(This is Neil) Todd has already drawn your attention to a homily given at the 9th Plenary Assembly of the Federation of Asian Bishops’ Conferences (FABC). I’d like to direct you to a pastoral reflection [PDF] delivered there by Archbishop Thomas Menamparampil, SDB of Guwahati, in northeast India. (Archbishop Menamparampil, incidentally, wrote this year’s meditations for the via crucis on Good Friday in Rome.) Let me first explain why I find the reflection interesting.
We can surely tell that our theology is inadequate if we place the modes of Christ’s presence in the liturgy in competition to one another. Christ is present – among other modes of presence – in the word (himself speaking when the scriptures are read), in the gathered assembly, in the person of the priest, and “most of all” in the Eucharistic species (see Sacrosanctum Concilium 7; Todd’s commentary is here). If we see these modes as rivals, what has happened? Perhaps, in our despair, we see the real presence of Christ in the Eucharist as not a transformation of this sad world, but a displacement of it through annihilation and recreation. Thus, any connection of the Eucharistic presence to a presence of Christ in “ordinary” human activity – a prayer or a meal – appears to be a diminishment. Or, on the other hand, perhaps we see the Eucharistic presence as merely the sign of the bonds of the community, and we imagine that a renewed emphasis on the substantial presence of Christ in the Eucharist belittles those bonds.
I think that Archbishop Menamparampil’s reflection is interesting because it relates two of the modes of Christ’s presence in liturgical celebration –the word and the Eucharist. Obviously, the Archbishop notes that Christ really is present in both the word and Eucharist. But the Archbishop also provides seven other ways to relate these two modes of presence:
2. Both the Eucharist and the word are sources of life. Thus, in St John’s Gospel, Jesus says, “I am the living bread that came down from heaven. If anyone eats this bread, he will live forever” (Jn 6:51). This is also true of the word: Jesus says, “The words that I have spoken to you are spirit and life” (Jn 6:63).
3. The presences of Christ in word and Eucharist both call us to intimacy with him. Jesus says, “He who eats my flesh and drinks my blood abides in me, and I in him” (Jn 6:56). Regarding the word, Jesus likewise says, “If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him” (Jn 14:22-23). (My emphases.)
4. Both modes of presence call us to unity. In Acts, we read that the early Christians “devoted themselves to the apostles’ teaching and fellowship, to the breaking of the bread and the prayers” (Acts 2:42, Archbishop’s emphases.) And, so they lived in unity, even holding all things in common. Both word and sacrament also provide the “spiritual stamina” necessary for ecumenical and interreligious efforts.
5. The presences of Christ in word and Sacrament call us to fruitfulness. If we listen to the word, we will act in defense of the poor and marginalized, “always making a preferential option for the more humiliated and less privileged.” Archbishop Menamparampil also quotes the Catechism about the Eucharist, “To receive in truth the Body and Blood of Christ given up for us, we must recognize Christ in the poorest, his brethren” (1397).
6. The presences of Christ in word and Sacrament call us to be communicative. Here, Archbishop Menamparampil reminds us of the Emmaus account. Jesus interprets the scriptures, the disciples recognize him in the breaking of the bread and remember that their hearts had been burning within them when Jesus had talked to them, and they return to Jerusalem to communicate what they had heard and seen (Lk 24:13-53).
The Archbishop here offers some very interesting comments on how to communicate the Gospel:
In the Asian context I have often referred to “whispering the Gospel to the soul of Asia”. Whispering, not because we are apologetic about the message we carry, but because in Asia the most sacred words are whispered; the most precious secrets are whispered; the most intimate sharing is through a whisper. However, in order that the whisper may be effective, we have to come close to the ‘soul’ of a community, enter into an intimate relationship with its inner identity, catch something of its inner vibrancy and rhythm. That is where we so often fail. However, some missionary geniuses have negotiated their way through the inner world of a community, touching its core values and ways of self-expression, and have found acceptable utterance in an amazing manner, leading entire societies closer to the Gospel. The expression ‘whispering’ does not intend to deny the duty of “announcing from the housetops” where such a strategy is possible and relevant. But in every case, one should know, what, where, and how. What is important is that the message goes across.
I have also often spoken about ‘non-threatening’ ways of evangelization, meaning that we should never go against the selfhood of a community. While Jesus at times had strong words for his own intimate friends and members of his own community (‘woe to you’, ‘get behind me satan’) to emphasize a point, dealing with other communities he seems to be gently trying to come on their wavelength and drawing them to reflection, e.g. with the Samaritan woman, Syro-Phoenician woman, Roman officer. We find Paul too consistently trying to build bridges across to the people of Greco-Roman world, emerging courageously, but always with a great sense of responsibility from the Hebrew world.
7. Encountering Christ in word and sacrament, the Archbishop says, produces people of genuine depth.
By ‘persons of depth’ we do not mean merely persons of intellectual acumen, but those who are deep in their spiritual perceptions, human relations, and commitment to values and to the common good. This sort of depth comes from true God-experience and is characterized by authenticity, sincerity, deeds matching words, capacity to endure for common causes, gentle joy and religious seriousness.
8. The presences of Christ in word and sacrament, insofar as they produce depth, can help Asian Catholics avoid the temptations of fundamentalism, nationalisms, and other ideologies. How is this? With regard to the word, Archbishop Menamparampil says that “Deep persons discern a design even in a chaotic situation” and quotes from one of his meditations for the via crucis this past Good Friday:
Below the surface of cataclysmic calamities, wars, revolutions and conflicts of every kind, there is a quiet presence, there is purposeful divine action. God stays hidden in the world, in society, in the universe…and reveals his plans through the ‘word’, showing how he draws good out of evil both from the little events in our personal lives and the great happenings of human history. His ‘word’ makes known the ‘rich and glorious’ plan of God, which says that he frees us from our sins and that Christ is in you.
Comments are always welcome. How can we relate the presences of Christ in word and Eucharist?
about Todd FlowerdayA Roman Catholic lay person, married (since 1996), with one adopted child (since 2001). I serve in worship and spiritual life in a midwestern university parish.
about John Donaghy
John is a lay missionary since 2007 with a parish in western Honduras. Before that he served in campus ministry and social justice ministry in Iowa. His ministry blog is http://hermanojuancito.blogspot.com
He also blogs reflections on the lectionary and saints/heroes/events of the date at http://walktheway.wordpress.com
He'll be a long-term contributor here analyzing the Latin American bishops' document from their 2007 Aparecida Conference.
Vatican II pages
- Reconciliation Lectionary: Matthew 3:1-12
- Mediator Dei 63-64
- EG 16: The Scope and Limits of this Exhortation
- Merton in Advent, 1948
- Mediator Dei 62
- EG 15: Evangelization is Foremost
- Mediator Dei 61
- EG 14: The Three Settings of the New Evangelization
- Reconciliation Lectionary: Isaiah 1:2-6, 15-18
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