Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk

Solemnity of the Most Holy Body & Blood of Christ (Corpus Christi Sunday) – June 18, 2017

 Readings: Deut 8:2-3.14b-16a; Responsorial Psalm Ps 147:12-13.14-15.19-20 (R.12a); 

2 Cor 10:16-17 & Gospel John 6:51-58.

Theme – Holy Eucharist: Source & Summit of Our Lives

Introduction

Friends in Christ, today, the Church celebrates Corpus Christi Sunday - the solemnity of the Most Holy Body and Blood of Christ.  According to Munachi (2016), the feast of the Body of Christ, Corpus Christi was introduced into Church calendar in 1264.  He claimed that the vision of a glistening full moon, in which an Augustinian nun, Juliana of Liège influenced the celebration. The moon she saw was perfect but for some hollow dark spots which she was told represented the absence of a feast of the Eucharist. In the light of our liturgical readings, we shall base our reflection on four points: The spiritual, ecclesial, ecumenical/“dialogic” and secular dimensions of the Holy Eucharist:

1. Spiritual Dimension of the Eucharist

(a)   Sacramental Growth: After receiving the sacrament of baptism, which unlocks the door to other sacraments, the next sacrament which sustains our sacramental-growth is the Holy Eucharist. After baptism, the Eucharist serves as the spiritual meal which energises and further disposes us towards the reception of the sacraments of Confirmation, Penance, Anointing of the Sick, Holy Orders and Matrimony. As the source and summit of our lives and existence, the Eucharist positions us around the Lord’s Table for a better appreciation of other sacraments.

(b)   Sanctifying Grace: As God’s children, we enjoy his supernatural grace which abides with us through his Spirit. However, it is the Holy Eucharist that guarantees us of sanctifying grace. The worthy reception of the Eucharist grants us the grace to live holy and devout lives. When supernatural and sanctifying grace are at work in our lives, living out the gospel values becomes easy. What is more, it is supernatural grace which disposes us to enjoy sanctifying grace through sacraments like the Holy Eucharist.

2. Ecclesial Dimension of the Eucharist

(a)   Mission Ad Intra: The ecclesial dimension of the sacrament of the Body and the Blood of Christ touches on mission within the Church. There are various sodalities and pious societies in the Church. These associations within the Church are supposed to depend on the Holy Eucharist as the source of their guidance, inspiration and direction.  

(b)   Building Synergy & Consensus: Building synergy and consensus among the various sodalities and pious societies within the Church entails working for the good of the Church – in the second reading (2 Cor 10:16-17), St. Paul exhorts that, although we are many, we are one in the body of Christ. This oneness is supposed to reflect in our Catholicism and Universality. This oneness is contingent on the one bread and the one chalice that we share. Our liturgy calls us to eschew divisive tendencies that are capable of tearing the body of Christ apart. Those who have the tendency of scattering the flock of God must have a rethink. The recent scandalous happening in Ahiara diocese calls for sober reflection on the whether we are a Eucharistic people or not.

3.      Ecumenical and “Dialogic” Dimension of the Eucharist

(A). Mission Ad Extra: We must understand that it is the Eucharist that energises us to engage in ecumenical gatherings with Christians from other faith-groups as well as dialogue with Muslims. As a moral voice for preaching peace in the world, the Catholic Church encourages her members to engage in dialogue with Muslims. Because “civilized people solve their problems through dialogue,” the Church toes the same lane in ensuring that the world experiences the peace Christ prayed for.

In Nostra Aetate - Declaration on the relation of Church to non-Christians, the Council Fathers having acknowledged that in the past the relation between Christians and Muslims was fraught with suspicion and fear, now “pleads with all to forget the past, and urges that a sincere effort be made to achieve mutual understanding...” The Church Fathers believed that when mutual understanding between Christians and Muslims is realised, only then can we “preserve and promote peace, liberty, social justice and moral values...” As such:

a). The Church encourages her members to always open doors of friendship with their Muslim neighbours seeing them as partners in progress;

b). She also calls the faithful to engage in dialogue every day with their Muslim brothers and Sisters not only with the sophisticated language of “Inter-religious dialogue” but by seeking ways to respond to the needs of Muslims as exemplified by the Good Samaritan;

c). Christians are expected to practice gestures which open up the door for better friendship with Muslims towards making the world a better place.

This can further be achieved through, theological dialogue and dialogue of religious experience:

i.                    Theological Dialogue or Dialogue of Experts: Strengthened by the Eucharist, Christians Theologians can approach Muslim academics/experts or religious leaders for encounters to clarify issues and create greater understanding – this is dialogue of experts. This kind of dialogue helps to remove prejudices that blind religious leaders of a particular creed from seeing the good in another faith. It also helps them to appreciate each other’s spiritual values while having a better understanding of their differences.

ii.                  Dialogue of Religious Experience: Jesus in the Eucharist helps us to realise the need for jointly reading religious texts with people of other faiths while reflecting upon same. Catholic experts must seek ways of entering into interfaith prayer sessions and living out the gospel of Christ, the bread of life – this can also be achieved through demonstrating expertise and maturity in initiating genuine programmes aimed at bringing others to seek the face of God – such occasions could be during draught or famine.

 (B). Fighting for our Common Humanity

i.                    Dialogue of Life: In the gospel, Jesus gives himself as the bread of life (John 6:51-58). He also says of himself: “I have come so that they may have life and have it more abundantly” (John10:10). As such, we can engage in the dialogue of life by living out the values of the kingdom through striving to live in an open and neighbourly spirit in the work-place, institutions or in the neighbourhood with people everywhere. By so doing, we get to know others better and strive to live in peace with them. For instance, when we go to the bank or market, dialogue of life takes place as customers are not treated based on their religion. This kind of dialogue requires the patience and perseverance for which Christ lived and died. It also requires personal and communal effort anchored on sharing the one bread and one chalice as well as our common humanity.

ii.                  Dialogue of Action: It is Jesus in the Eucharist who disposes us to realise the importance of collaborating with Muslims to work towards the promotion of peace, liberty, social justice and moral values – this is the dialogue of action. Since both Christianity and Islam stand for justice, peace and respect for life plus the dignity of the human person, Christ calls us to share common human values, and see the human as the custodian of the earth endowed with the power to use the earth’s resources justly. It, therefore, becomes an imperative for us to collaborate with Muslims in addressing social concerns based on these common religious motives and values.

4. Secular Dimension of the Eucharist

(a). Building Community: Just as the Israelites (Deut 8:2-3.14b-16a) united in prayer to ask God for water for the sake of their community, the water of life which flows from the side of Christ enables Christians to not only seek God’s help in building their communities but also engage with others on the secular front to achieve a just and egalitarian society. 

(b). Catholic Action: On Corpus Christi Sunday, we are reminded of Pope Pius XI’s concept of Catholic Action which was coined in 1927 to enable the laity participate in the apostolate of the hierarchy. As an offshoot of Vatican II (1962-65) general or specified Catholic Action is the organised work of the laity in the fields of dogma, liturgy, morals, charity and education which is performed under the mandate or guidance of a bishop. It mandates the laity to work towards building a more autonomous society by living out the values of the Eucharist through initiating and sustaining various activities in the secular society. The aim is to bring Christian influence in their environment.  

Catholics can also build communities through daily reception of the Holy Eucharist and embracing Catholic Social Action. Built on the principles of Catholic Social Teaching, Catholic Social Action involves celebrating and living the gospel of life, human dignity and caring for God’s creation. To achieve, Catholics must be involved in public action and advocacy through building or supporting catholic institutions such as schools, hospitals, orphanages to mention just a few.    

Conclusion

As we mark Corpus Christ Sunday, may our reverence for Jesus in the Blessed Sacrament increase; may we receive the Body and Blood of Christ more reverently; may those have excommunicated themselves from Holy Communion, through sin, be touched to realise what they are missing and retrace their steps to enjoy full communion with the Church; and may the Blessed Eucharist, the Source and the Summit of our lives and existence help us to endure the qualms of this life so as to reunite with the Saints and the Angels in the banquette of the heavenly Jerusalem.