Tag Archives: Eucharist

July 21. Aberdaron 13: Come away and pray (if they’ll let you)

aberdaron.be.still.runner Tapestry, Aberdaron Church.

 

Life can be hectic and tiring. Just ask the teachers and pupils who are now worn out  and washed up, ready for a holiday!

Jesus and the disciples knew the feeling. His Apostles had just been trusted to go and preach themselves: they preached that men should do penance: And they cast out many devils, and anointed with oil many that were sick, and healed them. Tiring and emotional enough, but while they were away, Herod had John the Baptist murdered, the cousin of Jesus and a familiar hero to some of the Apostles.

And the apostles coming together unto Jesus, related to him all things that they had done and taught. And he said to them: Come apart into a desert place, and rest a little. For there were many coming and going: and they had not so much as time to eat. And going up into a ship, they went into a desert place apart.

Mark 6:12-13; 30-32

So find your Aberdaron, your place of pilgrimage, your desert place; somewhere quiet, away from people and distractions. That’s what Jesus did, after all.

But be prepared! Your peace and quiet may be short-lived. Remember the next thing that happens – the crowd follow the boats and Jesus has to preach and feed the 5.000. Some peace and quiet!

Perhaps we should make a point of creating quiet space for each other over the holidays. Even just a couple of minutes on the beach or visiting a church, then back to watching the children wandering into danger … And letting teenagers lie in can mean a peaceful breakfast for everyone else!

 

 

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20 July, What is Theology Saying? XX: The Eucharist 7; Presence for our presence

The Paschal Mystery is the New Covenant – not that the Old has gone [there is only one covenant]. New means greater depth of intimacy with universal outreach. Jesus takes the Law and the Prophets – Israel’s heritage – and through this loves his people into existence. By the end of his short life they were still in receiving mode, not yet deepening into giving what was received and so, as Scripture says, he loved them to the end; handing over his Spirit which has lived and a human existence to the Father to give to all willing to receive – Pentecost.

To sustain and feed them along this new way he gives himself as the bread of life; not like the feeding of the 5,000. Being with him at the Last Supper, eating the bread he broke, accepting his death is to continue his way; to come together to break bread and become sustaining food for others. The Covenant Community was set up at that supper table. This is why there is much more involved in celebrating the Eucharist than a memorial experience; it is to accept his presence through his death, to become body given and blood poured out for others – service.

The Eucharist is the mystery of God’s graciousness and our salvation. Transubstantiation is a word for something we cannot understand, something beyond the competence of human language; to claim to capture it is to nullify the challenge to attune the way we live so as to address the cry of the poor. Augustine [who used the word Transubstantiation] says we are present not to satisfy personal needs [or commandments] but to be attentive and proactive to the cry of the poor. We cannot appreciate Transubstantiation if we by-pass the challenge for personal change.

The Eucharist is the real presence, not just a memorial ritual. It is Presence there for our presence, so that what is in him can be in us. Jesus does not stand-in for us, but invites us to get involved. We cannot receive the Eucharist in passive ways – the fruit of the Eucharist is one community allowing God’s love to be felt in our world.

AMcC

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19 July, What is Theology Saying? XIX: The Eucharist 6, A Call to Simplicity

winchester crucifixWhen Jesus began his ministry he didn’t expect it to lead to this – it wasn’t the goal of his mission. What he challenged us with was totally radical – the way of non-violence, of not needing someone to blame. His death reveals both the compassion of God and the reality of sin. Faced with Jesus, his contemporaries, chosen as hearers of the Word – panicked. The Gospels don’t present the leaders as particularly evil; they used arguments we are still using ourselves – prudence, common sense, self-defence… This is why sin is so appalling, showing how our normal and accepted ways of living are so corrupt that they crucify the innocent – legally.

Some would argue for a proper distinction to be made between religion, politics and social living. Jesus didn’t invite people to be poor, but to be poor in spirit – detached enough from whatever possessions to notice the poor man at the door. There is no love for a hungry person which leaves the person still hungry – it is pointless to show how much is being spent here and there – when the poor remain unfed, unclothed and unhoused. The very point of the Eucharist is to free people from the oppression of such evil. It is naïve to think we help poor people simply by becoming poor ourselves. Our call is to simplicity – simple means uncomplicated, and is not synonymous with easy.

We come to the Eucharist to be involved in ways of everyday living that will bring change. We have the gift of the Sacraments to help us do this. It is easy to miss the point of the Sacrament of the Eucharist by seeing it as a very special ceremony celebrated in but distinct from everyday living. There can be no intimacy with God without seeking the well-being of others – we are told the Second Commandment is like the first; which cautions about eating and drinking unworthily – 1Corinthians 11.27.

Grace is not a commodity God has to give to those who do what they are told to do. In fact, it is not something – it is relationship. It is an invitation to intimacy along with the gift of courage to say yes. Grace cannot be seen but gracefulness can, in heightened sensitivity to the needs of others. We can love our own family to the exclusion of others, likewise for one’s country – but such is not love since love knows nothing of exclusions. Love means openness – no matter who no matter where. See this expressed in the way the local folk in Germany turned out to welcome the migrants. This is Eucharist beyond the table. We relate to God as community, because it is only in community [no matter how small] that relationships happen. We have little experience of covenant relationship with God when so many human hungers go unnoticed.

AMcC

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18 July, What is Theology Saying? XVIII: The Eucharist 5: How can a person be food for another?

bread

What God says is always infallible – and that voice is the sound of the poor! We can and do proclaim: man does not live by bread alone – which is in fact only half true; it needs to be completed with man cannot live without bread. What Jesus brings as Bread of Life is how these two actually fit each other – so much so that we could equally say – what God has joined together let no one break apart…

How can a person be food for another? A strange question when that is how every one of us began life in the womb. Indeed the Bible uses this example to express how God sustains creation. The Mystics speak eloquently of Jesus’ relationship: how often I have longed to gather you children together, as a hen gathers her chicks under her wings – Matthew 23.37. Equally do we sustain each other when rescuing from hopelessness and desperation; like the Apostles on Good Friday night. But now they have been enlivened in a new way – as if they too had been raised from the dead.

Passover acquired a new meaning with the Resurrection – the difference Jesus makes in himself becoming food is linked directly with his death. Our Eucharist of bread and wine must remind us that here we have the Paschal Lamb – a lamb becomes food only when it is killed, not when it dies! Its vocation is to become food for others – to be slaughtered and eaten. When Jesus spoke of becoming food many were scandalised; yet it is in his death that he becomes the bread of life; and it is through our being taken into his death [Baptism] that this food satisfies human hungers.

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Our shared meal is a token piece of food celebrated within an elaborate ritual. God blessed creation making it fruitful. He also blessed the 7th day for us to enjoy what is given. The flood symbolises our complete disregard for what God offers. God blesses Noah with this very same blessing, now with a more explicit covenant. Blessing is a creative act, bringing something new, and making the one blessed a source of blessing for others. It is not only God who blesses – in certain places parents bless their children before they go out. Parental blessing is calling from within another something not yet there, it is an expression of hope for sustaining new life.

AMcC

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17 July, What is Theology Saying? XVII: The Eucharist 4: he is the beloved.

cross.st.nick.cathedral

There is no equal to God. However kind, benign and compassionate the Creator is, we remain creature and Creator.

Scripture will have none of this – it is totally refuted by Jesus. One of the most significant comments Jesus made was the seemingly simple – the Father loves me – John.15.9. et al. Indeed his total identity as we hear at his baptism and the Transfiguration is that he is the beloved of Abba – Galatians 4.4. So, Abba can love! But God cannot love a creature as such: as we have seen, there is no equality; but there is a reality in Jesus which is beyond creaturehood. To say God loves me is to say he is divine.

Where does this leave us? In telling us that the Father loves him, Jesus – who is truly human – is telling us that the father loves everything about him – and especially the common humanity we share with him: to all who believe he gave power to know God as Abba – i.e. we are loved by God as Jesus is loved, as equals yet each one uniquely; which is why the Church always concludes worship and prayer with ‘through Jesus Christ our Lord’.

Saint Paul writes that it is the re-shaping of community that allows us to see the presence of Christ. Eucharist fails in its purpose if it allows any form of discrimination for whatever reason: 1Corinthians.11; Romans.12; Galatians.2. The Eucharist asks us individually and collectively where we are as regards God’s unconditional hospitality.

AMcC

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July 15: What is Theology saying today? XV: The Eucharist 2; mystery not magic.

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Gate to Jesus Hospital, Canterbury

The Eucharist is Mystery; mystery is not magic. Magic supposes there is no explanation or understanding – no way of entering-into the reality; whereas mystery invites participation in an encounter. This means a way-in to something greater than we are. Mystery is not something I can’t know anything about – but something can’t know everything about. How ludicrously wrong to say you can’t tell me anything about him – as if I can fit into my tiny mind everything about another person – when I can’t even know all about myself. Interesting to ask ourselves why did Jesus ask – who do people say I am?

To say we enter into something greater – to be with someone who can appropriately say we whereas I can only say I! What is happening for this to become my experience? The basic action of the Eucharist is sharing – not just eating. The experience this addresses in me is my experience of hunger. To be human is to be hungry, in the sense that I need more than myself to live fully – as well as food and drink, I need companionship and compassion… so many human hungers persuade me that I cannot be self-fulfilled. With all possible human hungers in mind – this is what Jesus means by I am the bread of life. Our Western culture persuades us that meal-times are essential and always available. There is no such thing as meal-time for the vast majority, who eat whenever food, affection and compassion are available.

If I am never hungry in any of these human hungers to the point of starving, it is unlikely that I feel for those who are permanently there. Compassion requires me to enter into the suffering of another simply because that is where they are [this makes sense of the ancient discipline of fasting before communion]. The obvious way to know about hunger is to be hungry. Hunger is intrusive; will not allow us to get on with anything else until it is attended to. When God created hunger he created a blessing – opportunity to experience so many good things. God created more than enough ways to satisfy every possible hunger – the fact of so much starvation serves to tell us what we have done with Creation’s good things, enough to make the experience of hunger a curse to be eradicated.

AMcC

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July 14, What is Theology Saying? XIV: Eucharist 1, We are invited to be present.

pieta.wf

Eucharist is how Jesus summed-up his life and death; something not nearly catered for by going to Mass! Let‘s be clear about Jesus’ life. The interpretations of the Gospel say nothing about his own experience of living in Palestine, nor indeed about the impact he made on the ordinary folk of his time. Freedom is of the essence of his presence. Unlike political liberators he didn’t have a goal to achieve. Part of the old devotions of the Way of the Cross – the Second Station – referred to him receiving the cross as the means whereby he would save the world. He didn’t come with a goal in mind – he came to live his life freely, and therefore differently – a new way of being human.

This new way – non-resistance to violence, no finger-pointing, not needing to blame – proved wonder to the few, but irksome to the many, especially the powerful, whose disenchantment turned to hate, and the compulsion to be rid of him. He didn’t come to die – nor did the Father send him to die – he came to live life and death in a new way. We tend to interpret his going to Jerusalem as seeing death as his destiny. Why are you going there, it’s full of enmity for you…? His answer makes no reference to a predestined fate – Jerusalem is where the prophets died – Luke 13.34. Prophecy is not foretelling the future but living life as it was meant to be lived.

We are invited to be present in the Eucharist as Christ is present to us – a person to be met and experienced. A Mozart Concerto can be analysed and dissected to illustrate its melodic and harmonious structure, but to be present to it as it is allows it to become an experience, a unique experience, and see how it satisfies a hunger within us; to be soothed with its harmony, surprised by its ongoing creativity.

It is not grasping the experience, but being grasped. This is what mystery means – a work of art, a unique person. Eucharist is mystery.

AMcC

Picture from Missionaries of Africa

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June 3: Corpus Christi – what a waste!

corpusXti.pic1.blacklion

corpusXti.pic2.priory

Janet had been watching a documentary about life in the Himalayas. Amid the fierce natural beauties the programme visited a Buddhist monastery, where the monks ground rock crystals into powder which they dyed into bright colours. They used the sand to create religious symbols which would be displayed for a while, then swept away. Life is passing was the truth they held before themselves in this exercise.

Sic Transit Gloria Mundi, I might have said, but didn’t. Instead my mind went back to school days, when preparations for Corpus Christi included the enjoyable task of dying sawdust to make pictures to decorate the route of the Blessed Sacrament procession. The top picture from 1956 shows students at Saint Augustine’s College in Blacklion, Ireland, decorating the drive. The other shows the culmination of the Corpus Christi procession at the Priory, my school in Hampshire, but before my time, in 1948. The first is by Anthony Whelan, the second by Robert Clyde, both come from the website of the friends of the Missionaries of Africa: the pelicans.

Anthony’s photograph shows how these designs will be trampled underfoot. Sic transit – so many labours of love, think of wedding cakes or fireworks, are made to serve for a moment in time. Think, too, of the woman anointing the Lord’s feet with precious oil (Luke7:36-50). Or the oil the other women took to the tomb: an extravagant waste of effort/time/money, says the utilitarian.

But isn’t all we have, see, touch, taste an extravagant gift? Let’s be grateful on this day of the Eucharist, of thanksgiving. If we no longer have processions, we can celebrate with a shared meal, or even eating alone, thank God for the food and raise a glass to absent friends.

And Laudato Si!

 

MMB

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June 2, Feast of the Uganda Martyrs: Too few priests?

Bishop Henri Streicher.jpg

Bishop Henri Streicher

 

 

Tomorrow we celebrate Corpus Christi, the second feast of the Eucharist after Maundy Thursday. The feast of the Uganda Martyrs gets displaced, but we’ll go to Uganda anyway.

Bishop Henri Streicher was a pioneer bishop in Uganda in the early 20th Century. If we think we are short of priests in the West today, he and his missionaries were hard-stretched to serve the numbers of converts flocking to the Church, even when the load was shared with African sisters and priests who would eventually take charge.

There was no way that missionaries could organise the details of church life! I read recently that:

Mgr Streicher was a greater promoter of pious associations and devotions among the laity. Some of these were: 1st Friday of the month, Enthronement of the Sacred Heart in homes, Holy Hour, Fraternity of Mount Carmel (Cf. wearing of scapulars), Uganda Martyrs, frequent receiving of the Holy Communion, Communion of children, Adoration of 40 hours, Morning and Evening prayers, Rosary and attending daily Mass. Being an active member of these associations and regular practices of these devotions is the best means to fight and “conquer evil with good” which was the episcopal motto of Mgr. Streicher.

Many of these devotions could be organised day to day by parents in the home or by catechists at village level when the priests could not be present. Entrusting this ministry to the catechist was an effective way of building up the Christian community. Even though the catechists had barely the equivalent of a modern primary education, Bishop Streicher trusted them, and the people of the villages, to build up the Church.

It is my belief that when lay people in the west are allowed, encouraged, enabled and entrusted to be responsible for the life of their communities, the next step towards providing the Eucharist for God’s people will become clear.

reference

(The Uganda Martyrs canonised by the Catholic Church died in the late 19th Century. There have been many more of them since. Among their number are many Anglicans, both then and in modern times, including in 1977 Archbishop Janani Luwum, murdered by order of President Idi Amin. There have been Moslem martyrs too, over the years.)

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4 April: The Passover Sequence, I. Yesterday.

 

barredwindow strasbg (800x496)

Yesterday we walked with him,

talked with him.

Tho’ he was quiet,

Wanting us there.

So much to tell us,

So much we could not understand.

Yesterday ….

He spoke often of his Father.

How could we know?

fishermen –

Caught within the rapture of their presence.

Unable to comprehend,

Held by the comfort of their closeness.

For it was, it was, … closeness.

More than himself,

A Son,

Submissive, obedient.

But what love, what love!

It touched us all,

Caught up,

Tax-collectors –

He told us that he would die,

Leave us

When all within was caught in that love.

What could we do?

Yesterday

We ate with him.

Oh! He wanted that!

We wanted that!

“… with desire…”

He spoke of his Father

Intimate …

With us, wondering men,

Not knowing how we should respond.

Embraced in such love.

I mean, people do not love like that,

Do they?

Such foreboding

As if this was the last time.

And it was.

He told us

But we didn’t understand.

So we walked in the quietness of the evening,

Walked with him …

what words can tell you?

If there were tears they did not flow,

Instead we, all of us,

Bore the weight of his leaving.

We came to the garden, deserted,

Full of dark shadows,

The lingering scent of thesun-filled day.

He went on alone to speak with his Father.

We were left,

Working men,

Fishermen,

Chosen by the Son of God,

His brothers,

Each weighed down by his own self’s grief.

We slept.

He came back to us and found us sleeping,

Such gentle reproach …

Could you not …

Even one hour … ?’

And once again

Our hearts’ heaviness

Forbade his comfort.

His friends!

One of the others said later,

An angel had come to him.

I did not see.

I was asleep.

Ashamed.

But when he stood

Facing the mob in their torchlight

His features were beaded with blood.

We could have fallen back into the shadows,

And we did,

We could have run,

And we did.

We could leave him

And we did.

But that Love!

Who are you?

Who are we?

So we fell back into the shadows.

And he went on, alone,

With the mob.

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