Memorial Bench: 2014

Solemnity of the Most Holy Body and Blood of Christ A

"The Institution of the Eucharist"
by Joos van Wassenhove, 1473-75

Additional Information about the Solemnity of Corpus Christi [1]

Readings for Solemnity of the Most Holy Body and Blood of Christ [2]

Readings from the Jerusalem Bible

Readings and Commentary: [3]

Reading 1: Deuteronomy 8:2-3, 14b-16a

Moses said to the people:

"Remember how for forty years now the Lord, your God,
has directed all your journeying in the desert,
so as to test you by affliction
and find out whether or not it was your intention
to keep his commandments.
He therefore let you be afflicted with hunger,
and then fed you with manna,
a food unknown to you and your fathers,
in order to show you that not by bread alone does one live,
but by every word that comes forth from the mouth of the Lord.

"Do not forget the Lord, your God,

who brought you out of the land of Egypt,
that place of slavery;
who guided you through the vast and terrible desert
with its saraph serpents and scorpions,
its parched and waterless ground;
who brought forth water for you from the flinty rock
and fed you in the desert with manna,
a food unknown to your fathers."
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Commentary on Dt 8:2-3, 14b-16a

This reading is taken from the second address of Moses to the Hebrews. This section of the address can be called “an appeal to remembrance” since Moses is recounting all that God had done for them since they were lead out of Egypt. The focus of these verses is on the feeding of the people with manna (see Exodus 16; 4-16). Jesus also quoted this passage “…not by bread alone does one live” (see Matthew 4:4). Beyond manna, Moses also recalls the saraph staff (see Numbers 21; 5-9), and water drawn from the rock at Horeb (see Exodus 17; 2-6).

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Responsorial Psalm: Psalm 147:12-13, 14-15, 19-20

R. (12) Praise the Lord, Jerusalem.

or:

R. Alleluia.

Glorify the Lord, O Jerusalem;

praise your God, O Zion.

For he has strengthened the bars of your gates;

he has blessed your children within you.

R. Praise the Lord, Jerusalem.

or:

R. Alleluia.

He has granted peace in your borders;

with the best of wheat he fills you.
He sends forth his command to the earth;
swiftly runs his word!
R. Praise the Lord, Jerusalem.

or:

R. Alleluia.

He has proclaimed his word to Jacob,

his statutes and his ordinances to

Israel

.
He has not done thus for any other nation;
his ordinances he has not made known to them. Alleluia.

R. Praise the Lord, Jerusalem.

or:

R. Alleluia.

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Commentary on Ps 147:12-13, 14-15, 19-20

Psalm 147 is a hymn of praise. In these strophes the singer celebrates God’s gifts to his people; the gift of faith to the patriarch Jacob and the gift of his presence in the holy city Jerusalem. These strophes are from the third section (each section offering praise for a different gift from God to his special people). This section focuses of the gift of the Promised Land with Jerusalem as it’s spiritual center. We see the call to praise Jerusalem, the Holy city because in it was revealed the Word of God and a call to holiness. The Lord is praised for sending food that sustains the people. The final strophe also rejoices that the Law was handed on to them through Jacob.

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Reading II: 1 Corinthians 10:16-17

Brothers and sisters:

The cup of blessing that we bless,
is it not a participation in the blood of Christ?
The bread that we break,

is it not a participation in the body of Christ?

Because the loaf of bread is one,

we, though many, are one body,

for we all partake of the one loaf.

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Commentary on 1 Cor 10:16-17

Although this is part of a comparison being brought between Christ’s sacrifice and idolatry, what is given here expresses the unity forged through the Eucharist, the only true sacrifice. The Blood of Christ and the Body of Christ shared in communion unites us spiritually and physically and we become that living Body of Christ on earth, the Church, through Jesus.

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Gospel: John 6:51-58

Jesus said to the Jewish crowds:

"I am the living bread that came down from heaven;

whoever eats this bread will live forever;

and the bread that I will give

is my flesh for the life of the world."

The Jews quarreled among themselves, saying,

"How can this man give us his flesh to eat?"

Jesus said to them,

"Amen, amen, I say to you,

unless you eat the flesh of the Son of Man and drink his blood,

you do not have life within you.

Whoever eats my flesh and drinks my blood

has eternal life,

and I will raise him on the last day.

For my flesh is true food,

and my blood is true drink.

Whoever eats my flesh and drinks my blood

remains in me and I in him.

Just as the living Father sent me

and I have life because of the Father,

so also the one who feeds on me

will have life because of me.

This is the bread that came down from heaven.

Unlike your ancestors who ate and still died,

whoever eats this bread will live forever."

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Commentary on Jn 6:51-58

The “Bread of Life” discourse continues and the Lord escalates his language. The people who had come to him because they had been fed with the five barley loaves just cannot make the leap from bread made from wheat or barley to the Bread of Life offered as true food and drink for the spirit. Even when he uses Manna as an example of real food they still do not see that the Son of God offers them his resurrected body as their meal and they are repulsed – especially because of the language he uses (Jesus uses the word gnaw not just eat in the original texts.)

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Reflection:

“1323 At the Last Supper, on the night he was betrayed, our Savior instituted the Eucharistic sacrifice of his Body and Blood. This he did in order to perpetuate the sacrifice of the cross throughout the ages until he should come again, and so to entrust to his beloved Spouse, the Church, a memorial of his death and resurrection: a sacrament of love, a sign of unity, a bond of charity, a Paschal banquet ‘in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us.[4]”

This definition from the Catechism of the Catholic Church describes the “why” of our celebration of the Eucharist. St. John’s Gospel describes what that meal truly was. Rather than trying to express this in our own words we once again rely on the Catechism to do that;

1374 The mode of Christ's presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as "the perfection of the spiritual life and the end to which all the sacraments tend."²⁰¹ In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained."²⁰² "This presence is called 'real' - by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present."²⁰³ [5]

All of this understanding comes from millennia of prayer, reflection, and reliance on the Holy Spirit. Faith-filled people throughout our history have gazed in awe at the Most Holy Sacrament and have been transformed by it as it was transubstantiated for us. It started as simple bread and wine and through Christ’s promise becomes the bread from heaven and the blood of our Savior, poured out for us.

There are those who do not believe in the miracle that occurs. There are many, even those who say they take what is written in the Holy Bible literally, who cannot accept that Jesus, who tells the people “For my flesh is true food”, left us his remarkable essence to unite us with God.

Today we celebrate the gift once more. We pray for those who struggle with their faith and are unable to accept the wondrous gift. Today we find ourselves in awe of the love of Christ which is beyond all understanding. And today we once more we approach the Lord’s Table in abject humility; amazed that one so perfect could embrace us in such a way.

Pax

[1] The picture used today is “The Institution of the Eucharist” by Joos van Wassenhove, 1473-75

[2] ALTRE

[4] Catechism of the Catholic Church number 1323

[5] Footnotes within the text of the Catechism of the Catholic Church refer to the following:

201 St. Thomas Aquinas, STh III,73,3c.
202 Council of Trent (1551): DS 1651.
203 Paul VI, MF 39.

Sunday of the Seventh Week of Easter A

“St Peter in Penitence” by El Greco, 1580s

Catechism Links

CCC 2746-2751: Christ’s prayer at the Last Supper
CCC 312, 434, 648, 664: the Father glorifies Christ
CCC 2614, 2741: Jesus prays for us
CCC 726, 2617-2619, 2673-2679: at prayer with Mary

Readings for the Seventh Week of Easter [1][2]

Readings from the Jerusalem Bible

Readings and Commentary: [3]

Reading 1: Acts 1:12-14

After Jesus had been taken up to heaven the apostles

returned to Jerusalem
from the mount called Olivet, which is near Jerusalem,
a sabbath day’s journey away.

When they entered the city

they went to the upper room where they were staying,
Peter and John and James and Andrew,
Philip and Thomas, Bartholomew and Matthew,
James son of Alphaeus, Simon the Zealot,
and Judas son of James.
All these devoted themselves with one accord to prayer,
together with some women,
and Mary the mother of Jesus, and his brothers.
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Commentary on Acts 1:12-14

This passage provides part of the introductory comments of St. Luke as he begins the Acts of the Apostles. Like any well written story, he connects the events that have just taken place in his first volume- The Gospel of Luke, with what will follow. In the first verses Jesus ascended and told them to expect the gift of the Holy Spirit – in this selection the disciples with Mary the Mother of Jesus and his extended family return to Jerusalem and enter the locked room. Important to recognize is the presence not just of the apostles but of Mary, ever faithful to her son.

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Responsorial Psalm: Psalm 27:1, 4, 7-8

R. (13) I believe that I shall see the good things of the Lord in the land of the living.

or:
R. Alleluia.

The Lord is my light and my salvation;

whom should I fear?
The Lord is my life’s refuge;
of whom should I be afraid?
R. I believe that I shall see the good things of the Lord in the land of the living.
or:
R. Alleluia.

One thing I ask of the Lord;

this I seek:
To dwell in the house of the Lord
all the days of my life,
That I may gaze on the loveliness of the Lord
and contemplate his temple.
R. I believe that I shall see the good things of the Lord in the land of the living.
or:
R. Alleluia.

Hear, O Lord, the sound of my call;

have pity on me, and answer me.
Of you my heart speaks; you my glance seeks.
R. I believe that I shall see the good things of the Lord in the land of the living.
or:
R. Alleluia.
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Commentary on Ps 27:1, 4, 7-8

Psalm 27 is a hymn of praise with two distinct parts. This passage focuses on the singers hope in the mercy of God and his salvation. Pleading for God’s salvation the psalmist seeks his saving hand.

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Reading II: 1 Peter 4:13-16

Beloved:

Rejoice to the extent that you share in the
sufferings of Christ,
so that when his glory is revealed
you may also rejoice exultantly.
If you are insulted for the name of Christ, blessed are you,
for the Spirit of glory and of God rests upon you.
But let no one among you be made to suffer
as a murderer, a thief, an evildoer, or as an intriguer.
But whoever is made to suffer as a Christian should not be ashamed
but glorify God because of the name.
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Commentary on 1 Pt 4:13-16

The Apostle speaks clearly of persecution experienced in the infant church. Many scholars believe he is referring to actual events rather than making a prophetic statement. He asks the faithful to rejoice in being so blessed as to share in Christ’s sufferings since they are shouldering the mission of Christ by doing so and in that work they give glory to the Father.

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Gospel: John 17:1-11a

Jesus raised his eyes to heaven and said,

“Father, the hour has come.
Give glory to your son, so that your son may glorify you,
just as you gave him authority over all people,
so that your son may give eternal life to all you gave him.
Now this is eternal life,
that they should know you, the only true God,
and the one whom you sent, Jesus Christ.
I glorified you on earth
by accomplishing the work that you gave me to do.
Now glorify me, Father, with you,
with the glory that I had with you before the world began.

“I revealed your name to those whom you gave me out of the world.

They belonged to you, and you gave them to me,
and they have kept your word.
Now they know that everything you gave me is from you,
because the words you gave to me I have given to them,
and they accepted them and truly understood that I came from you,
and they have believed that you sent me.
I pray for them.
I do not pray for the world but for the ones you have given me,
because they are yours, and everything of mine is yours
and everything of yours is mine,
and I have been glorified in them.
And now I will no longer be in the world,
but they are in the world, while I am coming to you.
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Commentary on Jn 17:1-11a

Raising his eyes to heaven, Jesus begins what is known as the “High Priestly Prayer.” In this first section, the Lord begins a petition for the disciples (those he has now and those to come) speaking directly to the Father (not to the disciples, they are just overhearing this prayer). The emphasis is clearly that the disciples have become what the Lord wanted, faithful believers, and he asks the Father to support them. He intercedes for those who were given to him by the Father (“I revealed your name to those whom you gave me out of the world.” the Apostles and their followers). The Lord singles out the faithful for the Father’s special care, asking that they be glorified with him as he departs the world.

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Reflection:

The Easter season draws to a close and the Church begins to look forward to its mission. The Lord leaves us both his Holy Spirit and his blessing in the High Priestly Prayer initiated in the Gospel from St. John. We hear in his passionate words how much he loves us, asking his Heavenly Father to care for those whom he has called and who remain faithful to his word and work.

St. Peter was there hearing these words and it was because of this that in his later ministry we hear him enjoining the early Christians to, not only accept the persecution they received because of their identity as followers of Christ, but to rejoice because in their suffering the Lord’s work still goes on to the Father’s Glory. Their suffering should be a source of consolation. Indeed the mission the Lord leaves us is not one loved by the world. It was not loved when Jesus walked the earth, it was not loved when the early Church struggled to spread the Gospel message, and it is not loved today.

The Lord’s death and resurrection were the starting point not the conclusion of Christ’s life with his people. He did not leave the Holy Spirit as a caretaker, he left it as a goad, as an encouragement and strength so that God’s revelation might be continued through those God had given him and those the Triune God continues to give.

As our season of joy comes to a close in the last week of Easter, we leave you with a wise saying that should be a great solace to all who suffer for the mission of Chirst – “You cannot wring your hands and roll up your sleeves at the same time.”

Pax

*Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.

[1] S.S. Commemoratio

[2] The picture is “St Peter in Penitence” by El Greco, 1580s

The Ascension of the Lord (A)

"Ascension of Christ"
by Guariento d'Arpo, c. 1344

Thursday of the Sixth Week of Easter

Readings for The Ascension of the Lord[1][2]

Readings from the Jerusalem Bible

Readings and Commentary: [3]

Reading 1: Acts 1:1-11

In the first book, Theophilus,

I dealt with all that Jesus did and taught
until the day he was taken up,
after giving instructions through the Holy Spirit
to the apostles whom he had chosen.
He presented himself alive to them
by many proofs after he had suffered,
appearing to them during forty days
and speaking about the kingdom of God.
While meeting with them,
he enjoined them not to depart from Jerusalem,
but to wait for “the promise of the Father
about which you have heard me speak;
for John baptized with water,
but in a few days you will be baptized with the Holy Spirit.”

When they had gathered together they asked him,

“Lord, are you at this time going to restore the kingdom to Israel?”
He answered them, “It is not for you to know the times or seasons
that the Father has established by his own authority.
But you will receive power when the Holy Spirit comes upon you,
and you will be my witnesses in Jerusalem,
throughout Judea and Samaria,
and to the ends of the earth.”
When he had said this, as they were looking on,
he was lifted up, and a cloud took him from their sight.
While they were looking intently at the sky as he was going,
suddenly two men dressed in white garments stood beside them.
They said, “Men of Galilee,
why are you standing there looking at the sky?
This Jesus who has been taken up from you into heaven
will return in the same way as you have seen him going into heaven.”
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Commentary on Acts 1:1-11

We have today the introductory comments of St. Luke as he begins the Acts of the Apostles. Like any well written story, he connects the events that have just taken place in his first volume- The Gospel of Luke, with what will follow.

Using the interval of days, Luke links the resurrection, Christ’s glorification, and his ascension with the appearance of the Holy Spirit – the Pascal Mystery. Christ’s departure marks the end of his direct involvement with the Apostles, except for his appearance to Paul on the road to Damascus. The passage concludes with a unique description of the actual event or Jesus being taken into heaven.

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Responsorial Psalm: Psalm 47:2-3, 6-7, 8-9

R. (6) God mounts his throne to shouts of joy: a blare of trumpets for the Lord.

or:
R. Alleluia.

All you peoples, clap your hands,

shout to God with cries of gladness,
For the Lord, the Most High, the awesome,
is the great king over all the earth.

R. God mounts his throne to shouts of joy: a blare of trumpets for the Lord.

or:
R. Alleluia.

God mounts his throne amid shouts of joy;

the Lord, amid trumpet blasts.
Sing praise to God, sing praise;
sing praise to our king, sing praise.
R. God mounts his throne to shouts of joy: a blare of trumpets for the Lord.
or:
R. Alleluia.

For king of all the earth is God;

sing hymns of praise.
God reigns over the nations,
God sits upon his holy throne.
R. God mounts his throne to shouts of joy: a blare of trumpets for the Lord.
or:
R. Alleluia.
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Commentary on Ps 47:2-3, 6-7, 8-9

We hear once more the praise of the 47^th Psalm (the same verses used at Mass yesterday – Saturday of the sixth week of Easter) but with a different Antiphon. Since we celebrate Christ’s Ascension, the refrain uses the sixth verse to announce His entry to heaven.

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Reading II: Ephesians 1:17-23

Brothers and sisters:

May the God of our Lord Jesus Christ, the Father of glory,
give you a Spirit of wisdom and revelation
resulting in knowledge of him.
May the eyes of your hearts be enlightened,
that you may know what is the hope that belongs to his call,
what are the riches of glory
in his inheritance among the holy ones,
and what is the surpassing greatness of his power for us who believe,
in accord with the exercise of his great might,
which he worked in Christ,
raising him from the dead
and seating him at his right hand in the heavens,
far above every principality, authority, power, and dominion,
and every name that is named
not only in this age but also in the one to come.
And he put all things beneath his feet
and gave him as head over all things to the church,
which is his body,
the fullness of the one who fills all things in every way.
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Commentary on Eph 1:17-23

The selection provided is part of St. Paul’s introductory comments to the Ephesians. His focus in this passage underlines the enlightenment flowing from the Holy Spirit. The final sentences provide an understanding of the power assumed by the Lord as he ascends to the Father.

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Gospel: Matthew 28:16-20

The eleven disciples went to Galilee,

to the mountain to which Jesus had ordered them.
When they saw him, they worshiped, but they doubted.
Then Jesus approached and said to them,
“All power in heaven and on earth has been given to me.
Go, therefore, and make disciples of all nations,
baptizing them in the name of the Father,
and of the Son, and of the Holy Spirit,
teaching them to observe all that I have commanded you.
And behold, I am with you always, until the end of the age.”
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Commentary on Mt 28:16-20

This passage from the Gospel of St. Matthew presents “The Commissioning” monologue that concludes this Gospel. The doubting disciples are reassured that all the Lord had predicted, all the prophets had foretold had come to pass and the Lord now assumed his place with the Father. He then sends them out to continue His earthly mission. His command to them is an important one. “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father,

and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you.” In this statement we receive the proper “form” and institution of the Sacrament of Baptism and the command to bring all nations to follow the Lord. He finally reassures them that he will be with them always.

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Reflection:

We ask the question on this solemn day; “Why was more not made of the Lord’s ascension to the Father?” While it is referred to in scripture in some places, it is not even mentioned in the Gospel of St. Matthew or St. John’s for that matter. In St. Mark’s Gospel it is given only one verse (and some scholars say this may have been a later addition, not even intended by the author when it was first published.). In the scripture St. Luke (Lk 24:46-53) speaks of the event. But unlike the resurrection and even the birth of Jesus, this event, the final event in the Lord’s presence among us, we are only given a few verses. Even the St. Paul’s support speaks of the Lord’s ascension as the necessary conclusion to Christ’s ministry on earth rather than a tremendous event. Why is that we wonder?

We look to our next most important source, the Patristic Fathers, the earliest theologians; those mighty minds that first considered the very nature of Christ and His Church. We find little written about the importance of the Ascension of Christ from that source. St. Thomas Aquinas did treat the subject in the Suma Theologica in the Third Part (Tertia Pars) considering the life of Christ he devotes a question to the topic (Question 57). While asking about the rationale and effect of Christ’s ascension, he does not question the reason for its lack of prominence.

Having found little to answer the question from pre-existing sources, we must use our own understanding of Christ and of human nature to infer the reasons. First we look at the situation in real-time, and set in its historical perspective. We know that the Lord ascended on the fourth day following his resurrection from the dead (“The elevation of Christ into heaven by His own power in presence of His disciples the fortieth day after His Resurrection. It is narrated in Mark 16:19, Luke 24:51, and in the first chapter of the Acts of the Apostles.”[4]). The disciples have just gone from anguish at the Lord’s death to joy at his promised resurrection. The event that fulfilled God’s promise and was proof of salvation. What is the last thing they would want? They would not want to loose him again.

In a really enjoyable story, the ending is “…and they all lived happily ever after.” The fact that Christ died and rose from the dead is the happy ending. The Ascension of the Lord, even though it was foretold as well, was not something either the disciples or the early Church wanted to dwell upon. It meant that Jesus, the man, the living proof of God’s inestimable love, was no longer with them in body.

The Ascension of the Lord is a happy day for us. It is truly the happy ending that had to be. Jesus returned as he said he would. He left his final instructions with his friends before departing “to take his seat at the right hand of the Father.” We rejoice today in that knowledge because it was necessary that he go on before us to prepare that place were we and all who walk in faith hope one day to follow. Even though it does not consume volumes of scripture, we rejoice as the Lord returns to the Father for us.

Pax

[1] ALTRE

[2] The picture used today is “Ascension of Christ” by Guariento d'Arpo, c. 1344

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.
[4] The Catholic Encyclopedia, Volume I. Published 1907. New York: Robert Appleton Company. Nihil Obstat, March 1, 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York, Ascension, Written by John J. Wynne. Transcribed by Joseph P. Thomas.