The Body and Blood of the Lord

Message from Fr. Jose Koluthara, CMI

Lord Jesus, make me your presence in the world through the Holy Communion I receive.

My Dear Brothers and Sisters,

This annual feast offers an ideal time to reaffirm the church’s belief that the bread and wine are truly changed into the body and blood of the Lord. There should be no question that this is the faith of the church. The challenge is putting that doctrine in the proper context. There is always a danger that in emphasizing one tenet of the faith, other important beliefs are overshadowed. The result can be a distortion of the faith tradition rather than a strengthening of it.

With regard to belief in the Real Presence of Christ in the form of His body and blood, there are two major contexts that need to be maintained. The first is that He offers us His body and blood precisely as food and drink. His presence is not for its own sake so that we might adore the host or view Him as a prisoner in the tabernacle. He is present in the body and blood to feed and nourish us and to transform us more fully into His body in the world.

The second essential context is the various ways that Christ is present in the Eucharist. He is present not only in the bread and wine but also in the assembly, in the presider, and in the word proclaimed. These other forms of His presence are not in competition with His presence in the Eucharistic species, but work with that presence to enable us to encounter the Lord throughout the celebration of the liturgy and to be transformed more fully into His likeness.

Today let us concentrate on the richness of our Eucharistic tradition. Let us take pains to see the connections between the various modes of Christ’s presence and recognize the true purpose of the Eucharist as our own transformation. Once this is fulfilled, the goal of liturgical formation is achieved. Let us ask ourselves the following questions: (1) What is my experience when I say “I adore you Lord!” (2) Does that adoring attitude take its origin from the transformation I underwent and the satisfaction I got feeding on the body and blood of the Lord?

Trinity and Community

Message from Fr. Jose Koluthara, CMI

Lord Jesus, help us to foster the interpersonal relationships in our community contemplating the mystery of the Trinity.

My Dear Brothers and Sisters,

Today, Trinity Sunday, we pause to consider mystery in our lives. The difference between mystery and problem is vast. A problem is something we can solve.

Managing to pay all our bills each month is a problem. Mystery, though, is not something that can be solved or managed. We all live with mystery, although we may not be aware of it. One of the most fundamental mysteries of all is life itself. We recognize it, we cherish it, we fear losing it, but we do not understand it anymore than we grasp its end – death. Do we understand love? Try to explain why you love someone, you will always fall far short of the truth.

Nicodemus was faced with mystery, and he resorted to problem solving, He was a leader in the community, a Pharisee of high repute. But he was also drawn irresistibly to the person of Jesus. Prudently, he went to Jesus under cover of darkness, seeking to resolve his dilemma. But Jesus spoke of belief, not solutions. Belief has to do with entering into mystery. Jesus startled Nicodemus by telling him he must be born again, of water and the spirit. Reduced to a problem, this makes no sense. As mystery, we believe.

It was faith that prompted Paul to conclude his second letter to the Corinthians with this blessing: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you”. Reason did not bring Paul to this declaration of Trinity, only faith, the acceptance of mystery.

The Trinity is not unreasonable, it is beyond reason. Augustine admitted, “I can experience far more than I can understand about the Trinity”. Theologians such as Leonardo Boff and Elizabeth John describe the interrelatedness of the Three Persons as community. God is not a dominant ONE, cut off from any relationship with others. Nor is God just two figures, Father, Son, absorbed in each other. But, as Boff suggests, God is the eternal spilling over into a third person, the Spirit, who “forces the other two to turn their gaze from themselves in another direction.”

Theologian Belden Lane continues, “God then, is a community of differentness bound together in unity. The Trinity continually seeks new webs of interconnectedness, while at the same time remaining separate and wholly itself”.

God's Kiss

Message from Fr. Jose Koluthara, CMI

Lord Jesus, give me the “kiss” of the Spirit and liberate me from my bondages.

 

My Dear Brothers and Sisters,

Today we have gathered together to celebrate the liberation that is Pentecost. Luke, in today’s first reading (Acts 2:1-11) speaks of the Spirit in terms of “tongues, as of fire”, and of “a noise, like a strong driving wind”. He describes a boldness in the disciples, where once there had been only fear; he speaks in terms of understanding among people of different cultures and backgrounds where once there had been a divisive confusion. He tells of an openness and a universal outreach where once there had been a parochial exclusivity.

In today’s 2nd reading (1 Cor. 12:3-7,12-13) Paul describes the Spirit as one who enables and expresses our prayer, as one who equips us and encourages us with charisms and as the one in whom all of our diversities find their unity and complementarity. John, in today’s gospel, reminds us that the Spirit is indeed breathed upon and into each of us with the ability to share these gifts of peace and forgiveness with one another and the world.

David Watson has suggested that we think of the Holy Spirit as the early Christian mystics did – as God’s kiss – and that we understand that, in coming together for worship today, we have, in effect, come to kiss and be kissed by God. Remarkably, the word most commonly translated as “worship” in Christian Scriptures means to bow or to prostrate oneself and it is derived from a root meaning “to kiss”. As John R. McRay has explained, this special word references the practice of bowing to kiss the hand or foot of the one to whom homage is paid. The idea of emotional and spiritual emptiness in the presence of the Holy, lies at the heart of the experience of worship. Keeping in mind this special derivation of the scriptural term for worship, we might say that we have come together on this feast of Pentecost emotionally and spiritually empty and eager to be filled with the presence and power of the Spirit. We have come to bow down in homage, i.e., to kiss the hand of the One who guides us, protects us, feeds us and fuels us for service.

The Gift Of An Agenda

Message from Fr. Jose Koluthara, CMI

Lord Jesus, strengthen us to come down from the mountaintop to be your witnesses throughout the world.

 

Do you remember Martin Luther King, Jr.’s “I’ve been to the Mountaintop” speech delivered at the Mason Temple in Memphis, Tenn., on April 3, 1968, the day before he was assassinated? King’s speech resonated with a hope and conviction that a new day was about to dawn, and with it new assurances of civil rights for African Americans. Five years earlier in another of his memorable and moving speeches, King had described what he had envisioned on the mountain top. “I have a dream”, shared King, “that my four children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character…” (August 28, 1963).

King’s dream and his mountaintop vision would have remained just that except for the fact that he came down from the mountain and marched the streets of Selma, Atlanta, Washington, etc. in order that his visions and dreams be realized. Today’s feast of Jesus’ ascension challenges believers to do likewise. Although the disciples of Jesus may have been tempted to remain in the relative safety of the mountain in order to preserve the experience of the nearness of Jesus, that was not to be. As Jesus instructed, they were to be his witnesses in Jerusalem, throughout Judea and Samaria and even to the ends of the earth (Acts 1:1-11, 1st reading). With Jesus’ own authority, they were to make disciples of all the nations, baptizing and teaching them, all the while assured of the presence of Jesus (Mt 28:16-20, Gospel)… all the while compelled by the hope and inspired by God’s wisdom and insight (Ephesians, 1:17-23, 2nd reading).

Nowhere did Jesus say that his disciples should stand off at a safe distance and critique the world. On the contrary, following his lead, Jesus’ followers were directed to immerse themselves in the world, making its burdens their own, its suffering theirs to alleviate. Today, Jesus’ disciples are to do likewise.

Mountaintop experiences are necessary, of course. Mountaintops are places where visions are born and fed. Mountaintops, both real and virtual, are places where discussions take place, where committees are formed, where agendas are made. But the best-laid plans are of no avail unless believers are willing to go down from the mountain and realize their visions and dreams by translating words into works, decisions into deeds, and proposed goals into achievements.