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Sunday, May 18, The Most Holy Trinity
Reading: Exodus 34:4b-6, 8-9
Responsorial Psalm: Daniel 3:52-55
Reading: 2 Corinthians 13:11-13
Gospel: John 3:16-18
In this week's reading from the Book of Exodus: "Early in the morning Moses went up Mount Sinai as the Lord had commanded him, taking along the two stone tablets. Having come down in a cloud, the Lord stood with Moses there as he proclaimed his name ... ."
The feast honoring the mystery of the Trinity (dating back to A.D. 1000) quite appropriately follows Pentecost. The community established through the power of the Holy Spirit at Pentecost finds its source in the relationship of God the Father, the Son and the Spirit interacting and working together for our salvation. We are drawn into this "Trinitarian relationship" through our participation in "Christian community."
Here in Exodus we have Moses himself being drawn into a covenantal relationship with Yahweh by his acceptance of the Ten Commandments in the name of God's people, the Israelites.
In the second letter to the Corinthians, St. Paul says, "Brothers and sisters: Rejoice. Mend your ways, encourage one another, live in peace, and the God of love and peace will be with you."
Paul closes this letter to the Corinthians with this final exhortation. We must remember the early church there was beset with factionalism and conflicting dogma. Both letters to Corinth (which predate the Gospels) refer frequently to the Trintarian greeting used here which serves as the opening to our Mass ("The grace of the Lord Jesus Christ ... ."). Moreover, a distinction between the functions of the persons not really dealt with in the "Synoptic Gospels" (Matthew, Mark, Luke) is often mentioned by Paul and leads to the discussion of what a harmonious and loving community life should reflect.
In the Gospel from St. John, Jesus says, "God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life."
This often-quoted excerpt from John (John 3:16) is viewed by many to contain the core of the Gospel message: God shows his great love for us by giving us his Son in death on the cross (a strong Old Testament parallel to Abraham's willingness to sacrifice Isaac, cf.Gen. 22).
Scripture seems to imply that if we personally believe this dogma, then we will be saved. However, simply saying that we believe is not enough - needed is our lived response reflected in our good works and charitable actions that validates our belief.
In other words we must strive to live in a creative and grace-filled union with the Trinity (with God the Father, the "Architect," God the Son, the "Craftsman" and God the Holy Spirit, the "Maintainer"). Underlying here too is the threat of judgment and condemnation not only for those who do not believe (or who reject) Christ but also for those who do not follow through in their commitment as Christian.
Sunday, May 25, The Most Holy Body and Blood of Christ
Reading: Deuteronomy 8:2-3, 14b-16a
Responsorial Psalm: Psalm 147:12-15, 19-20
Reading: 1 Corinthians 10:16-17
Gospel: John 6:51-58
In the first reading from Deuteronomy, "Moses said to the people: ‘Remember how for 40 years now the Lord, your God, has directed all your journeying in the desert so as to test your affliction ... yet he fed you with manna, a food unknown to you and your fathers.'"
The underlying reason for establishing this eucharistic celebration in the 12th century was to redefine the Body/Blood of Jesus as a living memorial set for us by Christ himself within the context of a Passover meal. Seen not merely as a "museum piece" to be worshipped from afar, the Eucharist was meant to be participated in - and lived!
Moses here reminds the Israelites of Yahweh's abiding presence with them through "their journeying ... and their afflictions." It was God who always: a) delivered them (from serpents, slavery, etc.) and b) nourished them with food (manna). The Eucharist continues that promise and that tradition to his people today!
In St. Paul's first letter to the Corinthians, he says, "The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?"
These words are poignant and direct indeed. Recall that the early Christians gathered at individual homes for eucharistic celebrations - not called in the name of the householder or leader who presided at them but in the name of Christ himself who was present in the sharing of bread and wine. "Participation" meant, therefore a few things: 1) the aforementioned union we gained with Jesus, 2) the deepening of the spiritual ties with those who shared this meal with us, 3) the expectations and obligations that flowed from this celebration.
In the Gospel from St. John, Jesus tells us: "Whoever eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me."
The most famous Johanine Scripture scholar, Father Raymond Brown, explained that there is no institutional account of the Eucharist in John because of this reference in which Jesus promises to be of "one flesh" with his followers. Early in John's Prologue (1:14) when the "Word became flesh" (sarx), we are told of this unique and wonderful relationship God has made with his people - not merely in a covenant relationship rooted in laws but becoming one in flesh with his people!
Christ's ministry, his teaching, his suffering, death and resurrection show, therefore, how intimately he has connected with us. The "new manna" that he gives is more than food; it is also a way to become one with him and his Father and the Spirit.
Father Marcel Pasciak is pastor of St. Patricia Parish in Hickory Hills.
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June 29, 2008 Issue - To the Ends of the Earth Missions Insert
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