Celebration Of Eucharist Research Articles

Liturgical Theology: Liturgical Inculturation as an Effort to Maintain Religious and Cultural Identity for Catholic Students who are Prospectives Catechists of The Batak Tribe

Local culture has extraordinary wealth for the people who have it and makes life valuable. The existence of local culture is eroded by the presence of outside cultures and becomes consumed by the younger generation, including Catholic students. Cultural changes have also changed for the community, especially students as a young generation. This has an impact on the inculturation of local culture (Batak culture) in the church through Catholic liturgy. This research aims to find out the main elements in the inculturative liturgy, namely aspects of language, building architecture, liturgy music, liturgical clothing, and dance movements, which are cultural artworks that have the values of Batak community life and become an attraction for Catholic students as a form of love for local wisdom. This research uses a descriptive qualitative method with interview techniques for informants, the collection of supporting data through documentation, and direct observation related to the facts that occur about the implementation of liturgical inculturation. Key informants in this research include Catholic students, parish pastoral councils and parishioners, and cultural leaders. The research findings show that Catholic students really understand the basic concept of Catholic liturgical inculturation of local culture in the form of church music, dance, clothing, singing, architectural forms of church buildings, and language. Another finding is that students' love for local culture (Batak culture) in Catholic church liturgy is evidenced by taking part in the celebration of inculturation liturgy. This research shows that Catholic students have an understanding of and love for local culture in the celebration of the inculturation Eucharist.

Sejarah, Struktur dan Teologi Doa Syukur Agung Ketiga Tata Perayaan Ekaristi 2020

This article is entitled "History, Structure and Theology of the Third Eucharistic Prayer for the 2020 Eucharistic Celebration: Pastoral Vision Management and Leadership." This article aims to provide a deeper understanding of the development, structure and theological significance of the third Eucharistic Prayer in the 2020 Eucharistic Celebration. This paper focuses on selecting the Third Eucharistic Prayer as the main study, based on the idea of the Liturgy as the source and pinnacle of Church life as described in the Sacrosanctum Concilium (SC) n. 10. Liturgy is not only a formal ritual of worship, but also the core of the identity and mission of the Catholic Church which drives and gives meaning to all ecclesiastical activities. Thus, this paper tries to explain the inspirations originating from liturgical texts, especially DSA III, which can be applied in the pastoral work of the Catholic Church. This paper aims to create bridge between liturgical theology and its application in a concrete pastoral context. By exploring the meaning of DSA III, we can find inspiration that can help direct the Vision Management and Pastoral Leadership of the Catholic Church. Indeed, the inspiration for the Vision Management and Pastoral Leadership of the Catholic Church can be found in various sources, including the Holy Bible and the teachings of the Church Fathers, but this paper is a simple effort that tries to highlight the potential contained in DSA III, a prayer that is very often used in celebration of the Eucharist on Sunday by the faithful. In this research it was found that DSA III contains some key values that can be applied in management and pastoral leadership within a parish. Thus, DSA is also a series of prayers which are intended to be prayed and absorbed together by the priest and the congregation. More than that, DSA is not limited to a series of prayers that stop at the Eucharistic liturgy. DSA is also lived out in daily activities, especially when people gather together at church to be involved in church services.

Implementation of Religious Literacy in Shaping the Moral Character of Students

The aim of this research encompasses elucidating the implementation of Catholic religious literacy in shaping students' morals, understanding the impact of religious literacy on students' morals, and identifying supporting and inhibiting factors in the application of religious literacy in shaping students' morals. This research utilizes a descriptive qualitative approach. Data is collected through observation, interviews, and documentation, with qualitative data analysis techniques such as data condensation, data presentation, and drawing conclusions. The results of the research indicate that religious literacy activities such as reading and contemplating the Scriptures, Word of God worship, Eucharistic Celebrations, faith catechesis, and others contribute to the formation of students' morals. The impact of religious literacy includes changes in students' attitudes towards religion, self-confidence, humility, discipline, and responsibility. Supporting factors include the enthusiasm of teachers and students, as well as the availability of facilities, while inhibiting factors include lack of parental attention, unsupportive environments, and excessive use of gadgets.

Pure or Noble Materials for Jewish Ritual Vessels: Passover Meal and the First Eucharistic Chalice (Holy Grail)

Very little is known about the chalice used by Jesus of Nazareth at the Last Supper. The first Christians used a cup of blessing for the Eucharistic celebration (1Cor 10:16), which insinuates that Jesus used a ritual cup. An exegetical study of the synoptic gospels reveals that this ritual dinner was celebrated in the home of a wealthy disciple of Jesus, who would have lent him the most valuable cup of blessing owned by the family. Hence, it is unlikely that this cup was made of common and cheap materials, such as ceramic or wood. The only mention of this cup in the early centuries is due to St. John Chrysostom, who states (ca. 395 AD) that it was not made of silver. However, its veracity is not reliable due to the lack of earlier comments. In recent decades, archaeological excavations in the Holy Land have revealed that, at the time of Jesus, the use of vessels carved in limestone was common in Jerusalem for ritual practices in the domestic sphere because they were considered unsusceptible to impurity. This fact suggests that the chalice of the Last Supper might have been a valued cup of carved stone, which is consistent with the use of such bowls in the Hellenistic–Roman period among the aristocratic classes.

Factors Affecting the Students' Behavior during the Eucharistic Celebration

The Eucharist is one of the most vital aspects of faith. As the Catechism of the Catholic Church proclaims, the Eucharist is the source and summit of the Christian life. There are considerable factors needed to promote a meaningful Celebration, and one is the active participation of the members. What do we mean by active participation? It is the utmost attention and focuses only on the celebration. However, this idea is difficult to grasp due to the overwhelming disaster that hits the world talking about the Pandemic. Many of whom have tremendously been affected by the phenomenon. Unfortunately, some have lost their faith and started doing things opposite to what they did before. This research aims to pinpoint and understand the prominent reasons that have affected individuals’ participation in the Holy Eucharist. The research focuses on the basic education students at St. Paul University Surigao, and their holistic formation is involved in the Holy Eucharist. Results have shown that most students still exhibit the same passion for attending Holy Mass and are unaffected by some corresponding influences. Nevertheless, these factors are recognized so that the conflict will be resolved. Despite all, results still have shown that students are willing to attend the celebration and are open to a meaningful Holy Eucharist celebration.

Receiving Each Other's Gifts

Using the example of the Lord's Supper and the eucharist, this article seeks to show the conditions which make a common liturgical celebration a gift of God to the community of believers in Jesus Christ. The form chosen is a dialogue between two theologians, both members of the German “Ecumenical Study Group of Protestant and Catholic Theologians”: Friederike Nüssel (Protestant, Heidelberg) and Dorothea Sattler (Roman Catholic, Münster). The focus is the group’s study “Together at the Lord's Table.” Based on extensive research the study group has formulated the vote to be invited to join in the celebration of the eucharist and the Lord's Supper, trusting in the self-giving presence of Jesus Christ. Ecumenical sensitivity in the shaping of liturgies is an obvious consequence. Individual confessional traditions have preserved an asset that others today can experience as a gift in the form of a reminder of the common origin: the celebration with shared bread and the chalice offered to all (in the background is the controversy over the lay chalice), the binding lectionaries and the remembrance of the dead. The criticism of the vote of the Ecumenical Study Group, especially from the Roman Catholic doctrinal side, primarily relates to the topics of ministry and understanding of the church. The Ecumenical Study Group advocates that eucharistic celebrations be led by duly ordained persons. The contribution is framed by introductory remarks on basic questions of ecumenical hermeneutics and by an outlook on the great importance of interdisciplinary theological study work from an ecumenical perspective.

MISA TRADISIONAL MENURUT MOTU PROPRIO TRADITIONES CUSTODES

Liturgy is an expression of faith in God which is expressed in a great way through the Eucharistic Celebration. Before the Second Vatican Council, the Church celebrated the Liturgy by using the 1962 Roman Missal, or celebrating the Traditional Mass (Tridentine). After the implementation of the Second Vatican Council, it was mutually agreed that the expression of Faith through the liturgy, using the 1970 Roman Missal, which was issued by Pope Paul Vi. Since then, the practice of using traditional mass is rarely used anymore. During the Pontifical period of Pope Benedict XVI, he issued the Motu Proprio Summorum Pontificum, which permitted the Return to the Practice of this Traditional Mass. Three years later, Pope Francis asked the bishops through the Congregation for the Doctrine of the Faith to review the implementation of the Summorum Pontificum. The Pope discovered that there was a movement towards division, so Pope Francis issued the Motu Proprio Traditionis Custodes to cancel the existing norms and laws in the Summorum Pontificum, to maintain the unity of the Church.

IRINGAN ORGANIS DAN PENGHAYATAN IMAN UMAT DALAM PERAYAAN EKARISTI

This study aims to demonstrate the significance of the organist's role in enhancing the faith experience of the congregation during the celebration of the Eucharist. The research was conducted at the Church of St. John the Baptist in Malang using a quantitative approach. Data collection used a research instrument in the form of a questionnaire whose validity had been tested using Aiken's V and was declared reliable based on the Alpha Cronbach formula. Data collection techniques are carried out by utilizing the Google Form. The research respondents were 307 Catholics. Data were analyzed using product-moment correlation (Pearson). The results showed that there was a relationship between organ music accompaniment and the appreciation of the parishioners at the Eucharistic celebration with Pearson's correlation coefficient (0.159) > r table (0.113), meaning that H0, was rejected and H1, was accepted. The Pearson correlation coefficient value is 0.159 when compared to the Pearson correlation criteria guideline table, indicating a fragile correlation level.

Problematika Penerimaan Komuni bagi Orang Berkebutuhan Khusus (OBK) dan Pemahaman dari Para Prodiakon

People with Special Needs (OBK) are individuals who have limitations or extraordinary abilities, both physically, mentally-intellectually, socially, or emotionally, which have a significant influence on their growth or development process compared to people in general. OBK is also often referred to as persons with disabilities. Even so, OBK are God's good creatures. With this awareness, OBK should have rights and obligations in their lives, especially in church life. With the limitations and specialties they have, OBK can take part in Church tasks thanks to the Sacrament of Baptism which is obtained according to their abilities. In addition, the rights as citizens of the Church also need to be considered. However, the people's perception of OBK is that there is still a tension of understanding. Pros and cons occur because of the assumption that OBK are still worthy of receiving Communion but there is also an assumption that OBK are unfit to receive sacramental services in and by the Church. This article is a research on the perceptions of the parishioners in several parishes in the Vicarage of the Special Region of Yogyakarta as a part of Archdiocese of Semarang for receiving Communion to parishioners who experience mental limitations. The research method used is quantitative methods. The purpose of this research is to make Catholics aware that OBK are God's good creations and they also have rights and obligations in the Church according to their abilities thanks to the Sacrament of Baptism they receive. The mission of OBK as Christian faithful is written in LG 10, book of canon law Canon 204, book of canon law Canon 208. Even so, there needs to be further assessment from psychologists, counselors, priests, and catechists to measure the extent to which CBOs are able to differentiate with their minds between the host or the Body of Christ as the main requirement for receiving Communion during the Eucharistic Celebration.

Penerapan Nilai - Nilai Kebudayaan Terhadap Partisipasi Umat Dalam Perayaan Ekaristi Di Paroki Santa Maria Immaculata Wayun Palu- Rejo

This research examines the application of cultural values towards the participation of the congregation in the Eucharistic celebration at the Parish of Santa Maria Immaculata Wayun Palu-Rejo, located in the district of South Barito, Central Kalimantan. The parish exemplifies unity and tolerance among the faithful from diverse ethnic and cultural backgrounds who participate in the Eucharistic celebration and other pastoral activities. A qualitative research method was employed, gathering data through interviews with 8 members of the congregation and 3 parish officials. The data were analyzed using Miles and Huberman's analysis method. The results of the study indicate that the congregation of the Parish of Santa Maria Immaculata Wayun Palu-Rejo has applied cultural values in their participation during the Eucharistic celebrations. The use of language, music, dance, and traditional attire is evident in the Inculturation Mass and other Eucharistic celebrations. The spirit of mutual cooperation, empathy, and care for fellow believers also influences the congregation's participation in the Eucharistic celebration. Pastoral efforts and catechesis conducted by the priests and parish officials play a vital role in encouraging the congregation to appreciate and apply cultural values in church activities. The priests convey messages and advice on the importance of cultural values during sermons and socialization. The Inculturation Mass serves as one of the initiatives to incorporate cultural values into the Eucharistic celebration. In conclusion, the application of cultural values significantly affects the participation of the congregation in the Eucharistic celebration at the Parish of Santa Maria Immaculata Wayun Palu-Rejo. Pastoral efforts and catechesis by the priests and church officials help raise awareness among the congregation regarding the significance of culture in religious life. Culture and congregation participation in the Eucharistic celebration are interconnected and require cooperation between church officials and the congregation. A suggestion for further research is to gain a deeper understanding and analyze the impact of cultural values on the participation of the congregation in other aspects of church life. Additionally, involving other ethnic groups in the study would provide a more comprehensive overview of the cultural diversity in this parish.

JUBAH DAN KOTEKA: DUALISME BUDAYA DALAM RELIGIOSITAS ORANG PAPUA PEGUNUNGAN

This article aims to discuss clothing, namely the robe and the Koteka in the religious expressions of the Papuan people, especially in the mountainous regions. The robe as a representation of western or Middle Eastern culture, the Romans, Greeks, which exist in the Catholic religious tradition. On the other hand, the Koteka is the traditional clothing for men of the Papuan people of the mountains. But these two objects can be used on one occasion, for example in the Eucharistic Celebration which is considered a big and important celebration. Also during the usual Eucharistic celebrations in the Church. The robes are worn by religious and laity as liturgical officers, while the koteka is worn by lay people who also participate in the Eucharistic Celebration. On the one hand, it displays the uniqueness of the local culture, on the other hand, it shows the richness of the church in inculturation. The methodology in this writing uses qualitative methods, by examining previous books and journals according to the topics discussed. The data obtained were analyzed using a descriptive phenomenological approach. Writing does not make a comparative study between the koteka and the robe, but a phenomenological study of religious culture. In this writing it is found that robes and koteka are two garments from different cultures. But both of them have a very holy and noble value in the celebration of the Eucharist and in everyday life. So that koteka is not something that is primitive and underdeveloped but has a sacred meaning

Funkcje specjalnie powierzone proboszczowi

The functions especially entrusted to a pastor, legislator enumerated in the can. 530 1983 Code of Canon Law. These are: the administration of baptism; the administration of the sacrament of confirmation to those who are in danger of death; the administration of Viaticum and of the anointing of the sick, and the imparting of the apostolic blessing; the assistance at marriages and the nuptial blessing; the performance of funeral rites; the blessing of the baptismal font at Easter time, the leading of processions outside the church, and solemn blessings outside the church; the more solemn Eucharistic celebration on Sundays and holy days of obligation. Analysis of the meaning “the functions especially entrusted to a pastor” made it possible to state, that these are the competences of the pastor as regards to the office of sanctifying in the Church, because the essence of competence is an authorization granted to a pastor to perform a conventional actions which are legally defined The Congregation for the Clergy explained, that these functions are not given exclusively to the parish priest, but are entrusted to him in a special way in virtue of his particular responsibility as parish priest, therefore they should consequently be discharged personally, in so far as possible, or at least overseen. The catalogue of enumerated activities is incomplete, because the Code included both the competences which they detail as well as those which concern the pastor, but were not included in the analyzed legal provision. As a result can. 530 is half-baked and its revision should be postulated.

Galenosfera w liturgii

The publications of the late Bishop Adam Lepa (1939–2022) deal with the topic of the galenosphere as an environment of silence and its role in life and in the process of human education. A special and specific form of the galenosphere are those environments of silence that concern the sacrum. In this context, it is possible to speak of the importance of silence obligatory during the celebration of liturgy. The aim of the study is to show the nature and role of the galenosphere characteristic of the liturgy. Starting from an explanation of the concept of the galenosphere, the author of the study then goes on to show the close relationship that develops between silence and mystery on the basis of the analysis of the writings of Odo Casel (1886–1948), a Benedictine monk from the Abbey of Maria Lach in the Rhineland, founder of the mystery theory in sacramentology and an outstanding theologian of the liturgy. In Odo Casel’s optics, silence is a ritual form of personal participation in Christ’s action, which is realised on the sacramental plane, and not merely an expression of subjective piety. The aim of liturgical silence is therefore to pursue the mystery communion with the Logos. The next section of the paper, based on an analysis of the General Introduction to the Roman Missal, presents the location of moments of silence in the structure of the Eucharistic celebration, their theological and liturgical justification and their normative character. The final section of the article is devoted to the typology of liturgical silence. It discusses its following types: reflective, internalizing, meditative and adorative silence. It concludes by pointing out pastoral aspects related to the great importance of silence in the process of implementing the conciliar principle of participatio actuosa. Liturgical silence cannot be identified with “an inner haven in which to hide oneself in some sort of intimate isolation”, but is “a symbol of the presence and action of the Holy Spirit” (Pope Francis, Apostolic Letter Desiderio desideravi, no. 52). In this perspective of the pneumatological significance of moments of silence in liturgical celebrations, the demand to educate clergy and lay faithful to perform the symbolic gesture of silence with great care is particularly relevant from the point of view of liturgical formation.

Pupils’ Participation in Online Eucharistic Celebration During the COVID-19 Pandemic

Covid-19 Pandemic has brought a lot of restrictions, especially on physical gatherings. Despite this crisis, St. Paul University Surigao continues to aid the spiritual nourishment of the students. SPUS has made use of different social media platforms to continue the spiritual well-being of the students by live-streaming the Eucharistic Celebration. Thus, this study aims to understand the spiritual well-being of the students of St. Paul University and how online Eucharistic Celebration helps their spiritual well-being during the COVID-19 Pandemic. The Spiritual Health and Life-Orientation Measure (SHALOM) shows whether there is harmony or dissonance in the ideal spiritual well-being and the lived experience of the participants where each person becomes the standard by which they are being measured, rather than being compared to other groups. Results have shown that there was no significant difference between the ideals and lived experiences of the pupils in terms of their spiritual well-being. The online Eucharistic Celebration highly helped the students in their spiritual with a very high level of harmony. Thus, the online Mass helped them cope with their spiritual well-being despite the situation brought on by the Pandemic.

A Religious History of the American GI in World War II by G. Kurt Piehler

Reviewed by: A Religious History of the American GI in World War II by G. Kurt Piehler John Hannah A Religious History of the American GI in World War II. By G. Kurt Piehler. Lincoln: University of Nebraska Press, 2021. xv + 393 pp. A military chaplain must be able to listen carefully to members of his uniformed congregation regardless of their particular faith, their level of piety, or even lack thereof. G. Kurt Piehler models that skill very ably as he chronicles hundreds of oral histories from World War II. This book will enlighten anyone interested in what real GIs and real chaplains were thinking as they served their nation around the world. GI stands for "Government Issue" and is any soldier, marine, sailor, or airman. Piehler conveniently organizes his collection of quotations and anecdotes. He begins with President Roosevelt's effort to mobilize the nation for war by reference to religion. Next is the unprecedented [End Page 228] raising of twenty thousand volunteer chaplains from civilian clergy of America and the building of multi-faith chapels. He then covers all circumstances and conditions that chaplains and GIs faced: basic training, foreign deployment, ethical challenges, fear, wounds, dying, imprisonment, and dealing with former enemies following surrender. One chapter discusses race relations and another chapter concerns uniformed women. Segregation and patriarchy were the order of the day. President Truman's order to integrate the services would not come until 1948. Piehler believes that the GIs of World War II provided the prelude to the religious revival of the 1950s. He also believes that the pluralism and tolerance exercised by the chaplains then formed a foundation for American civil religion. On many occasions a chaplain substituted for an absent chaplain of a different faith, reinforcing acceptance of pluralism and tolerance. The Navy chaplaincy developed the widely accepted motto: "Cooperation without compromise." Serious piety was not universal and unanimous. Nor was facile pluralism. Piehler adduces quotations disputing any illusion of unanimity. Atheists and agnostics were not afraid to dissent. The practice of pluralism and tolerance was not perfect. Tensions between some elements arose. For example, some Roman Catholics were afraid that Protestant chaplains were proselytizing their flock. Likewise, many Protestants believed that Roman Catholic chaplains were favored, especially in the army where the chief of chaplains was Roman Catholic. Orthodox Jews were suspicious of Reform Jewish chaplains who seemed to predominate in the military rabbinate. Fundamentalist church bodies felt that the accession system was rigged against them due to education requirements. The general Protestant services were not satisfying to all. Latter Day Saints (Mormons) frequently held separate services. Although not mentioned by Piehler, Lutheran and Episcopalian chaplains often held supplementary eucharistic services for their respective coreligionists. Only a few Lutherans are quoted by Piehler. No specifically Lutheran archive appears in the lengthy bibliography, although it includes the official account of Army chaplains, "Report of the Army Chaplain in the European Theater" compiled by a team led [End Page 229] by Lutheran chaplain, Arthur Carl Piepkorn. Had Piehler included more quotations from Lutheran chaplains, they would likely have differed little from the range of attitudes among other chaplains. However, Lutheran chaplains typically served dual roles. In addition to serving as unit chaplains for all GIs and presiding at general Protestant services, they conducted Lutheran eucharistic celebrations for Lutheran GIs, embracing pluralism while upholding the integrity of Lutheran pastoral practice. Piehler notes that General Marshall, President Roosevelt's Army Chief of Staff, and other high officials held Roman Catholic chaplains in higher respect than their Protestant counterparts (306–08). Further research would find that Lutheran chaplains of the era were regarded with respect equal to Roman Catholics. Many, like Piepkorn, Storaasli, Scharlemann, Reiss, and Dreith, were promoted and assigned to the staffs of very senior commanders. All in all, this book is an excellent treatment of the character and religiosity of the Americans who served in World War II (the "greatest generation"). Like Ernie Pyle's cartoons from the front, Piehler paints a portrait of GIs who were displaced and under duress. We remember them for their valor. John Hannah U.S. Army Chaplain (Retired) The Bronx, New York Copyright © 2023 Johns Hopkins University Press...

Online Eucharistic Celebration and the Spiritual Well-being of the Students of St. Paul University Surigao during COVID-19 Pandemic

Online Eucharistic Celebration and the Spiritual Well-being of the Students of St. Paul University Surigao during COVID-19 Pandemic

Eucharistic Celebration as a Source of Spiritual Capital

Eucharistic Celebration as a Source of Spiritual Capital

La divina eucaristia e l’unità della chiesa romena con il Romano Pontefice

"The Divine Eucharist and the unity of the Romanian Church with the Roman Pontiff. The body of our Lord Jesus Christ, indeed present, real and substantial under the species consecrated in the sacrament of the Holy Eucharist, is inseparable from the mystical body of Christ which is the Church, so that in every valid Eucharistic celebration the Church of Christ is found. The valid celebration of the Eucharist requires, at least from an objective point of view, communion with the whole Church seen as a visible society. This communion is full if it is carried out both emotionally and effectively around the one who is the social and visible guarantor of unity in the Church; the one who, by the fundamental will of Christ, is the successor of St. Peter, is the Roman Pontiff. Therefore, the path to unity is the path to ecclesial fullness. The Romanian Church United with Rome, Greek-Catholic, reached this fullness. Keywords: Eucharist, Ecclesial Communion, Unity, Faith, Roman Pontiff. "

Inkulturasi Dan Tata Perayaan Ekaristi 2020 Gambaran Berinkulturasi dalam Konteks Indonesia

Sacramentary 2020 helps create a new prayer dynamic as well as challenge for Catholics particularly in our Eucharistic celebrations. It was approved by the Indonesian Bishop Conferences (KWI) on December 27, 2020. Indonesian Sacramentary is a fruit of inculturation in Indonesia. The question to be answered: is sacramentary a fruit of inculturaltion? A method employed in this article is a qualitative one. It particularly uses library studies, guided by theories of inculturation as a continuous process. Furthermore, in this method the Gospel is proclaimed and reflected into its socio-political as well as cultural-religious environment while gradually transforming people and its society. This research shows indeed that Sacramentary 2020 has well-reflected an inculturation into an Indonesian context. Sacramentary 2020 is the fruit of a long and ongoing process of liturgical inculturation by the Indonesian Catholic Church. Since Eucharistic celebration is the culmination and central in our Christian life, the process of inculturation of the Sacramentary 2020 reflects the dynamic of inculturation of the Indonesian Church. This inculturation process involved the faithful of all level, from hierarchy to religious men and women, various experts as well as the people of God in general.

MENINGKATKAN PARTISIPASI KAUM LAKI-LAKI MENGIKUTI PERAYAAN EKARISTI DALAM TERANG LIMA PERINTAH GEREJA DI PAROKI ST. YOSEP LITE KEUSKUPAN LARANTUKA

One of the Church's current concerns is the decreasing participation of men in participating in eucharistic celebrations. It cannot be denied that on Sundays, if we observe carefully, men go to church less than women. Men participate in the Euchrist celebration only during major holidays such as Christmas and Easter or when one of their family members wants to be baptized or wants to receive the sacrament of communion. The aim of this author is to find out why men participate less in eucharistic celebrations, to find out the inhibiting factors in celebrating the eucharist, and to know what efforts must be made to make men aware of the importance of the eucharist. The lack of men's participation in the eucharist celebration is caused by wrong thinking patterns, seeing the eucharist celebration in an unimportant way, there is no awareness within men to participate in the eucharist celebration. The reason why men are less likely to participate in eucharistic celebrations is because there are several factors: they are busy working such as cultivating the fields or gardening, playing cards at night, playing online games so they don't have time in the morning to go to church, and they are mentally lazy, you know.