Reflection/Homily: Solemnity of
the Body and Blood of Christ – Corpus Christi (June 2 2013)
Theme: “The Second Transubstantiation”
Today’s
celebration of the solemnity of the Most Holy Eucharist is a celebration that
is at the center of the Church’s liturgical life and worship. It is the source
and summit of our Christian life and faith. The Council of Trent and the Catechism of the Catholic Church (CCC
1376) make it clear that by the consecration of the bread and wine, there takes
place a change of the whole substance of bread into the Body of Christ and the
whole substance of wine into the Blood of Christ. This change, the Council of Trent
calls Transubstantiation.
For
us to understand this dogma of transubstantiation better, it is important to
look into what it is not first. There are two heretical theories opposed to the
theory of transubstantiation. The first, the heretical theory of Annihilation claims
that at consecration, the bread and wine cease to exist and the body and blood
of Christ is created ex nihilo (out
of nothing) to take the place of the former bread and wine. The error here is
the assumption that the ordinary elements of life are annihilated and
supplanted by grace. Thus, grace does not build on nature and in fact destroys
nature. This makes divine transformation a magic without the aid of the agent.
But
in the theory of Transubstantiation, the Church teaches that the very substance
of bread is itself changed into the Body of Christ and so does the wine change
into the Blood of Christ. By implication, the ordinary elements of life are not
annihilated or supplanted by grace but are themselves truly sanctified by
grace. In other words, grace builds on nature and sanctifies the ordinary
elements of life. That is why we see in the ordinary bread and wine, the Body
and Blood of Christ. Thus, transubstantiation remains the transformation of mere
bread and wine into the Body and Blood of Christ.
However,
our concern today is on a “second transubstantiation”. The first
transubstantiation happens on the altar of sacrifice at the moment of
consecration while the second happens on the altar of our souls at the moment
of reception of the consecrated species. In this second transubstantiation, we see
the substantial change effected on the soul of the recipient by divine grace.
This soul of the recipient becomes “Transubstantiated” and in it Christ becomes
present. The difference between the first and the second is the degree to which
the substance is transubstantiated. In the first, the bread and wine become metaphysically
transformed into the real body and blood of Christ with the qualities of
permanent presence and adorability. But in the second, the recipient becomes “God-bearer”
to the extent one’s behaviour can.
Christ
spoke of this second transubstantiation when he said “my flesh is real food and
my blood is real drink. Those who eat my flesh and drink my blood abide in me and
I in them” (John 6:55, 56). Since it has always been believed that we become
what we eat, it then follows that those who eat the Eucharistic species become
Eucharistic beings, bearing in them Christ who is God. For this reason, St.
Johnvianney considers genuflecting before a recipient of the Eucharistic specie
as an act of adoration to Jesus in the Holy Eucharist. St. Philip Neri would
ask his altar boys to carry lighted candles beside those who received communion
at mass. St. Augustine is also said to have heard the following words from
Christ in prayer: “You will not change me into yourself as you would change
food, instead you will be changed into me”.
Beloved
friends, the idea behind our entire discourse is to enable us understand better
what happens when we receive Jesus in the Holy Eucharist. Our interest is not
on what happens to the Sacred Species after consecration or how it happens but on
what happens to us after receiving them. Do we feel any change in us? Does it
in anyway challenge us? The Eucharist is Christ’s sacrifice to the Father
through the Holy Spirit and in receiving it, we should also offer ourselves as
living and acceptable sacrifices to God for the good of the whole universe. We
make this possible when we deny ourselves mundane pleasure in exchange for
divine grace. The Eucharist (meaning thanksgiving in Greek) is also Christ’s
form of thanksgiving to the Father and in receiving it, our words and actions
should portray our gratitude to God who has redeemed us in Christ.
We
see the prefiguration of the Eucharist as sacrifice and thanksgiving in the
first reading (Gen 14:18-20) when Melchizedek offered the sacrifice of bread
and wine to God and Abram offered his thanksgiving after his victory in battle.
The Holy Sacrifice of the mass is then the way of offering the Eucharist as our
sacrifice and thanksgiving to God. For this reason, the second reading (1 Cor.
11:23-26) recounts how Christ instituted the Holy Eucharist and asked his
Apostles to celebrate the Eucharist in his memory. So that whenever we gather
as a people to celebrate the Eucharist, Christ feeds us with his Word and his
Body as he did in the gospel reading (Lk. 9:11-17). In the crowds that
gathered, we see the faithful gathering from various families for mass. In the
disciples, we see the Priests and other sacred ministers. In the words Jesus
spoke to them, we see the Word of God that is spoken to us at mass and in the loaves
of bread and fish, we see the communion we share.
Beloved
children of God, if we understand “sacrament”
to mean a physical sign of a spiritual reality, then we know that Jesus is the
sacrament of God, the Church is the sacrament of Jesus, the Holy Eucharist is
the sacrament of the Church and we who receive it ought to be the sacraments of
the Holy Eucharist. We should make the Holy Eucharist alive in the community in
which we live because the Holy Sacrifice of the mass is an invitation for the recipient
to be transformed into the received. For this reason, certain thoughts, words
and deeds should not be associated in any way with us. Therefore, let us always
strive not only to receive the Holy Eucharist worthily but also to be
transubstantiated into what we receive. God loves you.
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