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Our Lady of Mt. Carmel Community Volume 15, No. 3 April 18, 1999 Question BoxThe following questions were answered by Cathy Fix. Q. In Mark 2. 13-17, Jesus is questioned about why he eats with sinners and tax collectors. The commentary states: "Mark encourages his readers to understand that to follow Jesus means that their meals, especially their Eucharistic meals, must include people who are aware of their weakness and of their need for healing. This stands in contrast to anyone who might think that only those who are "righteous" may participate in the meal. Indeed, the meal at which Jesus is present as the righteous one is the meal at which the sick and the sinner are most welcome. Paradoxically, then, the Christian Eucharist is for those who seem "not to belong," but really do! " In our discussion group, we agreed that all are invited to the Lord’s table. One of us said that the Holy Spirit could even compel one who was thought not to be invited to come forward and receive the Eucharist. However, the Roman Catholic regulations specifically uninvite non-Catholics from receiving the Eucharist. This rule would seem to violate Christ’s teaching. Is this Roman Catholic regulation a man-made rule that can be changed just as the Latin was changed to the vernacular? If so, do you believe the rule should be changed? A. This situation is complex, and the question has to be answered on many levels. Fundamentally, though, there is a very big difference between regulations dealing with arbitrary or minor details, such as the language in which Mass is said, and the rule restricting participation in Roman Catholic Eucharist to Catholics. Serious differences have divided Christians for many centuries, and beliefs about the nature of Eucharist are among the most cogent and difficult to resolve. Some historical background is necessary. Surprising as it may seem, even from the earliest days of the church Eucharist was exclusive, limited to an "elect," with baptism and professed belief being absolute requirements. Jesus himself repeatedly emphasized the need for faith, maintaining that he could not help anyone who did not believe in him and reserving some of his strongest condemnations for those who did not believe. Early Christians gathered in their homes, not in buildings open to everyone. Even in the first century, in one of the earliest Christian writings (1 Corinthians 11:27-29), Paul has this to say about how people were to approach the sacrament: "For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes. Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. Examine yourselves, and only then eat of the bread and drink of the cup. For all who eat and drink without discerning the body, eat and drink judgment against themselves." Over subsequent centuries certain other regulations were put into effect, including the requirements to be in the state of grace before receiving and to fast for a set period of time before Communion. In the Catholic Church, the Eucharist has been understood to be the "source and summit of Christian spirituality." Our spiritual lives flow from the Eucharist the way light streams forth from the sun. Through Eucharist we gain a unique personal union with God and are united with each other through Jesus, who is bodily present to us. Not all Christian churches see Communion in this way, however. At the time of the Reformation, certain reformers and their followers denied that the bread and wine were changed into the Body and Blood of Christ; they taught these were only symbols. Even today some Protestant groups very strongly oppose Catholic teachings related to the Eucharist, considering them a type of idolatry, which causes difficulties for both groups. Catholics, Anglicans, Orthodox Christians, and others who do believe that a real change occurs traditionally have considered it their responsibility to ensure that the Eucharist is given proper reverence and respect. For this reason, these Christian groups have always limited Communion to those with like beliefs (usually only within their own tradition). Additionally, the Church holds that by taking Roman Catholic Eucharist a person is making a statement that he or she fully believes all that the church teaches and is willing to abide by the teachings of the Councils, Pope, and Bishops Obviously very few non-Catholics who would like to receive Communion would have that intention or would wish to make such a statement. Despite the restrictions, however, only very rarely will anyone who comes forward to receive Communion in a Catholic church be refused. Also, Catholic and Orthodox churches recognize each other’s Communion and when their members are prevented from Eucharist in their own churches can allow the nonmember to receive. At some mixed marriages Communion is permitted by the non-Catholic spouse who believes in the "real presence" as a special exemption. Returning to the remarks by the writer of the commentary, the situation he is describing is an ideal, and ideals are rarely achieved in real life. Often imperfect solutions are the only possible ones at a given time in history. Note also that the meal cited in Mark 2:13-17 was not a Eucharistic meal, but a regular daily meal. Jesus intended us to follow him in welcoming everyone, even the greatest sinners and the most in need, most importantly in our daily lives. Many generations of Catholics have testified to the power of the Eucharist in their lives. But it is not magic, nor is it the only way in which Jesus comes to us. The Church has always maintained that even when someone is prevented from receiving Eucharist for whatever reason, he or she can welcome Jesus into his or her heart anywhere and at any time. Though all might be invited to the Lord’s table, the story of the cure of the blind man Mark’s gospel (8:22-25) points out that faith usually develops slowly and builds on experiences of God’s grace. Ordinarily the path to Eucharist is first to come to know Jesus through others, then learn about him more fully through formal teaching (either as children or through the Rite of Christian Initiation), then make a formal commitment (baptism or reception into the Church). One of the things that is often overlooked is that when Catholics partake of Eucharist we are supposed to become Jesus for others and be "bread" for them. In many cases this too is an ideal, but one we must keep working toward. For all these reasons, then, although the restriction of Communion to Catholics is essentially a manmade rule, it will not be changed until there is much more unity among the Christian churches and denominations. Q. We had an interesting discussion on the calling of the Twelve (Mark 3 :13-19). Many of us said that we are all called, perhaps even as early as baptism, to a mission by God, and that that calling was equivalent to the calling of the Twelve. Others said that the callings of certain individuals are a different sort and are more special callings. I take the second opinion, since I haven’t been called as clearly as Moses, St. Paul, or St. Francis. Is the call of God to each of us essentially the same, or is His call to certain persons much more compelling? A. In Baptism we each receive a specific calling to become as much like Christ as we can and to spread the good news of Jesus. Baptism gives us the ability to help advance the kingdom of God in our own particular circumstances, in our own unique ways. As stated in The Word Among Us, "Just as a seed contains everything necessary to become an adult plant, so [through baptism] we have the potential through the Holy Spirit to grow into mature sons and daughters of our Father." Some calls from God do seem clearer and more dramatic than others, but this does not mean they are of a different kind or that the persons are "better" than others whose calls may not be so obvious. They may only seem to be more compelling because the persons may be more attuned to God’s voice than other people may be, as a result of developing a deep prayer life. On the other hand, some of the most dramatic callings came to people who were not yet in deep relationship with God or even opposed Him. In 1 Corinthians 12: 1-31, St. Paul deals with questions like these, which seem to have troubled the earliest Christians also. Just as each part of the body has a different function and cannot be considered superior to any other part, so too people receive different callings and different spiritual gifts, but all of these gifts and graces are given for the benefit of the whole organism. The Spirit apportions the gifts so that nothing is lacking to the Body. To some extent, how effective we are in our callings does depend on how we respond to God’s invitation. On the one hand, no amount of determination on anyone’s part will do any good if they have not been called by God or given the gifts to carry out a certain mission. Conversely, a person may be given great gifts and called to great service but through weakness and the existence of free will he or she may not cooperate fully with God’s grace. We can only do the best we can to discern God’s plan for us and make every effort to be faithful to His guidance. We are not called by Christ for our personal salvation only, but have a mission to testify to those around us. Although humans may have a hard time understanding this, in God’s plan each person’s call is equally important; even the least effective or poorest members are as loved and vital to creation as the greatest saints and those who perform the most astounding feats.
ANNUAL POT LUCK On June 13, 1999, the Bible Study Program will be having our Annual Pot Luck with guest speaker. We are happy to welcome Evelyn A. Kirkley, Assistant Professor of Theology and Religious Studies at the University of San Diego. Dr. Kirkley is a graduate of the College of William and Mary, received her Master’s Degree from Union Theological Seminary, and obtained Ph.D. degree from Duke University. Dr. Kirkley’s talk, ``Anticipating the Millennium: What Will 2000 Bring"?, will focus on biblical predictions about the millennium, how religious groups have interpreted the predictions as coming true in the United States, and what happened to these groups.
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