A debate over the role of the Eucharist helps heal wounds caused by ‘the sword and the cross’ in Chile and Argentina.
By Fr. Chris Saenz

"Ever since childhood I was always taught that the sacraments, especially the Eucharist, were the cornerstone of our Catholic faith. During my training as a priest, it was reinforced that the Eucharist is the center of faith, the most sacred Catholic rite. Jesus Christ’s body, broken and shared, brings healing to his people.

The confession of sins and their absolution by a priest is a sign of this healing. Furthermore, the priest, before receiving the body and blood of Christ, must recognize his own weakness and offer it up to God as a sign of the wounded healer. The Eucharist gives such a power of healing that those who are denied it feel the pain of not partaking in this most-valued sacrament.

But what if the Eucharist can be a symbol of imposition and oppression for a people? What if the celebration of the Eucharist opens old wounds instead of healing them? I face these powerful questions as a missionary priest, and they challenge my core beliefs.

Working With ‘The People Of The Earth’
Since March 2001 I have been working with the Mapuches, the indigenous people of Chile. The word mapuche means “people of the Earth.” I work in southern Chile especially with the Mapuche tribe called by the word lafkenche, “people of the coast.” Certainly, the native people’s pain caused by evangelization from the “sword and the cross” and their cry for justice are much older wounds than the misery caused by the military dictatorships of the past century.

But here in the Chilean region of Araucanía, these evangelization efforts are still fresh in the minds of people even though they happened a little more than 100 years ago. Some Mapuches still can remember denying their culture and accepting Christianity in order to survive. For a Christian missionary, it can be uncomfortable supporting a people to whom we hold an historical debt.

Recently, I have worked with the Diocesan Commission of Indigenous Ministry, which is comprised of Mapuche and non-Mapuche pastoral agents (priests, deacons, Religious and laity) interested in dialogue and preservation of the Mapuche culture. I was invited to an organizational meeting for the annual seminar on the Mapuche religion to be held in Argentina this November. Our commission and two other ministries—one each from Chile and Argentina—offer support to the Mapuches from Argentina and Chile who organize the seminar.

Non-Mapuches attending the four-day seminar are pastoral agents who work with the Mapuches to reinforce their endangered culture by preserving the Mapuches’ traditional language, religiosity, education, medicine, sports and social structures.

The meeting is an excellent opportunity for younger Mapuches to listen and learn about their culture from elders. For non-Mapuches, it is an opportunity to listen and observe. Even though most Mapuches attending are Catholics, the Eucharist is not celebrated during the seminar.

Fr. Saenz (right) and Fr. Renee Rebolledo performed the sacrament of confirmation for these Mapuche women in November 2003.

The Argentinean bishop had attended the seminar for years, but never said a word about the lack of a Eucharistic celebration. He often left the seminar to celebrate the Eucharist in private, but he thought this was celebrating the Eucharist secretly. “Why should the Eucharist be celebrated secretly when it is the center of our faith?” he asked.

Silence came over the room.

A Mapuche woman eventually spoke. She told the bishop that many Mapuches attending would look upon a Eucharistic celebration as the Church trying to manipulate the seminar and enforce its sacraments, like it had done in Chile’s history. Another Mapuche said the seminar was a place to celebrate their spirituality and that their rogativas (prayer sessions) held each morning were just as sacred as the Eucharist. Another said non-Catholics might be offended by the sacrament.

The bishop listened to their concerns, but insisted that the Eucharist is essential and can be used as a point of dialogue.

Other Mapuches spoke up. They said that although the bishop of Zapala has been more open and accepting to them, many of their experiences with bishops and priests have been negative. Many bishops and priests, they said, do not ask for dialogue or show a willingness to learn their culture. Eventually, a non-Mapuche priest said it was not the Catholics’ place to include the Eucharist in the program; the Mapuches must decide.

When the bishop heard this, he was very apologetic. He asked for forgiveness for any hurt feelings he may have caused. The people accepted the apology and stated that the conversation was fruitful, because the bishop gave the Mapuches the time and the confidence to express their feelings.

A Mapuche coordinator then said, “Maybe its time to heal this old wound.” He suggested that free time could be worked into the program so attendees would have a couple of hours to do as they pleased. Even though there would be no mention of Eucharist or sacraments, those who were Catholics could freely celebrate the Eucharist. This time would allow others of different religions to celebrate their faiths as well. All agreed to this suggestion.

Time To Listen
As a Catholic missionary priest, I often am invited to question my beliefs in light of another culture and its history. This can be uncomfortable. The Eucharist is a fundamental tenet of our faith, but I now know it can be a source of pain for others.

Listening to stories about this pain can heal these wounds.When the Mapuches talk about the pain of Christianity in their history, it is not time to walk out. It is the time to be quiet and listen. Only in this way can this old wound begin to heal.

Columban Father Chris Saenz of Bellevue, Nebraska, was ordained in 2000 and first went to Chile the following year.