Franciscan at Home

At the origin of human history lies a pivotal moment—the fateful bite from the forbidden fruit in the Garden of Eden. However, this profound narrative doesn’t conclude with the original sin; it finds its ultimate fulfillment in the taste of the Eucharist. Through the sense of taste, which once led to humanity’s fall, we now receive spiritual nourishment and the grace of eternal life, all made possible through the loving sacrifice of Christ.

In the Garden of Eden, God placed two trees—the Tree of Life and the Tree of Knowledge of Good and Evil. While Adam and Eve were commanded not to eat from the Tree of Knowledge, they were free to partake of the Tree of Life, which held the gift of immortality and eternal communion with God.

Tragically, temptation lured Eve into believing the serpent’s deceitful words—that eating the fruit from the forbidden tree would make her wise like God. She tasted the fruit and shared it with Adam, thus disobeying God’s command.

As a consequence of their disobedience, sin entered human nature, and God, in his mercy, expelled them from the Garden of Eden. This act of divine love spared them from eternal separation from God in their fallen state. Eating from the Tree of Life while in a state of sinfulness would have meant an eternity estranged from him. God had angels guard the Tree of Life in his infinite wisdom, ensuring that Adam and Eve would not eat from it on their way out. “He expelled the man, stationing the cherubim and the fiery revolving sword east of the garden of Eden, to guard the way to the tree of life” (Gn 3:24).

This denial of access to the Tree of Life foreshadowed the need for a Savior to redeem the human race from sin and open up access to eternal life through faith and grace. That Savior is Jesus Christ, whom the New Testament calls the “last Adam” (1 Cor 15:45). Just as Adam’s sin brought death into the world, Christ’s sacrificial death on the Cross brings redemption and the promise of eternal life. Thus, the image of the Tree of Life profoundly connects to the Cross on which Jesus was crucified—a Cross made of a tree, symbolizing the tree of the Fall being redeemed by the tree of the Cross.

I suspect that most Catholics who have some familiarity with the Bible and the Eucharist could tell you that the Eucharistic celebration, rooted in the Last Supper, has connections with the Passover of Exodus and Jewish practice. We know that Jesus celebrated the Last Supper in the context of the Passover Feast and that he and his apostles used some of the same foods used at Passover, such as unleavened bread and wine. I’m not sure that most of us, however, appreciate the depth of the connections. They are not just historical or biblical trivia, either—they reveal the profundity of God’s plans for us in the Eucharist. This is especially true of the korban pesach, the sacrifice of the lamb. Most of the time, we overlook the fact that the lamb was offered as a redemptive sacrifice. It was offered in place of the Israelites, who deserved death just as the Egyptians did. When we understand this, we can begin to truly appreciate the depth of God’s mercy in giving his people the perfect sacrifice after centuries of imperfect ones.

Setup for Passover: The Plagues

To begin, we need to understand the background for the Passover in the ten plagues, which are recounted in chapters 7–11 of the Book of Exodus. After the encounter with the Burning Bush in Exodus 3, Moses and his brother Aaron tell Pharoah to let the Chosen People leave Egypt. Pharoah refuses. In response, God begins to send plagues, wonders intended to display his power. Pharoah’s heart is so hard, however, that God continues to display greater and greater power until we come to the eve of the tenth and final plague: the death of the firstborn. This is a plague that we regularly misunderstand, but it is impossible to grasp the whole meaning of the Passover without an accurate understanding of this plague.

Our main problem is that we look at the death of the firstborn, and the plagues in general, as punishments intended to hurt the evil Egyptians. There certainly is an element of punishment here, but the primary function of the plagues is to display the power and rights that the God of Israel has not only over his own people but over all of nature and, ultimately, over human life. In Exodus 7:4, when God foretells the plagues to Moses, he does call them “great acts of judgment.” However, he goes on to state the purpose of these acts: “The Egyptians shall know that I am the LORD” (7:5). The plagues then build upon each other, successively showing Pharaoh God’s power over the Nile, over crops, over livestock, over the human body, and over the sun, which the Egyptians considered a god. Ultimately, Pharaoh only realizes that the God of Israel has power over life itself when the tenth plague takes the lives of Egypt’s firstborn. Remember this as we discuss the Passover meal.

What does it mean to receive the Eucharist, to enter into communion with Jesus?

Back in 1989, when I first began working as a parish catechetical leader, I remember becoming alert to a pattern that unfolded regularly in our church parking lot. Two nights a week, our empty parking lot would become quite busy for two short periods of time. A line of cars would begin to form at 6:45 p.m. that would slowly inch along as parents dropped their children and teens off for parish catechesis. Then the lot emptied except for the dozen or so cars of the catechists. And then, an hour and a half later, the methodical line would predictably form again and creep along as parents retrieved their kids.

I had never been particularly attentive to this until that night. My alertness came about because of a contrasting pattern I had noticed for the first time in a church down the street. The previous week, I had noticed just how different the experience was in the evangelical Christian church parking lot. On Tuesdays, Wednesdays, and Thursdays, that church also had many cars entering the lot. But these cars were parked and remained for several hours until their drivers exited together at around 9 p.m. In that community, the adult drivers got out of their cars and entered, and then, surprisingly, remained in the building. As their kids went to Bible studies, so did their parents and other adults; whereas in our Catholic parish, the adult-chauffeurs immediately departed as their kids were catechized. In one church, the idea of studying and growing in an understanding of God’s Word was normative adult Christian life. Yet in the other—in ours—catechesis was an activity meant for the kids.

When it comes to the Catholic parishes with which each of us might be most familiar, what age level receives the most focused catechetical attention?

Most of them didn’t go to Catholic schools. A quarter of them never served at Mass. Only about half were ever in a youth group, and a good chunk are converts. A majority of them are over 40 years old. One in three has no European ancestry. By statistical and anecdotal analyses, the newest priests of the United States come from varied, even surprising, backgrounds.[1]

The lack of sufficient vocations to the priesthood and religious life stands out as the preeminent practical challenge for the Church in our country today. We might opine at length about the theoretical causes of this crisis and the other related pastoral woes, strategic errors, and cultural forces with which we must contend, but the pressing imperative remains: We need more priests now, before the future unfolds far more bleakly. Band-aid solutions like merging parishes—in some places, parishes that are financially sound and demographically stable—or contracting foreign and religious clergy (blessings though they be) only serve to delay the inevitable and potentially disturb the faith of parishioners in the interim. The following suggestions only supplement the ongoing conversation to build a positive culture of healthier vocational discernment in the Church, our parishes, and the families from which the priests and religious of tomorrow are called.

Let’s Get Practical

Practical problems call for practical solutions. I often hear it said about the topic of vocations, “What can we do aside from pray?” Well-intended as that sentiment may be, we must believe firmly that imploring God’s grace through prayer remains the most fruitful tactic. It is his supernatural activity that accomplishes every good, especially the sublime gift of a holy vocation. Communal liturgies and devotions concretely bring people together and witness to the need, which can in turn inspire young hearts. I recall finding myself as a high school student in our parish’s perpetual adoration chapel praying the Rosary for more priestly vocations, and finally it hit me . . . it’s me!

Note

The Catechism of the Catholic Church tells us that receiving the Eucharist “commits us to the poor” (1397). Why is this so?

Receiving the Eucharist means that we enter into union with the Second Person of the Blessed Trinity. And being in Holy Communion with Jesus himself means something profound. Let’s consider one facet of this great mystery.

The water is poured and the words are said: “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.” As I approach the newly baptized baby held in the arms of his mother or father, I bow, make the sign of the cross, and venerate (kiss) the child as I would an icon. Doing so, I venerate Jesus Christ present in this child. The child, having been washed of sin, filled with the Holy Spirit, and clothed in Christ, is now a holy image of him who is the perfect image of the Father.

As the child grows, the image may become tarnished, but it will remain. Just as a work of art is restored, so too the Sacrament of Reconciliation restores the image of Christ in us—washing away the grime and mending brokenness so that the light of Jesus Christ, truly present in us, may shine forth in the world.

“The Father and I are one. . . . Remain in me, as I remain in you” (Jn 10:30; 15:4). In the reception of the Holy Eucharist, our Lord, one with the Father in the unity of the Holy Spirit, comes into us in a wholly unique manner and draws us unfathomably within himself. The presence of Jesus Christ in the Holy Eucharist is of a completely different type than his presence elsewhere. It is substantial; it is of his essence. When we say that Jesus Christ is truly present in the Blessed Sacrament, what we mean is that the Blessed Sacrament is Jesus Christ. While the visible form of bread and wine remain, it is him—not a sign pointing to him, not an object that mediates grace (e.g., a miraculous medal, the brown scapular)—it is Jesus himself.

We never know which Holy Communion might be our last. We make a big deal of our First Communion, and rightly so. But why don’t we have a strong catechesis and spirituality of Viaticum, that final time we receive the Body of Christ before our soul leaves our own body to meet him?

As a Church, perhaps we are missing a robust eucharistic spirituality in general. Maybe we lack a proper sober focus on our preparation for death. We could likely all benefit from considering the Last Rites in a more personal and specific way, so that they may be more fruitfully celebrated for us and those we love. 

For the Dying

“Father, you got here just in time,” the nurse says. It is such a blessed and needed relief when someone receives their final sacraments! No matter the circumstances, these gifts of Holy Mother Church provide occasions of intense grace, whether the person was a daily communicant or long fallen away, whether in an emergency situation or with the comfort of hospice care. Often people will seem to cling to life, whether consciously or not, and then decline rapidly after a priest’s visit. In my experience, this is particularly true if Confession was needed. Care should always be taken to arrange a private moment for that purpose to be properly disposed in the state of grace before the reception of the Eucharist.

Too often, the effects of medicine and the progression of illness limit the scope of the recipient’s participation. Especially with privacy law restrictions ever increasing, the faithful should be reminded to notify the parish with members’ serious health updates so they can be taken care of promptly. Our spiritual family has special solidarity with the suffering.

The texts of the ritual are of incomparable theological, poetic, and pastoral value. The Commendation of the Dying stands out among them with its litanies. Only in the most dire situations should these prayers be omitted. There is a unique form for the administration of Viaticum: “May the Lord Jesus Christ protect you and lead you to eternal life.” All this serves to heighten the gravity of this liturgical and human reality.

Receiving the Anointing of the Sick and Apostolic Pardon together with Viaticum is a sign of divine election. That monumental last blessing has sadly become a forgotten treasure of our spiritual patrimony. What certain peace a soul feels to experience the full force of the Church’s forgiving authority with a plenary indulgence to remit all temporal punishment due to sin in Purgatory, just when it is needed the most! The text is worth quoting in full: “Through the holy mysteries of our redemption may almighty God release you from all punishments in this life and in the life to come. May He open to you the gates of paradise and welcome you to everlasting joy. By the authority which the Apostolic See has given me, I grant you a full pardon and the remission of all your sins in the name of the Father, and of the Son, and of the Holy Spirit.”

Each year, the Church celebrates the Solemnity of the Most Holy Body and Blood of Christ. Corpus Christi: “the Body of Christ” in Latin. Of course, every Mass is a special celebration of the Body of Christ because every Mass is centered on the Eucharist. But for the Solemnity of Corpus Christi, the Church, in a particular way, invites us to be especially mindful of this mystery of faith, to embrace more fully the sublime magnificence of that which is the centerpiece of our religion, the very heart of Catholicism.

When we come forward to receive Holy Communion, we bow our heads in reverence to the gift that we are about to receive. Some people genuflect before receiving. Some people even fall to their knees in order to receive in the holy posture of kneeling. And if we receive Holy Communion on the tongue, then we open our mouths like helpless infants seeking to be fed; if we receive on the hand, then we hold our hands up like helpless beggars hoping for some charity, presenting the open hands like holy thrones upon which Jesus Christ, the King of kings and Lord of lords, will be seated when we receive him. “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.” These words we say together, and they are the final words we speak before coming forward to receive the Lord. Because indeed, we are not worthy to receive Him. But he permits himself nonetheless to be received by us because it is only by his grace—and our words and actions done in faith in our response to his grace—that we are made worthy.

And this is pure gift, pure grace. We can do nothing to earn this, nothing to merit this, nothing to make ourselves worthy, only that we receive this precious gift in a state of grace and with proper disposition of heart and soul—humbly, worthily, and well.

Behold, the pierced One. Behold, the Lamb who was slain. Behold, the Suffering Servant, and the risen and glorified, majestic, and triumphant Lord. Behold, the Body of Christ.

One of the most stressful moments for baptized Protestants entering into full communion with the Catholic Church is making their first Confession. Unlike Catholics who typically need only to recall sins from a month or so, these baptized adults in RCIA must make a first Confession covering their entire lives—many decades for most. Occasionally, a zealous Protestant arrives in RCIA months before Easter asking the question, “Can I go to Confession now?”

This sets up the question: How early may a baptized candidate go to Confession? Surprisingly, very little is written on this subject. Of course, it may not be too surprising, since very few candidates are begging to go to Confession early. The question is made more difficult, though, because the Church does not specify when a candidate may go to Confession, only that one should.