The Sánchez Archives CORPUS CHRISTI

By
Patricia Datchuck Sánchez

Body and Blood of Christ, Amen!

EXODUS 24:3-8
HEBREWS 9:11-15
MARK 14:12-16, 22-26

Body and Blood of Christ, incarnate Word of God, come to live among us. . . Amen!
Body and Blood of Christ, broken and poured out for the salvation of humankind. . . Amen!
Body and Blood of Christ, through whom a new and everlasting covenant has been forged. . . Amen!
Body and Blood of Christ, whose once-for-all perfect sacrifice has replaced and obviated every other sacrifice. . . Amen!
Body and Blood of Christ, broken and shared with sinners who hunger for forgiveness. . . Amen!
Body and Blood of Christ, risen in glory as the pledge of our eternal inheritance. . . Amen!
Body and Blood of Christ, broken and suffering from hunger and malnutrition. . . Amen!
Body and Blood of Christ, wounded, maimed and slaughtered by war. . . Amen!
Body and Blood of Christ, whose helpless members are abused and neglected. . . Amen!
Body and Blood of Christ, whose civil rights are denied by unjust governments. . . Amen!
Body and Blood of Christ, denied the freedom to immigrate in search of a better life. . . Amen!
Body and Blood of Christ, suffering from the burden of AIDS and the added burden of the ignorant and judgmental attitudes of others. . . Amen!
Body and Blood of Christ, from whose pleading eyes and outstretched hand I avert my eyes and close my wallet and heart. . . Amen!
Body and Blood of Christ, belittled and abased by ethnic jokes and racial slurs. . . Amen!
Body and Blood of Christ, addicted to alcohol or drugs. . . Amen!
Body and Blood of Christ, punished but not rehabilitated within the prison system. . . Amen!
Body and Blood of Christ, denied child support by negligent and absentee parents. . . Amen!
Body and Blood of Christ, suffering the loss of memory, mind and personality because of Alzheimer’s disease. . . Amen!
Body and Blood of Christ, whose mental and physical challenges are misunderstoood or ignored. . . Amen!
Body and Blood of Christ, affronted by a media peddling false values, brutal violence and perverted sexuality. . . Amen!
Body and Blood of Christ, denied proper medical care for monetary reasons. . . Amen!
Body and Blood of Christ, whose members outlive their insurance policies and are left to fend for themselves. . . Amen!
Body and Blood of Christ, whose fixed income requires a daily choice between food and medicine. . . Amen!
Body and Blood of Christ, unemployed and on welfare. . . Amen!
Body and Blood of Christ, whose legal needs are poorly attended because of an inability to pay exhorbitant fees. . . Amen!
Body and Blood of Christ, lonely and isolated by illness. . . Amen!
Body and Blood of Christ, whose pain and tears, whose needs and fears are my responsibility. . . Amen!
Body and Blood of Christ, who is Savior and Lord, mother and brother, sister and father, friend and neighbor to me. . . Amen! Amen! Amen!

EXODUS 24:3-8

When human beings negotiate an agreement with one another, there are a variety of ways in which that agreement is sealed or ratified. There was a time when a person’s word was sufficient enough to be binding. In some instances, a handshake finalized a mutually agreed upon contract. Gradually, more formal arrangements evolved, requiring that signatures be officially affixed to a legal document in the presence of witnesses and/or a notary public. Each of the readings for today’s feast features an aspect of the most important agreement in which human beings are privileged to participate, viz., the covenant, initiated by God and extended to every believer.

As is reflected in the Exodus pericope, Moses as mediator of the Sinai covenant made certain that the people understood the terms to which they would be bound. In addition to orally recounting to the Israelites “all the words and ordinances of the Lord” (v. 3), Moses also wrote down all the words. To put something into writing signified its permanence. Then Moses read the terms of the covenant once again to the people. “The fact that Moses then writes down the laws and once again reads them aloud to the people serves to emphasize the seriousness of knowing exactly the content of that to which they are committing themselves with a solemn oath.” (Brevard S. Childs, The Book of Exodus, The Westminster Press, Philadelphia: 1974).

For their part, the people were attentive to the triple formulation of the words and ordinances of God and gave their unequivocal and unanimous response, “All that the Lord has said, we will heed and do” (v. 3, 7). The terms being stated and accepted, the covenant was then formally sealed with a sacrifice.

In discussing the rationale for ratifying the covenant with blood, Reginald Fuller (Preaching the New Lectionary, The Liturgical Press, Collegeville MN: 1974) suggests that the death of the victim has a finality about it which makes it, and therefore the covenant which it seals, irrevocable. The sacrifice is expressive of the offerer’s total commitment to abide by the terms of the covenant.

Half of the blood was sprinkled on the altar, which represented Yahweh, while the other half was sprinkled on the people. In effect, both parties were pledging a blood oath whereby each entered into a relationship with the other with the intention of being faithful, even unto death. The fact that the people were not held liable to death when they breached the covenant underscored the magnanimity of God’s mercy and forgiveness.

Both the Hebrews’ author (9:18-21) and Mark (see today’s gospel) referenced this text from Exodus in describing the new and everlasting covenant mediated by Jesus, ratified by his saving sacrifice on the cross, sealed with his blood, and remembered and experienced at every eucharistic sharing.

HEBREWS 9:11-15

Unfortunately, the author of Hebrews reference to the first reading from Exodus is not as evident as it could be due to the fact that verses 18-21 were not included in today’s second reading. Therein the corollary between the Sinai covenant and the everlasting covenant made through Jesus’ saving death is clearly enunciated. In the verses which do comprise today’s second reading, the ancient unnamed author reminds his/her readers of the atoning quality of Jesus sacrifice.

According to Hebrew tradition (Leviticus 23:27-32) the annual observance of the Day of Atonement was observed in Israel ten days after Rosh Hashanah or the new year, which occurred on the first day of the month of Tishri (September-October). In order to atone for the sins of the past year, Yom Kippur, or the Day of Atonement was a fast day on which no work was done. Ritually, two sacrifices were offered; first, a bullock was offered by the high priest to atone for his own sins and a scapegoat was led away to the wilderness symbolically bearing the sins of the people (Leviticus 16:15, 21, 22). Then, because of his contact with a dead animal (the bullock), the high priest had to be cleansed. To this end, a red heifer (young cow) was slaughtered and its blood was sprinkled before the altar seven times. The body of the heifer was burned together with cedar and hyssop and a piece of red cloth (Numbers 19). It was believed that the sacrificed bullock, goat and heifer resulted in a purification of the priest and people from their sins.

Against the background of these rituals, the Hebrews author explained that Jesus acted as both high priest and sacrificial victim. With no need to atone for his own sins, Jesus offered the once-for-all sacrifice of himself, shedding his blood for the sake of sinful humanity.

As a result of Jesus’ sacrifice, a new covenant has been established between God and the new Israel, the new people of God. Moreover, Jesus’ self-offering put an end to the need for and significance of the ancient ritual of animal sacrifice.

Comparing Jesus’ sacrifice to those of the old or former covenant, Brooke Foss Westcott, in his commentary on Hebrews explained that: (1) The sacrifice of Jesus was voluntary. The animal had no choice in the matter; its life was taken, but Jesus gave his life willingly; (2) The sacrifice of Jesus was a spontaneous expression of love whereas animal sacrifices were the product of law; (3) Jesus’ sacrifice was rational. Animal victims did not know what was happening, whereas Jesus was fully cognizant of all the circumstances of his life and death; (4) The sacrifice of Jesus was a moral act. Animal sacrifices were prescribed rituals, mechanically executed, but Jesus’ gift of himself on the cross was an obedient response to the saving will of God.

Scholars, with expertise in the Hebrews correspondence disagree as to the correct rendering of verse 11. Whereas the NRSV, REB, NAB, and NJB all read, “When Christ came as high priest of the good things that have come. . .” other ancient manuscripts have “of the good things that are to come.” Those who favor this latter rendering do so for text-critical and theological reasons. Jesus’ sacrifice was indeed “a good thing” which has already come. However, Jesus’ saving work also anticipates an eschatological union with God which is yet to come, a union that is celebrated in a present as well as anticipatory scene at every Eucharist sharing.

MARK 14:12-16, 22-26

Briefest of all four gospel accounts regarding Jesus, the Marcan version of the good news is nonetheless a theological and christological jewel, representing the insights, inspirations and beliefs of the Christian community of the mid to late sixties C.E. In today’s excerpted text, Mark recounts for his readers the disciples’ preparation for the Passover feast and the institution of the Eucharist by Jesus. It is clear that Mark understood that the breaking of Jesus’ body and the shedding of his blood on the cross should be interpreted as effecting a new Passover. Likewise, the gift of Jesus’ body and blood in the Eucharist inaugurated a new and everlasting covenant. This covenant would be ratified in two ways. First, it was sealed with the very blood of Jesus; second, it was affirmed through the sharing of the Passover-Last Supper meal. At every Eucharistic gathering, believers are renewed by the continuing blessings of Jesus once-and-for-all Passover as well as the eternal covenant.

Although the Johannine evangelist dated Jesus’ Last Supper with his own on the day before Passover, i.e. on 14 Nisan, Mark presents both the Last Supper and the gift of the Eucharist within the context of the Passover meal. Reginald Fuller (Preaching The New Lectionary, The Liturgical Press, Collegeville, MN: 1974) explains that what we are really learning from Mark’s account is how his community celebrated the Eucharist, rather than precisely what Jesus did and said at the supper, though of course what the Marcan community did was ultimately derived from the disciples’ experience of Jesus in the upper room.

Apparently, the Marcan community celebrated the Eucharist at the conclusion of their common meal. The sharing appears to be structured around seven actions and three words or statements spoken by Jesus. Notice that these actions (Jesus took, blessed, broke and gave the bread; then he took, gave thanks and gave the cup) and words (word over bread, word over cup, saying about the reign of God) continue to be the structure of the contemporary Christian community’s Eucharistic sharing.

At each Eucharist, believers enter once again into the evolving experience of our saving history. Each sharing of bread and cup can trace its roots to the Exodus covenant. Breached by human sin, this covenant has been mercifully reestablished and given permanence by God through the blood of Christ. With death forever defeated and sin held at bay, all who participate in the new and everlasting covenant anticipate, at every Eucharistic sharing, the promised inheritance of good things yet to come.

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