The Eucharist - A New Vision of God

We begin our reflections from the source of all our life and happiness: God himself. In the pre-Vatican approach to worship and life, God was seen largely as 'up there' or 'out there', rather distant and uninvolved in our day-to-day affairs. He was taken as the infinitely holy and all-powerful God who abhorred sinfulness. Knowing our tendency to sin, we too generally kept God at a safe distance unless, of course, we found ourselves in absolutely desperate circumstances. Our relationship with God was that of an abject beggar towards his powerful and wealthy benefactor. It consisted chiefly of spiritual endeavours to keep God favorably disposed towards us, and enable us to continue obtaining his favours and blessings. Novenas, pilgrimages, ascetical practices like fasting, prayers recited at special moments of the day, intercession to the saints and Our Lady - all these added to our arsenal, as it were. The latest means, be it a novena or some particular devotion pronounced as being powerful before God, was immediately added to our repertoire of daily or weekly practices.

The God we related to was generally a God of strict justice, though at times we would hesitantly acknowledge that he does love us too, especially when we found ourselves favoured in extraordinary ways. He demands moral uprightness of us, and tolerates no weakness: perfection is the ideal, upheld by the saints whose lives are admirable though not often imitable. God did send his Son Jesus to save us, but that salvation was a 'costly grace' understood largely in terms of paying the 'price' of sin on behalf of sinful mankind. In other words, forgiveness was available but only at a price, paid by someone to a relentless Judge. The sacramental system entered into our lives from the very beginning, because at birth itself we were tainted with Adam's 'original sin' which if not remitted through baptism would entail our being cast into Limbo. The baptized who ended up in Purgatory because their debts of sin had not been completely wiped out, had to made amends there. They could, of course, be aided by their relatives and well-wishers who offered up prayers and sacrifices on their behalf. Once their debts were paid off, they were released, and they in turn would help the needy on earth. Further sacraments especially Eucharist (Mass, in those days) and Confession helped us make our jagged journey to heaven as best we could. There was "Extreme Unction" to assist those on the brink of death to navigate the treacherous border - if they were privileged to receive it. In general sacraments were 'remedies' for sin, almost passively received and not affecting our daily life on earth overmuch.

The Church was taken to be the dispenser of God's graces and gifts, a vigilant mother who safeguarded the 'Truth' which all had to adhere to unquestioningly. The Church and particularly the hierarchy, was the visible representative of God/Jesus here on earth. In general, She too reflected the stern image of an impersonal and strict Judge. Severe aberrations were punished with excommunication, while lesser ones, of course, were to be submitted to 'the power of the keys' in Confession. Almost all pastoral work consisted of different ways of keeping the flock out of sin.

All in all, it was a perfectly logical system that was built up over the years, yet poorly matching the inspiring and liberating teaching of Jesus in the Gospels. But most Christians hardly ever read the Bible in that era, and even if they did, they settled for a more or less literal understanding of the text. Hence, very few saw and felt the refreshing difference of Jesus' teaching. In the inaugural speeches of John the Baptist and Jesus, Luke introduces a telling contrast between the old and new approaches to God. John came thundering against the people exhorting them to 'produce fruits of repentance' else they would merit God's punishment. The Messiah, he told them, had his winnowing fan in his hand and would spare no one; he was going to separate the wheat from the chaff, consigning the latter to the fires of hell. John's preaching produced instant results, for several groups came to him enquiring what they should do to avert such severe punishment.

Jesus however, began his ministry with the encouraging message that this was the 'year of the Lord's favour', the Jubilee year in which God himself offered the gift of forgiveness of all peoples. All they had to do was to accept this gift through their repentance and live as God's children. The inveterate sinners who heard him readily flocked round him since in the old system they stood no chance of ever obtaining forgiveness. The only possible way the system provided was through the offering of a sin-offering. But since they were sinners [think of a prostitute using this approach] the money with which they would have purchased the animals for sacrifice was considered as tainted and hence not permitted for a sacrifice. Thus, they had no way out. Imagine their relief when they heard the message of Jesus about God's unilateral gift of forgiveness. Besides, Jesus welcomed such sinners to his table and dined with them - a sure sign that they were acceptable even to God. For to share a meal is to show solidarity with the host, and they instinctively knew that Jesus was from God, even if they did not see him clearly as the 'Son of God.'

In asking us to return to the Gospels, this is the loving and forgiving God, our 'father' that Vatican II encourages us to encounter. But do we? What is the image of God that we bring with us to the Eucharist?

Practical Applications

When we look at our assemblies celebrating Eucharist in our parishes today, we see that our approach is still a fear-ridden one. Our singing in general, befits more a funeral service than a joyful and grateful celebration of God's mercy and love. Our almost total lack of openness to one another during the celebration again indicates that we are not at home in his presence. And what does our complete lack of spontaneity in prayer or behaviour tell us about our relationship with God? In the entire Eucharist, the Celebrant does not make even a single prayer of his own accord and what he prays often doesn't vibe with the sentiments of this particular celebrating community.

With these few pointers for a start, is there something we need to do in this year of grace, to make our Eucharist more worthy of the Father Jesus came to reveal to us? Maybe, this question could be taken up in small groups, even in our families gathered round the table. Unless we are all together determined to do something special in this year, it will come and go, passing us by leaving no trace at all. "If only you knew the time of your visitation…"