"Aukojame dieve duona tau istorija": Lithuanian Perspective on Bread and Divine Sacrifice
Throughout history, humanity has sought ways to connect with the divine, often expressing reverence through offerings. This article explores the concept of sacrifice, particularly focusing on the offering of bread as a symbolic gesture of devotion and its historical context within Lithuanian traditions and Christian practices.
The Universal Language of Sacrifice
Across diverse cultures and eras, sacrifice has served as a tangible expression of humanity's innate desire to honor a higher power. From Abel's offering of the finest lambs to the anticipated sacrifice of Isaac by Abraham, these acts reflect a deep-seated recognition of dependence on a divine source. Even Virgil's account of Aeneas's sacrifices highlights the prevalence of this practice in ancient societies.
The spontaneous emergence of sacrifice across various cultures points to its profound connection with human consciousness. As the Council of Trent affirmed, sacrifice is rooted in human nature itself. Humans, as both physical and spiritual beings, inherently acknowledge God as their Creator and seek to express their dependence through both physical and spiritual offerings. This act of submission to the Divine Will forms the essence of sacrifice in its broadest sense.
The objects chosen for sacrifice often hold special significance, representing the offerer's very being in this encounter with the Creator. The finest lamb symbolizes the dedication of one's best qualities to God. Bread and wine, essential for sustenance, signify the offering of life itself. Blood sacrifices, on the other hand, might represent the recognition of death as the consequence of sin.
While Christians may only accept ancient sacrifices that acknowledged the true God, they can still recognize a spark of truth in pagan offerings: the universal human desire to acknowledge God's supremacy by offering the essence of their being as a sacrifice. In this sense, pagan sacrifices can be seen as a search for the true God, using human means.
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Christ's Redefinition of Sacrifice
The arrival of Christ on Earth brought about a fundamental transformation in religious life, yet it did not negate human nature. Therefore, it would have been a deficiency in the Christian religion if its Founder had not left behind the religious element so closely intertwined with humanity: sacrifice. Christ did not abolish sacrifice. He did not even reject the old sacrificial ritual, filled with only human content, but adopted it for His own, the God-Man Sacrifice.
In the Old Testament, the Jews ate the sacrificial lamb to commemorate their liberation from Egyptian bondage. In the New Testament, Christ becomes this lamb, liberating humanity from the bondage of sin. In ancient times, the high priest Melchizedek came to the king with an offering of bread and wine. Now, the High Priest of the Christian Sacrifice, Christ, takes the same material for the ritual of His Sacrifice and transforms it into the Sacrifice of His Body and Blood. "Christ," says St. Cyprian, "offered to God the Father a sacrifice, and offered the same one that Melchizedek offered, namely, bread and wine, in truth, His Body and Blood."
Sacrifice is both human and divine. Christ did not abolish the meaning of human sacrifice. He recognized it, consciously uniting it with His own and ennobling it with new, divine content. Holy Mass is a union of God and human Sacrifice. Here, not only the historical Christ, who lived and suffered on this earth two thousand years ago, sacrifices Himself, but also the whole Christ, with all His Mystical Body, of which we are members. That is why, next to the consecration of Holy Mass, during which the divine Sacrifice of Christ is embodied, there is also the offering of bread and wine, by which the Church sacrifices itself with each of its members.
At the beginning of the offering, the priest says the introductory prayer, uncovers the chalice, and, raising the paten with the host upwards, says: "Accept, Holy Father,… When we offer God such a small thing as bread and wine, we cannot offer Him only the value of that one thing, but we must add that other offering, which constitutes the meaning of human sacrifice - ourselves. "It has been said to the Church," says St. Augustine, "to sacrifice itself in that thing which it sacrifices" (De Civ. X, 6). Therefore, in the offering of bread and wine, the Church not only offers, but also sacrifices itself: "Humble in spirit," the priest continues, "and contrite in heart, accept us, O Lord, and may our sacrifice become such today in your sight, that it may please you, O Lord God."
On its sacrificial host and into its sacrificial chalice, the Church places "all prayers and ecclesiastical rites, all works of mercy and love, all mortifications and penances, all the toil and labor, every cross and pain of its children fighting on earth; all the sufferings and tortures, all the patience and longing of its sons suffering in purgatory; all the virtues and rewards, all the holiness and glory of its children in heaven" (Laurent, Jesus Christus, p. 135). Our duty is to give our personal tribute together with the common sacrifice of all, because, in the words of Thomas à Kempis, "all that you give me, except yourself, has no meaning, because I need not your gifts, but you" (Kr. Sek. 4, 8). We must connect the offering of Holy Mass with life, giving God all that we have and are. "Offer to God a sacrifice of praise, and fulfill your vows to the Most High" (Ps. 49, 14). Bringing a small piece of bread to the altar, or, according to the current custom, a small coin, we must also give our heart to God.
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Lithuanian Traditions: Honoring the Earth and Divine
Lithuanian folklore and traditions offer a unique perspective on the offering of bread and the reverence for the divine. Before the advent of Christianity, ancient Baltic beliefs centered around the worship of nature and its life-giving forces.
In ancient Lithuanian beliefs, the Earth held a sacred position as the source of life and abundance. Before undertaking any significant task, it was customary to honor Žemėpatis, the spirit of the land. M. Pretorijus described this ritual, where three or four candles were lit, accompanied by small loaves of bread and cups of drink. Gratitude was expressed for protecting the family and property from harm, with a request for continued safeguarding. Each person would then press their loaf of bread to the ground, saying, "Žemėpati, you give us such good bread, for that we thank you, help us to take good care of our fields and receive more of your gifts." The bread would then be raised towards the sky, with the invocation, "God, satiate us."
Following the harvest, Lithuanians celebrated with a feast. The table would be covered with hay, upon which bread was placed, flanked by two containers of beer. Before the meal, pieces of each dish were thrown onto the ground at each corner of the house, with the words, "Accept favorably, Žemininke, these our sacrifices and eat them with joy." Water, representing purification and sanctity, was also central to all calendar and family celebrations.
These ancient customs demonstrate a deep connection to the land and a recognition of the divine within nature. The offering of bread, a staple food, symbolized gratitude for the Earth's bounty and a plea for continued blessings.
The Evolution of the Mass and the Eucharist
The core of the Eucharist liturgy involves preparing offerings of bread and wine with water, the same elements Christ used during the Last Supper. The Eucharist prayer expresses gratitude to God for salvation, transforming the offerings into the Body and Blood of Christ. Breaking one bread symbolizes the unity of believers, while partaking in Communion signifies receiving Christ's Body and Blood, just as the apostles did.
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Over time, the structure and rituals surrounding the Eucharist have undergone changes. The "Novus Ordo Missae," or New Order of the Mass, introduced in 1969, aimed to reflect the post-Vatican II Church and foster ecumenical dialogue. This involved simplifying certain aspects of the Mass and incorporating elements that would be acceptable to various Protestant denominations.
However, these changes were met with resistance from some who felt that they diluted the traditional Catholic understanding of the Mass as a true sacrifice. Critics argued that the new order placed less emphasis on the sacrificial nature of the Eucharist and the role of the priest as a mediator between God and humanity.
Traditional Lithuanian Mass
In the traditional Mass, the priest begins by reciting prayers at the foot of the altar, including the "Confiteor," a prayer of confession. The "Introit" follows, a psalm sung as the priest approaches the altar, symbolizing the entrance into God's presence. The "Kyrie Eleison," a plea for mercy, is repeated, followed by the "Gloria," a hymn of praise to God.
The "Collect" is a prayer summarizing the theme of the Mass, followed by the "Epistle," a reading from one of the letters of the New Testament. The "Gradual" and "Alleluia" are sung, leading to the "Gospel," a reading from one of the Gospels. The priest then delivers the "Homily," an explanation of the Gospel message.
The "Credo," a profession of faith, is recited, followed by the "Offertory," the offering of bread and wine. The priest prays that God will accept these gifts as a sacrifice. The "Preface" is a dialogue between the priest and the people, leading into the "Sanctus," a hymn of praise.
The "Canon" is the most solemn part of the Mass, during which the priest consecrates the bread and wine, transforming them into the Body and Blood of Christ. The "Lord's Prayer" is recited, followed by the "Agnus Dei," a plea for peace. The priest then receives Holy Communion, followed by the people.
The "Communion" antiphon is sung, and the priest purifies the chalice and paten. The "Postcommunion" prayer is said, followed by the dismissal, "Ite, missa est," to which the people respond, "Deo gratias."
New Lithuanian Mass
The New Order of the Mass simplified the offertory. The priest places the bread and wine on the altar, saying, "Blessed are you, Lord God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life."
The priest then washes his hands, praying for purification. The "Sanctus" is sung or recited, leading into the "Eucharistic Prayer," which includes the words of consecration. The "Lord's Prayer" is recited, followed by the "Sign of Peace."
The priest breaks the bread and distributes it to the people, saying, "The Body of Christ." The people respond, "Amen," and receive Holy Communion. A communion song is sung, and the priest purifies the vessels. The "Prayer after Communion" is said, followed by the blessing and dismissal.
Key Differences Between Traditional and New Lithuanian Mass
The New Order of the Mass features a simplified Confiteor, focusing on sins against "our brothers and sisters". The introductory prayers before the offering of bread and wine are shortened, with the priest expressing gratitude for God's gifts rather than explicitly offering them as a sacrifice.
During the offering of bread, the priest prays, "Blessed are you, Lord God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life." The priest washes his hands, praying, "Wash me, O Lord, from my iniquity, and cleanse me from my sin." The priest concludes the preparation of the gifts by inviting the people to pray that their sacrifice may be acceptable to God.
The reforms of the New Order of Mass aimed to simplify the liturgy, increase participation, and promote ecumenism. However, some argue that these changes diminished the sense of the sacred and weakened the traditional understanding of the Mass as a sacrifice.
The Importance of Active Participation and Personal Sacrifice
Regardless of the specific form of the Mass, the call to active participation and personal sacrifice remains central. As St. Augustine stated, the Church is called to offer itself in the offering it makes. Alongside the divine sacrifice of Christ, the offering of bread and wine represents the Church's self-offering, encompassing the prayers, works of mercy, and sufferings of its members.
The offering of bread and wine is not merely a symbolic gesture but a call to unite our lives with the sacrifice of Christ. We are called to become like grains of wheat, ground into the white host, or like grapes, pressed into the wine of the chalice. This requires a conscious effort to surrender our will to God and to offer our lives as a living sacrifice.
The offering of bread and wine is not merely a symbolic gesture but a call to unite our lives with the sacrifice of Christ. The Eucharist should not be viewed as a cold, impersonal formality but as a deeply personal experience of sacrifice. As Pius XII emphasized, Christians must remember to offer themselves, their cares, pains, struggles, failures, and shortcomings, together with the divine Redeemer, nailed to the cross.
Maria Montessori, the renowned educator, emphasized the importance of experiencing the Mass in a holistic way. She encouraged her students to cultivate wheat and grapes, bake hosts, and make wine, connecting the offering of bread and wine with their own lives. By actively participating in the preparation of the elements, they understood that the bread and wine represented their very selves.
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