13 Zion (Cenaculum) The Eucharist in the Writings of St. Francis

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1 13 Zion (Cenaculum) The Eucharist in the Writings of St. Francis The Cenaculum is one of the most sacred of Christian shrines in the Holy Land. It is situated on the hill which is called Zion in Christian tradition (to be distinguished from Zion, city of king David). The anàgaion, hyperôon, or cenaculum, the Upper Room of the Gospels and Acts of the Apostles, is the sacred place where Jesus Christ celebrated the Last Supper (Luke 22,7-20; John 13-17), where He appeared to His apostles after his resurrection (John 20,19-29), and where He sent the Holy Spirit on Pentecost Sunday (Acts 2,1-11) For us Franciscans, the Cenaculum marks the place where all Christians venerate the mother of all churches. The fact that the holy place has been taken away from the Franciscans, who acquired it in the fourteenth century and held on to it in spite of many difficulties, has not diminished in any way the importance of the Cenaculum as a living reminder of the sacrament of the Eucharist and the presence of the Holy Spirit. In the light of its importance as the place of the institution of the Eucharist, we shall take a brief look at St. Francis eucharistic spirituality, which is one of the cornerstones of authentic Franciscan spirituality The historical context of the thirteenth century devotion to the Eucharist shows some conflicting elements. On the one hand, the Fourth Lateran Council of 1215 tried to organize a reform in the Church regarding Eucharistic piety and sacramental practice. On the other hand, this was a time of heretical movements who were spreading mistaken concepts regarding the Eucharist and the ministry of priests. It is in this context that we have to understand Francis particular concern regarding devotion to the Eucharist The Writings of St. Francis are full of references to his personal love and devotion to the Eucharist. In the light of the Cathars who rejected the sacraments administered by sinful ministers, Francis states in his Testament, 9-11: And I do not wish to consider sin in them because I discern the Son of God in them and they are my masters. And I act in this way since I see nothing corporally of the Most High Son of God in this world except His Most holy Body and Blood which they receive and which they alone administer to others. And these most holy mysteries I wish to have honored above all things and to be reverenced and to have them reserved in precious places (Writings SF, 154) Francis was not really aware of the theological implications in the distinction between the Eucharistic sacrifice and Eucharistic piety, which are so clear to us today. In his times, the distinction was not felt, because Eucharistic piety outside the celebration of the Eucharist was only beginning to be developed in the Church. So, in a way, his view is very much close to the same celebration of the Eucharist which we are commemorating in the Cenaculum. His language is not of a doctrinal nature. Rather, Francis prefers more simple terms. His devotion to the Eucharistic sacrifice is down to earth; even tangible in some cases. We shall consider this aspect in the First Admonition, in which Francis is 1 Eucharistic spirituality

2 influenced by the Tractatus de corpore Domini of the Pseudo-Bernard, but in which he expresses his devotion to the Eucharist with reference to corporal and spiritual contact with Christ: All those who saw the Lord Jesus according to His humanity and did not see and believe according to the Spirit and the Godhead that He is the true Son of God were condemned. And now in the same way, all those who see the sacrament of the Body of Christ, which is sanctified by the words of the Lord upon the altar at the hands of the priest in the form of bread and wine, and who do not see and believe according to the Spirit and the Godhead that it is truly the most holy Body and Blood of our Lord Jesus Christ, are condemned. This is attested by the Most High Himself Who says: This is my Body and the Blood of my new testament which will be poured out for many (cf. Mk 14,22.24) and He who eats my flesh and drinks my blood has eternal life (cf. Jn 6,55). Therefore it is the Spirit of the Lord, Who lives in His faithful, Who receives the most holy Body and Blood of the Lord. All others who do not share in this same Spirit and who presume to receive Him eat and drink judgment to themselves (cf. 1 Cor 11,29) (Writings SF, 26) These words convey a eucharistic piety which is centered upon the human and spiritual dimensions, that is, which is holistic. We see with our bodily eyes the bread and wine of the Eucharistic sacrifice, but we believe in the Spirit that these are truly the Body and Blood of the Lord Jesus Christ. It is the Holy Spirit who dwells in the faithful who renders present the mystery of faith, in such a way that the human person, body and soul, enters into a living relationship with Christ. This aspect is all the more important here in the Cenaculum, where the commemoration of the Last Supper is united with that of the fire of the Spirit of Pentecost The Eucharist becomes a sacrament of revelation. It is closely related to the mystery of the Incarnation, as we saw at Nazareth, and as such it reveals Christ s humanity to our eyes of faith. Therefore, O sons of men, how long will you be hard of heart? (Ps 4,3). Why do you not recognize the truth and believe in the Son of God? (cf. Jn 9,35). See, daily He humbles Himself (cf. Phil 2,8) as when He came from the royal throne (Wis 18,15) into the womb of the Virgin; daily He comes to us in a humble form; daily He comes down from the bosom of the Father (cf. Jn 1,18) upon the altar in the hands of the priest. And as He appeared to the holy apostles in true flesh, so now He reveals Himself to us in the sacred bread. And as they saw only His flesh by means of their bodily sight, yet believed Him to be God as they contemplated Him with the eyes of faith, so, as we see bread and wine with our bodily eyes, we too are to see and firmly believe them to be His most holy Body and Blood living and true. And in this way the Lord is always with His faithful, as He Himself says: Behold, I am with you even to the end of the world (cf. Mt 28,20) (Writings SF, 26-27) In another text, this time from the Second Version of the Letter to the Faithful, 6-15, Francis sees the Eucharist within the context of the mystery of redemption, and therefore underlines the sacrificial aspect of the Eucharist. 2 Eucharistic spirituality

3 And, as the Passion drew near, He celebrated the Passover with His disciples and, taking bread, gave thanks, and blessed and broke it, saying: Take and eat: this is My Body (Mt 26,26). And taking the cup He said: This is My Blood of the new covenant which will be shed for you and for many for the forgiveness of sins (Mt 26,28). Then He prayed to His Father, saying: Father, if it is possible, let this cup pass from me (Lk 22,42). And His sweat became as drops of blood falling on the ground (Lk 22,44). Nonetheless, He placed His will at the will of the Father, saying: Father, let Your will be done (Mt 26,42); not as I will, but as You will (Mt 26,39). And the will of the Father was such that His blessed and glorious Son, Whom He gave to us and Who was born for us, should, through His own blood, offer Himself as a sacrifice and oblation on the altar of the cross: not for Himself through Whom all things were made (cf. Jn 1,3), but for our sins, leaving us an example that we should follow in His footprints (cf. 1 Pet 2,21). And the Father wills that all of us should be saved through Him and that we receive Him with our pure heart and chaste body. But there are few who wish to receive Him and be saved by Him, although His yoke is sweet and His burden light (cf. Mt 11,30) (Writings SF, 67-68) In the same Letter Francis expresses one of the theological trends common in the thirteenth century, especially following the Fourth Lateran Council. His sacramental praxis is very much corresponding to official Catholic teaching regarding the Eucharist. Francis says: We must also confess all our sins to a priest, and receive from him the Body and Blood of our Lord Jesus Christ. He who does not eat His Flesh and does not drink His Blood (cf. Jn 6,55.57) cannot enter the Kingdom of God (Jn 3,5). Yet, let him eat and drink worthily, since he who receives unworthily eats and drinks judgment to himself, not recognizing - that is, not discerning - the Body of the Lord (1 Cor 11,29). Moreover, let us perform worthy fruits of penance (Lk 3,8). And let us love our neighbors as ourselves (cf. Mt 22,39) (Writings SF, 69). These words, taken within the context of a Letter written to the Faithful, and particularly to the Franciscan Penitents, show Francis most sincere Eucharistic piety and his intention to spread the Church s official teaching during the years following the Fourth Lateran Council Francis eucharistic piety is also evident in many of the Writings to his friars. The Letters to the Custodians and Clerics all reflect the influence of the Fourth Lateran Council, and the postconciliar concerns of Honorius III, particularly expressed in the decree Sane cum olim (22 November 1219), which urged reverence and respect for the Blessed Sacrament. The Legend of Perugia, 18, shows Francis particular concern for the cleanliness of churches and altars, out of respect for the Body and Blood of Christ: When blessed Francis was living at St. Mary of the Portiuncula and as yet had but a few brothers, he sometimes traveled through the hamlets and visited the churches in the vicinity of Assisi, proclaiming and preaching repentance to men. He brought along a broom to clean the churches. He suffered a great deal, in fact, when he entered a church and saw it dirty. And so, when he finished preaching to the people, he gathered together all the priests who were there and took them aside so that the laity could not hear. He then spoke to them of the salvation of souls 3 Eucharistic spirituality

4 and especially reminded them of the solicitude they were to exercise in keeping churches, altars, and everything that is used in the celebration of the divine mysteries clean (Omnibus of Sources, 994) The Letter to the Entire Order expresses Francis concern for the dignified celebration of the Eucharist on the part of his friar-priests. He first invites the brothers to show respect and reverence to the Body and Blood of Christ, and recommends his friar-priests to celebrate the Eucharist with reverence and with a holy and pure intention (Letter to the Order, 14, Writings SF, 56). He goes on to comment upon what the apostle Paul writes in 1 Corinthians 11,29, regarding the gift of discerning the Body of Christ from other food (Francis adds: or actions, or eats it unworthily... or without proper dispositions ) The text which follows is one of the most striking regarding Francis devotion to the Eucharist, and probably throws light upon his seemingly mysterious decision not to be ordained a priest himself: Look at your dignity, you brothers who are priests, and be holy since He is holy (cf. Lev 19,2). And as the Lord God has honored you above all other persons because of this ministry, so you should love, reverence, and honor Him above all others. It is a great misery and a miserable weakness that when you have Him present with you in this way, you concern yourselves with anything else in this entire world. Let the whole of mankind tremble and the whole world shake and the heavens exult when Christ, the Son of the living God, (Jn 11,27), is present on the altar in the hands of a priest. O admirable heights and sublime lowliness! O sublime humility! O humble sublimity! That the Lord of the universe, God and the Son of God, so humbles Himself that for our salvation He hides Himself under the little form of bread! Look, brothers, at the humility of God and pour out your hearts before Him! Humble yourselves, as well, that you may be exalted by Him. Therefore, hold back nothing of yourselves for yourselves so that He Who gives Himself totally to you may receive you totally (Letter to the Order, 23-29, in Writings SF, 57-58) Thomas of Celano speaks about Francis devotion to the Body of the Lord in his Second Life of St. Francis, 201 (Omnibus of Sources, ): Francis burned with a love that came from his whole being for the sacrament of the Lord s body, and he was carried away with wonder at the loving condescension and the most condescending love shown there. Not to hear at least one Mass each day, if he could be there, he considered no small contempt. He frequently received Holy Communion, and he did so with such devotion that he made others also devout. Showing toward that sacrament deserving of all reverence all the reverence he could, he offered a sacrifice of all his members; and receiving the Lamb that was offered, he immolated his own spirit with the fire that burned always upon the altar of his heart... He wanted great reverence shown to the hands of priests, for to these has been given authority from God over the consecrated bread and wine The Cenaculum means Eucharist, Spirit, Community, Prayer. It is the sacred place where Christ gathered his Church and sent the Apostles to preach. 4 Eucharistic spirituality

5 This place is the heart of the Church. The Eucharistic sacrifice which Christ instituted here the night He was betrayed reminds us of our duty, as Franciscans, to be faithful to our genuine Eucharistic spirituality, centered in fraternity, build on love, and proclaimed in the Christian community. 5 Eucharistic spirituality