Place upon the altar of your devotion all that you enjoy, all that you are capable of doing, the whole of the life you live, all that you hope for; and then offer yourselves as a sacrifice to God, which is greater than all holocausts.
There is another basic element of the narrative linked to this timing. Jesus says to Mary that his hour has not yet come. On an immediate level, this means that he does not simply act and decide by his own lights, but always in harmony with the Father's will and always in terms of the Father's plan. More particularly, the "hour" designates his "glorification," which brings together his Cross, his Resurrection and his presence throughout the world in word and sacrament. Jesus' hour, the hour of his "glory," begins at the moment of the Cross, and its historical setting is the moment when the Passover lambs are slaughtered - it is just then that Jesus, the true lamb, pours out his blood. His hour comes from God, but it is solidly situated in a precise historical context tied to a liturgical date - and just so it is the beginning of the new liturgy in "spirit and truth." When at this juncture Jesus speaks to Mary of his hour, he is connecting the present moment with the mystery of the Cross interpreted as his glorification. This hour is not yet come; that was the first thing that had to be said. And yet Jesus has the power to anticipate this "hour" in a mysterious sign. This stamps the miracle of Cana as an anticipation of the hour, tying the two together intrinsically.
How could we forget that this thrilling mystery of the anticipated hour continues to occur again and again? Just as at his mother's request Jesus gives a sign that anticipates his hour, and at the same time directs our gaze toward it, so too he does the same thing ever anew in the Eucharist. Here, in response to the Church's prayer, the Lord anticipates his return; he comes already now; he celebrates the marriage feast with us here and now. In so doing, he lifts us out of our own time toward the coming "hour."
We thus begin to understand the event of Cana. The sign of God is overflowing generosity. We see it in the multiplication of the loaves; we see it again and again - most of all, though, at the center of salvation history, in the fact that he lavishly spends himself for the lowly creature, man. This abundant giving is his "glory." The superabundance of Cana is therefore a sign that God's feast with humanity, his self-giving for men, has begun. The framework of this event, the wedding, thus becomes an image that points beyond itself to the messianic hour: The hour of God's marriage feast with his people has begun in the coming of Jesus. The promise of the last days enter into the Now.
Here it is important to consider what the Synod Fathers described as eucharistic consistency, a quality which our lives are objectively called to embody. Worship pleasing to God can never be a purely private matter, without consequences for our relationships with others: it demands a public witness to our faith. Evidently, this is true for all the baptized, yet it is especially incumbent upon those who, by virtue of their social or political position, must make decisions regarding fundamental values, such as respect for human life, its defence from conception to natural death, the family built upon marriage between a man and a woman, the freedom to educate one's children and the promotion of the common good in all its forms. Those values are not negotiable. Consequently, Catholic politicians and legislators, conscious of their grave responsibility before society, must feel particularly bound, on the basis of a properly formed conscience, to introduce and support laws inspired by values grounded in human nature. There is an objective connection here with the Eucharist. Bishops are bound to reaffirm constantly these values as part of their responsibility to the flock entrusted to them.
The first and fundamental mission that we receive from the sacred mysteries we celebrate is that of bearing witness by our lives. The wonder we experience at the gift God has made to us in Christ gives new impulse to our lives and commits us to becoming witnesses of his love. We become witnesses when, through our actions, words and way of being, Another makes himself present.
In the memorial of his sacrifice, the Lord strengthens our fraternal communion and, in a particular way, urges those in conflict to hasten their reconciliation by opening themselves to dialogue and a commitment to justice. Certainly, the restoration of justice, reconciliation and forgiveness are the conditions for true peace. The recognition of this fact leads to the determination to transform unjust structures and to restore respect for the dignity of all men and women, created in God's image and likeness. Through the concrete fulfilment of this responsibility, the Eucharist becomes in life what is signifies in its celebration. As I have had occasion to say, it is not the proper task of the Church to engage in the political work of bringing about the most just society possible; nonetheless she cannot and must not remain on the sidelines in the struggle for justice. The Church "has to play her part through rational argument and she has to reawaken the spiritual energy without which justice, which always demands sacrifice, cannot prevail and prosper."
We must denounce those who squander the earth's riches, provoking inequalities that cry out to heaven. For example, it is impossible to remain silent before the "distressing images of huge camps throughout the world of displaced persons and refugees, who are living in makeshift conditions in order to escape a worse fate, yet are still in dire need. Are these human beings not our brothers and sisters? Do their children not come into the world with the same legitimate expectations of happiness as other children?" The Lord Jesus, the bread of eternal life, spurs us to be mindful of the situations of extreme poverty in which a great part of humanity still lives: these are situations for which human beings bear a clear and disquieting responsibility. Indeed, "on the basis of available statistical data, it can be said that less than half of the huge sums spent worldwide on armaments would be more than sufficient to liberate the immense masses of the poor from destitution. This challenges humanity's conscience.
Finally, to develop a profound eucharistic spirituality that is also capable of significantly affecting the fabric of society, the Christian people, in giving thanks to God through the Eucharist, should be conscious that they do so in the name of all creation, aspiring to the sanctification of the world and working intensely to that end. The Eucharist itself powerfully illuminates human history and the whole cosmos. In this sacramental perspective we learn, day by day, that ever ecclesial event is a kind of sign by which God makes himself known and challenges us. The eucharistic form of life can thus help foster a real change in the way we approach history and the world.
Christianity's new worship includes and transfigures every aspect of life: "Whether you eat or drink, or whatever you do, do all to the glory of God" (1 Cor 10:31). Christians, in all their actions, are called to offer true worship to God. Here the intrinsically eucharistic nature of Christian life begins to take shape. The Eucharist, since it embraces the concrete, everyday existence of the believer, makes possible, day by day, the progressive transfiguration of all those called by grace to reflect the image of the Son of God (cf. Rom 8:29ff.). There is nothing authentically human – our thoughts and affections, our words and deeds – that does not find in the sacrament of the Eucharist the form it needs to be lived to the full. Here we can see the full human import of the radical newness brought by Christ in the Eucharist: the worship of God in our lives cannot be relegated to something private and individual, but tends by its nature to permeate every aspect of our existence. Worship pleasing to God thus becomes a new way of living our whole life, each particular moment of which is lifted up, since it is lived as part of a relationship with Christ and as an offering to God. The glory of God is the living man (cf. 1 Cor 10:31). And the life of man is the vision of God.
In the sacrament of the Eucharist, Jesus shows us in particular the truth about the love which is the very essence of God. It is this evangelical truth which challenges each of us and our whole being. For this reason, the Church, which finds in the Eucharist the very centre of her life, is constantly concerned to proclaim to all, opportune importune (cf. 2 Tim 4:2), that God is love. Precisely because Christ has become for us the food of truth, the Church turns to every man and woman, inviting them freely to accept God's gift.Reform lies in the Eucharist...
The Church's faith is essentially a eucharistic faith, and it is especially nourished at the table of the Eucharist. Faith and the sacraments are two complementary aspects of ecclesial life. Awakened by the preaching of God's word, faith is nourished and grows in the grace-filled encounter with the Risen Lord which takes place in the sacraments: "faith is expressed in the rite, while the rite reinforces and strengthens faith." For this reason, the Sacrament of the Altar is always at the heart of the Church's life: "thanks to the Eucharist, the Church is reborn ever anew!" The more lively the eucharistic faith of the People of God, the deeper is its sharing in ecclesial life in steadfast commitment to the mission entrusted by Christ to his disciples. The Church's very history bears witness to this. Every great reform has in some way been linked to the rediscovery of belief in the Lord's eucharistic presence among his people.Some key solutions...
We need a renewed awareness of the decisive role played by the Holy Spirit in the evolution of the liturgical form and the deepening understanding of the sacred mysteries.
From this eucharistic perspective, adequately understood, ecclesial communion is seen to be catholic by its very nature. An emphasis on this eucharistic basis of ecclesial communion can also contribute greatly to the ecumenical dialogue with the Churches and Ecclesial Communities which are not in full communion with the See of Peter. The Eucharist objectively creates a powerful bond of unity between the Catholic Church and the Orthodox Churches, which have preserved the authentic and integral nature of the eucharistic mystery. At the same time, emphasis on the ecclesial character of the Eucharist can become an important element of the dialogue with the Communities of the Reformed tradition.
If the Eucharist is truly the source and summit of the Church's life and mission, it follows that the process of Christian initiation must constantly be directed to the reception of this sacrament. As the Synod Fathers said, we need to ask ourselves whether in our Christian communities the close link between Baptism, Confirmation and Eucharist is sufficiently recognized. It must never be forgotten that our reception of Baptism and Confirmation is ordered to the Eucharist. Accordingly, our pastoral practice should reflect a more unitary understanding of the process of Christian initiation.
Here I would emphasize the importance of First Holy Communion. For many of the faithful, this day continues to be memorable as the moment when, even if in a rudimentary way, they first came to understand the importance of a personal encounter with Jesus. Parish pastoral programmes should make the most of this highly significant moment.
We know that the faithful are surrounded by a culture that tends to eliminate the sense of sin and to promote a superficial approach that overlooks the need to be in a state of grace in order to approach sacramental communion worthily. The loss of a consciousness of sin always entails a certain superficiality in the understanding of God's love. Bringing out the elements within the rite of Mass that express consciousness of personal sin and, at the same time, of God's mercy, can prove most helpful to the faithful. Furthermore, the relationship between the Eucharist and the sacrament of Reconciliation reminds us that sin is never a purely individual affair; it always damages the ecclesial communion that we have entered through Baptism....All priests should dedicate themselves with generosity, commitment and competency to administering the sacrament of Reconciliation. In this regard, it is important that the confessionals in our churches should be clearly visible expressions of the importance of this sacrament.
Obviously, this pastoral work on all levels also includes exploring the matter with families, which are often indifferent or even opposed to the idea of a priestly vocation. Families should generously embrace the gift of life and bring up their children to be open to doing God's will. In a word, they must have the courage to set before young people the radical decision to follow Christ, showing them how deeply rewarding it is.
At the same time, pastoral care must not be understood as if it were somehow in conflict with the law. Rather, one should begin by assuming that the fundamental point of encounter between the law and pastoral care is love for the truth: truth is never something purely abstract, but "a real part of the human and Christian journey of every member of the faithful"
Given the complex cultural context which the Church today encounters in many countries, the Synod also recommended devoting maximum pastoral attention to training couples preparing for marriage and to ascertaining beforehand their convictions regarding the obligations required for the validity of the sacrament of Matrimony. Serious discernment in this matter will help to avoid situations where impulsive decisions or superficial reasons lead two young people to take on responsibilities that they are then incapable of honouring.
The original meaning of what nowadays is called "the priest turning his back on the people" is, in fact - as J.A. Jungmann has consistently shown - the priest and people together facing the same way in a common act of trinitarian worship...
"God is love, and he who abides in love abides in God, and God abides in him" (1 Jn 4:16). These words from the First Letter of John express with remarkable clarity the heart of the Christian faith: the Christian image of God and the resulting image of mankind and its destiny. In the same verse, Saint John also offers a kind of summary of the Christian life: "We have come to know and to believe in the love God has for us."
We have come to believe in God's love: in these words the Christian can express the fundamental decision of his or her life. Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction.
Since God has first loved us (cf. 1 Jn. 4:10), love is now no longer a mere "command"; it is the response to the gift of love with which God draws near to us.
...it is neither the spirit alone nor the body alone that loves: it is man, the person, a unified creature composed of body and soul, who loves. Only when both dimensions are truly united does man attain his full stature. Only thus is love - eros - able to mature and attain its authentic grandeur.
Fundamentally, "love" is a single reality, but with different dimensions; at different times, one or other dimension may emerge more clearly. Yet when the two dimensions are totally cut off from one another, the result is a caricature or at least an impoverished form of love. And we have also seen, synthetically, that biblical faith does not set up a parallel universe, or one opposed to that primordial human phenomenon which is love, but rather accepts the whole man; it intervenes in his search for love in order to purify it and to reveal new dimensions of it. This newness of biblical faith is shown chiefly in two elements which deserve to be highlighted: the image of God and the image of man.
The history of the love-relationship between God and Israel consists, at the deepest level, in the fact that he gives her the Torah, thereby opening Israel's eyes to man's true nature... It consists in the fact that man, through a life of fidelity to the one God, comes to experience himself as loved by God, and discovers joy in truth and in righteousness - a joy in god which becomes his essential happiness...
God's passionate love for his people - for humanity - is at the same time a forgiving love. It is so great that it turns God against himself, his love against his justice. Here Christians can see a dim prefigurement of the mystery of the Cross: so great is God's love for man that by becoming man he follows him into death, and so reconciles justice and love.
Marriage based on exclusive and definitive love becomes the icon of the relationship between God and his people and vice versa. God's way of loving becomes the measure of human love.
When Jesus speaks in his parables of the shepherd who goes after the lost sheep, of the woman who looks for the lost coin, of the father who goes to meet and embrace his prodigal son, these are no mere words: they constitute an explanation of his very being and activity. His death one the Cross is the culmination of that turning of God against himself in which he gives himself in order to raise man up and save him. This is love in its most radical form. By contemplating the pierced side of Christ (cf. 19:37), we can understand the starting point of this Encyclical Letter: "God is love" (1 Jn. 4:8). It is there that this truth can be contemplated. It is from there that our definition of love must begin. In this contemplation the Christian discovers the path along which his life and love must move.
Jesus gave this act of oblation an enduring presence through his institution of the Eucharist at the Last Supper. He anticipated his death and resurrection by giving his disciples, in the bread and wine, his very self, his body and blood as the new manna (cf. Jn. 6:31-33).
The unbreakable bond between love of God and love of neighbor is emphasized. One is so closely connected to the other that to say that we love God becomes a lie if we are closed to our neighbor or hate him altogether. Saint John's words should rather be interpreted to mean that love of neighbor is a path that leads to the encounter with God, and that closing our eyes to our neighbor also blinds us to God.
In the gradual unfolding of this encounter, it is clearly revealed that love is not merely a sentiment. Sentiments come and go. A sentiment can be a marvelous first spark, but it is not the fullness of love. Earlier we spoke of the process of purification and maturation by which eros comes fully into its own, becomes love in the full meaning of the word. It is characteristic of mature love that it calls into play all man's potentialities; it engages the whole man, so to speak. Contact with the visible manifestations of God's love can awaken within us a feeling of joy born of the experience of being loved. But this encounter also engages our will and our intellect. Acknowledgement of the living God is one path toward love, and the "yes" of our will to his will unites our intellect, will, and sentiments in the all-embracing act of love.
Seeing with the eyes of Christ, I can give to others much more than their outward necessities; I can give them the look of love which they crave. Here we can see the necessary interplay between love of God and love of neighbor which the First Letter of John speaks of with such insistence. If I have no contact whatsoever with God in my life, then I cannot see in the other anything more than the other, and I am incapable of seeing in him the image of God. But if in my life I fail completely to heed others, solely out of a desire to be 'devout' and to perform my 'religious duties,' then my relationship with God will also grow arid. It becomes merely 'proper', but loveless.
I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world." (John 6:51)Unabridged Christianity by Fr. Mario Romero (Queenship Publishing) has a terrific exposition of this segment. Isn't it interesting that the miracle of the loves and fishes begins this teaching takes place in the context of the Jewish passover?
It matters very little if you approach the Sacraments with sensible fervor, provided that you replace this with deep and sincere humility. Without this humility there is nothing more despicable in God's eyes than ourselves, but with it we can go to him without fear, certain that he will deign to look on us with infinite mercy (The Spiritual Direction of Saint Claude de la Colombiere translated and arranged by Mother M. Philip, I.B.V.M. - Ignatius Press)J.R.R. Tolkien:
Out of the darkness of my life, so much frustrated, I put before you the one great thing to love on earth: the Blessed Sacrament. . . . There you will find romance, glory, honor, fidelity, and the true way of all your loves on earth, and more than that. (from a letter to his son - Letters of J.R.R. Tolkien, Houghton Mifflin)Fr. Ronald Knox:
Saints of the Eucharist includes many more beautiful quotes.The Blessed Sacrament is the sacrament of unity; and when you receive it, it does not merely produce in you more charity towards your neighbour, more loyalty towards the Church, more unselfishness in your human attachments. It makes you more at unity with yourself. (Pastoral and Occasional Sermons - this gorgeous book is on sale for half price currently at Ignatius Press and includes a large segment devoted to sermons on the Eucharist)
