In the process of the liturgical changes initiated by Vatican II, many parishes changed the tradition of receiving the Eucharist on the tongue, kneeling, to receiving communion in the hand, standing. This change was never formally allowed but was begun illicitly and became widely accepted nonetheless. In this little book, Rev. Athanasius Schneider, a priest in Kazakhstan, argues for the traditional communion ritual. He outlines the development of practices of reverence for the Eucharistic in the patristic era and explains the theological and scriptural motives for it. In tone, he is respectful and informative rather than polemical. This book will be helpful for Catholics and non-Catholics alike who want to encounter the heart of the Church’s teaching on the Divine Presence in the Eucharist.
Rev. Schneider mentions quite a few things regarding the Church’s traditional understanding of the Eucharist that were new and interesting to me. There is a domestic tradition in the Middle East continuing from before Christ to the present in which the head of the household places a piece of bread directly into each person’s mouth. Especially striking is the Old Testament imagery used by early Christian teachers to develop their understanding of the Eucharist. Several known liturgies of early churches contain a reference to the coal from the altar that an angel touched to Isaiah’s lips when he was in the presence of the Lord. This coal was from the sacrificial altar of which Christ is the perfect fulfillment, and its effect was to cleanse from sin, because Isaiah had cried, “Woe unto me, for I am a man of unclean lips, from a people of unclean lips.” Another ancient reference is to the honey-flavored scroll an angel placed into Ezekiel’s mouth.
This ingestion of the written word has the same radical incongruity as has Christ’s own declaration: “Except you eat my flesh and drink my blood, you have no life in you.” How does eating something heal my sinfulness? What does eating a book give me (except a stomachache)? Perhaps the question beneath the other questions is, “What is the meaning of incarnation, of the union in humanity of spirit and body, and the union in the Sacraments of Divinity and body?” To this question I will not hazard an answer, but I suggest that a glimpse of the reality to which this question points is a key which would unlock doors now closed and obscured to many people.
In his concluding remarks, Schneider says that “The gesture of receiving the body of the Lord in the mouth and kneeling could be a visible testimony to the faith of the Church in the Eucharistic Mystery and even something that heals and teaches our modern culture, for which kneeling and spiritual childhood are completely foreign phenomena.” Yes, yes, in some ways we have grown over old in our endless analysis and explanations, but in other ways we are a culture of charming but satiated children who would be far happier if only we attended less to pleasing ourselves and more to pleasing our Lord.