Realignment of Our Orientation

Solemnity of the Epiphany 

"Catholic mass is soooo boring! Why can't we include some rock music within the Liturgy?" I guess it has been a long time since someone walked up to me and said that the mass was lively. The reverse seems more plausible. “Aaaargh, mass was boring … as usual.” This is because the important criteria for the assessment of a ‘good’ and ‘lively’ mass is whether it was entertaining, creative, or exciting. In other words, the mass must meet my expectations in order to qualify for a passing mark. Ironically, many have forgotten the true story of Christmas. We have forgotten that the only criterion is the one displayed by the shepherds who made their way to the side of the crib, or the group of wise men who traversed distant lands braving all forms of difficult terrain and weather conditions in order that they may present their gifts before the child born in Bethlehem. That criterion is simply this: we are here to worship God.

Over a period of time I have overheard people discussing the setbacks of a Catholic mass and the futility of coming to Church. A teenager, talking to a group of her peers said that: “Mass is soooo boring. The music doesn’t rock at all! I don't know how a priest can say the same things every Sunday.” A man declared: “I am Catholic, but I don't see the need to go to church. After all, I know a lot of bad people who go to church and I know a lot of good people who don't go to church.” A lady stated that: “I'm a Catholic, but I don't go to church every Sunday. The homilies are so bad, I can't stand them. When I do go, I sometimes take a novel with me to read during the homily.”

Our initial reaction to any of these statements may often be to offer sympathy and our own agreement. Yes, mass is boring and seems even pointless when we don’t seem to get anything out of it. The argument might be raised that if people have fun, they will like going to Mass. If they don’t have fun, they won’t go. So we make a list of suggestions on how to remedy the situation – simply, make it lighter, shorter, less painful and uncomfortable, more fun, more exciting, more creative, and definitely more entertaining. We fail to recognise that these statements are actually quite revealing. They suggest that many people do not attend mass because they have come to worship God. In fact, many people attend mass because they are looking to be entertained.

Today’s Solemnity of the Epiphany offers us a realignment of our orientation. The magi, as did the shepherds on Christmas Day, offer us the supreme goal of our lives – it is to encounter Christ our Lord and offer him our worship and adoration. Unlike other astrologers who were busy studying constellations and stars that could guarantee good fortune and ward off bad luck, unlike King Herod who was so absorbed in his own self-importance, and unlike the Jewish priests and ruling elite who were concerned with self-preservation, the magi were able to transcend their own selfish goals and ambitions to discover their salvation in the Christ-child. In this sense, the Mass is a kind of epiphany, a manifestation of Christ in person, body and blood, soul and divinity, calling us to transcend our self-absorption. Epiphany is an invitation to restore the sense of the sacred, to return Christ to his rightful place as the real star of the celebration, and to give priority to worship in our encounter with Him.

Pope Emeritus Benedict once taught that “the liturgy is not a kind of ‘self-manifestation’ of a community,” in other words, it is not an Epiphany of man. Rather, it should always be an Epiphany of God – Christ who manifests himself not only as man but under the form of bread and wine. Pope Benedict noted that when priests or parishioners reflect on how to make the liturgy “attractive, interesting and beautiful,” they can “risk forgetting the essential: That is the liturgy is celebrated for God and not for ourselves.”

 If God is absent from our celebration, then we are lost – without a star, we become the stars. The Mass, therefore, is a bridge between heaven and earth, a serious business which can never be taken lightly. The Mass was never meant to be a form of entertainment, any more than the sacrifice on Calvary was meant to be. The whole point of Holy Mass is not to create a human experience, but rather to encounter mystery. Our experiences at Mass must be conditioned by and predicated on these goals: we are here to discover Christ and worship Him.  

Sometimes, the young are cited as the justification for introducing innovation and ‘fun’ into the liturgy, in the form of livelier music, relaxing the rubrics and rules regarding decorum and dressing, and turning the priest into an entertainer. This is the argument many self-described pastoral types make: and see how it becomes a self-fulfilling prophecy. If, week after week, our young people are given the message that the Mass is supposed to be “fun”, entertaining, rocking, etc., then they will expect it always to be that way, and they will learn to judge it according to these malformed standards. Giving the kids a ‘good time’, is a tragic short-changing. The idea that a Mass must be entertaining and must hold the attention of children by means of gimmicks is a mistake. We will create a kind of spiritual blindness and deafness in the young. They will come to mistake their subjective experience for the voice of God. They will come to mass hoping to attend a ‘circus’ and certainly not dispose themselves to worship God.

In the three gifts offered by the wise men to Christ, we are invited to restore Christ’s rightful place in our liturgy.  The gift of gold symbolises our acknowledgment that he is king. The gold that you see on the altar is not a symbol of human opulence but the glory due to the King of Kings, worthy of our humble submission. The gift of frankincense symbolises our worship and adoration due to one who is not just a mega rock star or super-hero – he is God worthy of our praises. Finally, the gift of myrrh reminds us of the solemnity of our celebration which is a re-enactment of his sacrifice on the Cross. The cross is hardly entertaining because the cross demands that we deny ourselves of the need for amusement and stardom. Christ must suffer and die in order for the world to be saved. This is his destiny. We as his followers must also be prepared to follow his example and accept his fate. The way of the cross leads to heaven.

Today, as we pay homage to the King of Kings, the Lord our God, and the Saviour who died on the cross for us, let us never forget that he is always the Star and focus of our celebration. He may have to suffer this injustice whenever we can’t tell the difference between what we sing in a bar, in our bathrooms, or what we hear at a concert with what we do in mass. A renewed sense of the sacred in Church would allay such fears and provide a sensible distinction between what we are doing in the Church and what we are doing in the pub downstairs.

We receive communion because we are in communion

Solemnity of the Most Holy Body and Blood of Christ - Year C

Some might think that the Catholic Church is prideful or snobby for not allowing non-Catholics to receive Communion. To some people, I am sure, these restrictions seem harsh and unnecessary, anachronistic to say the least, and a violation of the ecumenical spirit of our age. The question is, "Why are there so many restrictions about receiving Holy Communion if people are of goodwill and the Eucharist is so helpful for us?" “If Protestants allow other Christians to receive their communion, why can’t we be more hospitable?” These are certainly legitimate questions, motivated by good intentions. But good intentions are never sufficient reason to allow open communion. The reasons are more subtle than that. 

The first reason is that the reception of holy Communion is not just an expression of belief in the Lord Jesus Christ but also an indication of membership, "communion," in the Church, the Church where its members visibly share "oneness of faith, life and worship." Unity among Christians is not yet complete, and the reception of Holy Communion by other Christians ignores this reality. The second reason is that the reception of Holy Communion in a Catholic Church presumes Catholic belief about the Eucharist, in the doctrine of transubstantiation and that the mass is a veritable sharing in the sacrifice of Calvary, doctrines rejected by other Christians.

While the motivation for inviting everyone to Holy Communion might seem to be "ecumenical," in the long run the practice does more harm than good to authentic ecumenical relationships. The most detrimental thing is to use the Eucharist as a ‘tool’, a functional means, to make friends, trivialising its value and relegating it to a superficial coffee house or mamak stall ‘fellowship.’ It is also detrimental to Christian unity to just "white wash" our differences with others and sweep it all under the carpet as if such differences were insignificant. Unity based on a whitewashing of differences, according to Pope Emeritus Benedict, is a facade and only stalls fruitful dialogue. Pretending that there are no differences and by resting on the lowest common denominator of the faith is to pander to false and promiscuous union.

Such a strict regiment was not the invention of the early theologians of the Church. It is a fruit of systematic reflection of scripture. In the New Testament, St. Paul reminded Christians about proper reverence in receiving the Body of Christ: “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself..”  (1 Cor 11:27-28).

For Catholics, communion is not just an act of worship but also an ecclesiological act. Our reception of communion is ontological – we receive communion because we are in communion. Full communion should never be regarded as a trivial desire to be together, but rather involves completeness of "those bonds of communion – faith, sacraments and pastoral governance – traditionally known as Creed, Cult and Code – as outlined by St Justin Martyr. For Catholics to participate in such communion without establishing these bonds would be self-deception and hypocritical. It trivialises the very act of receiving communion and reduces it to a purely symbolic and instrumental ritual. Likewise, when we formally refuse to accept the Church’s proper authority to teach, rule and sanctify – her doctrinal inerrancy, her spiritual jurisdiction and her sacramental power  - these rejections separate us from the body of the Church.

The Eucharist, the source and summit of our Christian life, continues to be a spiritual magnet that draws people to experience the riches of our Catholic faith. But we must never forget that the issue of communion hinges upon our proper disposition and further on our Catholic understanding of Church- Eucharistic communion is inseparably linked to full Ecclesial communion and its visible expression. We receive communion because we are in communion. Anything less would be hypocrisy and a lie.

Food that endures to Eternal Life

Eighteenth Sunday in Ordinary Time Year B

Life satisfaction is the way a person evaluates his or her life and how he or she feels about where it is going in the future. It has been measured in relation to economic standing, as well as many other topics. The basic fundamental of economic will tell you that human will never be satisfied. No matter what circumstances we are in, we are longing for more. 

Last month, I have had an opportunity to speak with a group of RCIA candidates in my parish. We discussed on the topic of life - in search of meaning in life. Most of us would agree that we are on a constant search and will never be satisfied with the things that we have. Eg: the latest iPhone that I have will never hit the same satisfaction level when I first bought the phone.

If we examine the things that we want, we will realise that our wants change with the circumstances of our lives. When we have obtained the thing that we want, there will always be something else that will catch our attention. Fulfilling our wants will merely give us temporary satisfaction. We noticed that when our lives are controlled by our wants and desires, there will never be an end to our dissatisfaction and complaints. No matter how much we may possess or acquire, it is never enough. If our only purpose in life is to satisfy our wants and desires, we will never be satisfied.

In the First Reading, the Israelites grumbled against Moses and Aaron, or more accurately against God, for leading them out into the desert wastelands where they were confronted with the reality of starvation. While in Egypt, they complained to God that they were not free. They seem to have made a short memory of things. Now at the slightest inconvenience they began to grumble over their predicament again, saying that it would have been better to stay a slave in Egypt where at least they were fed bread and didn’t starve. But despite their turning away from God and complaining, God heard them, and made a promise to their leader Moses. God said that he would provide food for them both in the morning and in the evening. God will provide for his people. This may have satisfied them temporarily but there will be other complaints to come.

So, what kind of food can satiate our deepest longing? The answer is given in today’s gospel where Jesus speaks of food and bread. He cautions the crowds not to look for food that perishes but for the food that endures for eternal life. The crowds had witnessed the miracle of the multiplication of loaves and had become recipients themselves. Thus, Jesus was clearly aware of their motives in searching for him. They were not looking for him as such but as to what he could offer them. How wonderful it would be to possess an inexhaustible source and supply of food? They would no longer be hungry or in need. 

But Jesus now explains that it is not simply physical bread or food which is being given, but the true bread of heaven is that which feeds the soul of a person.  It lasts forever. He wishes to raise their attention from their stomachs to their hearts. This leads to the beautiful, poetic and moving “I” message of Jesus: “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.”

Jesus is not speaking of physical bread here but spiritual bread, bread that feeds a person’s spirit. Jesus is that bread. In the context of the Eucharist, this takes on an even more pointed and beautiful meaning, because Jesus becomes one with the physical bread that feeds us both temporally and spiritually. St Ignatius of Antioch used the following analogy to speak of the wonder of the Eucharist when he described it as “the one Bread which is the medicine of immortality and the antidote against death, enabling us to live forever in Jesus Christ.” In this heavenly meal, heaven meets earth and earth meets heaven, and we encounter our Lord in a "uniquely intense" way. This is a concept that is so beautiful, so moving, so intricate that I don’t think anyone can be unmoved by it, if they meditate on it at all.

I guess most of us are like blind beggars, unappreciative of the treasure that we are given at every mass whilst continuing to clamour for things that momentarily satisfy our wants and desires but leave us hungering for more. How can we acquire a greater appetite for Christ? St. Paul reminds us in today’s second reading: “You must give up your old way of life; you must put aside your old self, which gets corrupted by following illusory desires. Your mind must be renewed by a spiritual revolution so that you can put on the new self that has been created in God’s way, in the goodness and holiness of truth.” What is the new self and new life which Paul is speaking about? The new life is the life in Jesus, the Bread of Life and those who partake of him will never be hungry or ever thirsty again. If our lives undergo a “spiritual revolution,” if we are able to die to our old selves – to our old selfish ways, and allow Christ to be at the heart and center of our lives, then there is no need for us to crave for anything else. If we have Jesus in our hearts, there is nothing more that we should desire. The problem for many Christians is that in spite of receiving Jesus, they still want more. This may indicate that they have not accepted the fact that he is the bread of life who satisfies our every want and need. We remain hungry and thirsty because Jesus remains in the periphery. 

Appetite has always been a barometer of health. But eating in itself need not necessarily be an indicator that we are on the right track. Obesity, high cholesterol, diabetes and a whole long list of ailments are evidence that we sometimes pay too much attention to eating rather than healthy living. The oft repeated adage, ‘Eat to Live, Don’t Live to Eat,’ proves to be a better guide in matters of food, health and life. Today, Jesus invites us to work for food that guarantees eternal life, medicine for immortality, an antidote for death. He is that food, that Bread of Life which should become our most important staple meal. Only when we eat of his flesh and drink of his blood, can we truly say that we ‘eat to live’ and not just ‘live’ but to live forever.

Receive Holy Communion because we are in communion

Solemnity of the Most Holy Body and Blood of Christ - Year B

Why my friend (non-Catholic) cannot receive Holy Communion in the Catholic Church?" You may have encounter such situation when you are attending certain occasions in the Catholic Church. To some people, I am sure, these restrictions seem harsh and unnecessary, anachronistic to say the least, and a violation of the ecumenical spirit of our age. The question is, "Why are there so many restrictions about receiving Holy Communion if people are of goodwill and the Eucharist is so helpful for us?" “If Protestants allow other Christians to receive their communion, why can’t we be more hospitable?” These are certainly legitimate questions, motivated by good intentions. But good intentions are never sufficient reason to allow open communion. The reasons are more subtle than that. 

The first reason is that the reception of holy Communion is not just an expression of belief in the Lord Jesus Christ but also an indication of membership, "communion," in the Church, the Church where its members visibly share "oneness of faith, life and worship." Unity among Christians is not yet complete, and the reception of Holy Communion by other Christians ignores this reality. The second reason is that the reception of Holy Communion in a Catholic Church presumes Catholic belief about the Eucharist, in the doctrine of transubstantiation and that the mass is a veritable sharing in the sacrifice of Calvary, doctrines rejected by other Christians. 

While the motivation for inviting everyone to Holy Communion might seem to be "ecumenical," in the long run the practice does more harm than good to authentic ecumenical relationships. The most detrimental thing is to use the Eucharist as a ‘tool’, a functional means, to make friends, trivialising its value and relegating it to a superficial coffee house or mamak stall ‘fellowship.’ It is also detrimental to Christian unity to just "white wash" our differences with others and sweep it all under the carpet as if such differences were insignificant. Unity based on a whitewashing of differences, according to Pope Benedict, is a facade and only stalls fruitful dialogue. Pretending that there are no differences and by resting on the lowest common denominator of the faith is to pander to false and promiscuous union.

For Catholics, communion is not just an act of worship but also an ecclesiological act. Our reception of communion is ontological – we receive communion because we are in communion. Full communion should never be regarded as a trivial desire to be together, but rather involves completeness of "those bonds of communion – faith, sacraments and pastoral governance – traditionally known as Creed, Cult and Code – as outlined by St Justin Martyr. For Catholics to participate in such communion without establishing these bonds would be self-deception and hypocritical. It trivialises the very act of receiving communion and reduces it to a purely symbolic and instrumental ritual. Likewise, when we formally refuse to accept the Church’s proper authority to teach, rule and sanctify – her doctrinal inerrancy, her spiritual jurisdiction and her sacramental power  - these rejections separate us from the body of the Church.

In the second Christian century, Saint Justin the Martyr, wrote several steering apologetical sermons in defence of Christians and their practices. In the first of such apologia, he wrote on the Christian’s belief in the Eucharist, “We do not consume the eucharistic bread and wine as if it were ordinary food and drink, for we have been taught that as Jesus Christ our Saviour became a man of flesh and blood by the power of the Word of God, so also the food that our flesh and blood assimilates for its nourishment becomes the flesh and blood of the incarnate Jesus by the power of his own words contained in the prayer of thanksgiving. No one may share the Eucharist with us unless he believes that what we teach is true, unless he is washed in the regenerating waters of baptism for the remission of his sins, and unless he lives in accordance with the principles given us by Christ.”

The basic principle outlined in the second part of this quotation is this: Only Catholics may receive holy Communion, and Catholics who do receive holy Communion must be properly disposed. The reason for this should be obvious to those who truly appreciate the significance of the Eucharist. In Communion, we receive the very body and blood, soul and divinity of Jesus Christ. Not only is it an intimate encounter with Christ, but Holy Communion deepens unity with the Church, more fully assimilating us into Christ. Therefore Holy Communion is not something to be taken lightly. It should always be considered a great and holy privilege, and we must ensure that we are properly disposed.  

Such a strict regiment was not the invention of the early theologians of the Church. It is a fruit of systematic reflection of scripture. In the New Testament, St. Paul reminded Christians about proper reverence in receiving the Body of Christ: “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself..”  (1 Cor 11:27-28).

The Eucharist, the source and summit of our Christian life, continues to be a spiritual magnet that draws people to experience the riches of our Catholic faith. But we must never forget that the issue of communion hinges upon our proper disposition and further on our Catholic understanding of Church- Eucharistic communion is inseparably linked to full Ecclesial communion and its visible expression. We receive communion because we are in communion. Anything less would be hypocrisy and a lie.