Holy Thursday

Psunday

Man does not live on bread alone. But bread is the first level of what feeds us and keeps us going. We need to ensure that we don’t eat too much of it and to recall that the materially hungry also need our help in finding what they need. Distribution of food exemplifies both physical health and the health of justice in any society.
 
The Eucharist was conceived in the last Passover ritual that Jesus shared with his disciples. He could not have foreseen the great liturgies taking place today in St Peter’s or Canterbury Cathedral. But it is hard to imagine that he did not know that he was plunging into the symbolic life of the ritual and transforming it; or that he might be giving a new expression to it by merging himself with it and with those who, in future, would identify themselves with him.
 
From childhood,  I was reared on Sunday mass and loved it in an unconscious way. In adolescence it lost its meaning for me, as the Church’s ability to address the major issues I was confronting faded. Meditation brought me back to the mass and to the Church in a meaningful and more mature way. I came to experience – and later to understand – that the meaning of the Eucharist is essentially the meaning of meditation practiced in Christian faith. The real presence is in the ritual as much as it is in the silence of the heart. This combination, for me, was explosive.
 
Bread and wine symbolize the first level of food. But we don’t go to the Eucharist to fill our stomachs (it seems the early Christians were a bit more rowdy than us, their sedate, passive descendants sitting in pews, and they went over the top in their celebrations). The Eucharist is a living physical symbol and enactment of the real presence. But it is also a sign of the kind of life we would be living in the world if we were really present to this real presence. This is the challenge. And only meeting this will ‘bring people back to the church’ (if that is how we want to put it). The Eucharist is not a closed club privilege. It is a witness to those who are not in the club that it is not a club but an open-hearted community.
 
The real presence of Christ is radicalizing. It is a threat to every power structure that humans have ever constructed, including Christian structures, including the often strange roles that clergy and laity play out together. The minister of the Eucharist is not the priest, but Christ himself – a nice idea often invisible in the practice but still an essential truth. Community, not hierarchy, is the message even though human beings long for hierarchy and some measure of subordination in order to feel safe. Liturgical change, for this reason, is usually the most bitterly resisted kind of change.
 
When a rich person or a celebrity comes to communion he does not demand more of the bread or a better chalice to drink from than that shared with the poor. The Last Supper is the first proclamation of radical equality that revolutionizes the relations between men and women and children – and of humanity with the planet. 
 
This message is so fresh in every celebration that we need meditation after communion to absorb it. To unite and embody the inner and outer presence.

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