These matter: community, sacraments and church

Over the past months, Catholics of our diocese have been tuning in to the virtual liturgy of their choice every Sunday.  While the benefits of the virtual Mass cannot be denied, it does have its limitations.  First and foremost is the fact that watching Mass and being there are two different things. The participation of those watching the liturgy on YouTube, Facebook or TV is done in isolation, not in community.  From apostolic times, what distinguished Christians from their neighbors of other religions was the emphasis on community. Religion was never perceived as an individual affair, albeit does contain an individual component which we call “personal prayer.” From the earliest records, we have learned that Christians gathered in groups for worship, whence arose the concept of “Assembly of the faithful” or “Ecclesia” in Greek. From this term, the German  “Kirche” translates into the English word “Church.” 

In Acts of the Apostles, we are told: “They [the Christians] devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers.” (Acts 2:42)

As Christians grew in their understanding of the faith, they became accustomed to an incarnational spirituality.  In other words, a religion grounded in sacred matter. When we enter church, we normally bless ourselves with holy water. Near the Tabernacle, there burns a candle reminding us that Christ is tangibly present in the Eucharist. Candles adorn our altars. Think about the sacraments, which St. Augustine described as “sacred signs instituted by Christ to effect grace. These involve matter and form, that is, prescribed things and words. Water is used in baptism. Unleavened bread and wine are necessary for the Eucharist. Holy oils are needed for the sacraments of baptism, confirmation, anointing of the sick and holy orders.

While certain heretical groups throughout history have frowned on our reverence for “matter,” the Church has, in her wisdom, defended matter as good. The human body is matter, created by God and, although it was wounded by original sin, the body would later be redeemed by Christ, through his passion, death and resurrection. The Church teaches that matter is mediated to God through Christ, who is the perfect juncture of form and matter, body and spirit, the transcendent and immanent, the infinite and finite, the temporal and eternal. Jesus Christ is the head of his body, the Church. As such, he  continues to mediate salvation every time we gather to celebrate Mass, the source and summit  of which is the Eucharist. 

At Mass, as the priest re-presents the sacrifice of the Cross in the sign order, he calls down the Holy Spirit as his hands are outstretched over the gifts of bread wine. This is called the “Epiclesis.” It is the beginning of the consecration. Then, as the priest repeats the words of the Last Supper, the Holy Spirit transforms the bread and wine into the Body and Blood of Christ. What occurs on the altar is explained through the doctrine of transubstantiation. The substance of bread and wine are completely transformed into the Body and Blood of Christ with the accidents of bread and wine remaining. In other words, it still tastes like bread but it is the Body of Christ. It still tastes like wine but it is the Blood of Christ. While transubstantiation explains what happpens in the consecration, it does not say how this happens. The “how” is a mystery, which is why another name for the Eucharist is “Mysterium Fidei.” Our reception with this sacred matter affects us in many ways. We grow in holiness. We grow in our communion with God and with each other who are the Church. The reception of the Eucharist strengthens our corporate personality, but we can only receive the Eucharist in person, not virtually but actually, in church.

Virtual liturgies were a blessing because the COVID-19 pandemic required us to keep social distance and prohibited gathering in groups larger than 10  people. With our parishes preparing to resume its public liturgies in our churches, we should avoid the temptation of believing that watching Mass on TV, You Tube, Facebook is good enough. These platforms of social media served their purpose but now is the time to do what Christians before us have done, what we ourselves were doing prior to the onset of this pandemic. We should, when the “all clear sign” is given, get back  to church, and be counted among the faithful. 

The liturgy is the public work of the Church. So, let us take advantage of this graced opportunity to offer God the sacrifice of reconciliation and atonement, to be renewed, to engage in fellowship through each other’s presence, and to be fed through the Word of God and Bread of Life. When the governor gives the “green light” to return to church, let us go and give God the glory, honor and praise that he deserves through Jesus Christ, our Lord.

Father Comandini is managing   editor of “The Catholic Spirit.”