Eschatology and Eucharistic Adoration | Christopher J. Malloy | HPR
In this article, I aim to establish a credible link between the promising aspects of contemporary eschatological theory and the simple practice of adoration.
Early in his pontificate, Pope Benedict XVI called for the spread of perpetual Eucharistic adoration (March 2, 2006). Leading by example, Pope Francis, early in his pontificate, called for people everywhere to join him in Eucharistic adoration on the Feast of Corpus Christi, June 2, 2013. Our Holy Fathers have been following in the steps of their predecessor, John Paul II. Due in large part to the latter’s efforts, Eucharistic adoration spread like wildfire in the 1990s and has only increased since.
By contrast, certain “liturgists” and “theologians” insist on deriding this pious devotion. They stamp it mere “private devotion.” In fact, in its complete form, from exposition to benediction, it is a liturgical event. At any rate, it has a long, and shall enjoy an everlasting, approval in the Church. Despite this, professional liturgists have called it “cookie worship.” True, if the Eucharist were only a sign, however “dense,” it would be idolatry to worship it.
Similarly, a number of contemporary Catholic theologians also deride the “traditional” view of eschatology. According to this “traditional” view of eschatology, which they deride as “apocalypticism,” there will be such things as end-of-world calamities, a final collective judgment, resurrection from the dust of the ground, and everlasting torment in hell for the damned. Such things are, some theologians maintain, fable-like pictures meant to encourage less educated Christians to conduct themselves rightly. Some go as far as to deny that there is an “eternal hell.” Others maintain that hell does not include the so-called “pain of sense,” that is, bodily and psychic pains executed by God in just retribution for crimes committed by unrepentant sinners during their earthly lives. Others maintain that hell is only a remote possibility. Others deny that God has ordained an “end” of history. These traditional elements of eschatology are, so it is said, mythical modes of thought intended simply to encourage every individual to contemplate the seriousness of life in the face of being “thrown towards death.” In short, Jesus’ message, Paul’s message, and Isaiah’s message, are being “demythologized,” interpreted simply as morally powerful and useful tales. Although demythologization came to reign no short time ago, it still has a wide following.
I have indicated two elements of “traditional” Catholicism that are not infrequently derided by contemporary “academics.” As I hope to show, the derision of each element is related to that of the other. This is not to say that any theologian who derides the one will deride the other; it is to say, however, that the divine-human fabric connecting these two elements together makes the derision of one objectively inseparable from that of the other.
Notwithstanding the pitfalls of demythologization of eschatological truths and of irritation with Eucharistic adoration, there lie in the contemporary articulations of eschatology and in contemporary sacramental theory most significant grains of truth. Chief among these truths is the fact that our entire existence is “suspended” between our coming from the Father of lights (Jas 1:17) and our returning thence through death. Thus, in this vale of tears, we discover the truth only through its mediations; no man has seen God, and the face of Jesus Christ, though discernible, yet eludes us, beckons us on. We exist, indeed, “towards death,” yet in Christian hope, we know that we are “towards the Father,” and to some extent we experience even our haplessness in this way. There is cause for fear and sadness and cause for joyful trust.
In this article, I aim to establish a credible link between the promising aspects of contemporary eschatological theory and the simple practice of adoration. I take as my leitmotiv the eschatological conception of Christianity as a “way,” a movement drawn to the Father through the “Way” (Jn 14:6). I will draw throughout on the teachings of Pope Benedict XVI.
On the surface, it seems that adoration and eschatology have nothing in common.
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