THE HOLY EUCHARIST AND EVANGELIZATION
Rev Edwin Gordon
Ark of the Old Covenant
In order to understand the reverence the Church gives to
the Blessed Sacrament. 1t is helpful to examine the honor which the Chosen
People paid to the Ark of the Covenant in the Old Testament. This contained the
Covenant of God with his people and the promise of the Messiah. Because of this
it was treated with great reverence and built in a special way, eventually
enshrined in the innermost sanctuary of the Temple. 'The inner sanctuary he (Solomon)
prepared in the innermost part of the house, to set there the ark of the
covenant of the Lord; ... and he overlaid it with pure gold; ... and he drew
chains of gold across in front of the inner sanctuary. ... Also the whole altar
that belonged to the inner sanctuary he overlaid with gold' (1 Kg 6: 19-22).
The heart of the Temple was the inner sanctuary, where
rested the ark of the covenant containing the promise. It was to the inner sanctuary
that Zechariah came when 'according to the custom of the priesthood it fell to
him by lot to enter the temple of the Lord and burn incense '(Lk 2:9). It is
uncertain whether the original Ark of the Covenant was destroyed with the
destruction of Solomon's temple in the year 586 B.C.
In every synagogue there was an ark containing the
Pentateuch and, it would seem, the Prophets, a reminder of the original Ark of the Covenant. This was preceded
by steps, which symbolized the ascent of Mount Sinai, and emphasized the need
for interior reverence before the special Presence of God.
Ark of the New Covenant
The transition from the Old Testament to the New came about
when the Blessed Virgin Mary consented to be the mother of the Messiah: 'Be it
done unto me according to thy word.' At that moment the Word of God was made
flesh in the womb of Mary and she conceived by the power of the Holy Spirit.
All the prophecies of the Old Testament were fulfilled, and Mary truly became
the Tabernacle of the Most High and the Ark of the New Covenant. At the birth
of her Child she became the first monstrance, showing Christ to the world.
When our Lord came as the
Messiah to read the scriptures in the synagogue, he took up the text from
Isaiah:
"The Spirit of the Lord
is upon me, because he has anointed me to preach good news to the poor. He has
sent me to proclaim release to the captives and recovering of sight to the
blind, to set at liberty those who are oppressed, to proclaim the acceptable
year of the Lord." And he closed the book, and gave it back to the
attendant, and sat down: and the eyes of all in the synagogue were fixed on Him.
And he began to say to them, "Today
this scripture has been
fulfilled in your hearing."
(Lk 4: 18-21).
The promises that were contained in the Ark were now
fulfilled in our Lord's presence in the synagogue. That which had been present
in promise and prophecy was now truly present in reality. Our Lord continued to treat the Temple with
reverence, so fulfilling the text: "The
zeal of thy house has consumed me." (Ps 68:10), and casting out "all
who sold and bought in the temple," saying "It is written, My house
shall be called a house of prayer, but you make it a den of robbers." (Mt
21: 12-13). Although our Lord was to condemn many of the man-made precepts of
the Pharisees and scribes, and for instance cured the sick on the Sabbath day,
nevertheless nowhere does he change this reverence for the Temple.
The Lamb who takes sin away
At the Last Supper Jesus offered himself as the one supreme
sacrifice that takes away the sins of the world. That sacrifice would be an
abiding presence in which time and eternity meet, and fallen humanity is
reconciled with God. This was to be both a mystery of faith and of love. To the Corinthians, who had begun to turn
the Holy Eucharist into an occasion of feasting and merry-making, St Paul
insisted on the perennial truth:
For I have received of the
Lord that which also I delivered unto you, that the Lord Jesus, the same night
in which he was betrayed, took bread,
and, giving thanks, and said: "Take and eat; this is my body, which shall
be delivered for you. This do for the commemoration of me. In like manner, also the chalice, after he had
supped, saying: "This chalice is
the new testament in my blood. This do, as often as you shall drink, for the
commemoration of me. For as often as
you shall eat this bread and drink the chalice you shall show the death of the
Lord, until he come." (1 Cor 11: 23-26).
This gift of Christ to his Church would be the new
covenant, sealed with the blood of the Savior. Just as in the Old Testament the
Chosen People had reverenced the Ark of the Covenant which contained the
promises, so now the Church would reverence the Body and Blood of Christ, truly
present under the outward appearance of bread and wine.
Christ's sacramental presence
This sacramental presence of Christ is brought out very
clearly in the words of St John Chrysostom written in the 4th century:
It is not man who causes the
oblation to become the Body and Blood of Christ, but it is Christ himself who
was crucified for us. The priest,
representing Christ, stands and pronounces the words, but the power and the
grace are from God. "This is my
Body," he said. This word transforms the oblations. And just as the words increase
and multiply and fill the earth. were once spoken, but throughout all time give
to our human nature the power of generation, so also the words "This is my
Body", once pronounced produce a
perfect sacrifice at each table in the churches, from that day to this and from
now to our Lord's second advent. The
sacrifice of Calvary is continually offered to the Father, and at the same time
the pledge of the resurrection is offered to fallen man. In this sacrament man
finds the fulfillment of all his highest ideals and longings. "He who
comes to me will never go hungry, will never thirst."
Reverence for Christ's Body and Blood
Amidst the persecutions suffered by the early Church, and
for many centuries afterwards, the sacrament was reserved
particularly for the sick, and the reality that it
contained was witnessed by the reverence shown, even to the point of martyrdom,
as for instance that of St Tarsicius, a young deacon who died that the Holy
Eucharist might not be profaned.
This reverence is brought out very clearly in the penalties
prescribed in the Regula Coenobialis of St Columbanus, as quoted
by Fr Bridgett in "A History of the Holy Eucharist in
Great Britain". The following is
one of numerous penalties quoted: "1f anyone fell into the water when carrying the Blessed
Sacrament, as from a boat, bridge, or horse, he was to drink the water from the
chrismal or pyx and to consume the particle. If this was a mere accident, one
day's penance was prescribed, but if in wading through a river he had not taken
care sufficient, then he was to do forty days penance." One might question
the strictness of the penalties imposed, but at least they showed that the
Sacred Host was recognized to be the Body and Blood of Christ, and reverenced accordingly.
The deeper appreciation of this Mystery of Faith was
gradually to develop very much in line with the thought of Cardinal Newman
in his Development of Christian Doctrine. This development would
take place under the guidance of the Holy Spirit. It would mean that while in
the beginning the Holy Eucharist was kept especially for the sick, it also came
to be reserved for adoration. This deeper adoration of the Blessed Sacrament
was not accidental, but providential.
A tabernacle worthy of the Lord
Although there does not seem to be much evidence as to the
place where the Blessed Sacrament was reserved, by the twelfth century we have
a directive of the Bishop of Paris: "Therefore
those are negligent who do not as yet have an ebony pyx or tabernacle where the
Body of the Lord may be reserved with due honor." (Ita sunt negligentes
quod nondum habent pyxidem eburneam, nec tabernaculum ubi reservetur cum honore
Corpus DominI). This implies that the practice of a hanging pyx or a tabernacle
already existed, and possibly had done so for many years. On the continent of Europe it appears that
the custom of having a fixed tabernacle as opposed to a hanging pyx developed
much earlier than in England, where the practice of the hanging pyx to reserve
the Blessed Sacrament spread quickly. We have a very impressive description of
a hanging pyx in the great church of Durham, in the 11th century:
"Within the said choir over the high altar did hang a rich
and most sumptuous canopy, for the Blessed Sacrament to hang within, which had two irons fastened in
the French pyre [i.e. the high screen of Cain stone] very finely gilt, which
held the canopy over the midst of the said high altar -that the pyx did hang in
it that it could not move nor stir -whereon did stand a pelican, all of silver,
upon the height of the said canopy, very finely gilded, giving her blood to her
young ones in token that Christ did give his blood for the sins of die world.
And die pyx wherein die Blessed Sacrament hung was of most pure gold, curiously
wrought of goldsmith's work. And die white cloth that hung over the pyx was of
very fine lawn, all embroidered and wrought about with gold and red silk. And
four great and round knobs of gold, marvelous and cunningly wrought, with great
tassels of gold and red silk hanging at them and at the four comers of the
white lawn cloth. And the crook that hung within the cloth that to the pyx did
hang on, was of gold, and the cords that did draw it up and down were made of
fine white strong silk."
Nothing too good for the Eucharist
Similarly we have a record of the tabernacle donated by
King Henry VI to Winchester College: a 'tabernacle of gold adorned with
precious stones and with the images of the Holy Trinity and of the Blessed Virgin
of crystal.' There are numerous other descriptions of such hanging pyxes or
tabernacles.
The pre-reformation church at Fairford in Gloucestershire contains
some very beautiful stained glass windows. Among these is a window over the
chancel, showing the Transfiguration, with the Sacred Host on our Lord's
breast, with the words 'IHS' and rays of light shining from it. In view of the
subject matter it is quite possible that this was a Blessed Sacrament chapel.
Cardinal Pole, writing in 1555, in the reign of Queen Mary,
insists that the tabernacle 'be raised and fixed in the middle of the high
altar, if it can conveniently be done, so that it cannot easily be moved;
otherwise in the most convenient and honorable place and nearest to the high
altar which can be found.'
At the same time as Cardinal Pole was emphasizing the reverence
due to the Blessed Sacrament by putting it in a prominent position in the
church, such as the main altar, the practice was also developing in Verona,
Italy. Here the tabernacle was placed on the altar, and this practice was
extended by St Charles Borromeo and Paul IV to Milan and Rome. Pope Paul V made
this obligatory in all the churches of Rome, and recommended it for all other
dioceses, but it was not until 1863 that the Sacred Congregation made it
obligatory for the whole world.
The living heart of the Church
Vatican Council n in the third chapter of its Decree on the
Liturgy declared that the tabernacle must be in the center of the middle altar,
or in the center of a side altar, or in a prominent position where the Ordinary
deems it more fitting. This leaves a certain flexibility to take into account
the architectural features of the church, its size, etc., but it is clear that
the tabernacle must be at least in a prominent position in the church. The
words of Pope Paul VI in his Credo of the People of God are that the tabernacle
is the living heart of the Church. This would imply that the tabernacle must be
in the prominent and dignified position in the church. Of course in a large
church or cathedral such a prominent and dignified position could well be a
side chapel, which might also be more devotional.
Present-day Church practice
The general instructions of the Roman Missal in numbers 276
and 277 specify the rules governing the place where the tabernacle should be
situated, as well as the instructions Inter Oecumenici (26 Sept 1964) and
Eucharisticum Mysterium (25 May 1967). The new Code of Canon Law says:
The tabernacle in which the
Blessed Eucharist is reserved should be sited in a distinguished place in the
church or oratory, a place which is conspicuous, suitably adorned and conducive
to prayer. The tabernacle in which the
Blessed Eucharist is habitually reserved is to be immovable, made of solid and
non-transparent material: and so locked as to give the greatest security
against any danger of profanation. (Canon 938)
The interpretation of these rules is directed. to emphasize
the Blessed Sacrament as the living heart of the Church, to use once again the
words of Pope Paul VI. In the Holy
Father's private oratory, where he celebrates Mass every day with small groups
of priests, the tabernacle is in the center of the altar. Again, in the large
chapel of the Blessed Sacrament in St Peter's, where Mass is daily celebrated,
the tabernacle is in the center. Since, in the words of Pope John Paul II, the
priest says Mass in persona Christi there does not appear to be any irreverence
in his doing so in front of the tabernacle.
Corpus et Sanguis Christi
Another way in which adoration of the Blessed Sacrament was
expressed resulted from the Feast of Corpus Christi, instituted in 1261 by Pope
Urban IV. The prayer's and hymns in connection with the Holy Eucharist,
particularly those of St Thomas Aquinas and St Bonaventure are some of the most
beautiful ever written, as for example the Adoro te Devote, the Pange Lingua
and the prayer before holy communion, and many others. The feast of Corpus
Christi was extended by Clement V and John XXII and came to include Corpus
Christi processions.
The practice of Corpus Christi processions spread very
rapidly from Liege in France to the whole of Christendom. In England by the
14th century every village and every town had its Corpus Christi procession,
which inspired the people to a greater devotion to the Blessed Sacrament. In
the words of the Bishop of Lincoln in 1419:
"The Son of God having
descended from the highest heavens for the redemption of mankind, when about to
suffer death for us, and to ascend into heaven, left us a magnificent memorial of
his surpassing love for us, the precious Sacrament of his Body and his Blood.
From the devout veneration of this Body, until we all enjoy its beatific
vision, we advance in grace and virtue, get pardon of our sins and help to.
life eternal. The beloved inhabitants
of our City of Lincoln well knowing these and considering the power of the
Sacrament to increase devotion and merit, have zealously and fervently kept up
a devout custom, that at certain times of the year, namely, on the day of the solemnity
of Corpus Christi, and the following Sunday, this precious Sacrament is carried
in solemn procession, and with a numerous and devout attendance of priests and
clerics, from some church in Wyford in the suburbs of our city to our cathedral
church, in order that by the frequent sight of this Sacrament the devotion of
the people may be increased, and they may more easily obtain pardon of their
sins."
Re-kindling true devotion
When the Corpus Christi processions were banned in England by
the reformers the practice continued in
many places of the children strewing flowers and herbs in memory of the time
when our Lord was carried through the streets or fields.
It was nearly 300 years later that an Italian priest,
Blessed Dominic Barberi, filled with zeal for the re-conversion of England, was
able to revive the Corpus Christi processions. (It was in fact Blessed Dominic
Barberi who was, in 1846, the first priest to say Mass after the Reformation in
the parish of Nympsfield, of which I was the parish priest).
It is sad to say that although up to recent years most
parishes in England had their Corpus Christi procession, now this is rarely the
case, in spite of the new Code of Canon Law which stresses: "Wherever in the judgment of the diocesan
Bishop it can be done, a procession through the streets is to be held,
especially on the solemnity of the Body and Blood of Christ, as a public
witness of veneration of the Blessed Sacrament." (Canon 44).
In this article I have perhaps over-emphasized the
situation in England, but as St Thomas Aquinas said on one occasion: "In
order to come to the ocean of knowledge it is better to travel around a little stream which brings you to that
ocean." Perhaps if every country. were to examine seriously the history of
its own eucharistic devotion, this would be of help in rekindling true devotion
to the Blessed Sacrament.
Looking at God
The practice of adoration of the Blessed Sacrament has been
and is the source of sanctity for innumerable saints across the ages. St Teresa
of Avila in her reforms was always delighted when the Blessed Sacrament was
reserved in her new convents. In the foundation of Medina del Campo she
expressed her wish that her nuns should adore the Blessed Sacrament and make
reparation for the many irreverence's against the Eucharistic Lord. The Cure de
Ars tells the story of an old man who was in the habit of staying in the
church, and when he was asked what he did, replied: "I look at him and he
looks at me." It is said of Fr Damien, who did so much for the lepers and
who himself caught leprosy, that after he had built a chapel for them he used
to spend hours before the Blessed Sacrament. The source of his strength in
giving his life for the lepers was the Blessed Sacrament. St Therese of Lisieux
used to find great devotion in praying before the Blessed Sacrament;
but love seeks union, and in her longing to receive our Lord in holy communion
she wrote in her autobiography: "After all, our Lord doesn't come down
every day just to wait there in gold ciborium, he has found a much better
heaven for his resting-place; a Christian soul, made in his own image, the
living temple of the Blessed Trinity.' St John of the Cross wrote that one act
of this pure love does more good for the Church than all external activities.
That is why St Therese of Lisieux, a contemplative nun, was declared patron the
missions.
At the cutting edge of evangelization
In our own age we have the example of Mother Teresa of
Calcutta and her nuns, who before beginning their work of ministering to the
poorest of the poor and the dying, spend an hour adoring before the Blessed
Sacrament as well as having Mass and the Office. They visit our Lord in the
Blessed Sacrament in his Sacred Humanity, and then go out to visit him mystically
present in. his suffering members.
The Holy Father has called us to make this last decade of
the second millennium one of evangelization. It is no accident that the Age of
Faith, which saw the rise of so many great cathedrals and abbeys throughout
Christendom, and respect for the rule of law and the dignity of man, was also
the age of great devotion to the Holy Eucharist. So too, in rekindling the
faith and in evangelizing,
our strength must be the Holy Eucharist.
It is no wonder that the prayer taught to the children of
Fatima is directly linked with the Blessed Sacrament:
'0 Blessed Trinity, Father,
Son and Holy Spirit, I adore thee profoundly: and I offer thee the Body, Blood,
Soul and Divinity of our Lord Jesus Christ, present in all the tabernacles of
the world, in reparation for all the outrages, indifferences and negligence by
which he is offended: and through the infinite merits of the most Sacred Heart
of Jesus and the intercession of the Immaculate Heart of Mary I pray for the
conversion of sinners.'
In conclusion
The barriers of fear that have for so long divided the
world are breaking up. This could lead either to the worship of Mammon and the
pursuit of pleasure, or to a new age of faith, when people respect each other
and the rule of law under the sovereignty of God.
This essay began with a description of the innermost
sanctuary of the temple which contained the Ark of the Covenant, so it is appropriate
to conclude it with the prophet Ezekiel's vision of the Temple (cf 47: 1-12).
In this vision water came out of the sanctuary of the Temple, became a stream,
and then a river, bringing health-giving waters, where fish abounded and
fruit-bearing trees grew on its banks. The river made the stagnant waters fresh
and went out into the ocean to make its waters wholesome. So it is from the
Blessed Sacrament in the tabernacle that the living waters of sanctifying grace
flow out to heal and restore. It is here that the laborers in God's great
harvest of souls receive their nourishment and strength to be channels of his
grace.
In the words of St John Fisher: "If anyone should attentively consider the progress and the
decline, and the reformation of life which have often occurred in the Church he
will find that neglect or abuse of this sacrament has been the cause of
decline; and, on the other hand, that faithful worship and devout frequentation
of this sacrament have wonderfully contributed to progress and
reform. '
Father
Edwin Gordon
First printed in Position Papers of Opus Dei 1991 in
Ireland and Japan and later throughout the world.
Bio
of Father Edwin Gordon
In spite of
being a diabetic and having to take insulin shots daily, Father Edwin Gordon was
ordained in 1962 and worked as a pastor for many years in England. He is a graduate of Law and has written many
previous articles for Homiletic Review.
He has also written a book called, "Upon this Rock" and
"The Catechism of the Holy Rosary"
He has written for many other magazines and his views are much in
demand.
Father Edwin
Gordon is now retired and totally blind.
He has elected to stay close to Our Lady for the rest of his life and
has moved to Fatima. He is now hearing
confessions at the Capalina almost everyday and saying Mass for mostly the
English speaking residence of Fatima at Sola De Marta. Although blind now, he continues to serve
Our Lord and Lady just as if he had eyes to see.