Tunay na Katawan at Dugo ni Kristo

Hesus, nananalig ako sa iyo!

Walang kaduda-duda na lubhang napakalinaw, klarong klaro, ang sinabi ni Hesus kung ano ba itong pagkain na ibinibigay niya para sa ikabubuhay ng mundo. Ito ay walang iba kundi ang kanyang laman. Ano daw? Laman daw? Sa sobrang linaw ng kanyang sinabi, nagtalo ang mga nakikinig sa kanya. Hindi nila pinagtalunan kung totoong narinig nila na laman daw ni Hesus ang kanyang ipakakain. Ang pinagtalunan nila ay “Paanong maibibigay sa atin ng taong ito ang kanyang laman upan kanin natin?”  At para maging maliwanag sa lahat, apat na ulit na ginamit ni Hesus ang mga salitang laman at dugo: 1. Malibang kanin ninyo ang laman ng Anak ng Tao ay inumin ang kanyang dugo, hindi kayo magkakaroon ng buhay; 2. Ang kumakain ng aking laman at umiinom ng aking dugo ay may buhay na walang hanggan; 3. Ang aking laman ay tunay na pagkain, at ang aking dugo ay tunay na inumin; 4. Ang kumakain ng aking laman at umiinom ng aking dugo ay nananahan sa akin, at ako sa kanya.

Malinaw na malinaw na “ang tinapay at alak ay nagiging katawan at dugo ni Kristo kaya masasabi na si Hesus ay tunay na naririto sa sakramento.” (CCC, 1375) Itinuro ni San Juan Chrysostomo: “Hindi ang tao ang nagdudulot ng pagbabago kaya ang iniaalay ay nagiging katawan at dugo ni Kristo. Ang nagdudulot ng pagbabagong ito ay mismong si Kristo na ipinako para sa atin. Ang pari na gumaganap sa papel ni Kristo ang siyang bumibigkas ng mga salitang ito, subalit ang kapangyarihan at biyaya ay sa Diyos. Ito ang aking katawan, ang wika niya. Ang salitang ito ang nagdudulot ng pagbabago sa mga alay.” Sa kapangyarihan ng Espiritu Santo at sa bisa ng salita ni Kristo, ang tinapay at alak na dinala sa altar ay nagiging katawan at dugo ni Hesus. Ang katawan at dugo, pati na ang kaluluwa at pagkaDiyos ng ating Panginoong Hesukristo ay tunay na tinataglay ng kabanal-banalang sakramento ng Eukaristiya. Sa madaling salita, ang buong Kristo ay tunay na nilalaman ng sakramentong ito. (CCC, 1374) Bagama’t hindi nagbabago ang anyo ng tinapay at alak, nagbabago ang kalikasan nito: ito ay nagiging katawan at dugo ni Hesus. Buong buo si Hesus sa bawat uri (species) at bahagi ng banal na Sakramentio. Kahit hatihatiin pa ang anyong tinapay, hindi nahahati si Kristo. (CCC, 1376) Kung paanong naroroon si Hesus noong pinanganak siya sa Batlehem, kung paanong naroroon siya noong namatay siya sa Kalbaryo, kung paanong naroroon siya at naghahari sa langit,  sa Misa, tunay na naririto si Hesus sa anyo ng tinapay at alak. Naririto si Hesus upang ialay niya ang kanyang sarili bilang kalugod lugod na handog sa Diyos Ama. Naririto si Hesus upang makuha niya para sa atin ang kapatawaran ng ating mga kasalanan. Naririto si Hesus upang makamit niya para sa atin ang lahat ng pagpapala at biyaya. Sa madaling salita, naririto si Hesus upang maidulot niya sa atin ang mga bunga ng kanyang kamatayan at muling pagkabuhay.

Kaya nga nakapagbibigay ng buhay na walang hanggan ang sakramentong ito sa sinumang tatanggap nito ay sapagkat ang kinakain at iniinom natin ay si Hesus, ang Diyos Anak. Ito rin ang dahilan kung bakit buong paggalang natin tinatanggap siya sa banal na Misa. Hindi pangkaraniwang pagkain, hindi ordinaryong pagkain at inumin ang iniaalay at pinagsasaluhan natin sa Misa kundi ang katawan at dugo ni Kristo. Huwag natin pagdudahan ito dahil ang mismong nagsabi na kinakain at iniinom natin ang kanyang laman at dugo ay walang iba kundi si Hesus. Hindi siya marunong magsinungaling. Hindi siya maaring magkamali dahil siya ang Daan, ang Katotohanan, at ang Buhay.  

Ave Maria Purissima, sin pecado concebida!

The Final Purification of the Elect

PRAISED BE JESUS, MARY, AND JOSEPH!

These past two days have forced us to confront a reality which we normally avoid: the reality of death. By visiting cemeteries, we remember those who have gone before us. But remembering them, we also are reminded of the fact that we shall later be wherever they are now. Death for us inevitable because “through the disobedience of one man, sin entered into the world and together with sin entered death.” “Even though man’s nature is mortal, God has destined him not to die. Death was therefore contrary to the plans of God the Creator, and entered the world as a consequence of sin.” (CCC, 1008.) Therefore, had Adam and Eve not sinned, we would not die. Had we not sinned, we would not die. “Death entered the world as a consequence of sin.”

How can death be a consequence of sin? God is the Creator and Source of life. In him, we live. In him, we move. In him, we have our being. In as much as sin separates us from the Lord, it separates us from him who is Life itself. And when we separate ourselves from Life, we have nothing but death. It is only in the Lord that we shall have life. Only in him do we live. In fact, this is what God desires for all of us. He does not want us to die because if he did, then why did he give us life? He wants us to live and that is why he calls us to turn back to him. So long as we are afflicted with sin, so long as we stay away from him, we shall never have life. It is only by living with him in heaven shall we have life to its fullest.

Therefore, in order to have life which is full and eternal, we have to be purified from sins. If Heaven is the communion of life and love between God and the angels and saints, sin has no place in it for in God there is no sin. The only way to enter into this communion of life and love is to be purified from everything that separates us from God. “Everyone who has this hope based on him (God) makes himself pure, as he is pure.” (1 John 3:3) Thus, we strive to be purified from sin by repenting to the Lord and by acts of penance that make reparation for our sins. We cannot enter heaven unless we are totally purified of sin.

“All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven. The Church gives the name Purgatory to this final purification of the elect…” (CCC, 1030-1031) “This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: ‘Therefore (Judas Maccabeus) made atonement for the dead, so that they might be delivered from their sin.’  From the beginning, the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic Sacrifice, so that, thus purified, they may attain the beatific vision of God. The Church also commends almsgiving, indulgences and works of penance undertaken on behalf of the dead: ‘Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them.’ (St. John Chrysostom)” (CCC, 1032.) The teaching of the Church is very clear: “Not by weeping, but by prayer and almsgiving are the dead relieved." (St. John Chrysostom)

Jesus, I trust in you. O Mary conceived without sin, pray for us who have recourse to thee!