this, so it's recording us. O good and gracious God, master, provider of all. As the grain of wheat falls into the ground and dies, there is no fruit. You grant us perseverance as we continue to seek you, silence and prayer, peace and joy relative suffering and anxiety. By losing our lives in you and sharing them with one another, may we come to the joy of Easter. Jesus Christ, your Son and our Lord, in the power of your Holy Spirit. We'll try the preceptions that we did yesterday and more specifically to the Eucharist this morning.

[01:07]

First of all, I would note that in John's Gospel, the great commandment that Jesus gave us is not to love others as we love ourselves, but to love one another with the very love with which Jesus loves us. this is my commandment that you love one another I have loved you Jesus was loved above all by the Father by the Spirit and it's precisely that love then that he shares with us through the power of the Spirit in other words as I mentioned yesterday we become the bearers of God's life But God always transcends our own limitations. So the Lord Jesus loves us with the love with which the Father loved Him.

[02:12]

He communicates that love to us by abiding in our hearts through the power of His Spirit. Now, this experience of sharing God's love in the Lord Jesus through the power of the Spirit is realized for us, it's made real for us in a special way in the celebration of the Eucharist. But now, a different way to look at that, in our own reflections on the Eucharist, We usually emphasize that it's the sacramental celebration in which we receive the Lord Jesus. That's certainly true. I think we have to realize that it's not a static body that we receive. It's rather a vital, dynamic, living person. It's not a static body.

[03:16]

a dynamic living person. And so the celebration of the Eucharist then puts us in a profound relationship with the Lord Jesus in such a way that He enters into our experience. We also enter into His experience all through the power of the Spirit. He enters into our experience. We are in openness and availability. We also enter into His experience. Consequently, to enter into the Lord Jesus, who experiences our lives, is at the same time, then, to enter into our own experience. So I celebrate the Eucharist not as a person who approaches the Lord Jesus who remains outside or above my struggle to be receptive to knowing and loving, rather as one into whose experience of struggle and pain the Lord Jesus has totally and sensitively entered

[04:44]

and who, through his incarnation, his life, death, resurrection, ascension, and outpouring of the Spirit, continues now to enter into my experience each time I celebrate his Eucharist with the gift of the Spirit. Is that clear, getting at here? All right. Now, if in the Eucharist, I really celebrate not only the life, death and resurrection of the Lord Jesus Christ, but I'm also celebrating the fact that my own life has everything to do with his life. I'm really, at the same time then, also entering into the lives of others in the community because the Lord Jesus knows and loves their lives just as he truly knows and loves mine.

[05:54]

I emphasize first of all that the Eucharist is constitutive of us as persons. Now, I'm moving on, the Eucharist is also constitutive of us as community. by knowing and loving me. By assuring me then in faith that I am indeed lovable, the Lord Jesus sets me free to accept and love my own person. I don't have to wear a mask, play roles. But at the same time, I'm liberated from fears so that I'm not threatened then by the strengths and the weaknesses of the other people with whom I live. I am in fact able to accept and embrace their lives

[07:03]

Why? Precisely because Jesus as Lord accepts and loves them as persons and I am in fact in the Eucharist entering into His dynamic experience. The thing here then is in the Eucharist we celebrate not only the Lord Jesus, we also celebrate ourselves and one another. In the Eucharistic Liturgy we are known and loved by the Lord Jesus as the gift of the Spirit. We are empowered then with the power of the Spirit to know and love ourselves and to know and love one another. Martin Luther, again, Aung San Suu Kyi.

[08:24]

He says, the true community does not arise primarily from people having feelings for one another. So indeed, he says, not without feelings. The true community, he says, surfaces, is formed, develops, first of all, to people taking their stand in a living mutual relation with a living vital center. Consequently, because they are all related with this vital center, they are also then vitally related to each other. Dorotheus of Gaza, the 6th century Palestinian monk, makes somewhat a similar point.

[09:30]

In terms of this circle, he says, the closer individuals then get to the circle, what happens to their relationship with each other? It gets closer. The farther away we get from the center, the farther away we get from each other. Yeah? That's the earth? Yeah. Can you define it? What was that again? Can you look at it? That's what? He said, my tape recorder doesn't go backwards very well. You were saying... Oh, the quotation from Fulger. Yeah, to find out who community is.

[10:30]

It's not simply because we have feelings for one another. And he says it's not without feelings. However, the key thing is that we are related and living like a center. and he emphasizes that it is the center that's the builder of the community. Not by feeling. And certainly, in so-called intentional communities, for example in communes, you know, in the 60s and the 70s, people were in fact often brought together, not because they were relating to a dynamic center, often because they were fleeing from something, or because they had feelings for one another. Consequently, when they disappointed or disillusioned one another, what happened to those communities? They collapsed. Whereas in the Christian community, we should acknowledge because we are saved and yet sinners, we will in fact disappoint and disillusion one another.

[11:44]

But the Christian community in that context should not disintegrate. Why? Because Christians acknowledge that they have a savior who is other and greater than they are. The God whom I talked about yesterday is the one who continues always to give, to forgive. That's what distinguishes the Christian community from ordinary communities. All right, now Augustine picks this up in another way. In his Confessions, this is in Book V, he says, I am the food of grown men and women. Grow, and you shall feed on me. You will not change me into yourself as you change food into your flesh. that you will be chained into me.

[12:47]

In other words, his point there is that the Eucharist makes present on the altar the body and blood of Christ. Those who partake of that body are chained into the body of Christ. In one of his sermons, 272, he makes a similar point. He says, if you want to understand the body of Christ, listen to the Apostle Paul telling the faithful, you are the body of Christ and its members. So if it's you that are the body of Christ and its members, it's your mystery, meaning that you have been placed on the Lord's table. What you receive is the mystery that means you.

[13:50]

It is what you are that you bring to the table. It's what you are that you say amen to. What you hear, you see, is the body of Christ. And you answer amen. You'll be a member of the body of Christ in order to make that Amen true. What I'm saying here is that Christ is not only on the Eucharistic table. Christ is at the Eucharistic table and in all those who celebrate as well. I mentioned yesterday Most of us don't have much trouble believing in the real presence of Christ under the symbols of red and blind. We struggle all life long, really, to believe that the reason why Christ is present under the symbols of red and blind is so that he might be present in us.

[15:02]

Sophronenta sunt propter altissima. Accords are for people. It's the whole question then that there's nothing automatic that happens here. Everything is, in a sense, in terms of our transformation, will be dependent on our dispositions of receptivity and availability. All right? Any questions about that or comments? All right, let's go on then. It follows that the price, the price we have to pay of a genuine entrance into the Lord's experience is in fact a willingness to enter into our own experience and the experience of the people that we live. Now I think everyone here knows

[16:07]

that there are often groups, monasteries, convents, parishes, in which people do not even speak to one another, let alone love and know one another. Yet, they don't hesitate to celebrate the Eucharist, sometimes even together. The question is then, What kind of Eucharist do they celebrate? Or do they celebrate the Eucharist at all? What do we mean when we say, oh, it's a valid Eucharist? A valid Eucharist. The origin and possibility of our Eucharist is always first of all the Eucharist of the Lord Jesus and the outpouring of His Spirit.

[17:12]

It's the outpouring of the Spirit that is key here. The systematic theologians are emphasizing very strongly right now that we must approach sacramental theology in a Trinitarian fashion. The father has two missions, always. The mission of the word and the mission of the spirit. They always have to go together. As I mentioned yesterday, in the West we have a very diminished pneumatology, very diminished theology of the Eucharist. They tend to be almost exclusively Christomorphous. In the context of faith then, The life and the person from the Lord Jesus and our belief in the power of the Spirit that is always normative.

[18:15]

It's His life and His person above all that we celebrate. Consequently it follows then that at the Eucharist we should come together expecting expecting something of the Lord. Expecting something also of ourselves. Expecting something also of each other. And I think the spirit of expectancy is extremely important. If we simply take people, take one another as the author, I think we ought to make them worse. But if we treat others as if they were what they ought to be and can be, we help them really to become what they are in fact called and then capable of becoming.

[19:26]

Gabriel Marcel in a beautiful way lays this question of expectancy out with great clarity. He says to love somebody responsibly is to expect something of that person. Something which can be neither defined nor anticipated. He goes on and he says no longer to expect is really to strike with sterility the person from whom no more is expected. Yet so often one fears in communities, oh, what can you expect of him? Don't you know he's been like that for 35 years? Continue to marginalize people. Push them off to the margin. And again, one of the points that Marshall makes, I think, is very interesting.

[20:34]

What we often do in our communities, we can subtly make those marginal people, or, in a less fine way, the neurotic people, normal. We all welcome them. Oh, be careful with him. He's not approachable after crimes. That's right. Fancy us, though, if we make the neurotic non-material. The house soon becomes a hospital, because the diseases are in fact various conditions. There's a lot about legislation and the kind of laws we make. Do we legislate always for the deviant? Do we always legislate in terms of violations?

[21:38]

Or, in our legislation, do we set the bar somewhat high so that everyone in the community has something to strive for? That's an idea, huh? in affirming that we are Christians. We first of all affirm that we ourselves are willing and desirous of change. That we really want to be transformed. That we are willing to allow death to happen to us. To die. to our self-preoccupation, our self-centeredness. You know that affirmation that we have after the text of institution, Christ has died.

[22:45]

Now in the Eucharist the question is, is Christ dying in me right now? In a sense, through the power of the Spirit, I, in fact, now am empowered to change, to die of self-deoptication, self-centered. Christ has risen. Is Christ rising in me now? Am I, in fact, coming to life on deeper and deeper levels? Where I was at flawlessness, am I at least somewhat more unselfish. Third point, Christ will come again, not simply in the future, but he's coming again now. Do I expect or want anything to happen here?

[23:53]

You know, Fraunhofer, in Cost of Discipleship, talks a lot about cheap grace. Cheap grace, which has no price. The price for God's life in us is always the desire, the willingness to change. Prashant, in a wonderful poem about the great Saint Teresa, called her the undaunted daughter of desire. The undaunted daughter of desire. What hopes do we have for ourselves or for the people that we miss? Are we always in competition with one another? And even in monasteries it can become extremely subtle. And that is also like teaching colleges or universities.

[24:57]

We are forced into a competitive situation in terms of publications, in terms of promotions, in terms of tenure. So in many ways what can happen in our monasteries is that we simply reflect the consumerist, competitive culture that is characteristic of so much of Western life these days. Right? Excuse me, before you move on, on the wardrobe guys, we would hope that everyone that you just said is willing to die to self It's a benefit for them to take me a little closer to Santa. You have lots of situations in various communities, whether it's a monastery or not, where you have a person that is either resistive or even in terms of I don't care or it doesn't matter or things like that.

[26:04]

Is there a way of enticing? It might sound simplistic. I think you're trying to love those people to death. I think we all know from experience That we ourselves are transformed when we're lost. That's when we're transformed. And often it might take a long, long time to get through. But that doesn't mean that there's not any pathway. I don't just feel like I'm leaving at night. That's just what I feel. in faith. Faith, in fact, provides us with a context, a very important model for sharing our lives together.

[27:06]

And it is in the Eucharist, and in a special way, We struggle to open our lives to the gift of the Spirit. Knowledge, understanding, courage, love, all those gifts of the Spirit. And that Spirit of the Lord Jesus is in fact with us now. But in another way, the Lord Jesus is always out in front of us. calling us along the path of transformation so we might become more and more transformed in the future. Ours is not a dormitory church. We are meant, you know, we went back yesterday, Jesus' great affirmation, I have come that you might have life and have it to the full. What we're called to do is engage, engage in life.

[28:13]

You know, what so often happens, and this is the tragedy, I think the great tragedy often in monastic life, you come to the division, you get sort of late for fasts, you know, kind of climbing the mountain, and then what happens? We get in a rut. You know what a rut is? A rock that's as shallow as a grave. A rock that's as shallow as a grave. Then he said, you know, what happened? What happened? What's wrong? He had just given up on it. He went into a swamp. This is the way I am.

[29:18]

It's so easy to assume that attitude. We kind of take ourselves for granted. We expect everybody else to take ourselves for granted too. We live then, our Christian life of faith, often mixed up with lots of doubts. But I'm convinced that that's our glory said because we're sometimes convinced that there's more to life than we're really living right now. And do I want to live that life? I want to live that life. There are then decisive moments in our lives when we really are forced to confront the decision-making process. Decision comes from the Latin decilere, to cut off, to amputate.

[30:26]

And so there are moments when we have to ask ourselves what do I need to make decisions about to move into the future by embracing the creative gift of new life. I refuse to do that. What happens to me, I end up being a prisoner either of the present or of the past. Consequently, I spend so much of my life in nostalgia or daydreams. An awful lot of nostalgia in our church today. and often on the part of people who have never experienced what was old. Those who lived in pre-Vatican today are apt to tell you what's it all that was made up to be.

[31:34]

Liturgically or otherwise. There's a wonderful Japanese haiku that I'm very fond of in this regard. It's by Masaaki. He says, since my pal's burnt down, I now have a better view of the rising moon. It's loss. Loss for the sake of gain. Sometimes, you know, in our life, God can be very present to us, conscious of being loved. Other times, God simply appears to be very absent. And also there are the times, I think, when we are in fact being invited to cut off and to leave behind

[32:39]

what's really inferior or a feat, or what in fact is good and gracious and grounded in truth. In your hand, where your foot touches your downfall, Jesus says, cut it off and throw it away. It's better for you to enter life lame than to keep two hands or two feet and be thrown into the eternal fires. The hand and the foot, they are simply symbols. What is the hand or the foot that needs to be amputated in my life, in your life? Is it, for example, my whiteness? Racism is still deeply ingrained in this country. That's the past history.

[33:44]

My family has been an extraordinary number of blizzards now and then. It's in my gender. Sexism can be extremely subtle. I deal with it. It's in all of my clothes. It's so easy to play games of one Oxymetia. It's so easy. So we're always in competition. One of my great debts of gratitude, I must admit, you know, I've thought it tough of you for many years, is all that I have learned from the students in the past 35 years. and to be delighted, to be delighted. Or how one's life is enriched by diversity of personalities.

[34:54]

I mean, I don't care if it's boring if everybody was like me. God reveals God's self, not in the sameness of people, but in the great variety Am I happy about that? Indifference has always threatened me. Callis is where, you know, some very wonderful authority on Eastern spirituality. He, um, just retired from Oxford. He was an Anglican priest under the name of Timothy. He's done a lot of publications. And in his reflections on the Pentecostal experience, he makes three significant points.

[35:56]

First of all, what should be noted, he says, is that the Spirit, in fact, is given to all. And he finds out that Pentecost is not simply an experience that happened 2,000 years ago. The Father is sending the Spirit on a mission now and sending the Spirit to all. To all. We're all gifted. And I think this is extremely important. You know, when we're making such efforts these days to dismantle a pyramidal church. A pyramidal approach, you see, to church. Where some people sit on top of the pyramid, everybody else down here obeys, craves, and pays. We're trying to go back much more to the Pauline understanding, much more plain old understanding of the church.

[37:01]

When Christ is the center, when the Spirit is going out, there's a great variety of gifts. Great variety. Great variety of charisms. A charism is a gift given to one for the benefit of all. And it's so important, I think, today, you know, as we're striving to appreciate the gifts of lay people in our communities, especially women. We must put our money where our mouth is in that because we can't go on telling women that they're basically equal to men and yet continue to give them unjust salaries. or to dismiss them from ecclesial positions where there's downsizing and so forth. You can't go on doing that. You mean being more specific on that one? Yes, I mean there are dioceses in this country which because of downsizing have dismissed all offices and the majority of the people in those offices were women.

[38:12]

You're sort of assuming that that's unaccepted. Other dioceses have made a very conscious effort to promote women in chancery positions, have paid away in the same way as dioceses support seminarians, but they're also going to begin to support lay ecclesial ministry. I mean, that document that the Bishops probably did last November with co-workers in the Vineyard. It's extremely fine. Extremely fine. We have to learn to pay attention to how do we influence this in our dioceses. One of the unfortunate things, I think, is that because of the shortage of ordained ministers, with documents coming forth, for example, often from the Dicasteries in Rome, are exalting the ordained at the price of the lay vocation, at the price of baptism.

[39:20]

The ordained and lay ministry is one of the courses that I've taught for years at St. John's, and I would always emphasize that both must be rooted in baptismal dignity. Equality first of all, and then difference of ministry. These shouldn't be at the top of the pyramid, they should really be down there at the bottom, as servants. I've heard that before, but concretely I don't know if that explains what that's supposed to mean. Yes, it does. Well, yes, I understand that you're supposed to act for the good, say, if you're a pastor, it's for the good of your flock. Okay, I understand that, but it's bringing issues of who decides what, and... But that raises the question, then, you know, do women have any voice? There's no reason why we could not have women as Cardinals, by the way. That's purely an ecclesiastical institution.

[40:24]

Laymen have been Cardinals. For example, a dicastery like the Congregation for Religious Institutes. Many more women who are religious in the world than men. Some of the best doctoral students I had at Canada Catholic University were women. Yeah, you know, the question. Where does this leave, say, the higher-ups? Where are they supposed to be? Their function is to coordinate. The function of leadership is to coordinate. Organize the charisms. They don't have to have them all. Right. No, that's their function. It was primarily to organize, to provide organization in the dynasties, in the past.

[41:24]

That's how they functioned as leaders. Not like clerical culture. Still a lot of that. And I think most of all we've learned what this means by effective modeling. I'm always intrigued at St. John's, for example, when we have the washing of the feet. Holy Thursday, the German and religious feet are washed, novice, youngest novice, it's almost fine, he washes, gets his feet washed. But at the end, what is very interesting, the abbot always sits down and has his feet And basically it's a very powerful symbol because what he's saying is that I not only minister to others in this community, in this church, but I also need to be ministered to.

[42:28]

This is extremely important. We always find on the beginning, the beginning and the end. You know I find it very interesting for example in John's Gospel when Jesus washes the feet of the disciples before that he had his own feet anointed with precious oil and what that really demonstrates is the need both first of all to be receptive and then to give and I do think there's so much else that's often put on service in a church thing I think that there often is very little time for enrichment, for receiving, and so many ministers, as you know, suffer then from extraordinary burdens. Is there anything else along this line? I guess some people would say, you know, if you're trying to go from the pyramidal approach, something else, they would say, well, that's anti-authoritarian, that's anti-authoritarian.

[43:38]

You know. I think we're going to produce hate, because it looks like nobody's insane. These shepherds can't say no to the king's hand. What I'm going to do is go back to the ideological understanding of that term, authority. It comes from auctoritas, to author life. It doesn't mean domination or control, but begetting life in people. Well, St. Paul's or Baby's Day. Yes. That doesn't mean that you don't. But how do I beget like? That's what I want to make sure of. The birth? For example, the birth of the baby is always a pain. It's the priest's heart as well. You know, we can't really be going there if it's been good and then probably as well. That's the old pyramidalism. I'm not sure I'd tell you. Well, I mean, you're saying we have to get away from this command structure.

[44:39]

Yes. Okay. And then hierarchy says, well, we need to stop doing this. Yes. People will say, well, you're just sticking to the old clericalist structure, and we're not going to, you can't tell us that. That's a simplistic approach then, I think. I think it's much more complex than that. That's more complex than that. But it's the service and the beginning of life. I agree with you. I don't want to go back to the meaning of authority. It's the beginning of life in people. And simply keeping one another down and in place. Oh yeah, I used to be the rector of the seminary at St. John's and I used to ask seminarians, I was going to diocesan seminarians, would you be delighted when you go out and become a pastor if somebody joined your parish with a PhD in liturgical studies from Notre Dame? Would you be delighted or would you be threatened to ask those who are potentially going to be with you?

[45:48]

We evaluate, for example, are those students who are going to be late increasing on their assistance, the same criteria with which to evaluate something. Because in some parishes a certain person could be just as bad in those criteria. That's right. Only to joke about liturgies and the terror, huh? If you negotiate with the one that you can't negotiate with the liturgy. Again, the service model that I'm talking about, is applicable to everyone. Not simply to the ordained, but to everyone. But I just wonder, if you could paragraph the religion in the next sort of thought, it's the upcoming generation, isn't it? Yeah. theory of of space-time by committee that at times you're going to have decisions being made. While there are referred to as Derek's Woodpatch Proposals, obviously the fuck stops with the passion.

[46:54]

But as this man has led it before, always invites the avid to listen, to listen, to be attentive, including the young. And then to be able to discern so that decisions are made that are informed decisions. Yes. Timothy? Oh, from where I always kind of knew that was my own line of thought, you guys in the front, the more senior people in the back. Yes. The people in the front, you should always be aware that all those people in the back there are there to support them and guide them. And the people in the back, the further and more you go backwards, the more you're obligated to provide for and help the guys in front of you and support the people behind you. So it's kind of like you're saying, it's all... I think as we mentioned it, we're both servants and servers, and when we see ourselves as only servants or only servers, or our masters, we ask for it, and it's this way.

[48:12]

Alright, let's listen more, because I have lots to go. What I'm trying to share with you this morning is that Christian community is really the realization of the Eucharist happening to those who are members of the Body of Christ. Now, if we participate in the Lord's Eucharist, not only when we gather to celebrate the Liberty, but also in every effort to be receptive in knowing and loving. Every effort to receive and love ourselves and each other through the power of the Spirit that certainly enlarges then our understanding of our whole lives is Eucharistic.

[49:19]

Always through the power of the Spirit that I come to know and love myself, know and love one another. So the Eucharistic liturgy when we gather around the altar in a real sense should be the climax of our lives as Eucharistic. The Lord Eucharist and our Eucharist are intimately predated. As I emphasized, the origin and the possibility of our Eucharist is always the Eucharist of the Lord Jesus. Hence, every effort that we make to know and to love ourselves, to know and love each other, should be understood then as anamnesis, as remembrance.

[50:22]

remembrance of the saving presence and power of God in Jesus Christ which makes that presence a reality in our lives so that we are more and more fashioned into the body of Christ. In the Eucharistic Liturgy We break the bread that is the body of Christ and we drink the cup of salvation which is his blood. So we might nourish the communion with him which was originally created in us in Antioch. However, around the altar we should not only make an act of faith in the Lord's presence but also an act of faith in ourselves and in one another since we believe that our lives as persons and as communities have everything to do with his life.

[51:34]

And when we're away from the Eucharistic table as we are here We are meant to look at ourselves and each other and ask the question, what do I see when I see? Do I see you as the body of Christ? What do I see when I see? What do I touch when I touch? What do I hear? What do I hear? What the mystical tradition means when it talks about learning to live in the presence and the power of God. Now another point that we'd like to make, and I think this is important in petitions for the frequency with which we celebrate the Eucharist.

[52:42]

Each Eucharistic celebration is in a sense unique and really unrepeatable for the simple reason that not only is Jesus a dynamic active person, We also are dynamic, active persons. We're non-static persons in communities. Tomorrow, we won't be exactly the same as we are today. We're always making a unique image. See? So if we are deliberately cut off from one another, deliberately, by fear, by ignorance, by indifference, by hatred. If we really don't care for one another, our Eucharist simply becomes a shaman.

[53:48]

If the Eucharist makes community, the community also makes the Eucharist. It's a very powerful thing to remember the Lord Jesus in the Eucharist, if that remembrance and amnesia makes his presence so real that in the celebration, once again, he invites us as participants to become like Him, Father Christ. Means then, we have to learn how to be vulnerable, be willing to abandon false securities that we build into our lives, those securities that often prevent us from really loving and knowing each other.

[54:53]

So the final question that I would ask is, you know, we come to the monastery seeking a God who has already sought and found us. I think the big question that we have to ask today is, are we searching for God, or are we simply searching for God's gifts? Is it spirituality that I'm looking for? Is it mystical prayer that I'm looking for? Is it consolation in time of difficulty that I'm looking for? Again, Rowan Williams in another article, he asks that question, he says, do we want spirituality? mystical experience, inner peace.

[56:00]

Do we really want God? He says if you want God, then you must be prepared to let go of all. Let go and let God Let go of all substitute satisfactions, intellectual, emotional. He says you must recognize that God is so unlike whatever can be thought or pictured that when you have gone beyond the state of self-indulgent religiosity, There will be nothing you can securely know or feel. You never possess God in doctrinal statements, in structures.

[57:00]

To some extent they are possessed, owned by God. Religion says you genuinely desire union with the unspeakable love of God. then you must be prepared to have your religious world shattered. If you think devotional practices, theological insights, even charitable actions give you some sort of purchase on God, you're still playing games. He says that's really what detachment means. not being above the battle, but being involved in such a way that you can honestly confront whatever comes to you without fear of the unknown. There's always a readiness for the unexpected. this evening so take what I shared with you this morning and apply it then specifically to Eucharist as sacrifice.

[58:23]

Context of this issue needs to be thought about. Have a good day. Before we go, I got one more log to count. Who's going on the step ahead of you to head down?

[58:38]

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