The Solemnity of the Most Holy Body and
Blood of Christ
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."
Responsorial
PsalmPS 116:12-13, 15-16,
17-18
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.
Reading 2HEB 9:11-15
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, 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.
AlleluiaJN 6:51
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.
GospelMK 14:12-16, 22-26
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.
Meditation: "This is my blood of the
covenant, which is poured out for many"
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."
Daily Quote from the early church fathers: Your Word will enlighten and save me, by
Clement of Alexandria, 150-215 A.D.
"The commandment of the Lord shines clearly,
enlightening the eyes. Receive Christ, receive power to see, receive your
light, that you may plainly recognize both God and man. More delightful than
gold and precious stones, more desirable than honey and the honeycomb is the
Word that has enlightened us (Psalm 19:10). How could he not be desirable, who
illumined minds buried in darkness, and endowed with clear vision 'the
light-bearing eyes' of the soul? ... Sing his praises, then, Lord, and make
known to me your Father, who is God. Your Word will save me, your song instruct
me. I have gone astray in my search for God; but now that you light my path, Lord,
I find God through you, and receive the Father from you, I become co-heir with
you, since you were not ashamed to own me as your brother. Let us, then, shake
off forgetfulness of truth, shake off the mist of ignorance and darkness that
dims our eyes, and contemplate the true God, after first raising this song of
praise to him: 'All hail, O light!' For upon us buried in darkness, imprisoned
in the shadow of death, a heavenly light has shone, a light of a clarity
surpassing the sun's, and of a sweetness exceeding any this earthly life can
offer." (excerpt from EXHORTATION TO THE
GREEKS 11.8)
Most Holy Body and Blood of Christ – Cycle
B
(Corpus Christi)
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
Introduction
The purpose of the feast of Corpus Christi is to instruct the people in the mystery, faith, and devotion surrounding the Eucharist. The celebration of the feast evolved during the 13th and 14th centuries, having been preceded by the mid-11th century Berengarian heresy. Berengar of Tours was an archdeacon who taught that the presence of Christ in the Eucharist was more symbolic than real.
By the 13th century reception of communion was less emphasized and was to some extent superseded by merely seeing the Host. At this time (1209) Juliana of Liège, an Augustianian nun, had a vision which demanded a feast for the Eucharist. After much persuasion the feast was celebrated for the first time in 1247, and extended to the whole Church in 1264. Resistance to the feast was found in Rome and Liège, but by 1317 its celebration had spread throughout the world.
There is trustworthy evidence that Saint Thomas Aquinas composed two offices for the feast, but it is not at all clear that the office now used is one is of them.
1st Reading - Exodus 24:3-8
Today’s first reading takes place at the foot of Mount Sinai. Moses has gone up on the mountain and received verbally the ten commandments as well as the rules concerning Hebrew servants, personal injuries, protection of property, social responsibility, and justice and mercy (Exodus 20 through 23). Moses then comes to the people and tells them of the covenant which God has offered them. A covenant is a family bond, entered into freely, binding perpetually, and sealed in blood. The Sinai covenant was between God and Israel. God promised to be the God of Israel; Israel promised to keep all the commands of the Lord. Moses took the blood of animals which had been sacrificed and sprinkled it on the altar (representing the presence of God) and the people (indicating their participation in the covenant).
It is after this reading that Moses ascends the mountain to receive the first set of stone tablets.
3 When Moses came to the people and related all the words and ordinances of the
LORD,
Moses immediately reports the words (the ten commandments) and the ordinances (the covenant code) to all the people.
they all answered with one voice, “We will do everything that the LORD has told us.”
The people assent to the terms and conditions of the covenant.
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.
The solemn covenant ritual is prepared: the words are written down, the altar and pillars are set up, sacrifices are offered. A covenant ritual includes a sacrifice and a covenant community sharing of the sacrifice.
5 Then, having sent certain young men of the Israelites to offer holocausts and sacrifice young bulls as peace offerings to the LORD,
Prior to the golden calf (which instituted the Levitical priesthood), each family had a priest; usually the elder of the family.
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,
The terms (blessing and curses) of the covenant
who answered, “All that the LORD has said, we will heed and do.”
The people accept the covenant and swear the oath which binds them to it.
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.”
The half of the blood of the sacrifice which had been put in large bowls is sprinkled on the people; the other half having already been given to God by splashing it on the altar. The people and God now share in the sacrifice. The word and the rite are inseparably united.
2nd Reading - Hebrews 9:11-15
It is very likely that the Hebrews to whom this epistle is addressed were Christians of Jewish background, possibly former priests. Thus, they are familiar with the ceremonies of Mosaic worship. The main purpose of this epistle is to show the superiority of Christianity over the Old Covenant – and how the New Covenant fulfills the old. It focuses on Christ’s priesthood and shows how this priesthood and His sacrifices are superior to those of the Levitical priesthood.
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,
His risen body – the temple raised up in three days. Now in the heavenly Jerusalem, it takes its place in the Holy of Holies.
not with the blood of goats and calves
Leviticus 9:2-4 prescribes the offering which Aaron, the first high priest is to offer every year upon entering the Holy of Holies.
but with his own blood, thus obtaining eternal redemption.
Jesus’ life, offered in sacrifice, gives Him the right of access to the heavenly sanctuary just as the Levitical High Priest had to bring the blood of the sacrificial animals; but Jesus does this only once.
13 For if the blood of goats and bulls and the sprinkling of a heifer’s ashes can sanctify those who are defiled
The ashes were mixed with water and used to cleanse those who had become defiled by contact with corpses, human bones, or graves (Numbers 19:9-21).
so that their flesh is cleansed,
An external ritual washing/cleansing
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.
The Holy Spirit acted in a special way in assisting the fully human Jesus to make His perfect self-giving sacrifice which transformed His suffering into redemptive love. Christ’s sacrifice purifies us completely, thereby rendering us fit to worship the living God. It is through sharing in Jesus; sacrificial worship that we have access to 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.
Through His sacrifice Jesus has brought redemption from the sins committed under the old covenant, sins that were not taken away by old covenant sacrifices. As long as the sins remained, man could not possess the inheritance promised by God. The eternal inheritance is eternal life in God’s presence.
(Corpus Christi)
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
Introduction
The purpose of the feast of Corpus Christi is to instruct the people in the mystery, faith, and devotion surrounding the Eucharist. The celebration of the feast evolved during the 13th and 14th centuries, having been preceded by the mid-11th century Berengarian heresy. Berengar of Tours was an archdeacon who taught that the presence of Christ in the Eucharist was more symbolic than real.
By the 13th century reception of communion was less emphasized and was to some extent superseded by merely seeing the Host. At this time (1209) Juliana of Liège, an Augustianian nun, had a vision which demanded a feast for the Eucharist. After much persuasion the feast was celebrated for the first time in 1247, and extended to the whole Church in 1264. Resistance to the feast was found in Rome and Liège, but by 1317 its celebration had spread throughout the world.
There is trustworthy evidence that Saint Thomas Aquinas composed two offices for the feast, but it is not at all clear that the office now used is one is of them.
1st Reading - Exodus 24:3-8
Today’s first reading takes place at the foot of Mount Sinai. Moses has gone up on the mountain and received verbally the ten commandments as well as the rules concerning Hebrew servants, personal injuries, protection of property, social responsibility, and justice and mercy (Exodus 20 through 23). Moses then comes to the people and tells them of the covenant which God has offered them. A covenant is a family bond, entered into freely, binding perpetually, and sealed in blood. The Sinai covenant was between God and Israel. God promised to be the God of Israel; Israel promised to keep all the commands of the Lord. Moses took the blood of animals which had been sacrificed and sprinkled it on the altar (representing the presence of God) and the people (indicating their participation in the covenant).
It is after this reading that Moses ascends the mountain to receive the first set of stone tablets.
3 When Moses came to the people and related all the words and ordinances of the
LORD,
Moses immediately reports the words (the ten commandments) and the ordinances (the covenant code) to all the people.
they all answered with one voice, “We will do everything that the LORD has told us.”
The people assent to the terms and conditions of the covenant.
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.
The solemn covenant ritual is prepared: the words are written down, the altar and pillars are set up, sacrifices are offered. A covenant ritual includes a sacrifice and a covenant community sharing of the sacrifice.
5 Then, having sent certain young men of the Israelites to offer holocausts and sacrifice young bulls as peace offerings to the LORD,
Prior to the golden calf (which instituted the Levitical priesthood), each family had a priest; usually the elder of the family.
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,
The terms (blessing and curses) of the covenant
who answered, “All that the LORD has said, we will heed and do.”
The people accept the covenant and swear the oath which binds them to it.
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.”
The half of the blood of the sacrifice which had been put in large bowls is sprinkled on the people; the other half having already been given to God by splashing it on the altar. The people and God now share in the sacrifice. The word and the rite are inseparably united.
2nd Reading - Hebrews 9:11-15
It is very likely that the Hebrews to whom this epistle is addressed were Christians of Jewish background, possibly former priests. Thus, they are familiar with the ceremonies of Mosaic worship. The main purpose of this epistle is to show the superiority of Christianity over the Old Covenant – and how the New Covenant fulfills the old. It focuses on Christ’s priesthood and shows how this priesthood and His sacrifices are superior to those of the Levitical priesthood.
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,
His risen body – the temple raised up in three days. Now in the heavenly Jerusalem, it takes its place in the Holy of Holies.
not with the blood of goats and calves
Leviticus 9:2-4 prescribes the offering which Aaron, the first high priest is to offer every year upon entering the Holy of Holies.
but with his own blood, thus obtaining eternal redemption.
Jesus’ life, offered in sacrifice, gives Him the right of access to the heavenly sanctuary just as the Levitical High Priest had to bring the blood of the sacrificial animals; but Jesus does this only once.
13 For if the blood of goats and bulls and the sprinkling of a heifer’s ashes can sanctify those who are defiled
The ashes were mixed with water and used to cleanse those who had become defiled by contact with corpses, human bones, or graves (Numbers 19:9-21).
so that their flesh is cleansed,
An external ritual washing/cleansing
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.
The Holy Spirit acted in a special way in assisting the fully human Jesus to make His perfect self-giving sacrifice which transformed His suffering into redemptive love. Christ’s sacrifice purifies us completely, thereby rendering us fit to worship the living God. It is through sharing in Jesus; sacrificial worship that we have access to 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.
Through His sacrifice Jesus has brought redemption from the sins committed under the old covenant, sins that were not taken away by old covenant sacrifices. As long as the sins remained, man could not possess the inheritance promised by God. The eternal inheritance is eternal life in God’s presence.
Gospel - Mark 14:12-16, 22-26
Today’s gospel reading is familiar – we heard it as part of the passion narrative on Palm Sunday. What we hear today are some of the events leading up to Jesus’ eating the Passover meal with His disciples in the upper room.
12 On the first day of the Feast of Unleavened Bread, when they sacrificed the
Passover lamb,
The sacrifice took place on the 14th of Nisan before the first day began at sunset.
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.
What makes this unique? Men didn’t carry water in jars – that was woman’s work – men carried it in skins. This man would have stood out in a city crowded with pilgrims.
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.
The fact that no amazement is expressed by the disciples causes some commentators to believe that everything had been prearranged (like dialing ahead for reservations at 1-800-PASSOVER). It is more likely that divine intervention is involved.
22 While they were eating, he took bread, said the blessing,
Blessing for the Jew involves a dual aspect: thanks, which is a God-ward action; and blessing, which is a world-ward action. The Hebrew word is barak, and the Greek is eucharisteo [made up of eu (good) and charis (gift)].
broke it, and gave it to them, and said, “Take it; this is my body.”
Just as the elder of the family during the Passover liturgy explained the “bread of affliction” (unleavened bread, afikomen), so Jesus explains the bread He is about to distribute. It is at this point that John 13:30 tells us that Judas left to betray Jesus.
23 Then he took a cup,
This would be the 3rd cup of the Passover liturgy, the cup of blessing (see 1 Corinthians 10:16).
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,
The only time that Jesus speaks of “covenant” is at the Last Supper. A covenant is a family bond which is sealed in blood and the sharing of a communal meal.
which will be shed for many.
The Semitic sense of “many” is a great number without restriction.
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.”
The Passover liturgy is incomplete. The complete Passover liturgy requires that four cups of wine (the fourth being the cup of completion) be consumed.
26 Then, after singing a hymn,
After the third cup of the Passover liturgy, and before the fourth cup, the Great Hallel (Psalms 114 through 118) are sung. The apostles are leaving the upper room without completing the Passover liturgy they all had come to Jerusalem to celebrate. Can they all have forgotten the liturgy? Exodus 12:22 prescribed that no Israelite was to leave his house after the Passover meal until morning. Deuteronomy 16:7 applied this to the Jerusalem temple precincts.
they went out to the Mount of Olives.
The hill east of Jerusalem beyond the Kidron Valley.
Mark 15:36 tells us that Jesus, while on the cross, is given sour wine to drink [from a sponge on a hyssop branch – the same branch used to sprinkle the blood on the doorpost at the first Passover (Exodus 12:22)]. When Jesus drank the sour wine He said “It is finished” (John 19:30) – the same words which consummated the Passover meal – and gave up His spirit.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
SOLEMNITY OF
THE MOST HOLY BODY AND BLOOD OF CHRIST
SUNDAY, JUNE 3, MARK 14:112-16, 23-26
(Exodus 24:3-8; Psalm 116; Hebrews 9:11-15)
SUNDAY, JUNE 3, MARK 14:112-16, 23-26
(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 KNOW: Jesus celebrated the Passover meal with his disciples in Jerusalem. Passover was one of Israel's three principal feasts, along with Pentecost and Tabernacles Passover 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 LOVE: Am I a willing member of the Body of Christ, broken and poured out for others?
TO SERVE: Lord Jesus, thank you for your life-giving bread and saving cup offered for us all.
TO KNOW: Jesus celebrated the Passover meal with his disciples in Jerusalem. Passover was one of Israel's three principal feasts, along with Pentecost and Tabernacles Passover 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 LOVE: Am I a willing member of the Body of Christ, broken and poured out for others?
TO SERVE: Lord Jesus, thank you for your life-giving bread and saving cup offered for us all.
Sunday 3 June
2018
Week I Psalter. The Most Holy Body and Blood of Christ.
Exodus 24:3-8. Psalm 115(116):12-13, 15-18. Hebrews
9:11-15. Mark 14:12-16, 22-26.
I will take the cup of salvation, and call on the name of the
Lord—Psalm 115(116):12-13, 15-18.
‘All the words the Lord has spoken we will carry out!’
As Jesus’ life enters its final stages, he gathers his friends.
When he celebrates Passover with them, he takes bread, blesses it, breaks it
and says ‘Take it, this is my body.’
Jesus’ body is broken for us both in the Last Supper and in the
Crucifixion. This doubling creates for us a sure affirmation of Christ’s
personal love for us.
Today’s feast is a reminder of the gift of Christ’s body present
with us in the Eucharist. This helps make Christ more and more present through
us in the church and in the world.
Saint Charles Lwanga and Companions
Saint of the Day for June 3
(d. between November 15, 1885 – January 27, 1887)
 |
| Stained glass of Saint Charles Lwanga | photo by Rachel Strohm |
Saint Charles Lwanga and Companions’ Story
One of 22 Ugandan martyrs, Charles Lwanga is the patron of youth
and Catholic action in most of tropical Africa. He protected his fellow pages,
aged 13 to 30, from the homosexual demands of the Bagandan ruler, Mwanga, and
encouraged and instructed them in the Catholic faith during their imprisonment
for refusing the ruler’s demands.
Charles first learned of Christ’s teachings from two retainers
in the court of Chief Mawulugungu. While a catechumen, he entered the royal
household as assistant to Joseph Mukaso, head of the court pages.
On the night of Mukaso’s martyrdom for encouraging the African
youths to resist Mwanga, Charles requested and received baptism. Imprisoned
with his friends, Charles’s courage and belief in God inspired them to remain
chaste and faithful.
For his own unwillingness to submit to the immoral acts and his
efforts to safeguard the faith of his friends, Charles was burned to death at
Namugongo on June 3, 1886, by Mwanga’s order.
When Pope Paul VI canonized these 22 martyrs on October 18,
1964, he also made reference to the Anglican pages martyred for the same
reason.
Reflection
Like Charles Lwanga, we are all teachers and witnesses to
Christian living by the examples of our own lives. We are all called upon to
spread the word of God, whether by word or deed. By remaining courageous and
unshakable in our faith during times of great moral and physical temptation, we
live as Christ lived.
LECTIO DIVINA: CORPUS CHRISTI
(B)
Lectio Divina:
Sunday, June 3, 2018
The institution of the Eucharist
The supreme power of love
Mark 14:12-31
The supreme power of love
Mark 14:12-31
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
passion 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 on the way to 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 the Father to us and sent us Your Spirit. Amen.
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 on the way to 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 the Father to us 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 serenity or His sense of friendship. Rather, it was precisely
during this Last Supper that He instituted the Eucharist and realized 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 to better understand
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 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:
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?” 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. When it was evening, he came with the Twelve. 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.” They began to be distressed
and to say to him, one by one, “Surely it is not I?” He said to them, “One of
the Twelve, the one who dips with me into the dish. 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.”
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.” 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. Then Jesus said to them, “All of you will have your faith shaken,
for it is written: ‘I will strike the shepherd, and the sheep will
be dispersed.’ But after I have been raised up, I shall go before you to
Galilee.” Peter said to him, “Even though all should have their faith shaken,
mine will not be.” Then Jesus said to him, “Amen, I say to you, this very night
before the cock crows twice you will deny me three times.” But he vehemently
replied, “Even though I should have to die with you, I will not deny you.” And
they all spoke similarly.
3. A MOMENT OF PRAYERFUL
SILENCE
that the Word of God may penetrate
and enlighten our life.
4. SOME QUESTIONS
to help us in our personal reflection.
a) What does Jesus’ action 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 and His Real
Presence in the Eucharist?
b) The scene seems very simple and straightforward to us thanks to the way it is written. Close your eyes and place yourself as one of the 12. Who do you think will betray Jesus? How would we interpret His words if we were there?
c) What is Jesus’ attitude towards Judas, who betrays Him, and towards Peter, who denies Him?
d) This event is very enlightening on the relationship between God, free will, evil in the world, Satan’s influence, and what is expected of us with the example of Jesus. How can all of this: evil, betrayal, and death be a consistent part of this great gift? Do I see these same factors at work in my life every day? Do I respond like Jesus to these events in my life?
e) Look into the mirror of the text, enter into your heart today and ask yourself: “Am I like Peter who denies? Am I like Judas who betrays? Am I like the twelve who keep a distance? Or am I like the anonymous woman who remained faithful (Mk 14:3-9)?”
b) The scene seems very simple and straightforward to us thanks to the way it is written. Close your eyes and place yourself as one of the 12. Who do you think will betray Jesus? How would we interpret His words if we were there?
c) What is Jesus’ attitude towards Judas, who betrays Him, and towards Peter, who denies Him?
d) This event is very enlightening on the relationship between God, free will, evil in the world, Satan’s influence, and what is expected of us with the example of Jesus. How can all of this: evil, betrayal, and death be a consistent part of this great gift? Do I see these same factors at work in my life every day? Do I respond like Jesus to these events in my life?
e) Look into the mirror of the text, enter into your heart today and ask yourself: “Am I like Peter who denies? Am I like Judas who betrays? Am I like the twelve who keep a distance? 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 money-changers 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 authorities 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 much less accept, the Cross, and
who wanted to run away, deny and betray (Mk 14:17-21, 27-31). In the middle of
this tense and menacing environment we have Jesus’ act of love, who gives
Himself completely in the breaking of bread for His disciples.
In the 70’s, in Mark’s time, many Christians had refused, denied or betrayed their faith out of fear. 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 had refused, denied or betrayed their faith out of fear. 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 fraternize 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.
On 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 the Passover Supper in the intimacy of the family 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 and they gathered together at later times. They were together after the Ascension of the Lord Jesus (Acts 1:13); they were together when the Holy Spirit descended upon them on the day of Pentecost (Acts 2:1). It may have been in the same room that they met to pray when they were persecuted (Acts 4:23-31) or 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 fraternize 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.
On 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 the Passover Supper in the intimacy of the family 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 and they gathered together at later times. They were together after the Ascension of the Lord Jesus (Acts 1:13); they were together when the Holy Spirit descended upon them on the day of Pentecost (Acts 2:1). It may have been in the same room that they met to pray when they were persecuted (Acts 4:23-31) or 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 breaking 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 Jesus’ action and His disciples’ attitude. 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). 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 breaking 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 Jesus’ action and His disciples’ attitude. 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). 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 traveled by the people after their liberation from Egypt. For this to happen, the celebration took place with many symbols: bitter herbs, a roasted lamb, 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 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 cooked lamb, eaten in haste, recalls the speed of the divine liberating action. The unleavened bread is symbolic not being “puffed up” with pride or arrogance either. It also recalls the lack of time to prepare everything because of the speed of the divine action.” In fact, all yeast and yeast containing breads (Chametz) are to be removed from the house. This manner of celebrating the Passover, presided over by the father of the family, gave the presider freedom and creativity in the way he conducted the celebration.
In Jesus’ times, the celebration of the Passover was such that the participants might travel the same journey that was traveled by the people after their liberation from Egypt. For this to happen, the celebration took place with many symbols: bitter herbs, a roasted lamb, 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 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 cooked lamb, eaten in haste, recalls the speed of the divine liberating action. The unleavened bread is symbolic not being “puffed up” with pride or arrogance either. It also recalls the lack of time to prepare everything because of the speed of the divine action.” In fact, all yeast and yeast containing breads (Chametz) are to be removed from the house. This manner of celebrating the Passover, presided over by the father of the family, gave the presider freedom and creativity in the way 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 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 the kingdom of God” (Mk 14:25). He thus united His commitment 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, 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 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 the kingdom of God” (Mk 14:25). He thus united His commitment 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, Jesus who gives Himself in His death and resurrection.
* The celebration of the Eucharist among
the early Christians
Christians have not always
succeeded in maintaining this ideal of the Eucharist. In the 50’s, Paul criticizes
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
(1Cor 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 than 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 than 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 forestalls the sense of routine that trivializes
everything. Summarizing 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 – 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
• Practice 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 – 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
• Practice communion, source of fraternity – acts of peace and help
FOR FURTHER KNOWLEDGE
Read the Encyclical titled Mysterium
Fidei by Pope Paul VI on Christ, the Eucharist, and the Mass, which
can be found at: http://w2.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_03091965_mysterium.html
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 counselor,
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 counselor,
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 You 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 what 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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