish tradition, Passover was the most celebrated
because it marked the constitution of Israel as a people saved from slavery in
Egypt by outstretched arm of God. It was a memorial to be celebrated as commanded
by the Lord (Ex. 12: 2-14, 42-49; 13:9-10) in honour and remembrance of their
liberation from Egypt. In uncompromising terms God says “this day shall be a day
of remembrance for you. You shall celebrate it as a festival to the Lord;
throughout your generations you shall observe it as a perpetual ordinance”
(Ex.12:14). The anamnetical aspect of this festival is brought here. In
remembering they recalled the saving acts of God in the past in such a manner that
that saving act is expected in the here and now. This idea of the Passover was to
find its fulfillment in the liberative act of Christ on Calvary. Another essential
element of the Passover is its sacrificial content. The Passover is also a
sacrifice on account of the lamb without blemish which was to be slain and eaten
together (Ex. 12: 2-5). This sacrifice was not a private affair, it was a family
and community festival (Ex.12: 3-4) underscoring the unity, harmony, togetherness,
brotherhood, and the sense of being one people of God. None was alienated or
estranged, differences were underplayed and oneness was esteemed and promoted.
Also, the offering of bread and wine was not alien to the Jews. They offered
bread and wine in sacrifice among the first fruits of the earth as a sign of
gratitude to their creator. (CCC 1334) In addition the priest Melchizedek in
Gen. 14:18, a priest and king whose genealogy is unknown, offered a sacrifice of
bread and wine in thanksgiving to God for the victory of Abraham. This figure is
often referred to as a prototype of the priesthood of Christ which is not time
bound and his offering is seen as a prefiguration of the Eucharist instituted by
Christ. Jean Danielou supports this when he observes “the bread and wine offered
by Melchisedech were considered from very ancient date to be a figure of the
Eucharist” He also identifies the Manna episode in the desert and the meal of the
covenant as prefiguring the Eucharist.
3.1.2 New Testament
The term Eucharist does not appear in the New Testament (hereafter NT). It is the
Greek verb “to give thanks” (eucharistein) which gave rise to its usage. This
usage has been part of the Eucharistic tradition over the years. In the NT there
is a gradual unfolding of understanding of the Eucharist which reached its
climatic point at the institution narrative in the gospels and as relayed by Paul.
(Lk. 22:19-20; Mk .14:22-24; Mt. 26: 26-28; I Cor. 11:23-25) Jesus first taught
before he instituted. The miracles of multiplication (Matt. 14:19, 15:36; Mark
6:41, 8:6; Luke 9:16) are all understood within the context of anticipating the
Eucharist. The gospel of John chapter six however, gives a classical theological
key to understanding the Eucharist before its eventual institution. In John
6:35,41,48,51, Jesus says four times "I AM the bread from heaven" and makes a
parallel between this new bread and the Manna with which Israel was fed in the
desert. The one who eats this bread will not die but live forever. (Jn. 6:27, 31,
49). Going further, he identifies this bread as his flesh which is life-giving
(Jn. 6:51-52) and the Jews parted ways with him because they took him literally.
Jesus does not correct their literal interpretation. Instead, Jesus eliminates any
metaphorical interpretations by swearing an oath and being even more literal about
eating His flesh. In fact, Jesus says four times we must eat His flesh and drink
His blood (John 6:53 - 58).
It is within this context that we understand the words of Jesus at the Last Supper
“This is my body” and “This is my blood”. Here we are dealing not simply with a
historical reportage but a liturgical recital of early commemoration of the origin
of the Eucharist. Scholars approach the words of the institution from a prophetic
symbolic gesture point of view in which an event is enacted before its eventual
occurrence. Hence “The action of the prophet was understood, not simply to mime
the event, but to bring it about. In this way our Lord’s giving of himself through
the ritual of bread and cup at the Last Supper could be seen as a prophecy of his
self-giving in his sacrifice” This is clear when St. Paul reiterates the teaching
on the Eucharist as truly a sharing in the body and blood of Christ.(1 Cor.
10:16). Paul also emphasized the implications of this sacrificial sharing against
the backdrop of the disunity, disagreement, divisions discovered among the
Eucharistic community at Corinth (I Cor. 11:17-18). Paul denounced this phenomenon
which is inimical to the Koinonia that the Eucharist engenders. Hence he posits in
clear terms “Because there is one bread, we who are many are one body, for we all
partake of the one bread” (1 Cor. 10: 17).
From the foregoing, it is clear that the Eucharist was central in the life of the
early church and they understood it as the sacrifice of the body and blood of
Christ and partaking of it eliminates any form of division. It rather promotes
oneness and unity. Hence the Eucharist can be seen as the source of conflict
resolution.

3.2 Patristic Witnesses

The theology of the Eucharist in the patristic period reflects a continuation of

the development of the understanding of the Eucharist occasioned often by
misunderstanding and heresies of their time. A common denominator of the
patristic witnesses was a conception of the Eucharist as a sacrifice which the
church makes in union with Christ in which Christ is both the priest who offers,
the victim who is offered and yardstick for acceptance of the sacrifice by God.
Also at issue were the real presence of Christ, transubstantiation and the sense
of unity of the Eucharist. Here we shall make reference only to a few of the
fathers.
Cyprian of Carthage (ca 200-258) reacting to the persecution and heresy of his
time stressed on the unity of the church through the Eucharist and insisted on the
usage of bread and wine as the Eucharistic elements on account of their
significance. He says “Even the very sacrifice of the Lord bespeak a Christian
unanimity bound to itself by a firm and inseparable charity. When the Lord calls
bread made from the union of many granules his body, he points out our people,
whom He was betokening as made one; and when he calls wine, which is pressed from
many grapes and clusters and reduced to a whole, His blood , again He signifies
our flock; joined together by the blending of multitude into one”
Addressing the bodily presence of Christ in the Eucharist, St. Hilary of Poitiers
(ca 310-367) admits that Christians who partake of the Eucharist are incorporated
into Christ himself since it is the true body and blood of Christ that they
received. He writes in his De Trinitate, “…As to the reality of His Flesh and
Blood, there is no room left for doubt, because now, both by declaration of the
Lord Himself and by our own faith, it is truly Flesh and it is truly Blood. And
these Elements bring it about, when taken and consumed, that we are in Christ and
Christ is in us” similarly, St. Ambrose of Milan argues that as often as we
receive the sacramental elements which after the Eucharistic prayer has become the
body and blood of Christ we are proclaiming the death and resurrection of Christ.
This point is further confirmed by Theodore of Mopsuestia in his Catechetical
Homilies (5:1, A.D. 428).
Augustine of Hippo (354-430) wrote extensively on the Eucharist. He understood the
Eucharist as the memorial of the sacrifice of the cross in which Christ offers
himself both as victim and as priest. It is the sacrifice therefore of the whole
Christ, head and members (Christus totus). The essence of this sacrifice is
realized in the oneness of the church with Christ. Thus, the Eucharist is
inextricably linked to the mystery of the unity of the whole Christ, head and
members. Aquinas concurs with this by maintaining that the reality of the
sacrament of the Eucharist is the unity of the mystical body of Christ. He sees
the Eucharist as sacrament as well as sacrifice whose purpose union with Christ
and with all recipients.
The patristic fathers thus exposes the Eucharist as truly a mystery of inestimable
value to the church since it is the true body and blood of Christ himself and all
who partake of it receive Christ, are united to him and to one another. This unity
does not admit of division or violence. Hence it remains the source of peaceful
and loving relationship which conflict resolution aims at achieving.

3.3 Magisterial Teaching

Magisterial teaching became necessary to clarify misconceptions about the faith as

understood, believed and taught by the church. Against the heretical belief of
Berengar of Tours (1059) that Christ is not physically present in the Eucharistic
species and that the Eucharist is not a sacrament but a reality, the convoke
council of Rome (1059) stressed that the bread and wine on the altar through the
consecratory prayer are substantially changed into the true body of the historical
Jesus born of the virgin Mary and into the true blood of Christ which poured forth
from his side on the cross. This change it upheld, is “not only by way of sign and
by the power of the sacrament, but in their true nature and in the reality of
their substance”
Perhaps the most decisive and far reaching magisterial teaching on the Eucharist
was at the Council of Trent (1551) when it confronted the prevalent heresies of
the time with clear doctrinal definitions and decrees. On the Eucharist, it
restates the doctrine of the real presence as unopposed to his presence in heaven,
that the substance of bread and wine are truly changed into the body and blood of
Christ (transubstantiation), that of all the sacraments it is pre-eminent and
deserving of adequate preparation before its reception. On its use, the council
states “… ‘Through the tender mercy of God’ (Lk1:78), that each and all who bear
the name of Christians meet at last in this ‘sign of unity’, in this ‘bond of
charity’, in this symbol of concord, to be finally of one heart.”
In his encyclical Mystici Corporis (1943) Pope Pius XII affirms that the Eucharist
reflects the unity of the church “since the bread to be consecrated results from
the kneading together of many grains of wheat – gives to us the very author of
supernatural grace, from whom we are enabled to draw the spirit of Christ, and
whereby we love the Redeemer Himself in all the members of his social Body.” The
Second Vatican Council built on the doctrinal postulations of Trent and gave it a
pastoral dimension. It defines the liturgy whose chief act is the Eucharist as the
culmen et fons of the entire Christian life and emphasized therefore active
participation in the Eucharistic celebration (SC 14).

3.4 Contemporary Theologians

The church since after the second Vatican council theologians have continued to
reflect on the subject of the Eucharist which is the source and summit of the life
and mission of the church. Raymond Moloney sums up the nature of the Eucharist as
a ritual of praise and thanksgiving, sacramentally and really a sacrifice, and a
banquet, a rite which “is the prophetic gesture of the Lord’s presence within the
celebrating community, proclaiming the marvel of his death until he comes again,
summoning the people to experience in the present the riches of their origin and
goal”
The church has never been without the presence of Christ which comes out of the
Eucharistic celebration as Ratzinger tells us. Rather it leads us into that
presence and makes us participate in it. For this reason he advocated for the
presence of the Eucharist in the Tabernacle of every church. This admonition no
doubt streams from a strong conviction and faith in the real presence of Christ in
bread and wine after consecration.
On his part, Pantaleon Iroegbu considers the Eucharist to be the meeting point of
the human and the divine. He says “the greatest meeting of heaven and earth,
deepest exchange between the natural and supernatural, is achieved in the
communion, sacrifice and memorial of the Eucharist.” Also, P. Chibuko stressed
that in the Eucharist theory and praxis must form a unity. He sees the Eucharist
as the “very enactment in time and space of the saving sacrifice of Christ on
Calvary” and so “The paschal mystery, offered by Christ under sacramental signs of
bread and wine, a meal to be shared, or participated in, as a promised
anticipation of hi second coming at the end of time has social implications” One
of such implications is that we are constituted into one family of God (church)
bonded together in love and to share with one another unreservedly as Christ
continues to manifest in the Eucharist.
In other words, the Eucharist must engender friendliness, sacrificial love, family
values, peace and unity since in sharing in Eucharistic meal we are called to
become what we have eaten.

SECTION FOUR
4.1 Cultural Value of Okugbe and Conflict Resolution
Among the Urhobos okugbe is an esteemed and praise worthy value that is enshrined
in the culture. Okugbe literally means togetherness. This is expressed in worship,
in family and social circles. It operates within the African communalistic
philosophy where the “I” subsists in the “We” and the strength and vitality of
life is felt not in isolation but in relationship and shared living. It is
expressed in concern for the other, giving a helping hand to the needy, sharing
the joys and sorrows of one another in the community such that when a child is
born the entire community rejoices and when a person dies everyone mourns and gets
involved in the burial rites. This communal involvement establishes a bond of
love, a unity, a fellowship and This sense of community is expressed in the Urhobo
saying agbe rhia onye avwo fe’gbo (it is by living together that we develop our
community). Hence when a family celebrates other families joins in the celebration
taking up one responsibility or the other to bring about the total success of the
ceremony. Everyone is happy and life cannot be more beautiful. Today however, with
the infiltration of western values, this community spirit seems to be waning very
fast.

4.2 Conflict Resolution Among the Urhobos

The Urhobo traditional society is not a perfect one despite the value of okugbe.
Some times there are breeches, quarrels, disagreements between individuals,
families or clans. Realizing their common ancestral origin, they resolve their
conflicts through peaceful means; sometimes violence is resorted to though it is
always condemned. It is required that they seek settlement in the agware (local
court) where the elders in their wisdom and in the presence of the ancestors,
listens to both sides and try to resolve the conflict apportioning blame and
praise where they rightly belong. After the settlement, the sharing of drinks
which ensues is a symbol of conflict resolved and togetherness restored. However
this is preceded by the Iye r’udi rite

4.3 Iye R’udi Rite

The Iye r’udi (worship in which ogogoro is poured as libation to the ancestors) is
one of the three rites of Iye ego (ancestral worship). The others include Iye
r’emu (worship in which food is offered) and Iye r’eranvwe (worship by which an
animal is offered in sacrifice).
Iye r’udi involves presentation of kola nut and money to wedge it as well as the
ogogoro (local gin). As a gesture of solidarity all present join in wedging the
kola nut with money. Everyone tries to be part of the Iye In this rite prayers are
addressed to the ancestors with the very first glass of the Ogogoro to Osonobruwhe
and then the Esemo (father of the children). After the prayers it is poured as
libation where it is believed Erivwin receives it.
This spirit of okugbe can be of great liturgical benefit if well harnessed and
reflected in the Eucharistic celebration among the Urhobos. It explains and brings
down to earth the church’s insistence on active participation in the liturgy where
every one has a role to perform and does so credibly well.

SECTION FIVE

RECOMMENDATIONS AND CONCLUSION

In view of our exposition thus far, the Eucharistic celebration is a memorial
sacrifice which is central to the life and mission of the church. It brings the
people of God together in union with God and with one another. Within this
understanding conflicts are eschewed and quickly dealt with before they escalate
beyond proportion.
5.1 Recommendations
The following recommendations are put forward in the light of our discussions so
far. Firstly, despite the spiritual benefits of private devotional prayers, the
importance and centrality of the Eucharistic celebration must be emphasized as the
summit and foundation of the life of the church.
Secondly, pastors must realize that they have a primary role in conflict
resolution, not simply in teaching the values of peace, togetherness, unity which
subsists in the Eucharistic family, but take initiative to an instrument of
peaceful resolution of conflicts.
Thirdly, one of the problems today is the lack of interiorisation of the values
and fruits of the Eucharistic celebration. This is a result of lack of active
participation. The church must tap from the traditional value of okugbe among the
Urhobos where everyone is involved not only superficially but interiorly. In this
way the clarion call of the church for active participation will be realized.
Finally, through ongoing catechesis, the church must continue to remind and
educate the faithful on the profound meaning of the Eucharistic celebration and
the responsibility it places on them to share the fruits of this celebration with
all human beings.

5.2 Conclusion
We are living in an era of tension and violence and the need for instruments of
peace is ever on the increase. Hence we must turn to Christ the prince of peace
who is truly present and gives himself to us in the Eucharist as the model as well
as the source of true peace and reconciliation. In a pastoral statement issued by
the American National Conference of Bishops, they exhort “In the Eucharist, which
is Jesus really present , God satisfies our deepest hungers. The sacrifice of the
Mass is Christ’s supreme act of reconciliation” When we thus participate in this
banquet of life, we are united to God and with one another. Every fruitful
participation brings to the reality of being instruments of peace and conflict
resolution haven been in the first instance experienced the same in the
Eucharistic celebration.

NOTES