Read­ing Time: 3 minutes



God loves the entire Cre­ated Order that He takes care of the mater­i­al and spir­itu­al life of his cre­ation, espe­cially of human beings. Jesus recalled the atten­tion of the dis­ciples, when they wanted to bypass this divine dic­tate (Luke 9:11–17. Cf. also Mark 6:30–44). The dog­mat­ic theo­logy schol­ars can­not for­get the long-heated debates con­cern­ing the nature of the con­sec­rated bread and wine – Con­sub­stan­ti­ation (also called Impana­tion) and Tran­sub­stan­ti­ation. In as much as we appre­ci­ate the effort to provide a dog­mat­ic found­a­tion to and for the Sac­ra­ment of the Euchar­ist, we must ensure that such debates do not empty the Euchar­ist of its essen­tial and scrip­tur­al (salvif­ic and com­mun­al) effects. The Euchar­ist is “the source and sum­mit of the Chris­ti­an life.”

The Eucharist and the Sacrifice of Communion

The Sac­ra­ment of the Euchar­ist could be likened to the Hebrew (Old) Test­a­ment sac­ri­fice of com­mu­nion or fel­low­ship (cf. Lev 7). For the Jews, and accord­ing to Exodus 24:3–8, this com­mu­nion is a sac­red ban­quet. The most vital parts of the anim­al are offered to God; a spe­cial part is attrib­uted to the priests; while the con­greg­a­tion con­sumes the rest of the anim­al. Dur­ing the Ancient Peri­od, this type of sac­ri­fice was more fre­quent and formed the cent­ral rite dur­ing feasts, express­ing in this way, a com­mu­nion and com­munity of life, the rela­tion­ship of alli­ance and of friend­ship between the con­greg­a­tions and their God or gods as the case may be. The ref­er­ence to the wil­der­ness exper­i­ence of the Israel­ites as regards the manna (First Read­ing), is a fore­taste of the Chris­ti­an Test­a­ment of the Euchar­ist. If, as Jesus reminded the Jews, des­pite eat­ing the manna, their ancest­ors died, it means some­thing great­er and bet­ter than that should be sought. And Jesus affirms he is that altern­at­ive (the Gos­pel). Who­ever eats the bread from heav­en will nev­er die. Nat­ur­ally, this say­ing threw the Jews off-bal­ance that they began arguing among them­selves (cf. John 6:52). Jesus’ words need not be argued, but believed. Because we par­take of the one bread, we must be united (Second Reading). 



The feast of Cor­pus et San­guis Christi presents us with import­ant theo­lo­gic­al and eccle­si­olo­gic­al concept – koinōnia. Since God is light (Greek: phōs, cf. 1John 1:5), it is not pos­sible for us to have fel­low­ship with him if we are walk­ing and oper­at­ing in dark­ness (Greek: sco­tia, cf. 1John 1:6). It is a logic­al impossib­il­ity. For John, issues of spir­itu­al import­ance are all black and white. Address­ing the Curia, the admin­is­trat­ive appar­at­us of Vat­ic­an, dur­ing the annu­al Christ­mas greet­ings in 2014, Pope Fran­cis lis­ted what he termed the fif­teen ail­ments of the Vat­ic­an Curia. In the fifth sick­ness tagged Sick­ness of poor coordin­a­tion, the Pope notes that this sick­ness devel­ops when the com­mu­nion ‎between mem­bers is lost, and the body loses its har­mo­ni­ous func­tion­al­ity ‎and its tem­per­ance, becom­ing an orches­tra of caco­phony (Itali­an: chi­asso) because the ‎mem­bers do not col­lab­or­ate and do not work with a spir­it of com­mu­nion or ‎as a team. We can ima­gine the coun­ten­ance of the Curia mem­bers at the pro­nounce­ment of those words by the pope. But the truth is that such sick­ness is a canker­worm that has eaten and con­tin­ues to eat deep into the fab­rics of the eccle­si­ast­ic­al com­munit­ies. How do we dia­gnose it? What are our own ailments? 

SUNDAY REFLECTIONS” (vols. I‑II-III)!! The reflec­tion for the feast of Cor­pus Christi is found in
The Word of Life, vol. I, pages 319–332. Happy reading!

For details on how to get it, con­tact the author on this link: https://m.me/uchennabiblia?fbclid=IwAR2yeg4a6sDGBp9QGkIvKj6FSADumMokN6lshdE0zuo-JHs6qOmlhA7jyHo
or email me at: postmaster@uchennabiblia.com
or simply send an SMS on 08116100926, and I will get back to you.

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