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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.

Twenty-First Sunday in Ordinary Time (C)

Sunday August 22, 2010

Reading between the lines.

The selection of texts this weekend are enough to get a preacher fired or worse if he or she takes them as seriously as they were written. But since I’m too young to die, I’ll pursue a more subtle approach and leave it to you to read between the lines

Last Thursday, a thirteen-year-old boy, a native of Mississippi, returned from an eight-day visit to North Korea. Accompanied by his leery and wary parents, young Jonathan Lee went with the hope of meeting with King Jong to request the planting of a “children’s peace forest” in the demilitarized zone dividing North and South Korea. Not withstanding the fact that his parents and he were not exposed to the impoverishment or reclusive side of North Korea he was successful in his effort to meet some of his young peers. This is not the first time Jonathan has taken drastic steps in the art of diplomacy. Last year he met with President Obama and more recently has initiated a number of projects to assist the needy closer to home in his native Mississippi.

My initial reaction to the report on ABC News bordered on the cynical. But upon further reflection, I thought it unfair to second-guess his noble intentions or to put a damper on an innocent attempt to do what world leaders shrink from doing. Oh I know there is wisdom in that ancient expression that “fools travel where angels fear to tread,” but it also says in the Bible, “out of the mouths of babes comes wisdom.” And Jesus said, “Unless you yourselves become like little children, you shall not enter the Kingdom of heaven.”

The readings this weekend challenge us to focus on that wisdom that comes from God. This is the wisdom that draws nations together and provokes religious and political leaders to tear down walls of misinformation and misunderstanding and build bridges of trust. Although this vision was addressed by Isaiah to the Jews returning from Babylon it can also be addressed to us in the new world, inviting us to open up the borders of our hearts to the alienated and disenfranchised poor without jeopardizing our safety or legitimate homeland defenses. Opening up our hands and hearts to the poor does not mean ‘give aways.’ It is rather what some faith-based economists call “patient capitalism.” In essence, it is rooted in a partnership with the poor not through donations but by investing in the talents and entrepreneurial spirit of the indigenous poor. “They shall bring all your kindred from all the nations as an offering to the Lord, on horses, and in chariots, and in litters, and on mules… to my holy mountain Jerusalem, says the Lord.” The gentiles are referred to as their kindred and from among these strangers the Lord would appoint priests and Levites!

But there is a paradox to inclusion and it is expressed in the exclusivity of those who attempt to catch the rhythm of the divine — the rhythm of God’s spirit. There is a discipline connected with the search for God and a discipline associated with the pursuit of doing things God’s way especially in the face of criticism and even persecution. That’s what the author of Hebrews was addressing in his letter to the early Christians whose spiritual health was endangered by their discouragement in their struggle to live as Jesus taught them. “Therefore, lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint, but rather be healed.” The message of Jesus was inclusivity but one had to make a singular (exclusive) commitment to live this inclusivity with bias toward none. By the way, it is interesting that the word “discipline” is connected with the word “disciple”. The life of a disciple is truly a life of discipline. Which brings us to the Gospel.

Most scholars agree that the narrow door mentioned in Luke is Jesus who is himself the way to life, the way to God and the way to salvation. This assumes that we enjoy more than a passing relationship with him. It’s not enough to have dined with him once a week and say some prayers in between. In his letter to the Galatians St. Paul states that we need to live ‘in Christ’, i.e., to put on the new person, Jesus Christ, so that we can say, “I live, no longer I but Christ lives in me.” This exclusive commitment does not exclude the recognition that salvation is available to all nor does it mean that others cannot be saved except through Christ. It means that those who accept Christ must also accept his disposition of unconditional love for all. Jesus is an historical figure but for those who call themselves his disciples, Jesus is the ‘Christ’, the great paradigm, and the universal symbol of what life can look like when we catch the ‘rhythm’ of God’s life on earth. That’s ultimately what it means to be saved.

So as Christians, we accept the fact that God’s love is universal and therefore extends to every race and nation — indiscriminately. Divine love knows no boundaries and is manifested in varying degrees through other priests and prophets and figures who throughout the centuries have given testimony of and witness to divine holiness, compassion, and unconditional love.

So we need to keep our childhood visions and dreams alive and encourage young people to forge ahead – searching for a new language that leads to peace.

In the words of Pat Sanchez, biblical scholar, “ There are no reserved tables at the eternal feast, nor are there place cards designating positions of honor. Admission will not be gained based on anyone’s ethnic background, religious heritage or nationality. While the door may be narrow, it remains open to all who humbly welcome salvation as a gift and who love and are loved by God in Christ.”

Read between the lines.