Author Archives: Brian

The Sanctifying Humanity of Jesus – December 17, 2015

“For in Him the whole fullness of deity dwells bodily, and you have come to fullness in Him.” (Col.2:9)

“I came that they may have life, and have it abundantly.” (Jn.10:10)

Can you take a moment and try to imagine yourself standing before Christ while He was alive here on earth, or maybe imagine that He is standing in front of you right now wherever you are. What would He look like? He would appear as a man, for Jesus is a man, as the Creed says He became man. Jesus looked like you and like me. There did not seem to be anything noticeably or discernably different between Him and us. We can take Jesus’ neighbors from Nazareth as evidence of this. When Jesus had begun His public ministry, and began to reveal who He truly was, they “took offense at Him” and “were astounded” saying “Where did this man get this wisdom and these deeds of power?” (Mt. 13:54,57) Jesus, it seemed to them, was an ordinary man, and only a man. They did not recognize that Jesus was something more. They did not fathom that He was even a prophet, much less the Son of God. Isaiah prophesied of Christ’s ordinariness writing, “he had no form or majesty that we should look at him, nothing in his appearance that we should desire him.” (Is.53:2) Jesus looked common, nothing special in appearance. He was of humble social status too. Jesus performed the humblest type of work as a daily laborer. He was the son of a carpenter, and He Himself was a carpenter. Again, Jesus’ neighbors were perplexed by Christ asking, “Is not this the carpenter’s son? Is not His mother called Mary? And are not His brothers James and Joseph and Simon and Judas? And are not all His sisters with us? Where then did this man get all this?” (Mt.13:55-56) They could not reconcile the juxtaposition of the ordinary neighbor who had lived among them with the great wisdom and power He was manifesting now. By every measure, according to His neighbors in Nazareth, Jesus was just a man. They, in fact, were partially right. As the Councils and Catechism declare, Jesus was “true man.” (CCC 464)

The part they missed, however, is that Jesus was also “true God.” He was both “true God and true man.” (CCC 464) Jesus was not just an ordinary person that stood and lived in their midst. He was also the Son of God, the Incarnation of the second person of the Trinity. Jesus the man was also the divine being, God-become-man. They saw perfectly the humanity of Christ, but failed to see His divinity. Yet, Jesus was fully God. As scripture says, “For in Him the whole fullness of deity dwells bodily.” (Col. 2:9) The fullness of the Trinity dwelt in Christ. His earthly life was the autobiographical life of the Incarnated God. The thoughts of God were communicated through the voice of Christ. In the mystery of the hypostatic union, Christ’s earthly nature was united with His divine nature. The two natures together, human and divine, form the one theandric, divine person. The Catechism reinforces this saying “Everything that Christ is and does in this nature derives from “one of the Trinity”. The Son of God therefore communicates to His humanity His own personal mode of existence in the Trinity. In His soul as in His body, Christ thus expresses humanly the divine ways of the Trinity.” (CCC 470) It is for this reason that St.Thomas can exclaim to the risen Christ, “My Lord and my God!” (Jn. 20:28)  

Now, because the fullness of divinity dwelt in the person of Christ, every event, every circumstance, every word, every deed, no matter how small or seemingly inconsequential, takes on a divine significance and importance. There are no small actions for a God-man. Everything He would have done or said would be of divine significance. The divine Sonship of Christ imbued all of His actions with infinite value. The Catechism alludes to this saying “Christ’s whole life is a mystery of redemption. Redemption comes to us above all through the blood of His cross, but this mystery is at work throughout Christ’s entire life.” (CCC 517) For Christ’s whole life, the infinite God performed finite human tasks, living as an ordinary man.  For thirty years, Jesus labored as a carpenter in silence and obedience to Mary and Joseph. The infinite vastness of Jesus’ divinity remained hidden under the auspices of His ordinary humanity, only to be revealed occasionally, and progressively, when He so chose, in His miracles and His healings, in His words, at the Transfiguration, in the Resurrection and Ascension. Jesus communicated His divinity to us through the lens of His humanity. He was able to save the human race precisely because He took on a body and soul as a human being when the Word became flesh. (Jn. 1:14) The mystery of redemption took place in the body of Christ, in His humanity, and because of His divinity. The Catechism calls this “His holy and sanctifying humanity.” (CCC 774) All of humanity and human nature was made holy and sanctified because God took on our nature and lived as one of us. The Church teaches, “The saving work of His holy and sanctifying humanity is the sacrament of salvation, which is revealed and active in the Church’s sacraments.” (CCC 774) Jesus’ human nature is the instrument for redeeming our human nature, which is why the Church calls it His “sanctifying humanity.” In Jesus’ sanctifying humanity, He performed finite actions, limited to a particular time and space. Yet, these finite actions were performed by a divine person, by which, giving them infinite moral value and efficaciousness, for all time and for all people.

Sanctifying grace is the true source of greatness for the believer. Without sanctifying grace our faith is meaningless. It is the transformative and life-giving power that Christ won for us in His life that can transform our ordinary lives and actions. Sanctifying grace is primarily conferred upon us through the sacraments. Baptism and Confirmation confer the Holy Spirit into our lives making us adopted children of God. Reconciliation and Eucharist sustain us with sanctifying grace from one day to the next, divinizing all of our activity in imitation of Christ for the glory of God. However, just as Christ’s divinity lay hidden in the workshop in Nazareth, so our life, as adopted sons and daughters, lay primarily interior and hidden. As Jesus tells us “the kingdom of God is within you.” (Lk. 17:21) St.Paul echoes this too, saying “your life is hidden with Christ in God.” (Col. 3:3) The Christian life is truly a supernatural life. It is our participation in the mysteries of Christ, making us partakers in the divine nature. (2 Pet.1:4) We are drawn into Christ’s mysteries through our faithful love and adoration of Christ, in contemplation, in reading the Bible, in the mass and liturgy, in the sacraments, in our prayer life, in our actions, in doing them with intentionality to please God. As John says, “from His fullness we have all received, grace upon grace.” (Jn.1:16) So that, through our contemplation and worship of the life of Christ and all His words and deeds, He may be able to reproduce them in us by the special grace attached to each of His deeds and actions. Christ’s whole life is a type of sacrament, imparting His sanctifying grace upon us in each of His actions. As Jesus walked through the masses of people “the crowd were trying to touch Him, for power came out from Him and healed all of them.” (Lk 6:19) Christ is a living Christ, with this same grace and power He had then, which still emanates forth from Him now into those that draw near to Him and dare to reach out for Him in faith.

The Catechism lucidly describes Christ’s sanctifying humanity and our communion with His mysteries. It is worth quoting at length:

“All Christ’s riches “are for every individual and are everybody’s property.” (Redemptor Hominis, 11) Christ did not live His life for Himself but for us, from His Incarnation “for us men and for our salvation” to His death “for our sins” and Resurrection “for our justification”. He is still “our advocate with the Father”, who “always lives to make intercession” for us. He remains ever “in the presence of God on our behalf, bringing before Him all that He lived and suffered for us.”

In all of His life Jesus presents Himself as our model. He is “the perfect man” who invites us to become His disciples and follow Him. In humbling Himself, He has given us an example to imitate, through His prayer He draws us to pray, and by His poverty He calls us to accept freely the privation and persecutions that may come our way.

Christ enables us to live in Him all that He Himself lived, and He lives it in us. “By His Incarnation, He, the Son of God, has in a certain way united Himself with each man.” We are called only to become one with Him, for He enables us as the members of His Body to share in what He lived for us in His flesh as our model:

“We must continue to accomplish in ourselves the stages of Jesus’ life and His mysteries and often to beg Him to perfect and realize them in us and in His whole Church. . . For it is the plan of the Son of God to make us and the whole Church partake in His mysteries and to extend them to and continue them in us and in His whole Church. This is His plan for fulfilling His mysteries in us.”    (St.John Eudes)

The mysteries that Christ lived in the flesh are our mysteries too. They are meant for us. We can unite ourselves each day with them. His divine, sanctified humanity, which conquered death, gives eternal life to our mortal humanity. This is the whole point. We are doomed to die, but in Christ we have the blessed hope of resurrection and eternal life. And, how should we live? We can habituate ourselves to try to please God in all things, even the smallest of our actions, in order to be united with Christ in all that we do. This is a key to the sacramental life, living with the intentionality of pleasing God. This will orient all of our activity towards God, and unite our lives with the life of Christ. He will recreate His mysteries within us. Just think, even more so than adoring the life of Christ, Christ’s very own sanctifying humanity – His divine essence as manifested in His flesh – lives on with us, even now, He is still here, in the real presence of the Eucharist. We can merge ourselves with His sacred humanity and His sanctifying grace by consuming His body and blood in reception of the Eucharist, our Holy Communion. Then, Christ will live within our dying bodies and souls, His sanctifying humanity transfiguring our humanity, and resurrecting us to eternal life.

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Christ’s Infinite Knowledge and Consciousness – December 12, 2015

“Jesus said to them, ‘Very truly, I tell you, the Son can do nothing on His own, but only what He sees the Father doing; for whatever the Father does, the Son does likewise. The Father loves the Son and shows Him all that He Himself is doing; and He will show Him greater works than these, so that you will be astonished.’” (Jn. 5:19-20)

Jesus Christ, as a divine person, enjoyed the Beatific Vision of the Father from the moment of His conception. Jesus had a divine consciousness in which He continuously perceived God the Father, face-to-face with infinite knowledge and beatitude. As Jesus reveals, “I declare what I have seen in the Father’s presence.” (Jn. 8:38) And again, “Not that anyone has seen the Father except the one who is from God; He has seen the Father.” (Jn. 6:46) Scripture is clear on this: Christ beheld the Beatific Vision. From His first second on Earth, Jesus’ human nature was assumed by the Logos, the Word of God, and had immediate and direct knowledge of God and the knowledge of all things. St.Thomas understood this as Christ knowing “whatsoever is, will be, or was done, said, or thought, by whomsoever and at any time.” (Summa, III, Q.10, a.2) He was both fully human and fully divine, with two natures, two intellects, and two wills, that worked perfectly together, in the hypostatic union, as the one divine person. The finite, in all its humanly facets, was linked seamlessly to the infinite. In this same way, Christ’s consciousness was also both human and divine, united together in the hypostatic union. His finite human brain and human consciousness were united to the infinite mind and infinite consciousness of the Logos. Not that these are two separate beings. They are not. This was the error of Nestorianism, a fifth century heretical movement that wrongly espoused Christ as two separate persons, one, the divine Logos, and the other, the human Jesus of Nazareth. Rather, there is only one Christ, one divine being, one divine person, who is concurrently both the eternal Logos and the human son of Mary. This is the mystery of Christ, and the theandric mystery of the hypostatic union.

Yet, because His human body, human brain and human consciousness were created, they were necessarily finite. He did not perceive the infinite number of possibilities of all things of all eternity at any given moment. For, the finite cannot fully realize or actuate all that is infinitely possible simultaneously in any one moment. Following this Aristotelian logic, St.Thomas surmised, “and thus in Himself God knows many more things than the soul of Christ.” (Summa, III, Q.10, a.2, a.3) This is the great paradox of Jesus. As a divine person, Jesus knew all things, but at any given moment, He did not contain infinite knowledge. In effect, Christ is theandric in nature, in His intellect and operation, as both God and man, where the human side works in perfect harmony with the divine side. His human soul was united perfectly with the infinite Word of God. Although His finite human consciousness could not hold the infinite possibilities in every moment, He did still have access to the divine infused knowledge and Beatific Vision, from which, to draw knowledge towards anything He turned His attention. The infinite knowledge of Christ was manifested in specific, finite instances in His life. The Beatific Vision remained intact, from which, Jesus drew from it as necessary in His finite, human consciousness.

This in no way undermines dignity of Jesus as the divine Word. He is ontologically always the Son of God, meaning He was never at any point anything less than the divine being. Of this, He was acutely aware. Throughout His whole life He understood His own divinity and being eternally begotten of the Father. From the first instance of His Incarnation into human nature, Jesus enjoyed infused divine knowledge and the Beatific Vision of God. No one had to teach Christ who He was. No one ever had to show Him the Father. Jesus Himself knew all this innately. Jesus says, “No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made Him known.” (Jn. 1:18) There was at no point in His life when He did not know of His own divinity, or did not perceive the Beatific Vision of the Father, or did not have access to all knowledge. We read in scripture that at the age of twelve, the boy Jesus was sitting amongst the teachers of Israel in the Temple, and “And all who heard Him were amazed at His understanding and His answers.” (Lk. 2:47) When His distraught parents found Him after three days of searching and questioned Him, He reveals His divine self-consciousness as already present, saying, “Did you not know that I must be in My Father’s house?” (Lk. 2:47) He was ignorant of nothing, or no thing to which He directed His gaze. This has been affirmed and reaffirmed through the centuries from the trajectory of teaching of the Church Fathers to the Magisterium. This truth still holds true. As the Catechism instructs, “The human nature of God’s Son, not by itself but by its union with the Word, knew and showed forth in itself everything that pertains to God. Such is first of all the case with the intimate and immediate knowledge that the Son of God made man has of His Father.” (CCC 473)

However, this truth has been sporadically under attack through the millennia. The First Council of Ephesus in 431 AD had to deal with the error of Nestorianism by declaring Jesus one person, fully God and fully man, united in the hypostatic union, and consubstantial with the Father. Yet, from that, another heresy quickly emerged in the sixth century, the Agnoites, or “the Ignorants,” who espoused that there were things that Jesus did not know, or for which, He was ignorant of. They attacked Christ’s divinity in particular by saying He did not know the day or hour of the final judgment. In response, Pope Vigilius declared in his “Constitutum” on May 14, 533 AD:

“If anyone says that the one Jesus Christ, true Son of God and true Son of Man, was ignorant of future things, or of the day of the last judgment, and says He could know only as much as the divinity dwelling in Him as in another made known to Him: let him be anathema.” (Fr.Most, Consciousness of Christ, p.137)

Yet, the error has persisted into modern times, focusing primarily around questions that Jesus grew in knowledge, and that He did not know the hour of the Parousia. In regard to the former, the Gospel of Luke says, “And Jesus increased in wisdom and in years.” (Lk. 2:52) In regard to the latter, the Gospel of Mark says, “But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father.” (Mk. 13:32) The historical deniers of Christ’s divine knowledge, and indeed, some modern theologians use these passages as the primary proof that Jesus was ignorant. But, are they correct? The arc of Church Father teachings and the Magisterium, again, say no. They are not correct. Jesus had infused divine knowledge, beheld the Beatific Vision, and knew all things. St.Thomas argues that Jesus, in addition to His divine knowledge, did in fact, possess acquired or experiential knowledge, and advance and progress in the acquisition of experiential knowledge. (Summa, III, q.12, a.2) To grow in wisdom, then means perhaps, Christ manifested His wisdom more and more as He grew older. Another explanation is that Christ advanced in acquired knowledge, but possessed the full Beatific Vision and infused divine knowledge from the moment of His conception. Hence, there was no growth in His divine knowledge. He possessed it fully from His first moment. Christ did have two channels of knowledge, divine and human. His knowledge and consciousness, like all the other aspects of His being, are theandric in nature, operating at two separate levels, human and divine, yet in complete harmony together. So, even if, as a child, He learned, for example, the Aramaic word for bread, this is the human, experiential knowledge. At the same time, He already knew this, and everything besides, from the divine knowledge within Him.

And, what of the knowledge, or lack of knowledge, Jesus had of the day and hour of the End? Most scholars and theologians ascribe that Jesus was using oikonomia, a dispensation, or an adaptation to the human conditions Jesus found Himself in. It was not fitting that humanity should know the day and hour of the End. Jesus knew in His divinity the day and hour of the End, but He had not come to reveal that. It was not part of His mission, and it was of no benefit to humanity to know this exactly. Thus, Jesus chose to not reveal this in order to preserve, as St.Cyril said, “the order proper to humanity.” This was an assumed unawareness, where Jesus identifies with His human brethren, in our human nature, as part of a divinely providential oikonomia. The Catechism answers this directly: “By its union to the divine wisdom in the person of the Word incarnate, Christ enjoyed in His human knowledge the fullness of understanding of the eternal plans He had come to reveal. What He admitted to not knowing in this area, He elsewhere declared Himself not sent to reveal.” (CCC 474) In the Book of Acts, Jesus replies to the Apostles’ questions about the End, “It is not for you to know the times or periods that the Father has set by His own authority.” (Acts, 1:7) Or, in other words, Jesus tells them it is not fitting for humanity to know when the End will come, and it is not His mission to reveal it to them. This does not attest to ignorance, but to the fitness of humanity to have this knowledge of the Parousia. For, in other parts of the Gospels, such as Matthew 24, Jesus speaks with great specificity about future events and the signs of the End and what would happen.            

The Magisterium continues to address these issues and errors, Neo-Nestorianisms, if you will, up till today, as the current manifestations of old heresies keep popping up, cloaked in the veneer of modernity. In 1907, Pope Pius X issued Lamentabili Sane (“It is Lamentable”) in condemnation of “The Errors of the Modernists.” One such error condemned in the Syllabus is that Christ having “knowledge without limits…cannot be historically conceived.” (LS, 34) In condemning this error, the Church affirms the infinite knowledge of Christ. In 1928, Pope Pius XI published Miserentissimus Redemptor, “Merciful Redeemer,” in which he addressed reparations to the Sacred Heart of Jesus. He argues that Jesus’ Sacred Heart was oppressed as He foresaw our future sins, and was consoled as He foresaw our future reparations. Jesus in His infused divine knowledge and Beatific Vision continuously beheld God, and as part of that, He also perceived His Mystical Body, made up of His believers and followers through the centuries. The encyclical attests to this saying, “Now if, because of our sins also which were as yet in the future, but were foreseen, the soul of Christ became sorrowful unto death, it cannot be doubted that then, too, already He derived somewhat of solace from our reparation, which was likewise foreseen..” (MR, 13) In 1943, Pope Pius XII wrote the encyclical, Mystici Corporis Christi, “On the Mystical Body of Christ.” In this document, the Church addresses the question of the knowledge of Christ in one of the most clear and profound statements ever on the topic. It is worth quoting it at length:

“Now the only-begotten Son of God embraced us in His infinite knowledge and undying love even before the world began. And that He might give a visible and exceedingly beautiful expression to this love, He assumed our nature in hypostatic union: hence – as Maximus of Turin with a certain unaffected simplicity remarks – “in Christ our own flesh loves us.” But the knowledge and love of our Divine Redeemer, of which we were the object from the first moment of His Incarnation, exceed all that the human intellect can hope to grasp. For hardly was He conceived in the womb of the Mother of God, when He began to enjoy the Beatific Vision, and in that vision all the members of His Mystical Body were continually and unceasingly present to Him, and He embraced them with His redeeming love. O marvelous condescension of divine love for us! O inestimable dispensation of boundless charity! In the crib, on the Cross, in the unending glory of the Father, Christ has all the members of the Church present before Him and united to Him in a much clearer and more loving manner than that of a mother who clasps her child to her breast, or than that with which a man knows and loves himself.” (MCC, 75)            

In this, with the authority of the Apostolic teaching commissioned to the Church, we can see that Christ had infinite knowledge, beheld the Beatific Vision, and perceived us always, as part of His Mystical Body, all from the moment of His conception, indeed, from before the foundation of the world. In 1951, Pope Pius XII also issued Sempiternus Rex Christi, “Christ, the Eternal King,” reaffirming the truths of the Council of Chalcedon, that Christ was both fully human and fully divine, united together in the hypostatic union, as one divine person. Moreover, he reiterates, “Each nature possesses its properties without defect.” (SR, 21) Jesus is “perfect in His divinity, perfect in His humanity, true God, and true man.” (SR, 23) Again, Pope Pius XII, in 1956, published another encyclical, Haurietas Aquas, “You Will Draw Waters” in regard to the devotion to the Sacred Heart of Jesus. He speaks again of Jesus’ divine knowledge, saying: “since ‘in Him dwells the fullness of the Godhead bodily.’ It is, besides, the symbol of that burning love which, infused into His soul, enriches the human will of Christ and enlightens and governs its acts by the most perfect knowledge derived both from the beatific vision and that which is directly infused.” (HA, 55-56) In the year 2,000, Pope John Paul II put out the encyclical Novo Millenio Ineunte, “At the Beginning of the New Millenium.” In it, he refers to Jesus in the Garden of Olives as “oppressed by foreknowledge of the trials that await Him.” (NMI, 25) The Church consistently teaches that Jesus is divinely aware, knowing the intimate details of future events and all that would befall Him, as predicted in His Passion. Lastly, in 2013, Pope Francis put out his first encyclical Lumen Fidei, “The Light of Faith.” In it, Pope Francis alludes to the divine understanding Christ has of the Father. He says, “Christ’s life, His way of knowing the Father and living in complete and constant relationship with Him, opens up new and inviting vistas for human experience.” (LF, 18) The infinite knowledge and consciousness is important because it is united to Jesus’ humanity. God reached down to become part of man, so man could be lifted up to become part of God. We are adopted children of God, who are made partakers in the divine nature, through Christ’s humanity. This is the new and inviting vistas for human experience Pope Francis refers to, and which, is an intimate aspect of the sacramental life.    

Scripture, too, repeatedly and unequivocally affirms and reaffirms Christ’s divinity, and in doing so, incidentally professes His divine knowledge and consciousness. Jesus takes for Himself the name of God, declaring Himself “I Am.” (Jn. 8:58) And, He openly declares, “The Father and I are one.” (Jn. 10:30) Jesus takes to Himself special titles, such as “The Son of Man” and “The Son of God.” He refers to God as Abba, or Father. He declares Himself “greater than the Temple” and “Lord of the Sabbath.” (Mt.12:6; 8) Authority for, both of which, belongs only to God Himself. Jesus can read the interior thoughts of other people and knows future events. He ascribes for Himself the power to forgive sins and the power to judge, particularly as the eschatological final judge of all humanity. He can only be the true and just judge of all humanity if He truly knows all the deeds and interior motivations of all humans, as He does in His divine knowledge. Occasionally, Jesus uses simple rhetorical ploys, often times to elicit a response from someone. For example, when Jesus is talking with the Samaritan woman, He asks her, “Go, call your husband, and come back,” even though He already knows that she has had many husbands, and the one she is with now is not her husband. (Jn. 4:16) He gently elicits her moral conscience to sins she has committed, and at the same time, reveals His divinity. This is reminiscent of God coming into the Garden of Eden after Adam and Eve sinned, asking “But the Lord God called to the man, and said to him, “Where are you?” (Gen. 3:9) God, of course, knew where Adam and Eve were, but elicited a moral response from them after they had sinned. This is the same oikonomia that Jesus practiced in His lifetime, in tempering down His divine knowledge and consciousness to the human condition. Nevertheless, we should not be fooled by Christ’s humility and fall into error by questioning His divine knowledge and consciousness. For, in His final revelation to humanity, Jesus proclaims His omnipotence saying, “I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.” (Rev. 1:8)  

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Confirmation, the Sacrament of Spirit, Strength, and Combat – November 15, 2015

“Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. The two went down and prayed for them that they might receive the Holy Spirit (for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus). Then Peter and John laid their hands on them, and they received the Holy Spirit.” (Acts 8:14-17)

Some question whether Confirmation is really a sacrament. Martin Luther retained the ceremonial aspect of it, but rejected its sacramentality, saying, “God knows nothing of it.” Even some modern Catholic thinkers have referred to it as “a sacrament in search of a theology.” After all, Christians receive the Holy Spirit in Baptism. Why then do we need a second anointing of the Holy Spirit in Confirmation? What is its purpose? Part of the criteria the Church used in delineating the seven sacraments was that each had to have been instituted by Christ Himself, as when He instituted the Eucharist at the Last Supper, and when He was baptized in the Jordan River. But, when and where in the Gospels did He institute the sacrament of Confirmation? Maybe its critics have a point. Yet, the Church has continually upheld Confirmation as a sacrament. In the 13th century, St.Thomas Aquinas took up this very question of the defense of Confirmation as a sacrament in his Summa Theologica (Summa, III, q.72). Later, the Church Council of Florence in 1439, and again, the Council of Trent in 1566 both affirmed the sacrament of Confirmation as one of the seven sacraments. These declarations have remained as the foundational Catholic understanding of Confirmation all the way up to modern times. As the Catechism now states, “Baptism, the Eucharist, and the sacrament of Confirmation together constitute the ‘sacraments of Christian initiation’.” (CCC 1285) Confirmation is one of the three sacraments in which the Christian is initiated into the Church. Baptism, Eucharist and Confirmation are a unity which complete our initiation. In the Eastern Orthodox Church, unlike the Latin Church, this unity is expressed by administering these three sacraments together, one after another, for initiation into the Church. In Roman Catholicism, however, they are spread out over time, generally speaking, beginning with Baptism, then later, Eucharist, and finally, upon entering adulthood, Confirmation. The reception of Confirmation completes and perfects the Baptismal grace. (CCC 1285) So, Baptism and Confirmation are two distinct sacraments, but linked together in the conferral of grace. As the passage (above) from the book of Acts demonstrates, the disciples in Samaria had already been baptized, but Peter and John came to lay hands on them so that they would receive the Holy Spirit. They were then, in fact, “confirmed” into the Church, received the Holy Spirit, and completed their Baptismal grace.

Confirmation is sometimes called “the sacrament of Christian maturity.” It is the sacrament that ushers the Baptized into the fullness of the Christian community, through the special strength of the Holy Spirit it identifies us more closely with the public mission and witness to Jesus Christ. Lumen Gentium says that, in Confirmation, those confirmed are “more perfectly bound to the Church,” so that, they are “obliged to spread and defend the faith, both by word and by deed, as true witnesses of Christ.” (LG, 11) The Confirmed are to share more completely in the mission of Christ and the fullness of the Holy Spirit, so as to give off “the aroma of Christ.” (CCC 1294) In his letter to the Corinthian Church, St.Paul calls the newly converted, and presumably newly Baptized, “infants in Christ.” (1 Cor.3:1) Baptism is our beginning point to the life in the Spirit. St.Thomas also compares Baptism as the point of our spiritual regeneration, and Confirmation as the point of our spiritual maturity. Baptism is our entrance, and Confirmation is our graduation. St.Thomas says of Confirmation that “man is perfected by Confirmation.” (Summa, III, q.65, a.3)  In Baptism, we become children of God, and in Confirmation, we become friends of God, sent into the world to give witness and carry on the mission of Christ.

Jesus promised that His Spirit would lead us to all truth, and we must take into account the veracity of His word in the Church seeing fit to establish the sacrament of Confirmation. The Spirit does not make mistakes. Confirmation, as with all the sacraments, contains an essential form to make the rite valid. The signs and symbols of the rite confer the grace they signify and signify the grace they confer. The catechumens are confirmed by the bishop by anointing their foreheads with a perfumed oil, a sacred chrism blessed by the bishop, and the laying on of hands by the bishop (just as Peter and John, as the first apostolic bishops, laid hands on the disciples of Samaria), and with the words “Be sealed with the Gift of the Holy Spirit.” (CCC 1300) The sign of anointing with the chrism imprints a spiritual seal upon our souls with the indelible mark of the Holy Spirit. (CCC 1304) For this reason, because it imparts a special character upon us, just as in Baptism, it is only given once. (CCC 1305) In ancient times, a seal was a symbol of a person, or the symbol of who that person belonged to, such as, soldiers marked with their leader’s seal, or slaves with their master’s seal. (CCC 1295) So too, now, Christians are confirmed with the mark of the Holy Spirit in order to seal us as His, consecrated to Christ. In the old mosaic covenant, an indelible mark was left on the body in circumcision, but now, in the new covenant, an indelible mark is left on the soul with the seal of the Holy Spirit. St.Paul speaks about this saying we are “marked with the seal of the promised Holy Spirit” (Eph.1:13), and “marked with a seal for the day of redemption.” (Eph. 4:30) To the Corinthians, he similarly says, “But it is God who establishes us with you in Christ and has anointed us, by putting His seal on us and giving us His Spirit in our hearts as a first installment.” (2 Cor.1:21-22) This idea of the seal of the Holy Spirit hearkens back to the Old Testament, where God prophesies through Ezekiel “I will put My spirit within you.” (Ez.36:27) The seal of the Holy Spirit is also promised to us as divine protection in the eschatological future, that is, at the end of the world. (CCC 1296) In Revelation, the angels of judgment are told, “Do not damage the earth or the sea or the trees, until we have marked the servants of our God with a seal on their foreheads.” (Rev. 7:3)

The effects of the sacrament of Confirmation are most commonly associated with the outpouring of the Holy Spirit upon the Apostles at Pentecost. (CCC 1302) As St.Luke describes the dramatic event in the book of Acts:

“When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them.  All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.” (Acts 2:1-4)

The Holy Spirit came upon the Apostles in startling fashion with a rush of violent wind and tongues of fire. This is in fulfillment of Jesus’ command to “stay here in the city until you have been clothed with power from on high.” (Lk.24:49) In obedience, the Apostles had been persevering in prayer, hiding in the upper room for fear of persecution. However, once they were sealed with the power of the Holy Spirit “from on high,” they emerged from the upper room and began to preach powerfully and publicly to the crowds of people. St.Peter, in particular, is the first to fearlessly witness to the crowds about the crucified Jesus, the forgiveness of sins, and the gift of the Holy Spirit. He begins by quoting the prophet Joel:

‘In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.” (Acts 2:17; Joel 2:28)

The Holy Spirit had strengthened the Apostles and the disciples, who were now unafraid to proclaim and defend the faith publicly. The flinching Apostles became towering super-Apostles, for through these twelve men, Christianity spread throughout the whole world in the midst of, and in spite of, terrible persecutions and martyrdom. St.Thomas discusses the miraculous change in their behavior due to the Holy Spirit. He says, “whereas in Confirmation he receives power to do those things which pertain to the spiritual combat with the enemies of the Faith.” (III, q.72, a.5) Confirmation anoints us with the power for spiritual combat, and to persevere amidst the trials and tribulations of giving witness to Christ in a hostile world. Confirmation is the sacrament to strengthen us for combat.

Jesus Himself, in fact, did institute the sacrament of Confirmation, albeit not by bestowing it directly, but with the promise of a future fulfillment, for He could not give the Spirit until after His Resurrection and Ascension. (Summa, III, q.72) Jesus promises His Apostles beforehand, “Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocate will not come to you; but if I go, I will send Him to you.” (Jn.16:7) Jesus promises that once He is gone He will send the Spirit of Truth (Jn.14:17), the Advocate (Jn.14:16), the Paraclete, the Comforter and Counselor, to clothe them with power “from on high.” And again, Jesus tells His Apostles, “I have said these things to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in My name, will teach you everything, and remind you of all that I have said to you.” (Jn14:25-26) Jesus promises this, even though His Apostles had already been baptized, as implied in Him washing their feet and His saying to them “you are clean.” (Jn.13:10) Yet, Jesus promises more. He promises to clothe them with the power of Heaven, the Holy Spirit, which is ultimately fulfilled on that day of Pentecost.

This is the birth of the active Church, the Church militant. From there, the Church spread through the ancient world, first to Jew, and then, soon after, to Gentile, and all the way up till today, to all nations, universally across the globe. Yet, the Holy Spirit did not continue to anoint the disciples in such a dramatic, miraculous and visible fashion as at Pentecost. From that point on, the Apostles begin to invoke and confer the Holy Spirit through the imposition of hands, or the laying on of hands. This is truly the birth of the sacrament of Confirmation. As Acts says, “Then Peter and John laid their hands on them, and they received the Holy Spirit.” (Acts 8:14-17) St.Paul and the other bishops of the apostolic Church also conferred the Holy Spirit upon the Baptized through the imposition of hands. As St.Paul’s letter says, “For this reason I remind you to rekindle the gift of God that is within you through the laying on of my hands.” (2 Tim. 1:6) We see this again in Acts, “When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied.” (Acts, 19:6) The “laying on of hands” is similarly mentioned in other places throughout the New Testament, such as in the letter to the Hebrews. (Heb.6:2) It was an integral part to the early, apostolic Church. It was part of The Way. The laying on of hands is the sacrament of Confirmation. It remains part of our way today. Confirmation is an extraordinary and charismatic conferral of grace, that completes our Baptism, unites us more closely with Christ, confers an indelible character upon our souls, gives us a special permanent status within the Church, strengthens our faith to engage in spiritual combat and to be able to publicly and boldly defend it. (CCC 1303) In short, it perfects the character we receive (in Baptism) as part of the common priesthood of the faithful. (CCC 1305) Our initiation is complete. Our status and our service in the common priesthood of the faithful are officially consecrated to God through the power of the Holy Spirit. With the winds of the Spirit in our hearts and the tongues of fire in our minds, we are ready now, ready to leave the safe confines of the upper room and witness to Christ in the public marketplace.

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The Mystical Body of Christ – October 30, 2015

A real symbol is both a symbol and a reality. It symbolizes a reality, but it also has the real presence of the reality it symbolizes. The symbol, in a real symbol, is so intimately identified with the reality of it that the symbol makes present the reality. It is more than just a representation. The symbol and the reality are one. Yet, even though the symbol and the reality are inseparably bestowed, they are also identifiably distinct from each other. The best illustration of a real symbol is the human body. The human body is the real symbol of the soul. It both symbolizes the reality of the soul and it actually makes present the essence of the soul, or the reality of self. In St.Thomas’ words, the soul is the substantial “form” of the “matter” of the body. (Summa, I, q.76, a.1, a.4) When we think of a human person, we think of a united being of body and soul, forming one human substance. We know that the human person is more than a physical body. It is also a rational, immaterial, and immortal soul created directly by God that lives on after the death of the body. The body and soul are distinct. Nevertheless, the body is not simply a cocoon possessed by the soul. Rather, the body individuates the soul, permanently. The two principles, body and soul, are forever linked and conformed to each other. Man is a composite being, in which body and soul are separated at death, but reunited, in eternal form, in the final Resurrection. (CCC 366) The corporeal matter of the body and the spiritual form of the soul make one human person. As the Catechism teaches, “spirit and matter, in man, are not two natures united; but rather their union forms a single nature.” (CCC 365) Human nature is the body and the soul together. Therefore, the body is the real symbol of the soul, because it symbolizes the soul and also makes the soul present in reality.

The Church is the real symbol of Jesus Christ. The Church symbolizes the continued presence of Christ in the world, and it also makes present Christ in reality. Just as the soul animates the body of a person, so too, the Holy Spirit animates the body of the Church. (CCC 797) As the encyclical Mystici Corporis Christi, or “On the Mystical Body of Christ,” makes clear, the Church is a body (MCC, 14), and specifically, the Body of Christ. (CCC 805) She is both visible and invisible, and human and divine. (CCC 779) She is the physical symbol of a hidden reality. In that sense, the Church is like a sacrament. (CCC 775) She is the visible sign in communicating God’s invisible grace. She is the efficacious instrument, and real symbol, of Christ’s redemption by which man is reconciled with God. (CCC 780) The Holy Spirit “forms,” as it were, the “matter” of the body of the Church. Just as the body is formed in the likeness of the soul, so too, we are formed into the likeness of Christ. We are recreated in His image. (Rom.8:29) This is begun at Baptism and continues in a lifelong process, so that we “may become daily more and more like to our Savior” (MCC, 56), and are being “transformed into the same image from glory to glory.” (2 Cor.3:18) This self-communication of Christ to His believers is primarily through the sacraments, where we are “united in a hidden and real way to Christ in His passion and glorification.” (LG, 7) In Baptism, we are conformed to His likeness; in Confirmation, we are sealed with the Holy Spirit; and in the Eucharist, we are brought into communion with Him and with each other. Christ is as intimately connected with His followers as the soul is with the body. Lumen Gentium puts it this way, “For by communicating His Spirit, Christ mystically constitutes as His body those brothers of His who are called together from every nation.” (LG, 7) The Church is the Mystical Body of Christ. (CCC 779) It is for this reason that when the risen Jesus confronts Saul on the road to Damascus, who is on his way to persecute and kill members of the Church, Christ says, “Saul, Saul, why do you persecute Me?” (Acts 9:4) Christ is actually present, under veiled form, in His community of believers, the Church. As Jesus says, “For where two or three are gathered in My name, I am there among them.” (Mt.18:20)

Hidden divine realities are often times expressed in the world through symbolic reality, as has been discussed in regards to the soul and the Church. In a similar way, Christ is the real symbol of the eternal Word of God. In His humanity, Christ symbolizes, in bodily form, the manifestation of the divine and eternal Word, but He also is, in reality, the Son of God. In a similar fashion, within the Church, grace is primarily conferred on us through the symbolic reality of the sacraments. This is most especially true in the Eucharist. Christ is symbolically present under the veiled species of bread and wine, but Christ is also actually present in reality in the Eucharist. At consecration, with the transubstantiation, His body and blood, soul and divinity truly become present, even though our “eyes were kept from recognizing Him.” (Lk.24:16) Christ is the primordial sacrament from which grace is bestowed upon the Church; itself, a type of analogous sacrament; which, in turn, confers grace upon us in the actual sacraments themselves. Sanctifying grace flows from Christ, to the Church, and to the sacraments. We, the community of believers, initiated and sustained by the sacraments, are thence drawn into the symbolic reality of Christ. We become symbols of Christ and manifest His real presence in our lives. We are taken up into the mysteries of His life. (LG, 7) As such, we, the Church, who are the Body of Christ, are drawn into close union with Jesus Christ, who is the Head of the Body. (MCC, 81) St.Paul reveals this to us saying, “Because there is one bread, we who are many are one body, for we all partake of the one bread. (1 Cor.10:17) Since we all partake of the one Eucharistic “bread,” we are united into communion with Christ, and consequently, with each other. (LG, 7) This is a constant theme of the New Testament. As St.Paul teaches the Romans, “So we, being many, are one body in Christ, and every one members one of another.” (Rom.12:5) The effect of the Eucharistic sacrament, or in Thomistic terms, “the Res Tantum,” or the “final reality” produced by the sacrament, is our unity with God and with each other, i.e., the coalescing of the Mystical Body of Christ. As Jesus Himself testified, “Those who eat My flesh and drink My blood abide in Me, and I in them.” (Jn.6:56) We are made one in the symbolic reality of Christ’s Body.

To this point, the main purpose of the Church is to be the “sacrament of the inner union of men with God” and the “sacrament of the unity of the human race.” (CCC 775) In Gethsemane, Jesus prays to the Father for the Church’s communion with God and with one another, or in other words, for the Communion of Saints, “so that they may be one, as We are one.” (Jn. 17:22) As part of this oneness, the Church’s mission is to take care of each other, and not just corporeally, but also, spiritually. God wills that the Church take part in the redemptive mission of Christ, and become “as it were, another Christ.” (MCC, 53) Christ’s redemptive work merited superabundant grace for us, of which the Church contributed nothing. (MCC, 44) Yet, Christ’s passion and death “merited for His Church an infinite treasure of graces.” (MCC, 106) God could have chosen any way possible to distribute those graces, but He chose that the Church should take an active role in the work of redemption; thus, conferring a special dignity upon His members. The magisterium teaches “not only does He share this work of sanctification with His Church, but He wills that in some way it be due to her action. This is a deep mystery..” (MCC, 44) This deep mystery pervades every member of the Body of Christ. For, Christ wills that His Mystical Body, we, the Church, carry on His salvific mission here on earth until the end of the world. It is an utterly serious responsibility, for “the salvation of many depends on the prayers and voluntary penances” of her members. (MCC, 44) We can petition God to apply our own prayers and mortifications, our “spiritual sacrifices,” in union with the infinite grace of Christ’s Passion, towards the salvation and sanctification of other souls, and in particular, on behalf of sinners. We can be co-redeemers. Again, this is not from anything we have done or earned or merited. We can do nothing without Christ. All grace is from Him. Christ simply wills that we should share in His work. The encyclical says we must offer our “prayers, works, and sufferings” every day to the Eternal Father. (MCC, 109) In this way we resemble Christ (MCC, 47) in our intercession and mediation for the whole human family. Being one body, we must have “the same care for one another.” (1 Cor.12:25) As individual members of the Mystical Body of Christ we must be rustled up from our slumber with a “supernatural charity” for the good of all men. (MCC, 97) We can do this by remaining faithful to the Church. When we abide as members united in His Mystical Body, He too abides in us by the Holy Spirit. We become a living symbolic reality, where Christ is truly present in the world again.

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Laborers in the Vineyard (and the Vocation of the Laity) – October 23, 2015

“For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. After agreeing with the laborers for the usual daily wage, he sent them into his vineyard. When he went out about nine o’clock, he saw others standing idle in the marketplace; and he said to them, ‘You also go into the vineyard, and I will pay you whatever is right.’ So they went.  When he went out again about noon and about three o’clock, he did the same. And about five o’clock he went out and found others standing around; “and he said to them, ‘Why are you standing here idle all day?’  They said to him, ‘Because no one has hired us.’ He said to them, ‘You also go into the vineyard.’” (Mt. 20:1-7)

God is calling each of us to work in His vineyard. Just as the landowner in the parable hires laborers, so too, Jesus says to us, “You also go into the vineyard.” The vineyard, of course, is an allusion to the world around us. God is the landowner, and we are His potential laborers. And, what is God’s work in the vineyard? Jesus Himself answers this saying, “This is the work of God, that you believe in Him whom He has sent.” (Jn. 6:29) Later on, just before His final Ascension into Heaven, Jesus gives the “Great Commission,” telling His disciples, “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, and teaching them to obey everything that I have commanded you.” (Mt. 28:19-20) The work Jesus commands us to do in the vineyard is to spread His Gospel, the Good News, to the whole world. We are to herald the Kingdom of God. This is the universal mission of the Church. Christianity is not confined to any one region, or to any one people, or to any one time, but the Gospel is meant for all. Our labor in the vineyard is to evangelize all peoples for the salvation of souls. This is the harvest. From the time that Jesus spoke those words, 2,000 years ago, till now, it is estimated that approximately fifty billion (or 50,000,000,000) people have lived. Today alone, the world has over seven billion (or 7,000,000,000+) people. Now, that is a lot of grapes! As Jesus said, “The harvest is plentiful, but the laborers are few.” (Mt. 9:37) And so, we see in the parable, the landowner keeps coming out to the marketplace in the hours throughout the day each time to call for more laborers.* It doesn’t matter what “hour” we are called; whether in the early morning or in the late afternoon, whether early in life or late in life, God is calling us just the same, now, at this hour, urgently, “You also go into the vineyard.”

“You” is, in fact, us. The vast majority of “us” are the lay faithful of the Church, or the laity. In a post-synodal apostolic exhortation, Pope John Paul II, addressed the vocation and the mission of the laity in the document, Christifideles Laici, or “Christ’s Lay Faithful.” It explains the “unique character of their vocation” to “seek the Kingdom of God by engaging in temporal affairs and ordering them according to the plan of God.” (CL 9; LG 31) We, the lay faithful, are to live the Christian life in the midst of the world by bringing our spiritual values to our temporal surroundings. We need not recoil from the world or embrace all aspects of it, but should live out our Christian vocation in whatever state we find ourselves. The Exhortation says the lay faithful “contribute to the sanctification of the world, as from within like leaven.” (CL 15; LG 31) God has assigned us an insider job! We are Christ’s leaven sprinkled throughout the “dough” of the world, specifically into the particular areas and communities that He has sent us. By definition, yeast is to have an “altering or transforming influence.” Jesus Himself compared the Kingdom of Heaven to yeast in making bread, saying even though only a little yeast was used, it “permeated every part of the dough.” (Mt.13:33) And, so it is with us. The laity is to have a transforming influence, like yeast, upon the whole world. Jesus also proclaims us the “salt of the earth” and the “light of the world.” (Mt. 5:13,14) These are strong words showing the unique dignity of our vocation as Christians. We would do well to remember the great significance Jesus placed on His disciples. The laity is called to shine that significance and that dignity in the people around us by fostering a “Christian animation of the temporal order.” (CL, 36) This call is even more urgent today. In the Vatican II document Apostolicam Actuositatem (“Decree on the Apostolate of Lay People”), the Council recognized the great need in modern times for an “infinitely broader and more intense” lay apostolate. (AA, 1) Before Jesus would come to a town He sent pairs of disciples ahead of Him to preach to them and prepare them. (Lk. 10:1) So too, “It is the Lord who is again sending them [us] into every town and every place where He Himself is to come.” (AA, 33) We are His messengers still, sent to prepare the way before Him.

God sends us into the vineyard to work for the salvation of each person. Each of us is “unique and irrepeatable.” (CL, 28) We have distinct identities, character, and actions, which, in total, will never be repeated again. Each of us is unique in the history of the world. There will never be another one of you.  We have a unique and irrepeatable contribution to make.  We were all a distinct and individual thought in the mind of God before our creation. As the prophet said, “Before I formed you in the womb I knew you.” (Jer. 1:5) God calls us personally by name. The Church exhorts, “from eternity God has thought of us and has loved us as unique individuals. Every one of us He called by name, as the Good Shepherd ‘calls his sheep by name’ (Jn.10:3).” (CL, 58) We receive our dignity as individual persons from Him, for this is the image of God within us. The personhood (“I”) in our consciousness, our minds and souls, is derived from the personhood of God (“I Am”). Thus, our dignity as an individual person is our “most precious possession.” (CL37) It is for this reason that the Church fulfills her mission in the world primarily through the person and in service to all humanity. (CL, 36) All human life is precious. And so, part of the way the laity evangelizes the world is in upholding our basic human rights and promoting a culture of life, not death. The laity must evangelize on the unique, unrepeatable, and inviolable dignity of each person as an image of God; in short, with an authentic humanism. (CL, 38)

Man is important because of our foundational dignity in Christ. He is the source and the primordial sacrament. Jesus references this when He says, “I am the vine, you are the branches,” and “apart from Me you can do nothing.” (Jn.15:5) We are unique and irrepeatable, but we are also, in some way connected as one with Jesus as part of His mystical body. The Church recognizes the “extraordinary and profound fact that ‘through the Incarnation the Son of God has united Himself in some fashion to every person.’” (CL 36; GS 22) This is an under-appreciated fact of our religion. Because the infinite God became man, we are now connected in our humanity back to God through the human nature of Jesus Christ. The Vatican II document Gaudium et Spes, or “Joy and Hope,” (ie, “Pastoral Constitution on the Church in the Modern World”) refers to this unity between God and Man, via the Incarnation, in the human nature of Jesus Christ. It says, “Human nature, by the very fact that it was assumed, not absorbed, in Him, has been raised in us also to a dignity beyond compare.” (GS, 22) Christ, the Son of God, has lived the same human existence as us in the ordinary conditions of life. The magisterium teaches that the laity can “through the very performance of their tasks, which are God’s will for them, actually promote the growth of their union with Him.” (AA, 4) We can live in unity with Christ by living out our vocation in the ordinary circumstances of our lives. As the Word of God entered human history, He recapitulated everything in Himself. (GS, 38) So, by gathering up “all things in Him” (Eph.1:10), Jesus sanctified and redeemed human nature. We, the laity especially, can achieve holiness by living “above all in the ordinary circumstances of daily life.” (GS, 38) Our daily activities are actually occasions for us to join ourselves with God. (CL, 17) Christ ennobled the dignity of work by using the labor of His hands in the carpenter’s workshop in Nazareth. When we offer our work up to God, through faith, it is ennobled in association with the work of Christ. (GS, 67; CL 43) In our work, in our leisure, in our sufferings, and in all of our activities, we can unite ourselves ever more intimately with God in our every day lives. Each day is another opportunity to work for the plentiful harvest in the vineyard. And so, here now again, we the lay-faithful, must follow that resounding call of the Lord echoing through the centuries, “You also go into the vineyard.”

*There is an interesting juxtaposition of the hours of calling the laborers matching the Liturgy of the Hours.

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Baptism, Initiation into the Common Priesthood – October 15, 2015

“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, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.” (Mt.28:19-20)

“Baptism imprints on the soul an indelible spiritual sign, the character, which consecrates the baptized person for Christian worship.” (CCC 1280)

The sacrament of Baptism initiates us into the mystery of Christ. It is the essential rite to eternal life, and the beginning point of the whole Christian experience. (CCC 1213) In Baptism, God first demonstrates His self-communication to us. It imprints His indelible mark upon our souls configuring us to the life, death, and resurrection of Jesus Christ. The character of Christ is irrevocably sealed upon our minds and souls, configuring us to a new and eternal spiritual reality. (CCC 1272) It transforms who we are. A permanent ontological change takes place to our very being. Just as a material object or person is visibly sealed with a mark, defining who or what it is, or whose property it might be, so too, in Baptism, God marks our immaterial souls invisibly and permanently, claiming us as His own. It sets us apart. It can only be done once, and nothing can undo it. It is a necessary transformation. Jesus attests to it, saying, “Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit.” (Jn.3:5) Baptismal water is a graced sign, a real symbol, which efficaciously applies the invisible grace it signifies. It does in reality, the sign it points to. We are washed of Original Sin, purified of all of our sins, and regenerated to eternal life. It consecrates us into the sacramental character of Christ’s paschal mystery, impressing upon us His saving grace of the Cross. (SC, 6) We are sealed with Christ’s imprimatur, conforming us to the God-man. (2 Cor. 1:21-22) He alone conquered sin, and death itself, so that by faith and grace, we too, who are flesh and blood mortals, may partake in His supernatural life. Baptism is necessary because Christ alone overcame death. We need His divine life in us, so we too will rise to eternal life. Baptism anticipates our own resurrection. Through it, we are grafted into communion with the Easter mysteries. The mystery of Christ becomes alive to us, and in us. Christ in His life, and in His Passion and suffering, and all that He was in His eternal and divine humanity, begins to unfold and live out in our individual lives. When we are immersed into the water, we are brought into His death, and rising from the water, we are brought into His life and resurrection. (Rom. 6:3-4) As the Catechism says, “It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ.” (CCC 1239) We are made into a new living, Trinitarian reality; spiritually reordered towards the Father, configured to the Son, and filled with the Holy Spirit. We become adopted children of God, by faith and grace; baptized into the Son of God, we are made partakers in the divine nature by proxy, as He is in reality.

We are indeed remade into this new holy status as children of God, and temples of the Holy Spirit, and co-heirs with Christ. It makes us, first and foremost, Christian, and members of the Church, the Body of Christ, and gains us access to divine grace in the rest of the sacraments. It is our foundation for the supernatural life. But, it is also the first moment of a lifelong phenomenon of conversion. Baptism is more than just a single event, or a static state; it transforms us in such a way that we are perpetually drawn deeper into the living reality of Christ. It allows us to engage in the sacramental life and realize the mysteries of Christ in our being. It establishes a new dynamic in our consciousness, where our everyday circumstances are reinterpreted and contextualized within the divine humanity of Christ. Our humanity is elevated and divinized. We are afforded special offices. One of these is our incorporation into the common priesthood of the faithful, the baptized, and the ordinary. With a sacred chrism, the oil consecrated by the bishop, the newly baptized is anointed into Christ as “priest, prophet, and king.” (CCC 1241) We become sharers in Christ’s one eternal priesthood. As Lumen Gentium, the Dogmatic Constitution of the Church, says, “The baptized, by regeneration and the anointing of the Holy Spirit, are consecrated as a spiritual house and a holy priesthood.” (LG, 10) Even as Christ is the one true and eternal Mediator between God and man, He still graciously saw fit that we should also participate, to varying degrees, in His priestly office. As part of our baptismal right and dignity, we can exercise that priestly office by virtue of our association in Christ’s life, passion, and redemptive sacrifice.

But, what are our priestly functions? Scripture and the Church say we are to make spiritual sacrifices. We are to offer up interiorly all of our actions, words, deeds, suffering, successes, and all that we do, for the glory of God and for the intercession of souls. The magisterium teaches that the baptized should “present themselves as a living sacrifice, holy and pleasing to God.” (LG, 10 ) Every common thing in our ordinary existence can be extended towards God as a sacrifice in our common priesthood. We can offer up everything, including our prayers, sacrifices, fasting, bodily weaknesses, illness, even patiently enduring the things that annoy us, or nearly anything that may otherwise seem useless and worthless in the eyes of the world. God’s eternal priesthood is mediated in the implements of our material world. Our physical operations can have spiritual significance. We can exercise our priesthood, in such a way, that we can, in effect, “sacramentalize” all that we do. That is, we spiritualize our activity through faith and with the intention of offering reparation to God. This is how we become living sacrifices. As the magisterium explains, we can “exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity.” (LG, 10) By ourselves, a branch separated from the vine, our actions have no spiritual power. But, united with Christ, in the power of the Holy Spirit, our actions can be spiritually efficacious for reparation of our sins and the sins of others. This is our role in the communion of saints. We are mediators. Through initiation in Baptism and the imprinting of Christ’s priestly seal upon us, we become priests. We can use our willful intention to please God, in a particular activity, invoke the anointing of the Holy Spirit, and raise that up as a form of worship. So, we can, for illustration, use our being hungry on any given afternoon, or say, being stuck behind a slow driver in our morning commute, to invoke the Holy Spirit, and offer these annoyances up to God for the sanctification of souls. These are just two minor examples, but the possibilities are nearly endless. St.Paul explains these spiritual sacrifices. He says, “I am now rejoicing in my sufferings for your sake, and in my flesh I am completing what is lacking in Christ’s afflictions for the sake of his body, that is, the church.” (Col.1:24) Christ deemed us worthy to take part in His priestly ministry, and left for us a portion of the redemption to offer up to the Father. He made us a living Church, actively carrying on His mission. Christ’s presence and power remain hidden now sacramentally, just as it did in His life then when He walked the earth.  Some people today see just bread and wine, and not the body and blood of Christ, as before they saw just the carpenter’s son, and not the Son of God.  Christ continues His priestly mediation for the world today through us. In this vein, St.Paul is dutifully acting out his priestly character. He offers intercession and mediation for the Church, through his own sufferings, in unity with the sufferings of Christ. We are called to do the same. Christ has deputized us. He appointed us His priests. It is our role to live as mediators and intercessors here on earth in imitation of Him. We are to stand in the breach for those entrusted to us.  Baptism is everything, but it’s also just the beginning.

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The Sacrament of Divine Mercy – October 9, 2015

“then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being.” (Gen.2:7)

“When He had said this, He breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” (Jn. 20:22-23)

The sacraments are the very heart of Christianity. They are the manifestation of Christ in the world. In them, Christ truly becomes present to us. They are the visible sign and the real symbol that are the very inward grace they signify. They signify the grace they cause, and cause the grace they signify. God’s grace is present efficaciously. (CCC 1084) They are our gateway to communion with God as well as our lighted guideposts to remain in communion. To stray from them is to risk walking in darkness and death. For, the seven sacraments are imbued with the sanctifying grace of Christ’s eternal act of redemption. In receiving the sacraments, that sanctifying grace of redemption is applied to our soul. It is the supernatural power that God uses to act in our lives. Sanctifying grace is what saves us. In the sacraments, Christ’s redemptive act is transmuted into a symbolic reality and transferred directly to our souls. This is miraculous and amazing. It is also the foundation of orthodoxy. The Church, as the administrator of the sacraments, is the holder and the dispensary of Christ’s miraculous grace. Although the priest acts in persona Christi, we know that it is truly Christ Himself, through the priest, who confers sanctifying grace. (CCC 1088)  This sacramental grace allows us to enter into an immediate relationship with the living God.

Yet, the application of that redemptive grace varies from sacrament to sacrament. In Baptism, we gain our initial entry into Christ’s salvific action. Our souls are cleansed of Original Sin and incorporated into His death and Resurrection. It is our entrance into eternal life, and makes possible our lifelong communion with God. In the Eucharist, Christ’s redemptive grace actually comes to us in bodily form. The very body and blood of Jesus are made present physically. In consuming Him, we are continually sanctified and remade into His mystical body. He is literally our sustenance to eternal life. In Reconciliation, Christ’s sanctifying grace restores our relationship to God and the Church through the forgiveness of our sins. In our fallen human nature, still beset by frailty, weakness and concupiscence, we regularly regress back into sin. Christ knew our nature, and so, afforded us His sacrament of forgiveness. Repentance becomes linked to life. In the book of Genesis, it says God formed man from the ground and breathed life into him. The Hebrew word used for breath is רוח (ruach), which also means “spirit.” When God breathed into man, He made him a living spirit. We see that same word רוח repeated when the Resurrected Jesus appears to His disciples and He “breathes” (רוח again) on them, and thus, institutes the Sacrament of Reconciliation. Jesus is implicitly, or some might say, explicitly, linking His sacraments and the Holy Spirit with God’s life giving spirit at Creation. Immediately after He breathes on them, He says, “Receive the Holy Spirit,” and any sins you forgive are forgiven, and any you retain are retained. Jesus transfers His divine power, the power to forgive sins, to His Apostles. Now, with the capacity to forgive sins, the Church has another restorative power to heal our spirits. Just as Adam was, originally before the Fall, a living spirit, a pure man in communion with God, so too now, we can be restored as living spirits through our Redeemer. We pass from death into life as new creations. God again breathes into man and reanimates us. Through grace in the sacraments He not only brings us to life, but also, sustains that life with His on-going and unlimited forgiveness found in the Sacrament of Reconciliation.

One of the most poignant stories in all of scripture is Jesus’ parable of the prodigal son. It is so poignant and moving because Jesus gives us a glimpse in detail of the immense and unconditional love God has for us. In the parable, a son takes his inheritance early from his father, goes off to a distant land, and spends it all on “dissolute living.” After he had nothing left and was dying from hunger, he finally comes to his senses. He decides to repent of his sins and go back to his father’s house. As the son says, “I will say to him, “Father, I have sinned against heaven and before you.” (Lk.15:18) As the son is penitent and returning to his father’s house, we see the great mercy of the father: “But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him.” (Lk.15:20) Even as the son was “still far off,” the father hurriedly went out to embrace him. And Jesus shows how great is the mercy of the father, who is superabundantly generous to the son. He says: “But the father said to his slaves, ‘Quickly, bring out a robe—the best one—and put it on him; put a ring on his finger and sandals on his feet.  And get the fatted calf and kill it, and let us eat and celebrate; for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate.” (Lk. 15:23-24) Jesus’ parable of the prodigal son is rich in the underlying truths of forgiveness and divine mercy. In the parable, we are the prodigal son, and God is the father. We, through Original Sin and committing sins during our lives, have lived lives unworthy of God, and consequently, squandered our inheritance, that is, eternal life. We were dead in our sins; outside of the Father’s house. Yet, when we recognize our own destitution and repent of our sins, God notices this, even while we are still struggling with sin “far off.” As soon as we repent and turn back to God, the Father embraces us immediately. As the son did, we must admit and confess our sins to Him with heartfelt sincerity. We should confess to God as he did, “Father, I have sinned against heaven and before you.” Then, look at the response of God to our repentance and confession. God immediately welcomes us back into His divine friendship and adorns us with grace. This is represented in clothing the son with his best robe, putting a ring on his finger, and sandals on his feet. God immediately calls for a celebration. He orders the fatted calf to be killed so they can have a great feast. Jesus gives us a revelation.  He reveals God’s reaction to our repentance: He is ecstatic. Jesus mentions this in similar parables, on finding the lost coin and finding the lost sheep, that there is so much “joy in heaven,” even over one sinner who repents. (Lk. 15:7) We were dead in our sins, but when we repent, are made “alive again.” The prodigal son parable shows the compassion and forgiveness God offers us. It reveals the superabundant grace God waits to lavish upon us, if we but turn back to Him.

The Christian life is one of constantly turning away from sin and back towards God. The bible uses the Greek word “metanoia” [μετάνοια], or “a turning away” from one’s sins. We are called to a constant state of conversion. In Pope John Paul II’s encyclical, Dives in Misericordia, “Rich in Mercy,” he describes how when we come to see God’s tender mercy, we “can live only in a state of being continually converted to Him.” (DM, 13) This should be our “permanent attitude” and “state of mind.” Our consciousness becomes increasingly branded by our offenses against God, and this should lead us to repent. In the analogy of the prodigal son story, the son says to the father “I am no longer worthy to be called your son.” (Lk.15:19). As Pope John Paul II points out in the encyclical, we begin to realize our lost dignity in the severing of our relationship with the Father. He writes, “at the center of the prodigal son’s consciousness, the sense of lost dignity is emerging, the sense of that dignity that springs from the relationship of the son with the father.” (DM, 5) So too, should our consciousness reflect that deep connection between our sinfulness and lost dignity. Our sins sever us from our relationship with the Father, and we lose that inherent dignity as children of God. In the same way, turning away from sin, repenting, restores our dignity as sons and daughters of God. Jesus Himself preached this saying, “the kingdom of God has come near; repent, and believe in the good news.” (Mk.1:15) Jesus calls us to an interior conversion of the heart; a contrite heart moved to penance and renewal, in order to be reconciled to God. (CCC 1428) So that, in this way, we can “be holy and without blemish” (Eph. 5:27), and “Be perfect, therefore, as your heavenly Father is perfect.” (Mt.5:48)

But, how do we do this? The most effective, secure and efficacious way is to receive absolution in the Sacrament of Reconciliation. In the sacrament, we know that Jesus is truly present. We know it is an act that embodies our conversion, penance, confession, forgiveness and reconciliation. (CCC 1423-1424) These are Jesus’ requirements to regain eternal life. In Reconciliation, we receive sacramental grace with the absolute assurance of the forgiveness of our sins. In the Gospels, Jesus gives Peter and the Apostles the “keys of the kingdom” and the power to “bind and loose.” Jesus said to them, “I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” (Mt.16:19) As such, the Church has the authority directly from Christ to forgive sins. It is Christ, under the guise of the priest, there in the confessional who forgives our sins. How much better is life if we maintain that intimate friendship with God by regularly turning away from sin and turning towards God in the Sacrament of Reconciliation? Here, we find divine mercy. We are like the paralytic who Jesus healed, and whose sins He forgave. “He personally addresses every sinner: ‘My son, your sins are forgiven.’” (CCC 1484; Mk.2:5) What a wonderful assurance!

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Pray Without Ceasing: The Liturgy of the Hours – 5 October 2015

“Private prayer is like straw scattered here and there: If you set it on fire it makes a lot of little flames. But gather these straws into a bundle and light them, and you get a mighty fire, rising like a column into the sky; public prayer is like that.” St.John Vianney

The public prayer of the Church is the “Liturgy of the Hours,” also known as the “Divine Office.” (SC, 90) The Liturgy of the Hours unites the voices of the whole Church into a singular and constant prayer, a mighty fire, offered around the world, day and night. It – in conjunction with the liturgical sacrifice of the Mass – echoes Malachi’s “pure offering,” where “in every place incense is offered to My name” among the gentile nations “from the rising of the sun to its setting.” (Mal.1:11) The two liturgies, the Liturgy of the Eucharist and the Liturgy of the Hours, together form the central components of the Church’s public prayer life. This is the incense offered up to Heaven in God’s name. The Eucharistic sacrifice is obviously the primary liturgical focus, as we are offering Jesus’ body, blood, soul and divinity back to the Father. But, the Church’s offering of praise and worship, in the Liturgy of the Hours, is like an extension of the Mass. (CCC 1178) It is liturgical in nature, and it continues the Church’s public worship throughout the whole day, albeit in a complementary way to the Mass. As the Bishops state, “In the Hours, the royal priesthood of the baptized is exercised, and this sacrifice of praise is thus connected to the sacrifice of the Eucharist, both preparing for and flowing from the Mass.” (USCCB) We, as the Laity, can participate in this liturgy and offer up our sacrifices too, because of our common, baptismal priesthood. The Liturgy of the Hours is part of the Church’s response to Jesus’ exhortation to us to “pray always” (Lk.18:1) and to “pray without ceasing.” (1 Thess. 5:17) We pray always by consecrating and sanctifying our days and hours and minutes, and even our seconds, from moment to moment. Hence, the primary purpose of the Liturgy of the Hours is the sanctification of time. In it, we consecrate to God the phases of the day. (SC, 88) As the “General Instructions of the Liturgy of the Hours” highlights, “it consecrates to God the whole cycle of the day and the night.” The Constitution on the Sacred Liturgy, Sacrosanctum Concilium, says it this way, “By tradition going back to early Christian times, the divine office is devised so that the whole course of the day and night is made holy by the praises of God.” (SC, 84) It invokes an anointing of the Holy Spirit upon us, an epiclesis, from morning, to noon, to afternoon, to evening, to night sanctifying all that we do. As the letter to the Hebrews says “Through Him, then, let us continually offer a sacrifice of praise to God.” (Heb.13:15)

But, what is the Liturgy of the Hours? How is it performed? The Liturgy of the Hours is a set of psalms, antiphons, scripture readings, canticles, hymns, intercessions and other prayers offered at seven canonical hours throughout the day. These seven Hours are: (1) Lauds or morning prayer (about 6am); Daytime prayer: (2) Terce or third Hour (about 9am), (3) Sext or sixth Hour (about 12 noon), and (4) None or ninth Hour (about 3pm); (5) Vespers or evening prayer (about 6pm); (6) Compline or night prayer (about 9pm); (7) Office of the Readings or formerly Matins (traditionally around midnight; but now, anytime in the day). These are the prayers the Church offers up twenty-four hours a day and 365 days a year. Now, envision what is really happening here. As the earth turns on its axis and the hours shift from time zone to time zone, groups of Christians pass the prayer-baton to the next ones continuing the spiritual relay across the globe. Believers together all singing, chanting, and praying, one after another, the same ancient prayers of the Church; lay people along with the ecclesiastical hierarchy, and even with the Pope himself. The Liturgy of the Hours is more than a simple private devotion, such as a particular novena. Rather, it is said as a form of prayer in unity with the broader body of believers; it is no less than the universal Church coming together every day in liturgical, public worship. The Catechism describes the Liturgy of the Hours as “intended to become the prayer of the whole People of God. In it Christ Himself “continues his priestly work through his Church.” (CCC 1175) As a liturgical work, we exercise our priestly function in the Divine Office in unity with the high priest, Christ. The Church, as the bride of Christ, prays to her bridegroom, Christ. And together, the bride and bridegroom sing praise to the Father. (CCC 1174) The Liturgy of the Hours is an unending dialogue of love between God and man. Sacrosanctum Concilium beautifully describes it:

“Christ Jesus, high priest of the new and eternal covenant, taking human nature, introduced into this earthly exile that hymn which is sung throughout all ages in the halls of heaven. He joins the entire community of mankind to Himself, associating it with His own singing of this canticle of divine praise.” (SC, 83)

The Liturgy of the Hours connects us back with our most ancient traditions. Christians inherited the idea of the seven canonical hours in the day from Judaism. As David wrote in Book of Psalms, “Seven times a day I praise you for your righteous ordinances.” (Ps.119:164) In the Book of Daniel, Daniel’s shown praying three times a day, presumably morning, afternoon and night. (Dan.6:10) These traditions were then carried forward with the first Christians. In the Book of Acts, the Apostles pray specifically at various canonical hours in the day, such as St. Peter praying at noon and again at three o’clock. (Acts 3:1; 10:3; 10:9; 10:30; 16:25) These are the same prayers Jesus would have known and would have prayed. Now, how can we, today, continue forward this ancient prayer into our modern times? Most of us know with evident certainty that our daily lives are awash in clutter, stress, noise, duties, work and responsibilities. It is not easy to pray the seven canonical Hours of the Divine Office. Not easy, especially with young kids, or with a highly demanding job. So, depending upon circumstances, having that time available can be quite difficult. Nevertheless, the Church encourages us to pray what we can, especially if possible, the three major hours of morning, evening, and night prayers. We need to adapt the Liturgy of the Hours to meet our particular circumstances and the rhythm of our day. It should not be a burden, but rather, a sanctifying joy. Although there’s something nostalgic about owning the physical breviary (the book containing the Liturgy of the Hours), I have found it much easier to use an online App for my phone, such as the ‘Divine Office’ app. In this way you always have it at your fingertips (as long as you have your phone), and you won’t have to carry around a large book. It’s very easy to use.  At this point, the most important thing is to just get started, and do what we can. Let the prayers cultivate our days into a sacramental life. It will help provide a spiritual framework to our hours; blessing us from our waking moments till drifting off to sleep. So, let us stop here, and pray as every Liturgy of the Hours begins, “O God, come to my assistance. Lord, make haste to help me.” (Ps.70:1)

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Pray Without Ceasing: The Morning Offering – 1 October 2015

“Again, the kingdom of heaven is like a merchant in search of fine pearls; on finding one pearl of great value, he went and sold all that he had and bought it.”  (Mt. 13:44-46)

How ought we to live our lives once we find the “pearl of great value?” In Jesus’ parable, the pearl of great value is a metaphor for the kingdom of heaven. What could be of greater value than to live in communion with God in heaven for all eternity? This is the pearl we are in search of. We are the merchants in search of eternal life. It is the central purpose to our existence here on earth: the salvation of our souls and to live in communion with God for all eternity. Truly, nothing else matters. But, where do we find this pearl of great value? Well, Jesus answers this question directly for us. He says, “For, behold, the kingdom of God is among you.” (Lk. 17:21) Other translations have it “the kingdom of God is within you.” To find the kingdom of God, the pearl of great value, we must look inside ourselves, and amongst ourselves. What is the state of our soul? What is the state of our life? Are we examining our consciences each day, and living in communion with the Church and the sacraments? Are we seeking forgiveness for our sins in the sacrament of Reconciliation, and doing deeds of mercy and charity? We attain the salvation of our souls and live out the kingdom of God by being in a state of grace. This is the pearl of great value. It’s finding the goodness of Christ and applying His grace to our souls. And what should our response be when we find this pearl of grace, eternal life? We should conform ourselves in totality to the treasure that we have found. As Jesus says of the merchant, “he went, and sold all that he had and bought it.” Eternal life requires our response. We ought to “sell,” or let go of anything, and all, that prevents, breaks or interrupts our holding the pearl, the kingdom, within our hearts. Finding the pearl of great value implores us to live in a constant state of grace. By living in a state of grace, we can actualize the kingdom of heaven in our lives.

But, how do we live in a state of grace? For starters, we follow the Commandments. We can examine our consciences regularly to see when and where and how we may have broken the Ten Commandments. In such cases, especially for mortal sins, we should go receive forgiveness and absolution in the sacrament of Reconciliation. There, our friendship with Christ, and our state of grace, is restored. We should be frequent visitors to the confessional. To neglect this, is to neglect the state of our souls and risk our friendship with Christ. Jesus was asked what is the greatest commandment, and He answered: “`You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the greatest and first commandment. And a second is like it: ‘You shall love your neighbor as yourself.” (Mt.22:36-39) We must love God and our neighbor. These are the two greatest commandments that sum up the whole Judaic law and God’s law. And how must we love God with all our heart, soul and mind? We love God by having a relationship with Him. Yes, we love God through our actions of obedience to His will. We can do this by avoiding sin and doing good. Primarily, this means obedience to the Church, staying close to sacraments, and loving our fellow man. But, it also means we have a relationship with God by talking with Him. Simply put, it means we pray. Through prayer, we can show our desire to have an intimate friendship with God. In order to have an intimate relationship with someone, do we not have to speak with them? And speak with them often? St.Paul exhorts us to “pray without ceasing.” (1 Thess. 5:17) Our lives should be a constant state of prayer. Even Jesus Himself beseeches us “to pray always and not to lose heart.” (Lk. 18:1)

But, how do we pray without ceasing and pray always? We know it is mentally impossible, and for all practicality, inconceivable to pray at every moment in a day. We have jobs, we work, we have children that demand out care, and probably millions of other, everyday activities that demand our near constant attention and focus. God knows this. So, how then can we live out the command the Bible seems to give us? I think we can do this by sanctifying our time. We can, with intentionality, offer up each day to God and invoke His anointing on all that we do throughout the day. Saint John Vianney gave us insight into the consecration and sanctification of time, saying “All that we do without offering it to God is wasted.” The Church teaches us that the best way to sanctify our day is to say a special prayer to God first thing in the morning, as soon as we wake up. This has come to be known as “The Morning Offering.” In so doing this, we can consecrate the whole day to the Father, Son and Holy Spirit. The Catechism says the Christian begins his morning in prayer to dedicate his day to the glory of God and “calls on the Savior’s grace which lets him act in the Spirit as a child of the Father.” (CCC 2157) The Morning Offering helps us to fulfill our daily vocation to be children of God, by which we “act in the Spirit.”

The Morning Offering is the key moment at the beginning of each day. It sets the tone. It’s in that instance that we consecrate our whole day to Jesus Christ. The importance of this cannot be overstated. It allows us, from the first waking moments, to waste nothing. Now, the whole day, whatever happens, can have eternal meaning. It all becomes consecrated and sanctified to God; in effect, spiritualized. Our desire in the Morning Offering is to subsume all the moments that follow into an intentional spiritual sacrifice. This is our baptismal right, as royal priests of Christ. In our mind’s eye, we can imagine offering up all of our actions, works and sacrifices, united by the power of the Holy Spirit with the works and sacrifices of Christ, and placing them on the altar before God the Father. God will accept our offering. Then, all the things that happen in a day, from moment to moment, like eating, driving, working, feeding your children, cleaning your house, etc., which otherwise may seem insignificant and like wasted time, is now consecrated and sanctified by the grace of Jesus Christ. All of our ordinary and mundane actions become efficacious spiritual works. Our day infused with grace. Anointed with the Holy Spirit and offered to God, walking up a flight of stairs may help repair a friend’s sin. Anointed with the Holy Spirit and offered to God, sweeping the kitchen may help stir belief into a brother’s heart. Now, there are various formulations of the Morning Offering that we can recite, or we can even make up our own prayer. But, one of the most famous versions espoused by the Church is this:

O Jesus, through the Immaculate Heart of Mary, I offer you my prayers, works, joys, and sufferings of this day 
for all the intentions of your Sacred Heart, in union with the Holy Sacrifice of the Mass throughout the world, for the salvation of souls, the reparation of sins, the reunion of all Christians, and in particular for the intentions of the Holy Father this month. Amen.   (U.S. Conference of Catholic Bishops)

It does not have to be very long.  It just needs our desire and intention to please God.  The Morning Offering makes it possible for us to “pray without ceasing.” It unites our whole day, and all that we will do, with the life of Christ. It consecrates us and sanctifies our actions, so that we can live out our prayer.  We become a dynamic temple of the Holy Spirit and an ambulatory altar of spiritual sacrifices. Our lives become liturgical in nature; our actions sacramental. And, it helps to renew – daily – our firm grasp on the pearl of great value. As St.Paul says, “So, whether you eat or drink, or whatever you do, do everything for the glory of God.” (1 Cor. 10:31)

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The Second Transubstantiation, One in the Eucharist – 25 September 2015

“The Eucharist is “the source and summit of the Christian life.” (CCC 1324)

The idea of living the sacramental life is to order all that we do and all that we are, by way of our intentions and invocations, to be one with Jesus Christ. We can live in union with Jesus in our most ordinary of circumstances each day. Yet, both the foundation and the pinnacle of the sacramental life are found in the sacraments themselves. As per the Catechism, “The sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us.” (CCC 1131) They are efficacious, or produce the intended effect in our souls, in order to sanctify us. The sacraments are the source and continuation of the divine life of Jesus Christ for the world. Indeed, the whole liturgical life of the Church revolves around the seven sacraments. These are, of course: Baptism, Confirmation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony. Christ did not leave us orphaned when He left this world. (Jn.14:18) Rather, Jesus said, “I am with you always, to the end of the age.” (Mt.28:20) When Jesus founded His Church, the Catholic Church, He intended to continue on living amongst us through the grace of His sacraments and the power of the Holy Spirit. Christ does act directly through His Church via the sacraments. Jesus’ real presence endures. He is with us always.

These sacramental celebrations are, in fact, rituals instituted by Christ that are woven together with signs and symbols (CCC 1145) that “make present efficaciously the grace that they signify.” (CCC 1084) They are outward signs, a visible activity, which reveals the invisible reality. St. Augustine described them as “an outward and visible sign of an inward and invisible grace.” The washing by water in Baptism is the sign of the true reality of God’s spirit washing away our sin. However, these are not just symbols or symbolic, but rather, “real symbols,” which truly are what they represent. They are efficacious symbols that reveal a hidden reality. The water, as symbol, infused with sacramental grace does truly sanctify us in reality, albeit a hidden reality. It does what it symbolizes. In them, we proceed from the visible to the invisible and from the sign to the thing signified. Sign and reality are one. Initiation into the sacraments is to initiate us into the mystery of Christ (“mystagogy”). (CCC 1075) For the early Christians, the faith wasn’t simply going to Church on Sunday, it was an all-encompassing faith, sacrament-alizing their lives, living in communion with God and with each other. The sacraments lead us to Christ, drawing us ever deeper into His mystagogy. They draw their power from Christ Himself. For Christ Himself is the ultimate sacrament of God-made-present, just as the Church too, as the Mystical Body of Christ, is the efficacious sign, or sacrament, of Christ in the world.

Since Christ Himself is the supreme sacrament, the fountain of grace, we can approach Him directly to dispense His grace upon us. We can unite ourselves with Him in our daily activities to sacramentalize our ordinary lives. This is the sacramental life. Yet, we also know Christ established His sacraments through the Church as the divine avenues by which grace is issued upon us. Specifically, He established in the Church the seven sacraments for initiation, healing, personal commitment, and to impress an indelible character on our souls. The seven sacraments of the Church are the way. They are the path of salvation and holiness.  They draw us ever deeper into the mystagogy of Christ. The blood and water that issued forth from the side of Christ on the Cross, flows to us today as His grace and mercy in the sacraments. They bring forth the real presence of Christ to us and help conform us to His image. With those ideas in mind – His real presence and the transformation of us into His image – the sacrament par excellence is the Eucharist. The sacraments and the whole liturgical life of the Church are contained and oriented towards the Eucharist. For, the Eucharist contains the real presence of Jesus Christ, body and blood, soul and divinity, and ever transforms us into Himself. As the Catechism says, “For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ Himself.” (CCC 1324)

The real presence of Jesus Christ in the Eucharist has been there from the beginning. The scriptures and Jesus Himself testify to this. After Jesus’ death and resurrection, two of His disciples were downcast walking on the road back to the town of Emmaus. Jesus approached them, “but their eyes were kept from recognizing Him.” (Lk. 24:16) He began to teach them about all the scriptures related to what would happen to the Messiah. Jesus was so compelling that the disciples’ “hearts were burning” within themselves, and they asked Him to stay longer with them. Then, the Gospel writer Luke captures so succinctly what happens next: “When He was at the table with them, He took bread, blessed and broke it, and gave it to them. Then their eyes were opened, and they recognized Him; and He vanished from their sight.” (Lk.24:31) Jesus uses this post-resurrection appearance to teach them the importance of the Eucharist. They were unable to see Jesus until He consecrated and broke the bread. As the disciples later testified, “how He had been made known to them in the breaking of the bread.” (Lk.24:35) Jesus illustrates that He is no longer with them as He once was, but will now remain with them, sacramentally, in the form of the Eucharist. He uses the same Eucharistic formula as at the Last Supper, when He instituted the Eucharist. At the Last Supper, “Jesus took a loaf of bread, and after blessing it He broke it, gave it to the disciples, and said, “Take, eat; this is My body.” (Mt.26:26) Jesus did not say this is a “symbol” of My body, rather, in no uncertain terms, “This is My body.” Jesus reinforced in Emmaus, what they initially called “the breaking of bread,” and what Jesus had instituted at the Last Supper, the Eucharistic sacrifice of His body and blood. Now, the disciples continued this going forward as the beginnings of the mass and Eucharist. As St.Paul says, “They devoted themselves… to the breaking of bread.” (Acts 2:42)

Of course, Jesus is the one who first spoke about Himself as “the bread of life.” (John 6:35) He goes into a long discourse, the Bread of Life discourse, which greatly offended and scandalized many of His followers and non-followers alike. Jesus continues, “the bread that I will give for the life of the world is my flesh.” (Jn.6:51) It is interesting to note that John uses the Greek word “sarx” here to denote the word “flesh.” Sarx can only mean real flesh. Sarx is the same word John uses at the beginning of his Gospel in regard to the Incarnation when he states “The Word became flesh.” (Jn.1:14) Thus, he links the Eucharist with the Incarnation. In the synoptic Gospels and the Pauline epistles, in regard to the Eucharistic formulation, they use the word soma, which means “body.” But here, in the Bread of Life discourse, John specifically uses the word sarx six times! As Jesus emphasizes, “for My flesh is true food and My blood is true drink.” (Jn. 6:55) Not just an idea or mere symbol. The Eucharist is a Real Symbol. It is what it signifies. Yet, the disciples and the Jews were scandalized by this “hard saying.” Nonetheless, Jesus does not back off, but more forcefully emphasizes the point. He says: “Very truly, I tell you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Those who eat My flesh and drink my blood have eternal life, and I will raise them up on the last day;” (Jn. 6:53-54) The word John uses for “to eat” is the Greek word “trogein,” which literally means “to gnaw.” He’s emphasizing that you gnaw on real meat, not a symbol or an idea. Not surprisingly, many of Jesus’ disciples and non-disciples alike were aghast at this; believing He was speaking about some sort of cannibalism. Jesus, of course, knew this, and so, He asks them, and by way of extension, He asks us, “Does this shock you?” (Jn. 6:61) We know it was too much for many to bear, because as John records, many of His disciples abandon Him at this point. (Jn.6:66) * After they abandon Him, Jesus reassures His skeptical Apostles. He tells them, “The words that I have spoken to you are spirit and life.” (Jn.6:63) Or, in other words, Jesus is telling them not to understand this with their fleshy, materialistic minds; But rather, they should understand it by trusting in God’s supernatural power. This is not a cannibalistic ritual, but a heavenly sacrament. **

The Council of Trent in the 16th century reaffirmed the belief of the real presence in the Eucharist and spelled out in precise language the nature of the sacrament. The Council reaffirmed that by the consecration of the bread and wine, “there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of wine into the substance of His blood. This change the holy Catholic Church has fittingly and properly called transubstantiation.” (CCC 1376; Trent 1551) Transubstantiation is ultimately the term they arrived at to define what happens in the mystical sacrament of the Eucharist. Under the veiled appearance of bread and wine, “the whole of Christ is truly, really, and substantially contained.” (CCC 1374; Trent 1551) Jesus becomes our spiritual food. He is our “medicine of immortality.” (St.Ignatius, 110 AD) Jesus loves us so much that He desires to be consumed by us; to merge with us, and merge us into Himself. As Jesus said, “Those who eat My flesh and drink My blood abide in Me, and I in them.” (Jn. 6:56) The real presence of Jesus in the Eucharist is not an end in itself. The purpose of the real presence of Jesus in the Eucharist is for us to consume Him and be in communion with Him. Receiving Jesus in Holy Communion is meant to bring us into intimate union with Christ. It deepens our relationship with Him. Just as material food nourishes our bodies, so Holy Communion nourishes our spiritual soul. (CCC 1392) You are what you eat. Holy Communion transforms us into the image of Jesus Christ.

Our personal salvation and transformation are not the only goals of Holy Communion. It also transforms us, as a whole community of faithful believers, the Church, into the Mystical Body of Christ. St.Paul wrote to the Corinthians, “Because there is one bread, we who are many are one body, for we all partake of the one bread.” (1Cor. 10:17) The Eucharist lifts us up into union with Christ, and unites us all as one in His Mystical Body. (Mysterium Fidei, 70) All who partake in the body and blood of Christ, “enter into communion with Him and form but one body in Him.” (CCC 1329) In the mass, after the priest invokes the Holy Spirit to transform the bread and wine into the body and blood of Christ, he again, invokes the Holy Spirit, a second time, that those who eat the body and blood of Christ may be “one body, one Spirit in Christ.” This is in reality the second transubstantiation; the transformation of those who eat the Eucharist into the one Mystical Body of Christ. This recalls Jesus’ prayer in Gethsemane to the Father that His followers “may be one, as We are one.” (Jn 17:11) Just as the Holy Spirit transforms the bread and wine into the body and blood of Christ, so does He transform us into the Mystical Body of Christ. The Eucharist unites us together mystically in Him.

Moreover, the members of the Church come together to offer “praise, sufferings, prayer, and work” in union with the sacrifice of Christ. (CCC 1368) We, the Body and by virtue of our priesthood, unite all that we are and do, with the offering of the Head, the one and eternal Priest and Mediator, Jesus Christ, in His passion and death. Body and Head united, we offer our sacrifice together to the Father in the Eucharist and the sacred liturgy of the mass for the intercession of all humanity and the salvation of our souls.  The Eucharist and the sacred liturgy of the mass draw us “day by day into ever more perfect union with God and with each other, so that finally God may be all in all.” (Sacrosanctum Concilium, 48) In the fifth century B.C. the Hebrew Prophet Malachi (מַלְאָכִי) prophesied a time when not only the Jews, God’s chosen people, would worship the one, true God, but all the Gentile nations around the world would too. People everywhere would not make bloody or burnt sacrifices, but rather, each day they will make a pure and acceptable offering to God’s holy name.  This has found its fulfillment in the Christian Eucharist and mass.  Jesus puts an end to the millennia-old ritualistic blood-letting.  He is the pure offering. “For from the rising of the sun to its setting My name is great among the nations, and in every place incense is offered to My name, and a pure offering; for My name is great among the nations, says the Lord of hosts.” (Mal.1:11) 

*As an aside, it’s interesting to note that various early Roman pagans had spread false rumors about Christians that they participated in cannibalistic rituals. This was probably from their false understanding of the Eucharistic meal. As recorded by Roman pagan historians, this smear was used as one of the excuses to persecute the early Christian Church. Yet, it also lends extra-biblical credence to the idea that the first Christians believed in the real presence of Jesus Christ in the Eucharist.

**It’s also interesting to note that directly before Jesus’ Bread of Life Discourse in John 6, John related two other miracles. The first was Jesus’ multiplications of the loaves. This has obvious Eucharistic connotations. The next was Jesus walking on water on the Sea of Galilee. Both miracles reveal that matter, the elements and nature itself are subject to Jesus. In other words, just before Jesus discusses bread and wine becoming His flesh and blood, John demonstrates by these miracles, that material boundaries are no constraint upon Jesus.

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