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Daily Scripture

+ 5th Week in Ordinary Time

It still has meaning.

1 Kings 8:1-7, 9-13 Psalm 132:6-7, 8-10 Mark 6:53-56

The priests brought the ark of the covenant of the Lord to its place beneath the wings of the cherubim in the sanctuary, the holy of holies of the temple. There was nothing in the ark but the two stone tablets which Moses had put there at Horeb, when the Lord made a covenant with the children of Israel. [1 Kings 8:6, 8]
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In recent years there has been much discussion in liturgical circles about the proper location of the tabernacle in the worship space. The directives implementing the Constitution on the Liturgy by the Second Vatican Council prescribed that the tabernacle be located in prominent location in the church or chapel, preferably in a chapel dedicated to the reservation of the Blessed Sacrament and appropriate for veneration. In any case, it was not to be located on the altar table used for the celebration of the Eucharist. As a result in many churches renovations, the tabernacle was moved to the ‘side altar’ previously used for the veneration of the Blessed Virgin or St. Joseph and in some churches, it was placed on the old altar previously used for Mass. In situations the old altar was replaced with a permanent pedestal on which the tabernacle was placed.

In liturgical matters, nothing is simple. Those of a more conservative disposition insisted that the location of the Tabernacle on the side altar reduced the status of the real presence of Christ in the Eucharist thereby diminishing its meaning in the devotional life of the faithful. Others of a more liberal persuasion opined that in fact, the location in a separate chapel within the church assigned to the sacrament greater prominence thereby increasing the devotional aspect. Moreover, in as much as an emphasis of the ‘action’ of the Mass as the repetition of the “Lord’s Supper” was promoted by the Council, it seemed to liturgists that the location of the tabernacle in the main sanctuary behind the free standing Eucharist table would compete with the ‘action’ of the Mass as a sacred meal.

The most recent prescriptions in the United States provide that the tabernacle be located in the main sanctuary on suitably ornate pedestal. It is ironic that in the major basilicas including the basilica of St. Peter in Rome, the tabernacle is located on a side altar that is not very prominent.

Whatever the location, it should not be a bone of contention worthy of a liturgical battle. The public and private devotion to the real presence of Christ in the Eucharist is rooted in the long tradition of the Church and should not be disparaged. In the same way in which the tablets of stone on which the Ten Commandments was symbolic of God’s presence in the temple, so too, the reservation of the Eucharist Bread has been one of the longest-standing practices of the devotional life of Catholics. It is intended to extend the meaning and the effects of the Eucharistic celebration into the life of the faithful who continue to spend time in prayerful meditation on the mysteries of the life of Jesus not the least of which is his faithfulness unto death on the cross for the salvation of the world. The two aspects of Eucharist need not be in competition. The ‘Mass’ continues to be considered a “sacrificial” meal. But we need to be clear that its connection with the passion and death of Christ even as the lamb of God is not to suggest that his death was mandated to satisfy and angry God. That in my opinion is not an appropriate application of Old Testament sacrifices. No, Jesus sacrificial death was the completion of his entire sacrificial life of unqualified and indiscriminate love in the same way as the sacrificial love of partners in marriage offer their sacrificial love to one another or in the manner that Mother Teresa offered her live in sacrificial service to victims of poverty in the streets of Calctta. It is in this sense that devotion to the Eucharist in the tabernacle takes its extended meaning.

During the celebration of the Eucharist, we become what we eat. Through our devotion to the Eucharist reserved in the tabernacle, we are reminded that the Eucharistic presence in our mind, heart and soul extends into all the good works of our lives with the hope that we too will always think and act with the same sacrificial love as did Jesus in his earthly life.

Feast of the Dedication of St. John Lateran

Sunday November 9, 2008

All Are Welcome!

The opening hymn for all meetings of VOTF – Voice of the Faithful is “All Are Welcome.” It may be found in the World Library Hymnal, ‘We Celebrate,’ at number 870. It’s a thoughtful and thought-provoking hymn and opens with the words, “Let us build a house where love can dwell … ” and goes on to extol God’s all embracing love for humanity without condition or reservation.

The Basilica of St. John Lateran is the cathedral church for the Diocese of Rome. The original church was constructed in the fourth century on a parcel of land adjacent to the Laterani palace which at some point had come into the hands of Constantine. The land for the Church was donated by Constantine’s wife, Fausta. The basilica was originally named as the Church of the Savior. Its official name today is “The Patriarchal Basilica of the Most Holy Savior and St. John the Baptist at the Lateran” and is considered to be the world’s oldest standing Christian basilica and the mother church of all the churches in Catholic Christendom.

Known more for its historic rather than aesthetic value, the basilica was the setting for four major church councils between the fourth and thirteenth centuries.

The palace of St. John Lateran was used as the pope’s residence from the dedication of the basilica until the transfer of the papacy to Avignon in 1370. The basilica is still the ‘Pope’s church.’ Elected as the Bishop of Rome, he becomes pope and head of the college of bishops and shepherd of the universal Church. He is the center of unity for the Church. However, only on rare occasions is the basilica used for papal ceremonies. I was a student in Rome when JFK was assassinated and stood near the apse of the basilica during a special memorial Mass concelebrated by the American cardinals at the basilica two days later.

We celebrate this feast annually but only every six years or so does the feast occur on a Sunday. We do so as a reminder that we celebrate the presence of Christ in every church, as a particular group of believers with our own needs and concerns but always in communion with the universal Church.

The readings selected for this weekend provide a frame of reference not only for the feast but more importantly for what it means to be ‘church’ as the People of God, temples of the Holy Spirit, a people centered in and consecrated to God with Christ as our true shepherd.

The vision of Ezekiel was of a temple that no longer existed. The Babylonians destroyed it as the Jews were transported into exile. Reminiscent of Psalm 46, he envisioned a metaphoric temple from which a river of fresh water flowed from the east gate toward the Dead Sea, symbolic of the barren life of the exiled Jews. The fresh waters would turn the lifeless salt sea into a sea of living waters teeming with all sorts of marine life. He envisioned a comparable renewal of the Jewish people on their return to Jerusalem and the construction of a new temple.

We in the Christian era see in this vision a symbol of baptism in which we are washed and reborn in the Spirit so that we may be a people from whom fresh waters flow throughout the parched earth bringing life and a new vision of what it means to live in the dominion of God.

In his letter first letter to the Corinthians, St. Paul addressed the Christians as “God’s building,” a temple not made of stone but of believers with Christ as the cornerstone with the Spirit of God dwelling in them.

Abandoning the old definition of Vatican I (1870) as “a perfect juridical society, Vatican II radically redefined the Church as “the People of God,” a city on a mountaintop that gives light to the world.

And in the Gospel of John, Jesus describes himself as the temple that is beyond destruction. This episode prepares us for an even stronger criticism of Temple worship in the exchange between Jesus and the Samaritan woman: “the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem… true worshippers will worship the Father in spirit and truth, for the Father seeks such as these to worship him. God is Spirit, and those who worship him must worship in Spirit and truth.” [John 4:21, 23-24]

The church building is a reminder of who we are and what we are called to be. It’s meaning is derived from the faith of those who assemble—a people centered in Christ.

This picturesque description of the cathedral contains a metaphor of meaning for the believer:

“The massive rose windows of the medieval cathedrals were not only marvels of engineering and artistry; they were also symbols of the well-ordered soul. The pilgrim coming to the cathedral for spiritual enlightenment would be encouraged to meditate upon the rose of light and color in order to be drawn in the mystical conformity with it. What would he or she see? At the center of every rose window is a depiction of Christ (even when Mary seems to be the focus, she is carrying the Christ child on her lap), and then wheeling around him in lyrical and harmonious patterns are the hundreds of medallions, each depicting a saint or a scene from scripture.” [Excerpt from “You’re holier than you know,” by Father Robert Barron, U.S. Catholic Magazine, October, 2008.]

We come to this building to refocus and recenter ourselves in Christ. We are defined as a people not by this building but by what we do at this table. The ancient temple was destroyed twice and never rebuilt. All the basilicas throughout the world will crumble one day and this church will not last forever but if we remain centered in Christ, our worship will continue as long as we have our faith stories to share and the bread and wine of the Eucharist to nourish us.

The way of Jesus leads to communion with all people. His enduring presence in the Church is the foundation of a profound community in the world just as God desires it.

The Church comes into being in the community where we live, not so much in its official structures and insistent rules and regulations as in its essential form of community and the vision of a new creation.

Remember then that our community must before all else be one and holy, catholic and apostolic. In this way we will live the mystery of the Church in the place where we are.

Love the Church as the Lord himself. Though it is burdened with the weakness and sinfulness of a long history it is still the instrument of God’s dominion, God’s work of salvation for the world.

Show solidarity with all your sisters and brothers in the faith. One baptism and the same Eucharist are the visible signs of our unity. Be especially mindful of those who are being persecuted for the sake of faith and righteousness.

Be attentive to others not in order to dominate or exploit but to work for their wholeness and happiness discreetly and effectively and to build them up in all the riches of faith and love. And accept from your companions the help you need.

Be thankful for the variety of gifts and difference of personality. When you put your own potential and insights at the serve of your community your unity will grow stronger and richer, and together you will create that spaciousness that finds room for everyone.

Make the effort of listening to others and of understanding them. Give your opinion when it is useful without false humility or assertiveness. Speak in such a way that you can still hear what the other is saying, Whether you speak or keep silent let it proceed from the peace of the Lord within you. [Adapted from the Rule for a New Brother, by H van der Looy, Templegate Publishers, Springfield, Illinois.]

“Let us build a house where all are named, their songs and visions heard and loved and treasured, taught and claimed as words within the word. Built of tears and cries and laughter, prayers of faith and songs of grace, let this house proclaim from floor to rafter: All are welcome, all are welcome in this place.” [‘We Celebrate,’ World Library Publications, J.S. Paluch Company, Franklin Park, Illinois.]