Second Sunday of Lent—28 February A.D. 2010

Why might they have been afraid? In one of his sermons, Pope Saint Leo the Great assured his listeners that the transfiguration witnessed by Peter, James, and John was a manifestation of our Lord’s glorified humanity rather than a vision of His divinity.[2] To the Jew of biblical times it was a commonplace that “no man could see God and live.” Even Moses who was allowed to climb the mountain to meet with God and receive His law, was not permitted to see His face. At most, Moses was permitted a sideways glance at God’s back as God passed by him—and even that required Moses to take shelter in a hole in the rock—presumably a sort of “shielding” from the divine power.[3] On Moses’ return to the people, his own face gave off a brilliant light—so brilliant that he had to place a veil over it lest the people be blinded when he spoke to them.[4] The power of God was so overwhelming, and the respect due to Him by His people so great, that the people were not allowed even to touch the mountain when God was at its peak.[5]

As they journeyed through the desert, God was with them, leading them on. appearing as a pillar of cloud by day and a pillar of fire by night.[6] This divine presence, known as the “Sheckinah—שכינה,” would eventually come to rest in the Holy of Holies the Temple at Jerusalem. This Holy of Holies was a veiled enclosure, enclosed within a larger veil. Only the high priest could enter, and even he, on only one day of the year—the tenth day of the seventh month of the year.. He was required to bathe, and then to vest in special linen vestments. The Old Testament book of Leviticus outlines an elaborate procedure that must be followed, with a number of ritual sacrifices, incensing, and the sprinkling of blood. To enter into the Holy of Holies under any other circumstances meant surely to die.[7]

As Catholics, we are not bound by laws that are quit so strict, nor are we threatened with death if we fail to show the proper reverence when we come to the house of God. But please do understand that God is as truly present in our churches as He was on Mount Sinai, in the Temple of Jerusalem, or on Mount Thabor in the Transfiguration. God is everywhere, but in all of these events, we recognize a special, localized, physical presence.

This is true in our churches because on the night before He died, our Lord took bread and wine, and changed their substance into the substance of His own body and blood, humanity and divinity. He related that His body and blood were being given for the forgiveness of the sins of many. He gave His apostles the power and the duty of doing likewise, whenever they did this same thing in His memory. Within less than twenty-four hours He would be sacrificed on the Cross, His blood being poured out for our sins.

But the power of the Eucharist did not die with Him, for He would overcome death, and because He had communicated this power to His apostles, who in turn would pass it on to future generations of priests, who would reenact His Sacrifice, changing the substance of bread and wine into His body and blood as He commanded at that Last Supper. The appearances of bread and wine would remain, for they are more palatable, and no one can look upon the divinity of God.

Now, in the earliest days of the Church, Mass was offered with some degree of secrecy because of the persecutions which Christians faced at the hands of the Jews and later the Romans. In Rome It was offered in the underground cemeteries known as catacombs, for Roman law recognized these burial grounds as sacred places where the visitors would go unmolested. Where no catacomb was available, Mass was offered in private houses, most likely with the location changing frequently to avoid detection. Yet, we know that even in times of persecution, the Blessed Sacrament was reserved privately for the Communion of the Sick. One could not go to a church to visit our Lord, but the priest would retain some of the consecrated bread in a secure place, so that no one would die without receiving our Lord in Holy Communion. We know of at least one young man, Saint Tarcisius—a deacon, or more probably an acolyte—who was caught bringing Communion to condemned prisoners, and was willing to die rather than surrender the sacred Hosts that he was carrying.

But when Christianity became legal in the Roman Empire, the Church began to have dedicated buildings for the celebration of Mass. Quite naturally, this led to public reservation of the Blessed Sacrament. In many churches this was accomplished by having a dove shaped vessel to hold the consecrated Hosts—the vessel was suspended by a rope or chain on a pulley, with the other end of the rope passing through the wall to a locked room. The people were able to see the dove shaped pyx whenever they came into the church, and it could be lowered to the altar if it was necessary to distribute Communion apart from Mass. Eventually this arrangement would give way to a locked tabernacle on the main altar of the church.

Throughout the centuries the Church has always insisted that the Blessed Sacrament be treated with the utmost reverence possible under the prevailing circumstances. Only something like the need to avoid persecution, or to guard our Lord from theft, might be allowed to change our outward behavior toward the Sacrament. To treat our Lord’s body and blood with anything less than the greatest possible respect would be to deny our belief that they are truly present in sacred Host.

I mention this to you today because we live in an era in which respect of any kind has become more and more rare—an era in which even respect for the most Blessed Sacrament has fallen into decline. One hears terrible stories—there certainly is no fear of “touching the mountain” anymore! It is very easy to adopt the bad habits of those around us who act as though the Blessed Sacrament was something less than God himself.

We should be in the state of grace when we receive Holy Communion. The means making a good Confession with some degree of regularity, and making an even more regular examination of conscience so as to be aware when we are in need of Confession.

We should be fasting. The modern law in this case is trivial, but we are free to do better than required, and ought to do better if at all possible. Most people who attend Mass in the morning are quite capable of fasting according to tradition, from the previous evening. Those who are ill, or who would become ill by fasting, are dispensed, but still might fast to a lesser degree.

We should come to church presentable—clean, groomed, and properly dressed. Particularly during the weekdays it is okay to wear working clothes or uniforms—hopefully most can do better on Sundays. We live in the tropics, so my suggestion for Sundays is that you dress as you would if you were invited to the Governor’s house for lunch. Jesus Christ is certainly more important, so that may be a minimum.

We should arrive at the church with time to spare, perhaps to join in the Rosary or to go to Confession, or just simply to spend a few minutes in recollection about the great Mysteries in which we are about to participate and to partake. Likewise we should spend a few minutes after Holy Communion, and after Mass, in recollection and thanksgiving. The coffee won’t go away!

In church we are as quiet as possible. People are in prayer, and we don't want to distract them or ourselves from focusing on the Presence of our Lord on the altar. The church is no place for unnecessary chatter--there is plenty of time to renew acquaintances and make new ones after Mass.

In the Roman Rite we genuflect--kneel briefly on the right knee--as a mark of respect for the Blessed Sacrament. We should genuflect on entering and leaving the church, and when passing close by the Blessed Sacrament. Since we kneel to receive Holy Communion, it is not necessary to genuflect on approaching the Communion rail. Those unable to genuflect should still offer some mark of respect, a bow from the waist, or at least a bow of the head.

It is entirely correct to look at the Blessed Sacrament when It is elevated after Its consecration. It is elevated precisely so I may be seen, and the bell is rung so that no one will be unaware. Likewise before the priest distributes Holy Communion, he turns to the people saying “Ecce agnus Dei—Behold the lamb of God....” “Behold” means precisely that!

If at all possible, kneel at the Communion rail to receive. Those in wheel chairs or otherwise unable to kneel will do the best they can. If anyone is physically unable to get to the rail, he should get word to the priest before Mass, and Communion will be brought to him. Be prepared to receive the Host on the tongue. Don’t make the priest have to reach into your mouth.

Walk both to and from the Communion rail with your hands folded, and with you mind intent on the reality of the Presence of God in the Blessed Sacrament which you are receiving. This is not the time to glance around and smile at your friends.

If, for some reason, you are unable to receive Communion, even if only because you have already received at an earlier Mass, make a “spiritual Communion” by telling our Lord how much you desire to be close to Him, and how much you want the graces to actually receive Him in the future.

In today’s Gospel we read about the glorification of our Lord's humanity on Mount Thabor. The Apostles “fell on their faces and they were exceedingly afraid,” lest, even inadvertently, they might fail to render the respect and reverence due to Almighty God. Resolve, henceforth, to receive his humanity and divinity frequently and reverently in Holy Communion, so that some day you will have a share in His glory in heaven.

NOTES:

[1] Gospel: Matthew xvii: 1-9, http://www.drbo.org/chapter/47017.htm

[2] Pope Saint Leo I, Homily on the Transfiguration. Lesson in the Third Nocturn of today's Matins

[3] Expdus xxxiii:20, http://www.drbo.org/chapter/02033.htm

[4] Exodus xxxiv: 30, http://www.drbo.org/chapter/02034.htm

[5] Exodus xix: 12, 23. http://www.drbo.org/chapter/02019.htm

[6] Exodus xiii: 21-22, http://www.drbo.org/chapter/02013.htm

[7] Leviticus xvi, http://drbo.org/chapter/03016.htm

Reverence for the Most Blessed Sacrament