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Corpus Christi

by Very Rev. Chrysostom Baer, O.Praem.

 

The Norbertine vocation is essentially Eucharistic.  It is true, the Church expects every religious institute to “make every effort to participate in the Eucharistic sacrifice daily, to receive the most sacred Body of Christ, and to adore the Lord Himself in the sacrament.”  But as a clerical institute, and as canons regular, our most precious task is the solemn celebration of the liturgy, the apex of which is the Holy Sacrifice of the Mass.  It is our fundamental duty to praise Christ with “hymn and chant and high thanksgiving,” to renew His sacrifice on the altar by making His sacrament present, and to distribute Him to the faithful—ut sumant et dent céteris!  We were made for the feast of Corpus Christi.

Martin Luther, who derided priests as being “the tin gods and buffoons of this world,” asked what need  there was for the tangle of abbots, bishops, prelates, and pastors littering the path of the faithful toward the Lord?  The answer, of course, is obvious—without ordained priests, there is no Eucharist for the Church.  St. Thomas Aquinas had written 250 years earlier: 

Sic sacrifícium istud instítuit

Cujus offícium commítti vóluit

Solis presbyteris.

“So He this Sacrifice to institute did will,

And charged His priests alone to fulfill.”

Martin Luther was just taking a page from the book of the heretic Tanchelm, much known and execrated by us, the sons of St. Norbert.  This evildoer, who died at the turn of the twelfth century, likewise poured contempt on all the Church’s ministers, and denied that the reception of Holy Communion was of any profit to the soul.  The city of Antwerp was included in this heinous error.  There, sacred altars fell into ruin, and public worship lay dormant.  The people even took consecrated Hosts to keep in their houses, tucked into nooks and crannies in the wall.  In the year 1124, however, at the behest of the local bishop, St. Norbert took possession of the church of St. Michael the Archangel in Antwerp, and along with some priests of his newly founded Order preached the sweet and sound doctrines of our Savior.  The people flocked to hear them and, stung with compunction, professed again the true faith and returned the Blessed Sacrament which they had held prisoner for so many years, for which reason St. Norbert earned himself the title “Apostle of the Eucharist.”  And the former preface of St. Norbert calls him the “mirábilem mystérii eucharístici víndicem,” the “wonderful vindicator of the Eucharistic mystery.”

And we, his sons, are honored to become like our Father, to become apostles of the Eucharist.  In addition to participating at daily Mass, receiving Holy Communion, and adoring the Blessed Sacrament like all religious; in addition to expending every effort to ensure the sacred rites are carried out splendidly as befits all canons regular; we like St. Norbert have as our charism to preach vigorously the truth of the real presence of Christ’s Body and Blood in the sacred species to a world that has lost sight of that truth, and to warm the hearts of the faithful to receive well this foretaste of eternal life which brings such sweetness and solace and strength.

To acquit ourselves of so lofty a charge demands our total priestly fidelity, our own lively faith in the Eucharistic mystery, and so our complete dedication to our Norbertine vocation in every aspect.  Through the intercession of St. Norbert, may this celebration of Corpus Christi rekindle our initial fervor in wanting to serve the Lord in His priesthood and in the sacrament of His Body and Blood, now and always.  Amen.

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Even as his health declined, Fr. Leo continued to orient his life to the service of the altar, recognizing in the Holy Eucharist the source of every grace and heavenly blessing. At that moment, I knew that I, too, wanted to be a Norbertine priest, “lifting high the Holy Eucharist over the miseries and errors of this world.”

The Gospel passage we just heard comprises the entire fifteenth chapter of Luke, all thirty-two verses.  It reminds me of St. Justin Martyr’s second century description of the Mass: “On Sunday we have a common assembly of all our members,” he says. “The recollections of the Apostles are read, as long as there is time.”

Fortunately the three parables are fairly clear in their literal meaning; let us examine but some few points for their spiritual import.  In the parable of the lost sheep, notice how our Lord even phrases the question: “What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it?”  The scribes and Pharisees may not have been shepherds, but they weren’t stupid.  Not one of them would have left the ninety-nine to find the one because that’s the best way of losing the ninety-nine and still not finding the one.  

But in this they did not understand the deeper contrast Christ Jesus was drawing between God and man.  Man has to leave one place to go to another.  God remains with the ninety-nine even as He goes off to find the one.  The life of grace is not lost in the ninety-nine while He seeks by grace to draw back the heart of the one.  And the only way man can have a glimpse at how much God wants a sinner’s heart is by realizing He is so crazy with love as to leave the sure thing in favor of the impossible risk.

The other side of this perspective is the father in the parable of the prodigal son.  Without ever leaving his house, his vision extends to his son who is “still a long way off,” which implies not only that he was looking for him but that also his sight sees him where he is.  Put the two parables together, and we see that only if the Good Shepherd goes in search of the stray can the squalid son lift his head from the pig sty to dream of happiness at home.  Only then does the Father see his wretched son afar off and in mercy run out to meet him.

The reaction of son and father are perfect.  The son resolves to confess, and in his shame to accept a dignity lower than is truly his.  He does confess, but the father does not let him even ask for what is beneath him, let alone allow him to ask and then deny it to him, and instead enriches his son with tokens of love and esteem: the finest robe, a ring, sandals to wear, and the fattened calf to feast upon.

When in our sins we can no longer hide from the Good Shepherd and so we confess our sins to the Father’s representative, we are never lowered beneath our dignity as sons and daughters of God. Rather, every mark of honor we threw away is returned to us in love.  We are again clothed with the finest robe of sanctifying grace and charity which we received at baptism.  The ring is the signet whose seal of the Holy Spirit we received at confirmation.  Sandals are mortification from worldliness by separating us from the earth and keeping us from getting dirty as we tread the paths of this life; they also prepare our feet to run with the truths of the Gospel.  “How beautiful upon the mountains,” says Isaiah, “are the feet of him who brings glad tidings.”  In such a state, the full Catholic life in all its majesty, we are ready to feast on the fattened calf, Christ Jesus Himself sacrificed for our sins and given to us as food in the Holy Eucharist.

This is the happiness of our eternal Father.  His food is our salvation.  His joy is our redemption from sin.  As St. John Chrysostom says, “He feasts on the fruit of His mercy by the sacrifice of His Son.”  This is the festivity of the household ministers, the harmony of the angels, the symphony of the saints.  And it is for us every time we go to confession.

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