The
Solemnity of the Most Holy Body and Blood of Christ (Corpus Christi)
Lectionary: 168
Lectionary: 168
When Moses came to the people
and related all the words and ordinances of the LORD,
they all answered with one voice,
"We will do everything that the LORD has told us."
Moses then wrote down all the words of the LORD and,
rising early the next day,
he erected at the foot of the mountain an altar
and twelve pillars for the twelve tribes of Israel.
Then, having sent certain young men of the Israelites
to offer holocausts and sacrifice young bulls
as peace offerings to the LORD,
Moses took half of the blood and put it in large bowls;
the other half he splashed on the altar.
Taking the book of the covenant, he read it aloud to the people,
who answered, "All that the LORD has said, we will heed and do."
Then he took the blood and sprinkled it on the people, saying,
"This is the blood of the covenant
that the LORD has made with you
in accordance with all these words of his."
and related all the words and ordinances of the LORD,
they all answered with one voice,
"We will do everything that the LORD has told us."
Moses then wrote down all the words of the LORD and,
rising early the next day,
he erected at the foot of the mountain an altar
and twelve pillars for the twelve tribes of Israel.
Then, having sent certain young men of the Israelites
to offer holocausts and sacrifice young bulls
as peace offerings to the LORD,
Moses took half of the blood and put it in large bowls;
the other half he splashed on the altar.
Taking the book of the covenant, he read it aloud to the people,
who answered, "All that the LORD has said, we will heed and do."
Then he took the blood and sprinkled it on the people, saying,
"This is the blood of the covenant
that the LORD has made with you
in accordance with all these words of his."
R. (13) I
will take the cup of salvation, and call on the name of the Lord.
or:
R. Alleluia.
How shall I make a return to the LORD
for all the good he has done for me?
The cup of salvation I will take up,
and I will call upon the name of the LORD.
R. I will take the cup of salvation, and call on the name of the Lord.
or:
R. Alleluia.
Precious in the eyes of the LORD
is the death of his faithful ones.
I am your servant, the son of your handmaid;
you have loosed my bonds.
R. I will take the cup of salvation, and call on the name of the Lord.
or:
R. Alleluia.
To you will I offer sacrifice of thanksgiving,
and I will call upon the name of the LORD.
My vows to the LORD I will pay
in the presence of all his people.
R. I will take the cup of salvation, and call on the name of the Lord.
or:
R. Alleluia.
or:
R. Alleluia.
How shall I make a return to the LORD
for all the good he has done for me?
The cup of salvation I will take up,
and I will call upon the name of the LORD.
R. I will take the cup of salvation, and call on the name of the Lord.
or:
R. Alleluia.
Precious in the eyes of the LORD
is the death of his faithful ones.
I am your servant, the son of your handmaid;
you have loosed my bonds.
R. I will take the cup of salvation, and call on the name of the Lord.
or:
R. Alleluia.
To you will I offer sacrifice of thanksgiving,
and I will call upon the name of the LORD.
My vows to the LORD I will pay
in the presence of all his people.
R. I will take the cup of salvation, and call on the name of the Lord.
or:
R. Alleluia.
Brothers and sisters:
When Christ came as high priest
of the good things that have come to be,
passing through the greater and more perfect tabernacle
not made by hands, that is, not belonging to this creation,
he entered once for all into the sanctuary,
not with the blood of goats and calves
but with his own blood, thus obtaining eternal redemption.
For if the blood of goats and bulls
and the sprinkling of a heifer's ashes
can sanctify those who are defiled
so that their flesh is cleansed,
how much more will the blood of Christ,
who through the eternal Spirit offered himself unblemished to God,
cleanse our consciences from dead works
to worship the living God.
For this reason he is mediator of a new covenant:
since a death has taken place for deliverance
from transgressions under the first covenant,
those who are called may receive the promised eternal inheritance.
When Christ came as high priest
of the good things that have come to be,
passing through the greater and more perfect tabernacle
not made by hands, that is, not belonging to this creation,
he entered once for all into the sanctuary,
not with the blood of goats and calves
but with his own blood, thus obtaining eternal redemption.
For if the blood of goats and bulls
and the sprinkling of a heifer's ashes
can sanctify those who are defiled
so that their flesh is cleansed,
how much more will the blood of Christ,
who through the eternal Spirit offered himself unblemished to God,
cleanse our consciences from dead works
to worship the living God.
For this reason he is mediator of a new covenant:
since a death has taken place for deliverance
from transgressions under the first covenant,
those who are called may receive the promised eternal inheritance.
Sequence —
Lauda Sion
Laud, O Zion, your salvation,
Laud with hymns of exultation,
Christ, your king and shepherd true:
Bring him all the praise you know,
He is more than you bestow.
Never can you reach his due.
Special theme for glad thanksgiving
Is the quick’ning and the living
Bread today before you set:
From his hands of old partaken,
As we know, by faith unshaken,
Where the Twelve at supper met.
Full and clear ring out your chanting,
Joy nor sweetest grace be wanting,
From your heart let praises burst:
For today the feast is holden,
When the institution olden
Of that supper was rehearsed.
Here the new law’s new oblation,
By the new king’s revelation,
Ends the form of ancient rite:
Now the new the old effaces,
Truth away the shadow chases,
Light dispels the gloom of night.
What he did at supper seated,
Christ ordained to be repeated,
His memorial ne’er to cease:
And his rule for guidance taking,
Bread and wine we hallow, making
Thus our sacrifice of peace.
This the truth each Christian learns,
Bread into his flesh he turns,
To his precious blood the wine:
Sight has fail’d, nor thought conceives,
But a dauntless faith believes,
Resting on a pow’r divine.
Here beneath these signs are hidden
Priceless things to sense forbidden;
Signs, not things are all we see:
Blood is poured and flesh is broken,
Yet in either wondrous token
Christ entire we know to be.
Whoso of this food partakes,
Does not rend the Lord nor breaks;
Christ is whole to all that taste:
Thousands are, as one, receivers,
One, as thousands of believers,
Eats of him who cannot waste.
Bad and good the feast are sharing,
Of what divers dooms preparing,
Endless death, or endless life.
Life to these, to those damnation,
See how like participation
Is with unlike issues rife.
When the sacrament is broken,
Doubt not, but believe ‘tis spoken,
That each sever’d outward token
doth the very whole contain.
Nought the precious gift divides,
Breaking but the sign betides
Jesus still the same abides,
still unbroken does remain.
The shorter form of the sequence begins here.
Lo! the angel’s food is given
To the pilgrim who has striven;
see the children’s bread from heaven,
which on dogs may not be spent.
Truth the ancient types fulfilling,
Isaac bound, a victim willing,
Paschal lamb, its lifeblood spilling,
manna to the fathers sent.
Very bread, good shepherd, tend us,
Jesu, of your love befriend us,
You refresh us, you defend us,
Your eternal goodness send us
In the land of life to see.
You who all things can and know,
Who on earth such food bestow,
Grant us with your saints, though lowest,
Where the heav’nly feast you show,
Fellow heirs and guests to be. Amen. Alleluia.
Laud with hymns of exultation,
Christ, your king and shepherd true:
Bring him all the praise you know,
He is more than you bestow.
Never can you reach his due.
Special theme for glad thanksgiving
Is the quick’ning and the living
Bread today before you set:
From his hands of old partaken,
As we know, by faith unshaken,
Where the Twelve at supper met.
Full and clear ring out your chanting,
Joy nor sweetest grace be wanting,
From your heart let praises burst:
For today the feast is holden,
When the institution olden
Of that supper was rehearsed.
Here the new law’s new oblation,
By the new king’s revelation,
Ends the form of ancient rite:
Now the new the old effaces,
Truth away the shadow chases,
Light dispels the gloom of night.
What he did at supper seated,
Christ ordained to be repeated,
His memorial ne’er to cease:
And his rule for guidance taking,
Bread and wine we hallow, making
Thus our sacrifice of peace.
This the truth each Christian learns,
Bread into his flesh he turns,
To his precious blood the wine:
Sight has fail’d, nor thought conceives,
But a dauntless faith believes,
Resting on a pow’r divine.
Here beneath these signs are hidden
Priceless things to sense forbidden;
Signs, not things are all we see:
Blood is poured and flesh is broken,
Yet in either wondrous token
Christ entire we know to be.
Whoso of this food partakes,
Does not rend the Lord nor breaks;
Christ is whole to all that taste:
Thousands are, as one, receivers,
One, as thousands of believers,
Eats of him who cannot waste.
Bad and good the feast are sharing,
Of what divers dooms preparing,
Endless death, or endless life.
Life to these, to those damnation,
See how like participation
Is with unlike issues rife.
When the sacrament is broken,
Doubt not, but believe ‘tis spoken,
That each sever’d outward token
doth the very whole contain.
Nought the precious gift divides,
Breaking but the sign betides
Jesus still the same abides,
still unbroken does remain.
The shorter form of the sequence begins here.
Lo! the angel’s food is given
To the pilgrim who has striven;
see the children’s bread from heaven,
which on dogs may not be spent.
Truth the ancient types fulfilling,
Isaac bound, a victim willing,
Paschal lamb, its lifeblood spilling,
manna to the fathers sent.
Very bread, good shepherd, tend us,
Jesu, of your love befriend us,
You refresh us, you defend us,
Your eternal goodness send us
In the land of life to see.
You who all things can and know,
Who on earth such food bestow,
Grant us with your saints, though lowest,
Where the heav’nly feast you show,
Fellow heirs and guests to be. Amen. Alleluia.
R. Alleluia,
alleluia.
I am the living bread that came down from heaven,
says the Lord;
whoever eats this bread will live forever.
R. Alleluia, alleluia.
I am the living bread that came down from heaven,
says the Lord;
whoever eats this bread will live forever.
R. Alleluia, alleluia.
On the first day of the Feast of Unleavened Bread,
when they sacrificed the Passover lamb,
Jesus’ disciples said to him,
"Where do you want us to go
and prepare for you to eat the Passover?"
He sent two of his disciples and said to them,
"Go into the city and a man will meet you,
carrying a jar of water.
Follow him.
Wherever he enters, say to the master of the house,
'The Teacher says, "Where is my guest room
where I may eat the Passover with my disciples?"'
Then he will show you a large upper room furnished and ready.
Make the preparations for us there."
The disciples then went off, entered the city,
and found it just as he had told them;
and they prepared the Passover.
While they were eating,
he took bread, said the blessing,
broke it, gave it to them, and said,
"Take it; this is my body."
Then he took a cup, gave thanks, and gave it to them,
and they all drank from it.
He said to them,
"This is my blood of the covenant,
which will be shed for many.
Amen, I say to you,
I shall not drink again the fruit of the vine
until the day when I drink it new in the kingdom of God."
Then, after singing a hymn,
they went out to the Mount of Olives.
when they sacrificed the Passover lamb,
Jesus’ disciples said to him,
"Where do you want us to go
and prepare for you to eat the Passover?"
He sent two of his disciples and said to them,
"Go into the city and a man will meet you,
carrying a jar of water.
Follow him.
Wherever he enters, say to the master of the house,
'The Teacher says, "Where is my guest room
where I may eat the Passover with my disciples?"'
Then he will show you a large upper room furnished and ready.
Make the preparations for us there."
The disciples then went off, entered the city,
and found it just as he had told them;
and they prepared the Passover.
While they were eating,
he took bread, said the blessing,
broke it, gave it to them, and said,
"Take it; this is my body."
Then he took a cup, gave thanks, and gave it to them,
and they all drank from it.
He said to them,
"This is my blood of the covenant,
which will be shed for many.
Amen, I say to you,
I shall not drink again the fruit of the vine
until the day when I drink it new in the kingdom of God."
Then, after singing a hymn,
they went out to the Mount of Olives.
Scripture Study
June 7, 2015 Solemnity of the Body and Blood of Christ
This Sunday the Church in the United States
celebrates the Feast of the Body and Blood of Christ. In most of the rest of
the world this feast day was celebrated on the previous Thursday. In many
European countries it was a national holiday. Because of its importance
however, the American church transfers it to the following Sunday when it can
get the attention it deserves. The readings call us to consider the meaning of
the Holy Eucharist in the life of the Church and in our own personal lives.
Mark’s Gospel calls us to ponder the reality of Christ’s presence in the
Eucharist. Hebrews calls us to reflect on the sacrifice of Jesus as the
foundation of the New Covenant while the first reading looks at the formal
establishment of the Old Covenant. Each of us must consider our own
relationship to Jesus in the Holy Eucharist. With what faith do I approach our
Eucharistic Lord and to what extent am I truly aware of the presence of Our Lord
as I receive Him?
First Reading: Exodus 24:3-8
3 When
Moses came to the people and related all the words and ordinances of the LORD,
they all answered with one voice, “We will do everything that the LORD has told
us.” 4 Moses then wrote down all the words of the LORD and, rising
early the next day, he erected at the foot of the mountain an altar and twelve
pillars for the twelve tribes of Israel. 5 Then,
having sent certain young men of the Israelites to offer holocausts and
sacrifice young bulls as peace offerings to the LORD, 6 Moses
took half of the blood and put it in large bowls; the other half he splashed on
the altar. 7 Taking the book of the covenant, he read it aloud to the
people, who answered, “All that the LORD has said, we will heed and do.” 8 Then
he took the blood and sprinkled it on the people, saying, “This is the blood of
the covenant which the LORD has made with you in accordance with all these
words of his.”
NOTES on First Reading:
* 24:3-8 Moses reports the “words” (Ten Commandments)
and “ordinances” (Covenant Code) of God to the people who immediately assent to
the covenant.
* 24:4 A solemn ritual is prepared to mark the
beginning of the new relationship with Yahweh. Pillars were stone shafts or
slabs, erected as symbols of the fact that each of the twelve tribes had
entered into this covenant with God. they were not idolatrous as the ones in
Exodus 23:24, even though the same Hebrew word is used in both passages. The
building of such monuments to mark a significant event was common in the
ancient world.
* 24:6-8 The altar is a symbol of God. The people
and God are joined by being sprinkled with the blood of the same victim. Thus
the covenant is ratified in blood as the new covenant would later be in the
blood of Christ.
Second Reading: Hebrews 9:11-15
11 But
when Christ came as high priest of the good things that have come to be,
passing through the greater and more perfect tabernacle not made by hands, that
is, not belonging to this creation, 12 he entered once for all into the sanctuary,
not with the blood of goats and calves but with his own blood, thus obtaining
eternal redemption. 13 For if the blood of goats and bulls and
the sprinkling of a heifer’s ashes can sanctify those who are defiled so that
their flesh is cleansed, 14 how much more will the blood of Christ,
who through the eternal spirit offered himself unblemished to God, cleanse our
consciences from dead works to worship the living God.15 For
this reason he is mediator of a new covenant: since a death has taken place for
deliverance from transgressions under the first covenant, those who are called
may receive the promised eternal inheritance.
NOTES on Second Reading:
* 9:11-15 Much is said of the blood of Jesus and
of the sacrifice of Jesus in the New Testament. In order to make any sense of
the way in which the early church spoke of the blood and the sacrifice of Jesus
it is necessary to have some understanding of the sacrificial system of Israel.
We need to have several points clearly in mind:
The concept of the sacrifice as food for the deity was common in Mesopotamian and other religions but was rejected by Israel (Ps 50:12, 13; Dt 32:38; Judges 6:18-22; 13:15-20). The sacrifice was a gift to God. It was burned in order to make the gift irrevocable and to place it in the realm of the spiritual.
Atonement offerings, which the writer of Hebrews has in mind, were offered to make expiation for offenses of the people, leaders of the people or the priests. If expiation was being made for the priests and all the people, some of the blood was sprinkled seven times toward the veil in the Holy Place and some was rubbed on the horns of the Altar of Incense in the Holy Place. The rest of the blood was poured out at the base of the Altar of Holocaust. If it is done for individuals or for the leader of the people the rite was the same except for the sprinkling toward the veil. The fat of the animal was then burned on the altar and the rest of the animal was given to the priests if it was for the leader or an individual. If it was for the priests or for the people the remainder of the animal was burned in the remains of the ashes outside the sanctuary. The most complete set of rules for sacrifice are found in Lev chapters 1-7. These expiation sacrifices were intended to reestablish a communion with God that had been interrupted by sin. Although many pagan religions of the neighboring lands had rites intended to placate their angry gods, Israel never shared that view of sacrifice. In Israel, the expiation sacrifices were not aimed at God with the intent of satisfying His justice or anger. Nor were the animals killed as substitutes for the death of the sinner despite what has been written by many commentators and preachers through the years. Rather, the sacrifices were intended to remove the barrier between God and His people that had been erected by sin. The power of the expiation sacrifice was connected to the use of the blood. While breath was considered the principle or life-source, blood was seen as the seat of life. Since only God had the absolute power of life and death, the blood of the sacrificial animal was sacred to Yahweh and belonged to Him alone. This made blood sacred. The blood was poured out at the base of the altar as an avowal of God’s absolute dominion over life. Because it was sacred and contained life, blood could expiate or purify. Blood was sprinkled toward the veil and rubbed on the horns of the altar in order to banish the impurity that had established a barrier between God and His people. These places and things were where God met His people. They were cleansed of the sin that had broken the relationship by the sacred blood containing life. The life in the sacred blood restored the relationship with God and made it possible for the sinner to once more approach God. This was the model that the earliest Christians, who were all Jews, used to help them understand the meaning of the death of Jesus. This was the context in which the vocabulary of Christianity concerning the cross was developed and it was this context that the writer of Hebrews had in mind when he wrote of the heavenly tabernacle. Hebrews Chapter 9 used the Jewish rites of the Day of Atonement as a type for the sacrifice of Jesus.
We need to have several points clearly in mind:
The concept of the sacrifice as food for the deity was common in Mesopotamian and other religions but was rejected by Israel (Ps 50:12, 13; Dt 32:38; Judges 6:18-22; 13:15-20). The sacrifice was a gift to God. It was burned in order to make the gift irrevocable and to place it in the realm of the spiritual.
Atonement offerings, which the writer of Hebrews has in mind, were offered to make expiation for offenses of the people, leaders of the people or the priests. If expiation was being made for the priests and all the people, some of the blood was sprinkled seven times toward the veil in the Holy Place and some was rubbed on the horns of the Altar of Incense in the Holy Place. The rest of the blood was poured out at the base of the Altar of Holocaust. If it is done for individuals or for the leader of the people the rite was the same except for the sprinkling toward the veil. The fat of the animal was then burned on the altar and the rest of the animal was given to the priests if it was for the leader or an individual. If it was for the priests or for the people the remainder of the animal was burned in the remains of the ashes outside the sanctuary. The most complete set of rules for sacrifice are found in Lev chapters 1-7. These expiation sacrifices were intended to reestablish a communion with God that had been interrupted by sin. Although many pagan religions of the neighboring lands had rites intended to placate their angry gods, Israel never shared that view of sacrifice. In Israel, the expiation sacrifices were not aimed at God with the intent of satisfying His justice or anger. Nor were the animals killed as substitutes for the death of the sinner despite what has been written by many commentators and preachers through the years. Rather, the sacrifices were intended to remove the barrier between God and His people that had been erected by sin. The power of the expiation sacrifice was connected to the use of the blood. While breath was considered the principle or life-source, blood was seen as the seat of life. Since only God had the absolute power of life and death, the blood of the sacrificial animal was sacred to Yahweh and belonged to Him alone. This made blood sacred. The blood was poured out at the base of the altar as an avowal of God’s absolute dominion over life. Because it was sacred and contained life, blood could expiate or purify. Blood was sprinkled toward the veil and rubbed on the horns of the altar in order to banish the impurity that had established a barrier between God and His people. These places and things were where God met His people. They were cleansed of the sin that had broken the relationship by the sacred blood containing life. The life in the sacred blood restored the relationship with God and made it possible for the sinner to once more approach God. This was the model that the earliest Christians, who were all Jews, used to help them understand the meaning of the death of Jesus. This was the context in which the vocabulary of Christianity concerning the cross was developed and it was this context that the writer of Hebrews had in mind when he wrote of the heavenly tabernacle. Hebrews Chapter 9 used the Jewish rites of the Day of Atonement as a type for the sacrifice of Jesus.
* 9:11-12 Much ink has been spent in scholarly
argument about this passage. These verses are usually interpreted as meaning
that Christ, being the high priest of the spiritual blessings foreshadowed in
the Old Testament sanctuary, has actually entered the true sanctuary of heaven
that is not of human making and has there performed the tasks of the high
priest.
This text has also been taken by some to refer to Jesus’ risen body which is the tabernacle rebuilt in three days not by men but by God.
The words translated as “The good things that have come to be” actually read “the good things to come” in the majority of later manuscripts. Hebrews 10:1, where it is translated as “to come,” uses the same Greek form.
This text has also been taken by some to refer to Jesus’ risen body which is the tabernacle rebuilt in three days not by men but by God.
The words translated as “The good things that have come to be” actually read “the good things to come” in the majority of later manuscripts. Hebrews 10:1, where it is translated as “to come,” uses the same Greek form.
* 9:12 Just as the high priest had access to the
Holy of Holies because of the blood of the sacrificial victim that he brought with
him so Jesus enters the true Holy of Holies with His own blood. His own blood,
having so much more value, achieved eternal redemption.
* 9:13 A heifer’s ashes refers to the ashes from a
red heifer that had been burned and were mixed with water. The mixture was used
for the cleansing of those who had become ritually defiled by touching a corpse
(Numbers 19:9,14-21).
* 9:14 There is a contrast here between death and
life. The emphasis is on life without end (eternal). Jesus’ priesthood is
never-ending.
* 9:15 Jesus’ death brought about deliverance from
transgressions committed under the Old Covenant, which the Mosaic sacrifices
were incapable of removing. Until they were removed, the eternal inheritance
promised by God could not be obtained. Jesus’ role as mediator of the New
Covenant is based upon his sacrificial death (See Hebrews 8:6). The
inheritance, like the sacrifice that won it, is eternal.
Gospel Reading: Mark 14: 12-16, 22-26
12 On
the first day of the Feast of Unleavened Bread, when they sacrificed the
Passover lamb, his disciples said to him, “Where do you want us to go and
prepare for you to eat the Passover?” 13 He sent two of his disciples and said
to them, “Go into the city and a man will meet you, carrying a jar of water.
Follow him. 14 Wherever he enters, say to the master of the house, ‘The
Teacher says, “Where is my guest room where I may eat the Passover with my
disciples?”‘ 15 Then he will show you a large upper room furnished and
ready. Make the preparations for us there.” 16 The
disciples then went off, entered the city, and found it just as he had told
them; and they prepared the Passover.[17 When it was evening, he came with the
Twelve. 18 And as they reclined at table and were eating, Jesus said,
“Amen, I say to you, one of you will betray me, one who is eating with
me.” 19 They began to be distressed and to say to him, one by one,
“Surely it is not I?” 20 He said to them, “One of the Twelve,
the one who dips with me into the dish. 21 For the Son of Man indeed goes, as it
is written of him, but woe to that man by whom the Son of Man is betrayed. It
would be better for that man if he had never been born.”]22 While
they were eating, he took bread, said the blessing, broke it, and gave it to
them, and said, “Take it; this is my body.” 23 Then
he took a cup, gave thanks, and gave it to them, and they all drank from
it. 24 He said to them, “This is my blood of the covenant, which
will be shed for many. 25 Amen, I say to you, I shall not drink
again the fruit of the vine until the day when I drink it new in the kingdom of
God.” 26 Then, after singing a hymn, they went out to the Mount of
Olives.
NOTES on Gospel:
* The portion of the text shown in brackets above
is not included in the reading but was included here only for completeness.
* 14:12 See Exod 12: 3-20 for the laws concerning
the Passover derived from the first Passover. Also derived from this incident
are the rules for the first-born which are given in Exod 12:3-20. Numbers 9:
1-14 gives an account of the second Passover.
* 14:13 This was an odd thing to see. In the
mid-eastern culture of the time, men usually carried water skins not water
jars. Women carried water jars on their heads.
* 14:16 Some have suggested that the text’s lack
of an expression of amazement on the part of the disciples may indicate a
prearrangement that was known to them. This may be correct but it could also be
a case of reading too much into what is not there.
* 14:17-18 Jesus chooses to be remembered by/with
a meal. The Passover meal (Seder) made the past present to those who celebrated
it in the present in order to inspire and strengthen them to deal with the
future. Jesus’ meal does the same thing.
* 14:18 Jesus quotes Psalm 41: 10 (verse 9 in some
translations).
* 14:20 That the traitor is one of the twelve
emphasizes the enormity of the treachery.
* 14:21 God’s plan does not excuse us of our
responsibility for what we do.
* 14:22-24 The parallels for this event are found
in Matt 26:26-29 and Luke 22:15-20. John does not relate the institution of the
Eucharist at the Last Supper. The parallel in John is found in John 6:48- 58
(especially 6:51-58). The earliest written description of the Last Supper is
found in 1 Cor 11:23-25. Blessing, breaking and giving the bread is part of the
Passover Seder ritual. The Greek word used for body at the end of verse 22 is
“swma or soma” meaning body and carries the sense of the whole person. The
institution of the Holy Eucharist is placed in the context of the Jewish
Passover sacrifice and the Passion and Death of Jesus which is to begin almost
immediately afterwards. By instituting the Holy Eucharist at a Seder Supper the
Lord establishes the roots of the sacrament in the central element of
celebration and remembrance of the Old Covenant. By doing it on the night of
His betrayal He establishes a very strong connection to the paschal events of
Holy Week. Thus Jesus transforms a ritual meal which was the central religious
celebration of the Old Covenant into a ritual meal that is the central
celebration of the New Covenant. Every time the Holy Eucharist is celebrated
both the Exodus events and the death, resurrection and exaltation of Christ are
made present and real to us so that the grace of God’s presence in those events
is available to us to strengthen and enable us in the present to move forward
into the future. The Council of Trent (October 11, 1551, in “The Real Presence
of our Lord Jesus Christ in the Most Holy Sacrament of the Eucharist,” chapter
1) said concerning Mt 26:26 ff; Mk 14:22; Lk 22:19 ff; and 1 Cor 11:23 ff that
… in the nourishing sacrament of the Holy Eucharist after the consecration of
the bread and wine our Lord Jesus Christ, true God and man, is truly, really,
and substantially [canon 1] contained under the species of those sensible
things. For these things are not mutually contradictory, that our Saviour
Himself is always seated at the right hand of the Father in heaven according to
the natural mode of existing, and yet that in many other places sacramentally
He is present to us in His own substance by that manner of existence which,
although we can scarcely express it in words, yet we can, however, by our
understanding illuminated by faith, conceive to be possible to God, and which
we ought most steadfastly to believe.”
* 14:24 The language used here comes from Exod
24:8; Zech 9:11; and Jer 31:31.
The word translated as many actually may be better
translated as “multitude” or “all.”
* 14:25 This statement is an act of trust and
faith in the coming of the kingdom. This statement also places the Last Supper and
the Eucharist in the context of the Messianic or eschatological banquet.
* 14:26 The hymn spoken of here is the great
Hallel which is a long praise of God which includes Psalms 113 through 118.
Sunday (June 7): "This
is my blood of the covenant, which is poured out for many"
Meditation: Why
did Jesus offer himself as "food and drink" to his disciples? Jesus
chose the time of Passover to fulfill what he had announced earlier at Capernaum
- giving his disciples his body and his blood (John 6:51-58). Jesus' passing
over to his Father by his death and resurrection, the new Passover, is
anticipated in the Last Supper and celebrated in the Eucharist or Lord's
Supper, which fulfills the Jewish Passover and anticipates the final Passover
of the church in the glory of God’s kingdom.
This is the most significant meal of Jesus and the most
important occasion of his breaking of bread. In this meal Jesus identifies the
bread as his body and the cup as his blood. When the Lord Jesus commands his
disciples to eat his flesh and drink his blood, he invites us to take his life
into the very center of our being (John 6:53). That life which he offers is the
very life of God himself. Jesus' death on the cross, his gift of his body and
blood in the Supper, and his promise to dine again with his disciples when the
kingdom of God comes in all its fulness are inseparably linked.
Jesus instructed his disciples to "do this in remembrance
of me". These words establish every Lord's Supper or Eucharist as a
"remembrance" of Jesus' atoning death, his resurrection, and his
promise to return again. "For as often as you eat this bread and drink the
cup, you proclaim the Lord's death until he comes" (1 Corinthians 11:26).
Our celebration of the Lord's Supper anticipates the final day when the Lord
Jesus will feast anew with his disciples in the heavenly marriage feast of the
Lamb and his Bride. Do you know the joy of the drinking Christ's cup and
tasting the bread of his Table in sincerity?
Mark ties the last supper meal with Jesus' death and the coming
of God's kingdom. Jesus transforms the passover of the old covenant into the
meal of the "new covenant in my blood".
In the Old Covenant bread and wine were offered in a
thanksgiving sacrifice as a sign of grateful acknowledgment to the Creator as
the giver and sustainer of life. Melchizedek, who was both a priest and king
(Genesis 14:18; Hebrews 7:1-4), offered a sacrifice of bread and wine. His
offering prefigured the offering made by Jesus, our high priest and king
(Hebrews 7:26; 9:11; 10:12). The remembrance of the manna in the wilderness
recalled to the people of Israel that they live - not by earthly bread alone -
but by the bread of the Word of God (Deuteronomy 8:3).
The unleavened bread at Passover and the miraculous manna in the
desert are the pledge of God's faithfulness to his promises. The "cup of
blessing" at the end of the Jewish passover meal points to the messianic
expectation of the rebuilding of Jerusalem. Jesus gave a new and definitive
meaning to the blessing of the bread and the cup when he instituted the
"Lord's Supper" or "Eucharist". He speaks of the
presence of his body and blood in this new meal. When at the Last Supper Jesus
described his blood “poured out for many for the forgiveness of sins” (Matthew
26:28), he was explaining his coming crucifixion as a sacrifice for sins. His
death on the cross fulfilled the sacrifice of the paschal lamb. That is why
John the Baptist called him the “Lamb of God who takes away the sins of the
world.” Jesus made himself an offering and sacrifice, a gift that was truly
pleasing to the Father. He “offered himself without blemish to God” (Hebrews
9:14) and “gave himself as a sacrifice to God” (Ephesians 5:2). This meal was a
memorial of his death and resurrection.
When we receive from the Lord’s table we unite ourselves to
Jesus Christ, who makes us sharers in his body and blood. Ignatius of Antioch
(35-107 A.D.) calls it the "one bread that provides the medicine of
immortality, the antidote for death, and the food that makes us live for ever
in Jesus Christ" (Ad Eph. 20,2). This supernatural food is healing for
both body and soul and strength for our journey heavenward. When you approach
the Table of the Lord, what do you expect to receive? Healing, pardon, comfort,
and rest for your soul? The Lord has much more for us, more than we can ask or
imagine. The principal fruit of receiving the Eucharist is an intimate union
with Christ. As bodily nourishment restores lost strength, so the Eucharist
strengthens us in charity and enables us to break with disordered attachments
to creatures and to be more firmly rooted in the love of Christ. Do you hunger
for the "bread of life"?
"Lord Jesus, you nourish and sustain us with your very own
presence and life. You are the "Bread of Life" and the "Cup of
Salvation". May I always hunger for you and be satisfied in you
alone."
SOLEMNITY OF THE
MOST HOLY BODY AND BLOOD OF CHRIST
SUNDAY, JUNE 7, MARK 14:12-16, 22-26
(Exodus 24:3-8; Psalm 116; Hebrews 9:11-15)
KEY VERSE: He took bread, said the blessing, broke it, and gave it to them, and said "Take it;
this is my body" (v 22).
TO READ: Jesus celebrated the Passover meal with his disciples in Jerusalem. Passover was one of Israel's three principal feasts, along with Pentecost and Tabernacles. It commemorated Israel's departure from slavery in Egypt into the Promised Land. During the Passover meal, the host explained the sacred rituals. Jesus transformed these rites into the Christian Eucharist. The bread, blessed, broken and shared, became his body given up for the redemption of the world. The cup blessed and drunk was his blood shed for the forgiveness of sin. Jesus would seal the new covenant with his own body and blood on Calvary. After singing songs of praise, the disciples followed Jesus to his passion and death.
TO REFLECT: Am I a willing member of the Body of Christ, broken and poured out for others?
TO RESPOND: Lord Jesus, thank you for your life-giving bread and saving cup offered for us all.
SUNDAY, JUNE 7, MARK 14:12-16, 22-26
(Exodus 24:3-8; Psalm 116; Hebrews 9:11-15)
KEY VERSE: He took bread, said the blessing, broke it, and gave it to them, and said "Take it;
this is my body" (v 22).
TO READ: Jesus celebrated the Passover meal with his disciples in Jerusalem. Passover was one of Israel's three principal feasts, along with Pentecost and Tabernacles. It commemorated Israel's departure from slavery in Egypt into the Promised Land. During the Passover meal, the host explained the sacred rituals. Jesus transformed these rites into the Christian Eucharist. The bread, blessed, broken and shared, became his body given up for the redemption of the world. The cup blessed and drunk was his blood shed for the forgiveness of sin. Jesus would seal the new covenant with his own body and blood on Calvary. After singing songs of praise, the disciples followed Jesus to his passion and death.
TO REFLECT: Am I a willing member of the Body of Christ, broken and poured out for others?
TO RESPOND: Lord Jesus, thank you for your life-giving bread and saving cup offered for us all.
Sunday
7 June 2015
Body and Blood of Christ. Exodus 24:3-8. I will
take the cup of salvation, and call on the name of the Lord—Ps 115(116):12-13,
15-18. Hebrews 9:11-15. Mark 14:12-16, 22-26.
‘This is my body.’
In the gospel stories, Jesus is always
creating community around him, sharing meals and conversation. Jesus creates
community around us in a beautiful, sacred way when we gather to hear the Word,
break the bread, pass the cup and forgive one another. The Eucharist brings us
together, helps us remember Jesus and sends us out into the world to share
Jesus and his love with everyone.
Just as Jesus is bread broken for
others, the followers of Christ are entrusted with Jesus’ mission, to create
community, be broken for others, poured out for many. If people are to know
Christ, it can only be through us, his Risen Body. Lord, help me to be a
Eucharistic person.
MINUTE MEDITATIONS
|
Self-reflection
|
All spiritual writers agree that ongoing self-examination is a basic
ingredient in spiritual progress. We have to discover, with God’s help, how
miserable and needy we really are, spiritually speaking, in order to open
ourselves confidently and eagerly to God’s action.
LECTIO DIVINA:
CORPUS CHRISTI (B)
Lectio:
Sunday,
June 7, 2015
The institution of the Eucharist
The supreme power of love
Mark 14:12-16.22-26
The supreme power of love
Mark 14:12-16.22-26
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
Today,
the feast of Corpus Christi, the Church places before us the scene
of the Last Supper, the last meeting of Jesus with his disciples. This was a
tense meeting, full of contradictions. Judas had already decided to betray
Jesus (Mk 14:10). Peter had protested that he would not deny him (Mk 14:30).
Jesus knew all this. But he did not lose his calm or his sense of friendship.
Rather, it was precisely during this Last Supper that he instituted the
Eucharist and realised the supreme sign of his love for them (Jn 13:1).
The
four verses that describe the Eucharist (Mk 14:22-25) are part of a larger
context (Mk 14:1-31). The verses that come before and after the Eucharist,
greatly help us understand better the significance of Jesus’ action. Before the
institution of the Eucharist, Mark speaks of the decision of the authorities to
kill Jesus (Mk 1:1-2), of the act of fidelity of the anonymous woman who
anoints Jesus in anticipation of his burial (Mk 14:3-9), of the betrayal pact
of Judas (Mk 14:10-11), of the preparation for the Passover (Mk 14:12-16) and
of the sign of the traitor (Mk 14:17-21). After the institution, there follows
the foretelling of the flight by all (Mk 14: 26-28) and the announcement that
Peter would deny him (Mk 14:29-31).
The
liturgy of today cuts the text in pieces, but keeps the essential elements of
the story of the institution of the Eucharist (Mk 14:12-16.22-26). In our text
we keep verses 17-21 and 27-31, which are omitted in the text of the Mass. In
our commentary we can limit ourselves to the text offered in the liturgy of the
day. As we read, let us imagine we are with Jesus and the disciples in the
room, partaking of the Last Supper, and let us seek to keep our attention on
what strikes us most and what touches our hearts most.
b) A division of the text to help us with the reading:
Mark
14:12: The disciples want to know where to celebrate the Passover
Mark 14:13-15: Jesus tells them where and how to prepare for the Passover
Mark 14:16: The disciples do what Jesus tells them to do
Mark 14:17-21: The announcement of the betrayal of Judas
Mark 14:22-24: Jesus gives a new meaning to the bread and wine
Mark 14:25-26: The final words
Mark 14:27-31: The announcement of the dispersion of all and of the denial of Peter
Mark 14:13-15: Jesus tells them where and how to prepare for the Passover
Mark 14:16: The disciples do what Jesus tells them to do
Mark 14:17-21: The announcement of the betrayal of Judas
Mark 14:22-24: Jesus gives a new meaning to the bread and wine
Mark 14:25-26: The final words
Mark 14:27-31: The announcement of the dispersion of all and of the denial of Peter
c) Text:
12
On the first day of Unleavened Bread, when the Passover lamb was sacrificed,
his disciples said to him, 'Where do you want us to go and make the
preparations for you to eat the Passover?' 13 So he sent two of his disciples,
saying to them, 'Go into the city and you will meet a man carrying a pitcher of
water. Follow him, 14 and say to the owner of the house which he enters,
"The Master says: Where is the room for me to eat the Passover with my
disciples?" 15 He will show you a large upper room furnished with couches,
all prepared. Make the preparations for us there.'
16 The disciples set out and went to the city and found everything as he had told them, and prepared the Passover.
17 When evening came he arrived with the Twelve. 18 And while they were at table eating, Jesus said, 'In truth I tell you, one of you is about to betray me, one of you eating with me.' 19 They were distressed and said to him, one after another, 'Not me, surely?' 20 He said to them, 'It is one of the Twelve, one who is dipping into the same dish with me. 21 Yes, the Son of man is going to his fate, as the scriptures say he will, but alas for that man by whom the Son of man is betrayed! Better for that man if he had never been born.'
16 The disciples set out and went to the city and found everything as he had told them, and prepared the Passover.
17 When evening came he arrived with the Twelve. 18 And while they were at table eating, Jesus said, 'In truth I tell you, one of you is about to betray me, one of you eating with me.' 19 They were distressed and said to him, one after another, 'Not me, surely?' 20 He said to them, 'It is one of the Twelve, one who is dipping into the same dish with me. 21 Yes, the Son of man is going to his fate, as the scriptures say he will, but alas for that man by whom the Son of man is betrayed! Better for that man if he had never been born.'
22
And as they were eating he took bread, and when he had said the blessing he
broke it and gave it to them. 'Take it,' he said, 'this is my body.' 23 Then he
took a cup, and when he had given thanks he handed it to them, and all drank
from it, 24 and he said to them, 'This is my blood, the blood of the covenant,
poured out for many. 25 In truth I tell you, I shall never drink wine any more
until the day I drink the new wine in the kingdom of God.'
26 After the psalms had been sung they left for the Mount of Olives. 27 And Jesus said to them, 'You will all fall away, for the scripture says: I shall strike the shepherd and the sheep will be scattered; 28 however, after my resurrection I shall go before you into Galilee.' 29 Peter said, 'Even if all fall away, I will not.' 30 And Jesus said to him, 'In truth I tell you, this day, this very night, before the cock crows twice, you will have disowned me three times.' 31 But he repeated still more earnestly, 'If I have to die with you, I will never disown you.' And they all said the same.
26 After the psalms had been sung they left for the Mount of Olives. 27 And Jesus said to them, 'You will all fall away, for the scripture says: I shall strike the shepherd and the sheep will be scattered; 28 however, after my resurrection I shall go before you into Galilee.' 29 Peter said, 'Even if all fall away, I will not.' 30 And Jesus said to him, 'In truth I tell you, this day, this very night, before the cock crows twice, you will have disowned me three times.' 31 But he repeated still more earnestly, 'If I have to die with you, I will never disown you.' And they all said the same.
3. A moment of prayerful silence
so
that the Word of God may penetrate and enlighten our life.
4. Some questions
to
help us in our personal reflection.
a)
Which part of this text struck you most and why?
b) Name one by one the many events that the text describes.
c) What is the attitude of Jesus towards Judas who betrays him, and towards Peter who denies him?
d) What does the action of Jesus mean when he breaks the bread saying: “Take and eat! This is my body which will be given up for you!” How does this text help us understand the Eucharist better?
e) Look into the mirror of the text, enter into your heart and ask yourself: “Am I like Peter who denies? Am I like Judas who betrays? Am I like the twelve who run away? Or am I like the anonymous woman who remained faithful (Mk 14:3-9)?”
b) Name one by one the many events that the text describes.
c) What is the attitude of Jesus towards Judas who betrays him, and towards Peter who denies him?
d) What does the action of Jesus mean when he breaks the bread saying: “Take and eat! This is my body which will be given up for you!” How does this text help us understand the Eucharist better?
e) Look into the mirror of the text, enter into your heart and ask yourself: “Am I like Peter who denies? Am I like Judas who betrays? Am I like the twelve who run away? Or am I like the anonymous woman who remained faithful (Mk 14:3-9)?”
5. For those who wish to go deeper into the text
a) The context:
We
are in the room of the Last Supper. What happened over the last couple of days
has heightened the tension between Jesus and the authorities. Jesus’ solemn
entry into Jerusalem (Mk 11:1-11), the driving out of the sellers at the temple
(Mk 11:12-26), the discussions with the priests, the Scribes and the elders (Mk
11:27 to 12:12), with the Pharisees and the Herodians (Mk 12:13-17), with the
Sadducees (Mk 12:18-27), with the Scribes (Mk 12:28-40), his reflections on the
offerings of the rich and the poor (Mk 12:41-44), his announcement concerning
the destruction of the Temple (Mk 13:1-3) and his discourse on the final
judgment (Mk 13:4-37): all these things helped to increase the opposition of
the great against Jesus. On the one hand we have the anonymous woman, a
faithful disciple who accepted Jesus as Messiah and as crucified (Mk 14:2-9),
on the other we have the disciples who could not understand and even less
accept the Cross, and who wanted to run away, deny and betray (Mk
14:17-21.27-31). And in the middle of this tense and menacing environment we
have the act of love of Jesus who gives himself completely while breaking the
bread for his disciples.
In the 70’s, in Mark’s time, many Christians from fear had refused, denied or betrayed their faith. And now they were asking themselves: “Have we broken our relationship with Jesus? Is it possible that he has broken his relationship with us? Is it possible for us to go back?” There was no clear answer. Jesus had not left anything in writing. It was by reflecting on what happened and remembering the love of Jesus that Christians gradually discovered the answer. As we shall see in the commentary, by the way Mark describes the Last Supper, he communicates the reply he discovered to these questions of the community, namely, that the welcome and love of Jesus are greater than the defeat and failure of the disciples. A return is always possible!
In the 70’s, in Mark’s time, many Christians from fear had refused, denied or betrayed their faith. And now they were asking themselves: “Have we broken our relationship with Jesus? Is it possible that he has broken his relationship with us? Is it possible for us to go back?” There was no clear answer. Jesus had not left anything in writing. It was by reflecting on what happened and remembering the love of Jesus that Christians gradually discovered the answer. As we shall see in the commentary, by the way Mark describes the Last Supper, he communicates the reply he discovered to these questions of the community, namely, that the welcome and love of Jesus are greater than the defeat and failure of the disciples. A return is always possible!
b) A commentary on the text:
Mark
14:12-16: Preparation for the Passover Supper.
In complete contrast with the anonymous disciple who anointed Jesus, Judas, one of the twelve, decided to betray Jesus and conspired with the enemies who promised him money (Mk 14:10-12). Jesus knows that he will be betrayed. Nevertheless, he seeks to fraternise with the disciples at the last supper. They must have spent a good bit of money to hire the “large upper room furnished with couches, all prepared” (Mk 14:15). Then, it being the eve of the Passover, the city was overcrowded with visitors. The population usually tripled. It was difficult to find a room to meet in.
The night of the Passover, families came from all parts of the country, bringing with them their lamb for the sacrifice in the Temple and, immediately after, each family celebrated in the intimacy of the family the Passover Supper and ate the lamb. The celebration of the Passover Supper was presided over by the father of the family. That is why Jesus presided at the ceremony and celebrated the Passover with his disciples, his new “family” (cf. Mk 3:33-35).
That “large upper room” stayed in the memory of the first Christians as the place of the first Eucharist. They were there after the Ascension of the Lord Jesus (Acts 1:13); they were there when the Holy Spirit descended upon them on the day of Pentecost (Acts 2:1). It must have been in the same room that they met to pray when they were persecuted (Acts 4:23.31) and where Peter met with them after his liberation (Acts 12: 12). Memory is concrete, connected to times and places of life.
In complete contrast with the anonymous disciple who anointed Jesus, Judas, one of the twelve, decided to betray Jesus and conspired with the enemies who promised him money (Mk 14:10-12). Jesus knows that he will be betrayed. Nevertheless, he seeks to fraternise with the disciples at the last supper. They must have spent a good bit of money to hire the “large upper room furnished with couches, all prepared” (Mk 14:15). Then, it being the eve of the Passover, the city was overcrowded with visitors. The population usually tripled. It was difficult to find a room to meet in.
The night of the Passover, families came from all parts of the country, bringing with them their lamb for the sacrifice in the Temple and, immediately after, each family celebrated in the intimacy of the family the Passover Supper and ate the lamb. The celebration of the Passover Supper was presided over by the father of the family. That is why Jesus presided at the ceremony and celebrated the Passover with his disciples, his new “family” (cf. Mk 3:33-35).
That “large upper room” stayed in the memory of the first Christians as the place of the first Eucharist. They were there after the Ascension of the Lord Jesus (Acts 1:13); they were there when the Holy Spirit descended upon them on the day of Pentecost (Acts 2:1). It must have been in the same room that they met to pray when they were persecuted (Acts 4:23.31) and where Peter met with them after his liberation (Acts 12: 12). Memory is concrete, connected to times and places of life.
Mark
14:22-26: The Eucharist is the act of supreme love.
The last meeting of Jesus with his disciples took place in the solemn atmosphere of the traditional celebration of the Passover. The contrast is very pronounced. On the one hand we have the disciples who feel insecure and do not understand what is going on. On the other hand we have Jesus, calm and master of the situation, presiding at the supper and fulfilling the act of the breaking of the bread, inviting his friends to partake of his body and blood. He does what he always prayed for: to give his life so that his friends might have life. This is the deep meaning of the Eucharist: to learn from Jesus to share oneself, to give oneself, without fear of the forces that threaten life. Life is stronger than death. Faith in the resurrection cancels the power of death.
After the supper, Jesus goes to the Garden with his friends and announces that all will abandon him: They will flee or be scattered! But he already tells them: “ after my resurrection I shall go before you into Galilee!” They break their relationship with Jesus, but not Jesus with them! He goes on waiting for them in Galilee, where three years previously he had first called them. That is, the certainty of the presence of Jesus in the life of the disciple is stronger than abandonment or flight! Jesus goes on calling. He always calls! It is always possible to come back! This is the message of Mark to the Christians of the 70’s and for all of us.
The way Mark describes the Eucharist gives greater stress to the contrast between the action of Jesus and the attitude of the disciples. Before his act of love, Jesus speaks of the betrayal of Judas (Mk 14:17-21) and, after the act of love he speaks of the denial of Peter and of the flight of the disciples (Mk 14:26-31). Thus he places emphasis on the unconditional love of Jesus who overcomes the betrayal, the denial and the flight of his friends. It is the revelation of the gratuitous love of the Father! Anyone who experiences this love will say: “neither… the heights nor the depths, nor any created thing whatever, will be able to come between us and the love of God, known to us in Christ Jesus our Lord!” (Rm 8:39).
The last meeting of Jesus with his disciples took place in the solemn atmosphere of the traditional celebration of the Passover. The contrast is very pronounced. On the one hand we have the disciples who feel insecure and do not understand what is going on. On the other hand we have Jesus, calm and master of the situation, presiding at the supper and fulfilling the act of the breaking of the bread, inviting his friends to partake of his body and blood. He does what he always prayed for: to give his life so that his friends might have life. This is the deep meaning of the Eucharist: to learn from Jesus to share oneself, to give oneself, without fear of the forces that threaten life. Life is stronger than death. Faith in the resurrection cancels the power of death.
After the supper, Jesus goes to the Garden with his friends and announces that all will abandon him: They will flee or be scattered! But he already tells them: “ after my resurrection I shall go before you into Galilee!” They break their relationship with Jesus, but not Jesus with them! He goes on waiting for them in Galilee, where three years previously he had first called them. That is, the certainty of the presence of Jesus in the life of the disciple is stronger than abandonment or flight! Jesus goes on calling. He always calls! It is always possible to come back! This is the message of Mark to the Christians of the 70’s and for all of us.
The way Mark describes the Eucharist gives greater stress to the contrast between the action of Jesus and the attitude of the disciples. Before his act of love, Jesus speaks of the betrayal of Judas (Mk 14:17-21) and, after the act of love he speaks of the denial of Peter and of the flight of the disciples (Mk 14:26-31). Thus he places emphasis on the unconditional love of Jesus who overcomes the betrayal, the denial and the flight of his friends. It is the revelation of the gratuitous love of the Father! Anyone who experiences this love will say: “neither… the heights nor the depths, nor any created thing whatever, will be able to come between us and the love of God, known to us in Christ Jesus our Lord!” (Rm 8:39).
c) Further information:
* The celebration of the Passover in Jesus’ times
The
Passover was the principal feast of the Jews. During this feast they
commemorated their liberation from Egypt, which is at the origin of the people
of God. But it was not just a simple recalling of the Exodus. The Passover was
a door that opened once more every year so that the generations might have
access to the same liberating action of God who, in the past, had given rise to
his people. By the celebration of the Passover, each generation, each person,
drew from the same spring from which their fathers in the past had drawn when
they were liberated from slavery in Egypt. The celebration was like an annual
rebirth.
In Jesus’ times, the celebration of the Passover was such that the participants might travel the same journey that was travelled by the people after their liberation from Egypt. For this to happen, the celebration took place with many symbols: bitter herbs, a lamb poorly roasted, unleavened bread, a chalice of wine, and other symbols. During the celebration, the youngest son had to ask the father: “Dad, why is this night different from all other nights? Why are we eating bitter herbs? Why is the lamb poorly roasted? Why is the bread unleavened?” And the father would answer with a free narration of past events: “The bitter herbs allow us to experience the hardness and bitterness of slavery. The poorly cooked lamb recalls the speed of the divine liberating action. The unleavened bread shows the need for renewal and constant conversion. It also recalls the lack of time to prepare everything because of the speed of the divine action”. This manner of celebrating the Passover, presided by the father of the family, gave the presider freedom and creativity in the manner he conducted the celebration.
In Jesus’ times, the celebration of the Passover was such that the participants might travel the same journey that was travelled by the people after their liberation from Egypt. For this to happen, the celebration took place with many symbols: bitter herbs, a lamb poorly roasted, unleavened bread, a chalice of wine, and other symbols. During the celebration, the youngest son had to ask the father: “Dad, why is this night different from all other nights? Why are we eating bitter herbs? Why is the lamb poorly roasted? Why is the bread unleavened?” And the father would answer with a free narration of past events: “The bitter herbs allow us to experience the hardness and bitterness of slavery. The poorly cooked lamb recalls the speed of the divine liberating action. The unleavened bread shows the need for renewal and constant conversion. It also recalls the lack of time to prepare everything because of the speed of the divine action”. This manner of celebrating the Passover, presided by the father of the family, gave the presider freedom and creativity in the manner he conducted the celebration.
* The Eucharist: The Passover celebrated by Jesus at the Last
Supper
It
was in order to celebrate the Passover of the Jews that Jesus, on the eve of
his death, met with his disciples. It was his last meeting with them. That is
why we call it the “Last Supper” (Mk 14: 22-26; Mt 26: 26-29; Lk 22:14-20). The
many aspects of the Passover of the Jews continue to be valid for the
celebration of the Passover of Jesus and form its background. They help us
understand the whole significance of the Eucharist.
Taking advantage of the freedom that the ritual gave him, Jesus gave new significance to the symbols of bread and wine. When he shared the bread he said: “Take and eat, this is my body given up for you!” When he shared the chalice of wine he said: “Take and drink, this is my blood shed for you and for many.” Finally, aware that this was the last meeting, the “last supper”, Jesus said: “I shall never drink wine any more until the day I drink new wine in thekingdom of God” (Mk 14:25). He thus united his commitment, symbolised by the broken and shared bread, with the utopia of the Kingdom.
Eucharist means celebrating the memory of Jesus who gives his life for us, so that it might be possible for us to live in God and to have access to the Father. This is the deep meaning of the Eucharist: to make present in our midst, and to experience in our lives, the experience of Jesus who gives himself in his death and resurrection.
Taking advantage of the freedom that the ritual gave him, Jesus gave new significance to the symbols of bread and wine. When he shared the bread he said: “Take and eat, this is my body given up for you!” When he shared the chalice of wine he said: “Take and drink, this is my blood shed for you and for many.” Finally, aware that this was the last meeting, the “last supper”, Jesus said: “I shall never drink wine any more until the day I drink new wine in thekingdom of God” (Mk 14:25). He thus united his commitment, symbolised by the broken and shared bread, with the utopia of the Kingdom.
Eucharist means celebrating the memory of Jesus who gives his life for us, so that it might be possible for us to live in God and to have access to the Father. This is the deep meaning of the Eucharist: to make present in our midst, and to experience in our lives, the experience of Jesus who gives himself in his death and resurrection.
* The celebration of the Eucharist among the early Christians
Not
always have Christians succeeded in maintaining this ideal of the Eucharist. In
the 50’s, Paul criticises the community of Corinth that, in the celebration
of the supper of the Lord, did the exact opposite
because each one of you has his own supper first, and there is one
going hungry while another is getting drunk (1 Cor 11,20-22). Celebrating
the Eucharist as a memorial of Jesus means taking on the plan of Jesus. It
means assimilating the plan of Jesus. It means assimilating his life shared,
completely at the service of the lives of the poor.
At the end of the first century, the Gospel of John, rather than describe the rite of the Eucharist, describes how Jesus knelt down to render the lowest service of those times: washing feet. After rendering this service, Jesus does not say: “Do this in memory of me” (as is said at the institution of the Eucharist in Lk 22:19; 1Cor 11:24), but he says: “Do as I have done to you” (Jn 13:15). Instead of ordering a repetition of the rite, the Gospel of John asks for attitudes of life that keep alive the memory of the gift that Jesus offers himself without limits. The Christians of John’s community felt they needed to insist on the meaning of the Eucharist as service rather as rite.
At the end of the first century, the Gospel of John, rather than describe the rite of the Eucharist, describes how Jesus knelt down to render the lowest service of those times: washing feet. After rendering this service, Jesus does not say: “Do this in memory of me” (as is said at the institution of the Eucharist in Lk 22:19; 1Cor 11:24), but he says: “Do as I have done to you” (Jn 13:15). Instead of ordering a repetition of the rite, the Gospel of John asks for attitudes of life that keep alive the memory of the gift that Jesus offers himself without limits. The Christians of John’s community felt they needed to insist on the meaning of the Eucharist as service rather as rite.
* A summary
To
forget the richness of the Passover of the Jews when we celebrate the Eucharist
is like tearing down the wall where the frame is hung. The richness of the
celebration of the Passover, as it was celebrated in the Old Testament and in
the times of Jesus, helps us deepen the meaning of the Eucharist and avoids the
sense of routine that trivialises everything. Summarising what we have said,
here are some points that may enrich our celebrations:
• Be aware of the oppression in which we live today - chewing bitter herbs
• Remember the liberation from oppression – the answers of the father to the questions of the son
• Experience the speed of the liberating force of God – poorly cooked meat and unleavened bread
• Celebrate the Covenant; commit yourself once more – committing ourselves in eating the bread that Jesus offers
• Be thankful for the wonders of God towards us – acts of praise
• Rekindle faith, hope and love – encourage each other
• Remember what has already been achieved and what remains to be done – remember the things God has done for us
• Recreate the same gift that Jesus made of himself – washing feet
• Live the passion, death and resurrection – of the constant mystery of life
• Practise communion, source of fraternity – acts of peace and help
• Be aware of the oppression in which we live today - chewing bitter herbs
• Remember the liberation from oppression – the answers of the father to the questions of the son
• Experience the speed of the liberating force of God – poorly cooked meat and unleavened bread
• Celebrate the Covenant; commit yourself once more – committing ourselves in eating the bread that Jesus offers
• Be thankful for the wonders of God towards us – acts of praise
• Rekindle faith, hope and love – encourage each other
• Remember what has already been achieved and what remains to be done – remember the things God has done for us
• Recreate the same gift that Jesus made of himself – washing feet
• Live the passion, death and resurrection – of the constant mystery of life
• Practise communion, source of fraternity – acts of peace and help
6. Praying with a Psalm: Psalm 16 (15)
The Lord is my share of the inheritance
Protect
me, O God,
in you is my refuge.
To Yahweh I say,
'You are my Lord, my happiness is in none
of the sacred spirits of the earth.'
They only take advantage of all who love them.
People flock to their teeming idols.
Never shall I pour libations to them!
Never take their names on my lips.
My birthright, my cup is Yahweh;
you, you alone, hold my lot secure.
The measuring-line marks out for me a delightful place,
my birthright is all I could wish.
I bless Yahweh who is my counsellor,
even at night my heart instructs me.
I keep Yahweh before me always,
for with him at my right hand,
nothing can shake me.
So my heart rejoices, my soul delights,
my body too will rest secure,
for you will not abandon me to Sheol,
you cannot allow your faithful servant to see the abyss.
You will teach me the path of life,
unbounded joy in your presence,
at your right hand delight for ever.
in you is my refuge.
To Yahweh I say,
'You are my Lord, my happiness is in none
of the sacred spirits of the earth.'
They only take advantage of all who love them.
People flock to their teeming idols.
Never shall I pour libations to them!
Never take their names on my lips.
My birthright, my cup is Yahweh;
you, you alone, hold my lot secure.
The measuring-line marks out for me a delightful place,
my birthright is all I could wish.
I bless Yahweh who is my counsellor,
even at night my heart instructs me.
I keep Yahweh before me always,
for with him at my right hand,
nothing can shake me.
So my heart rejoices, my soul delights,
my body too will rest secure,
for you will not abandon me to Sheol,
you cannot allow your faithful servant to see the abyss.
You will teach me the path of life,
unbounded joy in your presence,
at your right hand delight for ever.
7. Final Prayer
Lord
Jesus, we thank for the word that has enabled us to understand better the will
of the Father. May your Spirit enlighten our actions and grant us the strength
to practice that which your Word has revealed to us. May we, like Mary, your
mother, not only listen to but also practice the Word. You who live and reign
with the Father in the unity of the Holy Spirit forever and ever. Amen.
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