Rain and the Rhinoceros

Here is an index to my series of Holy Week reflections:

1. Holy Thursday
2. Good Friday
3. Holy Saturday
4. Easter Sunday

Last year I wrote a number of reflections during Holy Week drawing from the late Dominican priest Herbert McCabe’s sermons. You can find his sermons in God Matters. I’ve decided to re-post these reflections here.

On Holy Thursday the church remembers the Last Supper of Jesus with his disciples and so also the mystery of the Eucharist.
Because I’m immersed in the work of Herbert McCabe right now this post primarily consists of my reflections on a Holy Thursday sermon he once delivered that was published in God Matters. For McCabe, the Eucharist and indeed everything that the church points to is about the “mystery of unity,” that is, the being together of people. The church proclaims that all our efforts toward unity culminate in God. “The ultimate unity of people is only to be found in God, and the real God is only to be found in unity between people” (God Matters, 78). Needless to say, humanity has not reached a point of unity. Today, we solemnly remember our utter estrangement and alienation from one another. As a result of our persistent disunity our concepts of God constantly slip into idolatry. As McCabe points out, “God becomes for us the God of our class, our nation, our race or time, the tutelary deity, perhaps, of the ‘free world’” (78). As we recall the launching of an illegal war in Iraq five years ago we still hear the sound of “God is on our side.” Lord Jesus forgive us, the church, for our complicity in this idolatry and our collusion with nationalist politics. To recognize the disunity of humanity and our own complicity in this is to recognize the pervasiveness of sin.

In the church’s celebration of the Eucharist the Last Supper is made present, but we are also flung into the future. The future of the world is nothing less than participation in the mystery of triune God. It is the unity, the communion that we long for; it is being-together in truthfulness and freedom. At the moment, as McCabe notes, “We can see humankind itself as one only in mystery, in the gesture towards the reality that is to come. We cannot see love except in hints and guesses of what is to come” (79). Holy Thursday is the celebration of being together as people, as humans, and so we also celebrate the unity that is to come. Yet, Holy Thursday like the sacraments only exist because of sin, which is to say that these things are temporary and incomplete. Sin is “the depth within our quarrels and disunity and dislikes. Sin is the seriousness within human injustice, where it becomes a matter of what God we serve.

Our only hope for unity is in God and our approach toward this unity is, as McCabe points out, to be in solidarity with “the poor and the exploited against their oppressors,” for “the only God we know is the God of the poor, the God who takes sides in the struggle, and that any God of consensus who is supposed to belong to both sides is an illusion and a dangerous one” (79). In McCabe’s view, though God takes sides we do not. And so we can never say that “God is on our side,” but this is not because God is neutral but because we are compromised. Because God is on the side of the poor, so the church if it is to be a sign of the kingdom must be the church of the poor. Despite the optimism of modernity “there is no real unity to the world, the only authentic unity is in the struggle, and it is because this is our real unity here and now that we can only express the Kingdom sacramentally” (79).

What we experience in the United States is not true peace or unity primarily because it is born out of fear and based on violence. The unity that we have as citizens of the U.S. is a false unity because it is not built on love. Indeed, this false unity is nothing but “concealed hatred, a hypocritical pretense of fellowship” (80). The entire structure of the United States and the false unity that we have through global capitalism is built on antagonism and violence. However important the dismantling of structural violence is it will not finally bring about unity. If we believe this, according to McCabe, we have not come to recognize the depth of human sin. The human race is in need of a greater transformation, a more radical revolution than the overthrow of systems of injustice: we are in need of forgiveness.

When the local church gathers together on Holy Thursday, the whole church is present, just as the whole Christ is made present in the Eucharist. This gathering is never private. Whenever the church gathers it gathers as a public in its own right. There is no such thing as a private mass. “Those who are actually enacting the liturgical sign of eating the Body of Christ and drinking his Blood are doing so not for their own private sakes, but for the whole community, just as actors are not acting just for their own private satisfaction but for the whole audience as well” (83).

The Eucharist is thus a sign of the mystery of unity and “Christ is present precisely as the sign of our unity and not in any other way” (84). The Eucharist as a meal is a sign of community and hospitality. Each and every human being is invited to the table to share in the food that is a sign of our unity in God. And so we give thanks for the gift of life and nourishment, for God’s sustaining love and his Word made flesh in whom we were made and to whom we are destined to share in life together.

I recently wrote a series of reflections on four days of Holy Week. Thanks to everyone who commented.
I encourage you to read them and comment! Happy Easter!

The following is the series index:

1. Holy Thursday
2. Good Friday
3. Holy Saturday
4. Easter Sunday

On Holy Thursday the church remembers the Last Supper of Jesus with his disciples and so also the mystery of the Eucharist.
Because I’m immersed in the work of Herbert McCabe right now this post primarily consists of my reflections on a Holy Thursday sermon he once delivered that was published in God Matters. For McCabe, the Eucharist and indeed everything that the church points to is about the “mystery of unity,” that is, the being together of people. The church proclaims that all our efforts toward unity culminate in God. “The ultimate unity of people is only to be found in God, and the real God is only to be found in unity between people” (God Matters, 78). Needless to say, humanity has not reached a point of unity. Today, we solemnly remember our utter estrangement and alienation from one another. As a result of our persistent disunity our concepts of God constantly slip into idolatry. As McCabe points out, “God becomes for us the God of our class, our nation, our race or time, the tutelary deity, perhaps, of the ‘free world’” (78). As we recall the launching of an illegal war in Iraq five years ago we still hear the sound of “God is on our side.” Lord Jesus forgive us, the church, for our complicity in this idolatry and our collusion with nationalist politics. To recognize the disunity of humanity and our own complicity in this is to recognize the pervasiveness of sin.

In the church’s celebration of the Eucharist the Last Supper is made present, but we are also flung into the future. The future of the world is nothing less than participation in the mystery of triune God. It is the unity, the communion that we long for; it is being-together in truthfulness and freedom. At the moment, as McCabe notes, “We can see humankind itself as one only in mystery, in the gesture towards the reality that is to come. We cannot see love except in hints and guesses of what is to come” (79). Holy Thursday is the celebration of being together as people, as humans, and so we also celebrate the unity that is to come. Yet, Holy Thursday like the sacraments only exist because of sin, which is to say that these things are temporary and incomplete. Sin is “the depth within our quarrels and disunity and dislikes. Sin is the seriousness within human injustice, where it becomes a matter of what God we serve.

Our only hope for unity is in God and our approach toward this unity is, as McCabe points out, to be in solidarity with “the poor and the exploited against their oppressors,” for “the only God we know is the God of the poor, the God who takes sides in the struggle, and that any God of consensus who is supposed to belong to both sides is an illusion and a dangerous one” (79). In McCabe’s view, though God takes sides we do not. And so we can never say that “God is on our side,” but this is not because God is neutral but because we are compromised. Because God is on the side of the poor, so the church if it is to be a sign of the kingdom must be the church of the poor. Despite the optimism of modernity “there is no real unity to the world, the only authentic unity is in the struggle, and it is because this is our real unity here and now that we can only express the Kingdom sacramentally” (79).

What we experience in the United States is not true peace or unity primarily because it is born out of fear and based on violence. The unity that we have as citizens of the U.S. is a false unity because it is not built on love. Indeed, this false unity is nothing but “concealed hatred, a hypocritical pretense of fellowship” (80). The entire structure of the United States and the false unity that we have through global capitalism is built on antagonism and violence. However important the dismantling of structural violence is it will not finally bring about unity. If we believe this, according to McCabe, we have not come to recognize the depth of human sin. The human race is in need of a greater transformation, a more radical revolution than the overthrow of systems of injustice: we are in need of forgiveness.

When the local church gathers together on Holy Thursday, the whole church is present, just as the whole Christ is made present in the Eucharist. This gathering is never private. Whenever the church gathers it gathers as a public in its own right. There is no such thing as a private mass. “Those who are actually enacting the liturgical sign of eating the Body of Christ and drinking his Blood are doing so not for their own private sakes, but for the whole community, just as actors are not acting just for their own private satisfaction but for the whole audience as well” (83).

The Eucharist is thus a sign of the mystery of unity and “Christ is present precisely as the sign of our unity and not in any other way” (84). The Eucharist as a meal is a sign of community and hospitality. Each and every human being is invited to the table to share in the food that is a sign of our unity in God. And so we give thanks for the gift of life and nourishment, for God’s sustaining love and his Word made flesh in whom we were made and to whom we are destined to share in life together.