by Fr Richard Heilman | December 17, 2015 4:49 PM
by Archbishop Fulton J. Sheen, Ph.D., D.D., LL.D., Litt.D.
“I thirst.”-John 19:28.
OUR Blessed Lord reaches the communion of His Mass when out from the depths of the Sacred Heart there wells the cry: “I thirst.” This was certainly not a thirst for water, for the earth is His and the fullness thereof; it was not a thirst for any of the refreshing droughts of earth, for He calmed the seas with doors when they burst forth in their fury. When they offered Him a drink, He took it not. It was another kind of thirst which tortured Him. He was thirsty for the souls and hearts of men.
The cry was a cry for communion-the last in a long series of shepherding calls in the quest of God for men. The very fact that it was expressed in the most poignant of all human sufferings, namely, thirst, was the measure of its depth and intensity. Men may hunger for God, but God thirsts for men. He thirsted for man in Creation as He called him to fellowship with divinity in the garden of Paradise; He thirsted for man in Revelation, as He tried to win back man’s erring heart by telling the secrets of His love; He thirsted for man in the Incarnation when He became like the one He loved, and was found in the form and habit of man.
Now He was thirsting for man in Redemption, for greater love than this no man hast, that he lay down his life for his friends. It was the final appeal for communion before the curtain rang down on the Great Drama of His earthly life. All the myriad loves of parents for children, of spouse for spouse, if compacted into one great love, would have been the smallest fraction of God’s love for man in that cry of thirst. It signified at once, not only how much He thirsted for the little ones, for hungry hearts and empty souls, but also how intense was His desire to satisfy our deepest longing.
Really, there should be nothing mysterious in our thirst for God, for does not the hart pant after the fountain, and the sunflower turn to the sun, and the rivers run into the sea? But that He should love us, considering our own unworthiness, and how little our love is worth-that is the mystery! And yet such is the meaning of God’s thirst for communion with us.
He had already expressed it in the parable of the Lost Sheep, when He said He was not satisfied with the ninety-nine; only the lost sheep could give Him perfect joy. Now the truth was expressed again from the Cross: Nothing could adequately satisfy His thirst but the heart of every man, woman, and child, who were made for Him, and therefore could never be happy until they found their rest in Him.
The basis of this plea for communion is Love, for Love by its very nature tends to unity. Love of citizens one for another begets the unity of the state. Love of man and woman begets the unity of two in one flesh. The love of God for man therefore calls for a unity based upon the Incarnation, namely, the unity of all men in the Body and Blood of Christ. In order, therefore, that God might seal His love for us, He gave us to Himself in Holy Communion, so that as He and His human nature taken from the womb of the Blessed Mother were one in the unity of His Person, so He and we taken from the womb of humanity might be one in the unity of the Mystical Body of Christ. Hence, we use the word “receive” when speaking of communion with our Lord in the Eucharist, for literally we do “receive” Divine Life, just as really and truly as a babe receives the life of its mother. All life is sustained by communion with a higher life. If the plants could speak they would say to the moisture and sunlight, “Unless you enter into communion with me, become possessed of my higher laws and powers, you shall not have life in you.”
If the animals could speak, they would say to the plants: “Unless you enter into communion with me, you shall not have my higher life in you.” We say to all lower creation: “Unless you enter into communion with me, you shall not share in my human life.”
Why then should not our Lord say to us: “Unless you enter into communion with Me, you shall not have life in you”? The lower is transformed into the higher, plants into animals, animals into man, and man, in a more exalted way, becomes “divinized,” if I may use that expression, through and through by the life of Christ. Communion then is first of all the receiving of Divine Life, a life to which we are no more entitled than marble is entitled to blooming. It is a pure gift of an all-merciful God who so loved us that He willed to be united with us, not in the bonds of flesh, but in the ineffable bonds of the Spirit where love knows no satiety, but only rapture and joy.
And oh, how quickly we should have forgotten Him could we not, like Bethlehem and Nazareth, receive Him into our souls! Neither gifts nor portraits take the place of the beloved one. And our Lord knew it well. We needed Him, and so He gave us Himself. But there is another aspect of Communion of which we but rarely think. Communion implies not only receiving Divine Life; it means also God giving human life. All love is reciprocal. There is no one-sided love, for love by its nature demands mutuality. God thirsts for us, but that means that man must also thirst for God. But do we ever think of Christ receiving Communion from us? Every time we go to the Communion rail we say we “receive” Communion, and that is all many of us do, just “receive Communion.”
There is another aspect of Communion than receiving Divine Life, of which St. John speaks. St. Paul gives us the complementary truth in his Epistle to the Corinthians. Communion is not only an incorporation to the life of Christ; it is also an incorporation to His death. “As often as you shall eat this bread, and drink the chalice, you shall shew the death of the Lord, until He come.” Natural life has two sides: the anabolic and the katabolic. The supernatural also has two sides: the building up of the Christ-pattern and the tearing down of the old Adam.
Communion therefore implies not only a “receiving” but also a “giving.” There can be no ascent to a higher life without death to a lower one. Does not an Easter Sunday presuppose a Good Friday? Does not all love imply mutual self-giving which ends in self-recovery? This being so, should not the Communion rail be a place of exchange, instead of a place of exclusive receiving? Is all the Life to pass from Christ to us and nothing to go back in return? Are we to drain the chalice and contribute nothing to its filling? Are we to receive the bread without giving wheat to be ground, to receive the wine and give no grapes to be crushed?
If all we did during our lives was to go to Communion to receive Divine Life, to take it away, and leave nothing behind, we would be parasites on the Mystical Body of Christ.
The Pauline injunction bids us fill up in our body the sufferings wanting to the Passion of Christ. We must therefore bring a spirit of sacrifice to the Eucharistic table; we must bring the mortification of our lower self, the crosses patiently borne, the crucifixion of our egotisms, the death of our concupiscence, and even the very difficulty of our coming to Communion. Then does Communion become what it was always intended to be, namely, a commerce between Christ and the soul, in which we give His Death shown forth in our lives, and He gives His Life shown forth in our adopted sonship? We give Him our time; He gives us His eternity. We give Him our humanity; He gives us His divinity. We give Him our nothingness; He gives us His all.
Do we really understand the nature of love? Have we not sometimes, in great moments of affection for a little child, said in language which might vary from this, but which expresses the idea, “I love that child so much, I should just like to possess it within myself?” Why? Because all love craves for unity. In the natural order, God has given great pleasures to the unity of the flesh. But those are nothing compared to the pleasure of the unity of the spirit, when divinity passes out to humanity, and humanity to divinity-when our will goes to Him, and He comes to us, so that we cease to be men and begin to be children of God.
If there has ever been a moment in your life when a fine, noble affection made you feel as if you had been lifted into the third or the seventh heaven; if there has ever been a time in your life when a noble love of a fine human heart cast you into an ecstasy; if there has ver been a time when you have really loved a human heart-then, I ask you, think of what it must be to be united with the great Heart of Love! If the human heart in all of its fine, noble, Christian riches can so thrill, can so exalt, can make us so ecstatic, then what must be the great heart of Christ? Oh, if the spark is so bright, what must be the flame!
Do we fully realize how much Communion is bound up with Sacrifice, both on the part of our Lord and on the part of us, His poor weak creatures? The Mass makes the two inseparable: there is no Communion without a Consecration. There is no receiving the bread and wine we offer, until they have been transubstantiated into the Body and Blood of Christ. Communion is the consequence of the Calvary; namely, we live by what we slay. All nature witnesses this truth; our bodies live by the slaying of the beasts of the fields and the plants of the gardens. We draw life from their crucifixion. We slay them not to destroy, but to fulfill; we immolate them for the sake of communion.
And now by a beautiful paradox of Divine Love, God makes His Cross the very means of our salvation. We have slain Him; we nailed Him there; we crucified Him; but Love in His eternal Heart willed not to be defeated. He willed to give us the very life we slew; to give us the very Food we destroyed; to nourish us with the very Bread we buried, and the very Blood we poured forth. He made our very crime a happy fault; He turned a Crucifixion into a Redemption; a Consecration into a Communion; a death into life everlasting. And it is just that which makes man all the more mysterious! Why man should be loved is no mystery, but why he does not love in return is the great mystery. Why should our Lord be the Great Unloved; why should Love not be loved? Why then, whenever He says: “I hirst,” do we give Him vinegar and gall?
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