“The
mass teaches … that Christ is bodily under the form of bread and wine, and
therefore is to be worshipped in them; so that the mass, at bottom, is nothing
else than a denial of the one sacrifice and sufferings of Jesus Christ, and a condemnable
idolatry.” (from the Heidelberg Catechism, Q&A 80)
That little statement comes from a famous Calvinist
statement of faith, to which I adhered during my brief tenure in pastoral
ministry (1995-1999).
Yet here I find myself writing about the Eucharist
on the eve of the Solemnity of the Most Holy Body and Blood of Christ, still popularly
called “Corpus Christi.” How things change.
The readings for this Sunday are wonderfully set up in such a way as
to teach about covenant, sacrifice, salvation history, and divine filiation.
Like last week’s celebration of the Trinity, this
week again celebrates a Catholic distinctive, a doctrine taken for granted by
many but which remains controversial and controverted outside the Church (and
often inside the Church!). That doctrine
is the Real Presence of Christ in the Eucharist.
The readings show us that the Eucharistic meal is
the culmination of a tradition of sacred covenant meals throughout salvation
history.
1. The first
reading is Exodus 24:3-8:
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."
This
is the covenant making ritual at
Mount Sinai, after the LORD had given the Ten Commandments and before the
people had sinned with the Golden Calf.
A
“covenant” is the extension of kinship by oath.
It is a way of taking a non-family member into your family. This covenant-making ceremony represents a
sort of adoption of the people of
Israel by the LORD (Jer 31:20); or from another perspective, a marriage of Israel to the LORD (Ezek
16:8). Adoption and marriage were the
primary uses of covenant in the ancient world.
Let’s
talk about the blood ceremony Moses performs.
The blood is sprinkled both on the altar (representing God’s presence)
and the people. This means both God and
the people are entering into the covenant together. The blood has at least two symbolisms. First, kinship: God and Israel now share the same blood. When someone is related to us, we say, “He’s
blood to me.” There is also the
expression “Blood is thicker than water.”
So to this day, we use the word “blood” to denote kinship. In ancient times it was the same. Sharing the same blood, Israel and the LORD
are now family.
But
the blood has a second meaning as well: death. The blood came from slain animals, and a
secondary meaning of accepting the sprinkled blood was: may my blood be shed, like these animals, if I fail to keep my covenant
commitments. The sacrifices that
often accompanied covenant-making rituals symbolized the consequences of
covenant violation.
More
positively, the sacrifices also provided food for a meal. Families eat together, so a common meal often
served as part of the ceremony of covenant-making (Gen 31:44-46). In Exodus 24, Moses and the elders of Israel
have a meal with God on Mount Sinai after the blood ritual: see Exod 24:11.
Before
leaving this reading, we should note the “young men” who assist Moses in the
priestly duty of offering sacrifice.
Although the text is not explicit about who and how many these young men
were, Jewish tradition understood that there were twelve of them—a firstborn
son from each of the twelve tribes. The
firstborn sons of Israel had been “consecrated,” after all, during the Passover
event (Ex 13:2,12), and “consecrated” often has the force of “ordained” in the
Old Testament.
2. The responsorial psalm is Psalm 116:12-13, 15-16,
17-18:
R. (13) I
will take the cup of salvation, and call on the name of the Lord.
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.
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.
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.
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.
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.
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.
The
use of this Psalm for the celebration of the Eucharist is highly
significant. Psalm 116 is part of the
set of Hallel Psalms, consisting of
Pss 113–118. These psalms were and are
recited or chanted during the Passover liturgy.
Our Lord and the Apostles certainly would have recited them, including
our text Ps 116, at the Last Supper.
The
Hallel (“Praise”) Psalms 113–118 are
mostly psalms of thanksgiving or Todah psalms. The Todah
was particular kind of sacrifice mandated by Moses in Lev 7:11-15. Unlike other sacrifices, the Todah was not offered in atonement for
sin, but in thanksgiving for some act of deliverance that God had performed for
the worshipper. The Todah ritual also included the consumption of much bread along with
the meat of the sacrificed animal—it was a festive meal.
In
Jewish thought, the Passover sacrifice was a form of the general category of Todah sacrifices. It had the following distinctive marks of the
Todah: (1) it was offered in
celebration of God’s deliverance, (2) it included the eating of bread, (3) it
had to be eaten that same night (cf. Ex 12:8; Lev 7:15).
Therefore,
the Todah Psalms 113-118 were highly
appropriate to chant during the consumption of the Passover sacrifice.
In
Psalm 116, the psalmist asks, “How shall I make a return to the LORD for all
the good he has done for me?” He answers
his own question: “I shall take up the cup of salvation, and call upon the name
of the LORD.” The “cup of salvation” was
a libation, a drink offering, that constituted part of the Todah sacrifice, and “calling on the name of the LORD” is an idiom
for sacrificial worship. So the Psalmist
is saying: “The appropriate response to God’s generosity toward me is to
worship him by offering the Todah sacrifice.” The same idea is stressed again later in the
Psalm: “To you will I offer sacrifice of thanksgiving (Heb. zebach todah), and I will call upon the
name of the LORD.”
As
Christians, what is our appropriate response for God’s goodness to us? To participate in our “sacrifice of
thanksgiving,” the Eucharist (Gk. eucharisteo
= “to give thanks”).
3. The second reading is Hebrews 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.
Let’s
focus on the last verse, vs. 15, underlined above, which contains the heart of
the whole covenantal theology of Hebrews.
The translation used in Mass is quite good in this instance, because it
renders both occurrences of the Greek word diatheke
here as “covenant,” which many translations fail to do.
The
author of Hebrews is saying the following: Christ’s death is the “death that
has taken place for deliverance from transgressions under the first
covenant.” The “first covenant” referred
to here is the covenant of Sinai, which we saw being made in the first
reading. This covenant involved a curse
of death for any violation. As we saw,
that was part of the meaning of the blood ritual: “May my blood be shed if I
break this covenant.” Yet Israel did
break the covenant again and again, starting with the Golden Calf. And each individual Israelite personally
broke the Ten Commandments, as we all do.
What then saves us from the curse of death for violating that
covenant? Christ death does. He dies on our behalf, in our place. But its deeper than that. Through baptism, we actually participate in
Christ’s death. In a real if mysterious
way, baptism is a death that we undergo (Rom 6:3-11).
Having
suffered the worst that the first covenant can do to us, we are free to enter
into the “new covenant,” which promises an eternal inheritance—not a temporal
physical inheritance of the land of Canaan in the first covenant, but eternal
life with God in his presence (cf. Heb 12:18-24).
4. The Gospel
is Mark 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.
There is quite a bit that can be said about this passage, but we’ll
focus on the distribution of the wine and bread. Breaking the bread, he gives it to his
disciples and simply declares “This is my body.” He doesn’t say it symbolizes or represents
his body, but simply that it is his
body.
Let it never be said that traditional Protestants interpret the Bible
“literally” whereas Catholics interpret it “figuratively.” That is far too simplistic: in key instances
this caricature is precisely reversed.
The irony was not lost on me during my own journey into the Catholic
Church. I found myself unable to argue
convincingly against my Catholic friend who was insisting on the plain sense of
Scripture, while I was trying to avoid it.
Of course, that Jesus calls the bread his “body” is not decisive,
because he could be employing a metaphor.
What is decisive, in my opinion, is that no one in the early Church
understood it as a mere metaphor:
But look at the men who have those
perverted notions about the grace of Jesus Christ ... They even absent themselves from the Eucharist
and the public prayers, because they will not admit that the Eucharist is the
self-same body of our Saviour Jesus Christ which suffered for our sins, and
which the Father in His goodness afterwards raised up again. (Ignatius of Antioch [c. AD 106], Letter to the Smyrneans 7:1,
taken from Early Christian Writings,
ed. Maxwell Staniforth; Penguin Classics; Penguin Books, 1968)
"My flesh is truly food and My
blood is truly drink." You hear Him speak of His flesh, you hear Him speak
of His blood, you know the sacred signs of the Lord's death; and do you worry
about His divinity? Hear His words when he says: "A spirit has not flesh
and bones." As often as we receive the sacramental elements which through
the mystery of the sacred prayer are transformed into the flesh and blood of
the Lord, we proclaim the death of the Lord. (St. Ambrose [AD 340-397], The Faith 4:10:124)
“How this [‘And
he was carried in his own hands’] should be understood literally of David, we
cannot discover; but we can discover how it is meant of Christ. For
Christ was carried in his own hands, when, referring to his own body, he said:
‘This is my body,’ for he carried that body in his hands.” (St. Augustine, On
Psalm 33:1:10)
As we said, the Passover was considered a form of the Todah, so the cup Jesus distributes is,
in a sense, the libation cup or drink offering, the “cup of salvation” of which
Psalm 116 spoke.
When Jesus says “this is my blood of the covenant,” he is drawing a straight
line back to Exodus 24:8, the only place in the Old Testament where the phrase
“blood of the covenant” is used. Jesus
is saying: “What I am doing here now with you, my apostles, is as momentous as
what Moses did on Mt. Sinai.” Recall,
too, that Moses was surrounded by twelve young men, the priestly firstborn of
Israel. Jesus, too, has his “twelve
young men,” who represent the new Israel, the spiritually reconstituted twelve
tribes. Furthermore, these men will have
the priestly duty of offering the todah sacrifice
for the new covenant community. They, in
turn, passed this priestly duty and authority on to those in succession from
them.
The covenant ceremony at Sinai
symbolized kinship with God, but the Eucharistic sacrifice instituted by
Our Lord in the upper room actualizes kinship
with God. The blood of Jesus is not
merely symbolic but real. It has an
actual effect on us, when received with faith: it “cleanses our consciences
from dead works,” among other things.
Since it is the body of Jesus
Christ, and “you are what you eat,” we become assimilated into Christ, we share
the body and blood of God, rightly understood, so that we are “partakers in the
divine nature” (2 Peter 1:4) and “children of God” (1 John 3:1). If the Eucharist were merely symbolic, we
have made no advance over the Old Covenant.
But we have advanced: in the sacrament we really become “sons in the Son,” who share Jesus’ filial
relationship with his Father.
Adóro te devóte, látens
Déitas,
Quæ sub his figúris vere
látitas,
Tíbi se cor méum tótum
súbjicit,
Quia Te contémplans tótum
déficit.
I devoutly adore you,
hidden Deity
Who truly lies beneath
these figures
To you my heart totally
subjects itself
Since it is totally
deficient to contemplate You.
(St. Thomas Aquinas,
translation mine)
3 comments:
As usual, you did a very thorough job of explaining the texts. The one thing I will mention is the verse which says that Christ is the "mediator of a New Covenant". Frequently, Protestants insist that there is only one mediator and therefore deny the intercessory power of the Heavenly Court.
However, Christ is called the mediator of the New Covenant because God established it through Him. Just as Moses was the mediator of the Old Covenant.
There is only one Mediator of the New Covenant in the sense that Christ is He through whom the New Covenant was established. But we are all co-mediators in the sense that we all are called to bring others into Covenant relationship with God.
Sincerely,
De Maria
De Maria: a good point. I think perhaps we are co-mediators in a stronger sense, because we partake of Christ, and are in fact his body, and share in his divine nature (2 Peter 1:4).
Thanks, John. This was an excellent morning meditation for the great feast.
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