Reflection - Participation

By Steve Hall

http://www.usccb.org/bible/readings/091220.cfm
1 Corinthians 10:14-22
Luke 6:43-49

A recent news article described what a European Bishop expected to be part of the long-term consequences of the Covid pandemic. Unfortunately, the virus has brought together a sad convergence of circumstances. It has made gatherings suspect because of the fear of contamination. Consequently, it has made Sunday Mass attendance optional as determined by each bishop. It has severely limited what are the allowable numbers for a worshiping congregation. It will probably persist for several months to come. Many will lose the habit of regular Mass attendance and worship.

This projection, along with Paul’s writing for today have guided this reflection. I began asking myself the question of why we come to Mass anyway?

At the risk of reviewing something commonly known, let me provide a cursory guide through the Mass. There is no claim that this review is either complete or sufficient. Rather, it is a necessary prelude to the subject of the reflection.

Mass begins with a brief confession of our sinfulness, asking for mercy as we dare to approach the throne of God. Immediately following comes an ancient hymn of praise in which we affirm our belief in the majesty of God. Following a brief prayer we listen to the divine Word as given to us in the Books of the Bible. In most circumstances the presiding minister will then give a commentary on the selected Scripture passages, explaining their meaning, their relevance or their applicability to today. Subsequent to that instruction we will join together to proclaim our common faith.

So far, so good.

Up to this point we share much that is common religious practice with both our Jewish brothers as well as with those of many, if not most, Christian denominations. In fact, the Protestant emphasis on Scripture implies a reliance on this basis for a worship service. You might also recall how the Jewish synagogue service had also included this Scripture/commentary element. The Gospel of Luke records an incident where Jesus, at a synagogue service, shared a reading from Isaiah and then offered a brief commentary: "Today this Scripture has been fulfilled in your hearing." (Luke 4:21) A similar situation is found in Acts 13:14-16, with Paul at the synagogue of Antioch. But at this point the similarity of religious practice ends and Catholics go their own way.

It’s not that what follows in our liturgical celebration has no history. In fact, its historical origins go back hundreds of years before the synagogue services which would eventually provide the prototype for the first part of the Mass.

The first part of the Mass is known as the liturgy of the Word. The second part is known as the liturgy of the Eucharist. It traces its origins, not simply to the Last Supper or even the totality of events during HolyWeek, but to a Jewish celebration established at the climax of the ten plagues in Egypt. At that time a lamb was killed and eaten. Its blood was spread on the entrance to Jewish homes. We know the feast as Passover. It was celebrated at the Lord’s command. "This day shall be for you a memorial day, and you shall keep it as a feast to the LORD; throughout your generations you shall observe it as an ordinance for ever.” (Exodus 12:14)

It was not by accident that the passion of Christ coincided with the annual celebration of Passover. It was not coincidental that the Church would come to proclaim that by His blood we are saved. It was not by happenstance that those who believed would come to recognize the significance of Jesus’ teaching: "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you.” (John 6:53) Nor was it just clerical fancy that would connect these words with those spoken by Jesus at the Last Supper:

"Take, eat; this is my body."
"This chalice which is poured out for you is the new covenant in my blood."
"Drink of it, all of you.” (Matthew 26:26-27; Luke 22:20)

Paul’s teaching to the Corinthians proclaims the belief of the earliest of the Christians, even before a single Gospel was written.

“The cup of blessing that we bless,
is it not a participation in the Blood of Christ?
The bread that we break,
is it not a participation in the Body of Christ?”

The depiction of Christ as sacrificial lamb by the earliest of Christian artists was both specific and intentional. For them communion was a participation in the body and blood of Christ. The consumption of the Eucharist was as real as consuming the lamb at Passover. It was not symbolic, but rather as precise and accurate as our human understanding could fathom even if the mystery of it all still remained. For us all this happens in a select few minutes of the liturgy of the Eucharist — those few minutes of Consecration and Communion. All the rest is preparation or closing. Just a few minutes of unfathomable mystery.

It is inevitable, however, that the mystery remains. But it is important to remember that it is not the suffering and crucified Lord whose body and blood are offered. It is the resurrected Lord, with his glorified body, that provides the spiritual nourishment we need if we are to be conformed to him. As Paul declares in our reading today:

“The cup of blessing that we bless,
is it not a participation in the Blood of Christ?
The bread that we break,
is it not a participation in the Body of Christ?"

This is the reality without which there is nothing.