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Alongside the Crucifixion, the Eucharist–and specifically the Real Presence, the literal transformation of the bread and wine into the Body and Blood of Christ–was one of the aspects of Catholicism which first drew me to the faith. I could tell you that it was because the Catholic doctrine seemed most responsive to the Gospels; I wrote a paper, back when I was the only atheist in my History of Christian Doctrine section, arguing that Jesus’ words at the Last Supper, when you consider His insistence in the face of horrified disbelief in John 6:52 – 57, wasn’t simply a metaphor like “I am the vine.” But I have to admit that I loved (and love!) the doctrine of the Real Presence largely because it’s visceral, bizarre, bloody-minded. It seems like the kind of overturning, catastrophic, violent thing the God of Exodus and Good Friday would do–the kind of awful thing our world and our actions would require of Love. It is hardcore.
When I was sick with stress and unsure if I’d really go through with baptism and confirmation, Eucharistic Adoration steadied me and got me through it. I’ve found Adoration deeply consoling, especially because you don’t have to worry about whether you’re able to receive Communion. Nothing’s required of you except your presence. There’s nothing you have to pray or do–just be there. The Mass is the corporate prayer of the Church but there are times when you want an intimacy, a bridal chamber for yourself and Christ, without dealing with your neighbor or your place in the community. Venturing into extreme anecdata, I’ve written a bit about the atttraction the Eucharist holds for those on the margins of the Church due to poverty or stigmatized sexuality.
Miri - Rubin - Study - Corpus - Christi
So I picked up Miri Rubin’s study Corpus Christi: The Eucharist in Late Medieval...
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