Tag Archives: Sacrosanctum Concilium

Pray Without Ceasing: The Liturgy of the Hours – 5 October 2015

“Private prayer is like straw scattered here and there: If you set it on fire it makes a lot of little flames. But gather these straws into a bundle and light them, and you get a mighty fire, rising like a column into the sky; public prayer is like that.” St.John Vianney

The public prayer of the Church is the “Liturgy of the Hours,” also known as the “Divine Office.” (SC, 90) The Liturgy of the Hours unites the voices of the whole Church into a singular and constant prayer, a mighty fire, offered around the world, day and night. It – in conjunction with the liturgical sacrifice of the Mass – echoes Malachi’s “pure offering,” where “in every place incense is offered to My name” among the gentile nations “from the rising of the sun to its setting.” (Mal.1:11) The two liturgies, the Liturgy of the Eucharist and the Liturgy of the Hours, together form the central components of the Church’s public prayer life. This is the incense offered up to Heaven in God’s name. The Eucharistic sacrifice is obviously the primary liturgical focus, as we are offering Jesus’ body, blood, soul and divinity back to the Father. But, the Church’s offering of praise and worship, in the Liturgy of the Hours, is like an extension of the Mass. (CCC 1178) It is liturgical in nature, and it continues the Church’s public worship throughout the whole day, albeit in a complementary way to the Mass. As the Bishops state, “In the Hours, the royal priesthood of the baptized is exercised, and this sacrifice of praise is thus connected to the sacrifice of the Eucharist, both preparing for and flowing from the Mass.” (USCCB) We, as the Laity, can participate in this liturgy and offer up our sacrifices too, because of our common, baptismal priesthood. The Liturgy of the Hours is part of the Church’s response to Jesus’ exhortation to us to “pray always” (Lk.18:1) and to “pray without ceasing.” (1 Thess. 5:17) We pray always by consecrating and sanctifying our days and hours and minutes, and even our seconds, from moment to moment. Hence, the primary purpose of the Liturgy of the Hours is the sanctification of time. In it, we consecrate to God the phases of the day. (SC, 88) As the “General Instructions of the Liturgy of the Hours” highlights, “it consecrates to God the whole cycle of the day and the night.” The Constitution on the Sacred Liturgy, Sacrosanctum Concilium, says it this way, “By tradition going back to early Christian times, the divine office is devised so that the whole course of the day and night is made holy by the praises of God.” (SC, 84) It invokes an anointing of the Holy Spirit upon us, an epiclesis, from morning, to noon, to afternoon, to evening, to night sanctifying all that we do. As the letter to the Hebrews says “Through Him, then, let us continually offer a sacrifice of praise to God.” (Heb.13:15)

But, what is the Liturgy of the Hours? How is it performed? The Liturgy of the Hours is a set of psalms, antiphons, scripture readings, canticles, hymns, intercessions and other prayers offered at seven canonical hours throughout the day. These seven Hours are: (1) Lauds or morning prayer (about 6am); Daytime prayer: (2) Terce or third Hour (about 9am), (3) Sext or sixth Hour (about 12 noon), and (4) None or ninth Hour (about 3pm); (5) Vespers or evening prayer (about 6pm); (6) Compline or night prayer (about 9pm); (7) Office of the Readings or formerly Matins (traditionally around midnight; but now, anytime in the day). These are the prayers the Church offers up twenty-four hours a day and 365 days a year. Now, envision what is really happening here. As the earth turns on its axis and the hours shift from time zone to time zone, groups of Christians pass the prayer-baton to the next ones continuing the spiritual relay across the globe. Believers together all singing, chanting, and praying, one after another, the same ancient prayers of the Church; lay people along with the ecclesiastical hierarchy, and even with the Pope himself. The Liturgy of the Hours is more than a simple private devotion, such as a particular novena. Rather, it is said as a form of prayer in unity with the broader body of believers; it is no less than the universal Church coming together every day in liturgical, public worship. The Catechism describes the Liturgy of the Hours as “intended to become the prayer of the whole People of God. In it Christ Himself “continues his priestly work through his Church.” (CCC 1175) As a liturgical work, we exercise our priestly function in the Divine Office in unity with the high priest, Christ. The Church, as the bride of Christ, prays to her bridegroom, Christ. And together, the bride and bridegroom sing praise to the Father. (CCC 1174) The Liturgy of the Hours is an unending dialogue of love between God and man. Sacrosanctum Concilium beautifully describes it:

“Christ Jesus, high priest of the new and eternal covenant, taking human nature, introduced into this earthly exile that hymn which is sung throughout all ages in the halls of heaven. He joins the entire community of mankind to Himself, associating it with His own singing of this canticle of divine praise.” (SC, 83)

The Liturgy of the Hours connects us back with our most ancient traditions. Christians inherited the idea of the seven canonical hours in the day from Judaism. As David wrote in Book of Psalms, “Seven times a day I praise you for your righteous ordinances.” (Ps.119:164) In the Book of Daniel, Daniel’s shown praying three times a day, presumably morning, afternoon and night. (Dan.6:10) These traditions were then carried forward with the first Christians. In the Book of Acts, the Apostles pray specifically at various canonical hours in the day, such as St. Peter praying at noon and again at three o’clock. (Acts 3:1; 10:3; 10:9; 10:30; 16:25) These are the same prayers Jesus would have known and would have prayed. Now, how can we, today, continue forward this ancient prayer into our modern times? Most of us know with evident certainty that our daily lives are awash in clutter, stress, noise, duties, work and responsibilities. It is not easy to pray the seven canonical Hours of the Divine Office. Not easy, especially with young kids, or with a highly demanding job. So, depending upon circumstances, having that time available can be quite difficult. Nevertheless, the Church encourages us to pray what we can, especially if possible, the three major hours of morning, evening, and night prayers. We need to adapt the Liturgy of the Hours to meet our particular circumstances and the rhythm of our day. It should not be a burden, but rather, a sanctifying joy. Although there’s something nostalgic about owning the physical breviary (the book containing the Liturgy of the Hours), I have found it much easier to use an online App for my phone, such as the ‘Divine Office’ app. In this way you always have it at your fingertips (as long as you have your phone), and you won’t have to carry around a large book. It’s very easy to use.  At this point, the most important thing is to just get started, and do what we can. Let the prayers cultivate our days into a sacramental life. It will help provide a spiritual framework to our hours; blessing us from our waking moments till drifting off to sleep. So, let us stop here, and pray as every Liturgy of the Hours begins, “O God, come to my assistance. Lord, make haste to help me.” (Ps.70:1)

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The Second Transubstantiation, One in the Eucharist – 25 September 2015

“The Eucharist is “the source and summit of the Christian life.” (CCC 1324)

The idea of living the sacramental life is to order all that we do and all that we are, by way of our intentions and invocations, to be one with Jesus Christ. We can live in union with Jesus in our most ordinary of circumstances each day. Yet, both the foundation and the pinnacle of the sacramental life are found in the sacraments themselves. As per the Catechism, “The sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us.” (CCC 1131) They are efficacious, or produce the intended effect in our souls, in order to sanctify us. The sacraments are the source and continuation of the divine life of Jesus Christ for the world. Indeed, the whole liturgical life of the Church revolves around the seven sacraments. These are, of course: Baptism, Confirmation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony. Christ did not leave us orphaned when He left this world. (Jn.14:18) Rather, Jesus said, “I am with you always, to the end of the age.” (Mt.28:20) When Jesus founded His Church, the Catholic Church, He intended to continue on living amongst us through the grace of His sacraments and the power of the Holy Spirit. Christ does act directly through His Church via the sacraments. Jesus’ real presence endures. He is with us always.

These sacramental celebrations are, in fact, rituals instituted by Christ that are woven together with signs and symbols (CCC 1145) that “make present efficaciously the grace that they signify.” (CCC 1084) They are outward signs, a visible activity, which reveals the invisible reality. St. Augustine described them as “an outward and visible sign of an inward and invisible grace.” The washing by water in Baptism is the sign of the true reality of God’s spirit washing away our sin. However, these are not just symbols or symbolic, but rather, “real symbols,” which truly are what they represent. They are efficacious symbols that reveal a hidden reality. The water, as symbol, infused with sacramental grace does truly sanctify us in reality, albeit a hidden reality. It does what it symbolizes. In them, we proceed from the visible to the invisible and from the sign to the thing signified. Sign and reality are one. Initiation into the sacraments is to initiate us into the mystery of Christ (“mystagogy”). (CCC 1075) For the early Christians, the faith wasn’t simply going to Church on Sunday, it was an all-encompassing faith, sacrament-alizing their lives, living in communion with God and with each other. The sacraments lead us to Christ, drawing us ever deeper into His mystagogy. They draw their power from Christ Himself. For Christ Himself is the ultimate sacrament of God-made-present, just as the Church too, as the Mystical Body of Christ, is the efficacious sign, or sacrament, of Christ in the world.

Since Christ Himself is the supreme sacrament, the fountain of grace, we can approach Him directly to dispense His grace upon us. We can unite ourselves with Him in our daily activities to sacramentalize our ordinary lives. This is the sacramental life. Yet, we also know Christ established His sacraments through the Church as the divine avenues by which grace is issued upon us. Specifically, He established in the Church the seven sacraments for initiation, healing, personal commitment, and to impress an indelible character on our souls. The seven sacraments of the Church are the way. They are the path of salvation and holiness.  They draw us ever deeper into the mystagogy of Christ. The blood and water that issued forth from the side of Christ on the Cross, flows to us today as His grace and mercy in the sacraments. They bring forth the real presence of Christ to us and help conform us to His image. With those ideas in mind – His real presence and the transformation of us into His image – the sacrament par excellence is the Eucharist. The sacraments and the whole liturgical life of the Church are contained and oriented towards the Eucharist. For, the Eucharist contains the real presence of Jesus Christ, body and blood, soul and divinity, and ever transforms us into Himself. As the Catechism says, “For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ Himself.” (CCC 1324)

The real presence of Jesus Christ in the Eucharist has been there from the beginning. The scriptures and Jesus Himself testify to this. After Jesus’ death and resurrection, two of His disciples were downcast walking on the road back to the town of Emmaus. Jesus approached them, “but their eyes were kept from recognizing Him.” (Lk. 24:16) He began to teach them about all the scriptures related to what would happen to the Messiah. Jesus was so compelling that the disciples’ “hearts were burning” within themselves, and they asked Him to stay longer with them. Then, the Gospel writer Luke captures so succinctly what happens next: “When He was at the table with them, He took bread, blessed and broke it, and gave it to them. Then their eyes were opened, and they recognized Him; and He vanished from their sight.” (Lk.24:31) Jesus uses this post-resurrection appearance to teach them the importance of the Eucharist. They were unable to see Jesus until He consecrated and broke the bread. As the disciples later testified, “how He had been made known to them in the breaking of the bread.” (Lk.24:35) Jesus illustrates that He is no longer with them as He once was, but will now remain with them, sacramentally, in the form of the Eucharist. He uses the same Eucharistic formula as at the Last Supper, when He instituted the Eucharist. At the Last Supper, “Jesus took a loaf of bread, and after blessing it He broke it, gave it to the disciples, and said, “Take, eat; this is My body.” (Mt.26:26) Jesus did not say this is a “symbol” of My body, rather, in no uncertain terms, “This is My body.” Jesus reinforced in Emmaus, what they initially called “the breaking of bread,” and what Jesus had instituted at the Last Supper, the Eucharistic sacrifice of His body and blood. Now, the disciples continued this going forward as the beginnings of the mass and Eucharist. As St.Paul says, “They devoted themselves… to the breaking of bread.” (Acts 2:42)

Of course, Jesus is the one who first spoke about Himself as “the bread of life.” (John 6:35) He goes into a long discourse, the Bread of Life discourse, which greatly offended and scandalized many of His followers and non-followers alike. Jesus continues, “the bread that I will give for the life of the world is my flesh.” (Jn.6:51) It is interesting to note that John uses the Greek word “sarx” here to denote the word “flesh.” Sarx can only mean real flesh. Sarx is the same word John uses at the beginning of his Gospel in regard to the Incarnation when he states “The Word became flesh.” (Jn.1:14) Thus, he links the Eucharist with the Incarnation. In the synoptic Gospels and the Pauline epistles, in regard to the Eucharistic formulation, they use the word soma, which means “body.” But here, in the Bread of Life discourse, John specifically uses the word sarx six times! As Jesus emphasizes, “for My flesh is true food and My blood is true drink.” (Jn. 6:55) Not just an idea or mere symbol. The Eucharist is a Real Symbol. It is what it signifies. Yet, the disciples and the Jews were scandalized by this “hard saying.” Nonetheless, Jesus does not back off, but more forcefully emphasizes the point. He says: “Very truly, I tell you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Those who eat My flesh and drink my blood have eternal life, and I will raise them up on the last day;” (Jn. 6:53-54) The word John uses for “to eat” is the Greek word “trogein,” which literally means “to gnaw.” He’s emphasizing that you gnaw on real meat, not a symbol or an idea. Not surprisingly, many of Jesus’ disciples and non-disciples alike were aghast at this; believing He was speaking about some sort of cannibalism. Jesus, of course, knew this, and so, He asks them, and by way of extension, He asks us, “Does this shock you?” (Jn. 6:61) We know it was too much for many to bear, because as John records, many of His disciples abandon Him at this point. (Jn.6:66) * After they abandon Him, Jesus reassures His skeptical Apostles. He tells them, “The words that I have spoken to you are spirit and life.” (Jn.6:63) Or, in other words, Jesus is telling them not to understand this with their fleshy, materialistic minds; But rather, they should understand it by trusting in God’s supernatural power. This is not a cannibalistic ritual, but a heavenly sacrament. **

The Council of Trent in the 16th century reaffirmed the belief of the real presence in the Eucharist and spelled out in precise language the nature of the sacrament. The Council reaffirmed that by the consecration of the bread and wine, “there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of wine into the substance of His blood. This change the holy Catholic Church has fittingly and properly called transubstantiation.” (CCC 1376; Trent 1551) Transubstantiation is ultimately the term they arrived at to define what happens in the mystical sacrament of the Eucharist. Under the veiled appearance of bread and wine, “the whole of Christ is truly, really, and substantially contained.” (CCC 1374; Trent 1551) Jesus becomes our spiritual food. He is our “medicine of immortality.” (St.Ignatius, 110 AD) Jesus loves us so much that He desires to be consumed by us; to merge with us, and merge us into Himself. As Jesus said, “Those who eat My flesh and drink My blood abide in Me, and I in them.” (Jn. 6:56) The real presence of Jesus in the Eucharist is not an end in itself. The purpose of the real presence of Jesus in the Eucharist is for us to consume Him and be in communion with Him. Receiving Jesus in Holy Communion is meant to bring us into intimate union with Christ. It deepens our relationship with Him. Just as material food nourishes our bodies, so Holy Communion nourishes our spiritual soul. (CCC 1392) You are what you eat. Holy Communion transforms us into the image of Jesus Christ.

Our personal salvation and transformation are not the only goals of Holy Communion. It also transforms us, as a whole community of faithful believers, the Church, into the Mystical Body of Christ. St.Paul wrote to the Corinthians, “Because there is one bread, we who are many are one body, for we all partake of the one bread.” (1Cor. 10:17) The Eucharist lifts us up into union with Christ, and unites us all as one in His Mystical Body. (Mysterium Fidei, 70) All who partake in the body and blood of Christ, “enter into communion with Him and form but one body in Him.” (CCC 1329) In the mass, after the priest invokes the Holy Spirit to transform the bread and wine into the body and blood of Christ, he again, invokes the Holy Spirit, a second time, that those who eat the body and blood of Christ may be “one body, one Spirit in Christ.” This is in reality the second transubstantiation; the transformation of those who eat the Eucharist into the one Mystical Body of Christ. This recalls Jesus’ prayer in Gethsemane to the Father that His followers “may be one, as We are one.” (Jn 17:11) Just as the Holy Spirit transforms the bread and wine into the body and blood of Christ, so does He transform us into the Mystical Body of Christ. The Eucharist unites us together mystically in Him.

Moreover, the members of the Church come together to offer “praise, sufferings, prayer, and work” in union with the sacrifice of Christ. (CCC 1368) We, the Body and by virtue of our priesthood, unite all that we are and do, with the offering of the Head, the one and eternal Priest and Mediator, Jesus Christ, in His passion and death. Body and Head united, we offer our sacrifice together to the Father in the Eucharist and the sacred liturgy of the mass for the intercession of all humanity and the salvation of our souls.  The Eucharist and the sacred liturgy of the mass draw us “day by day into ever more perfect union with God and with each other, so that finally God may be all in all.” (Sacrosanctum Concilium, 48) In the fifth century B.C. the Hebrew Prophet Malachi (מַלְאָכִי) prophesied a time when not only the Jews, God’s chosen people, would worship the one, true God, but all the Gentile nations around the world would too. People everywhere would not make bloody or burnt sacrifices, but rather, each day they will make a pure and acceptable offering to God’s holy name.  This has found its fulfillment in the Christian Eucharist and mass.  Jesus puts an end to the millennia-old ritualistic blood-letting.  He is the pure offering. “For from the rising of the sun to its setting My name is great among the nations, and in every place incense is offered to My name, and a pure offering; for My name is great among the nations, says the Lord of hosts.” (Mal.1:11) 

*As an aside, it’s interesting to note that various early Roman pagans had spread false rumors about Christians that they participated in cannibalistic rituals. This was probably from their false understanding of the Eucharistic meal. As recorded by Roman pagan historians, this smear was used as one of the excuses to persecute the early Christian Church. Yet, it also lends extra-biblical credence to the idea that the first Christians believed in the real presence of Jesus Christ in the Eucharist.

**It’s also interesting to note that directly before Jesus’ Bread of Life Discourse in John 6, John related two other miracles. The first was Jesus’ multiplications of the loaves. This has obvious Eucharistic connotations. The next was Jesus walking on water on the Sea of Galilee. Both miracles reveal that matter, the elements and nature itself are subject to Jesus. In other words, just before Jesus discusses bread and wine becoming His flesh and blood, John demonstrates by these miracles, that material boundaries are no constraint upon Jesus.

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