Corpus Christi

This Sunday is the solemn feast of Corpus Christi, celebrating the body and blood of Christ.  

Though Christ’s physical presence has been gone ever since the Ascension (Acts 1:9-11, Luke 20:50-53, Mark 16:19), he remains physically present through the Sacrament of Eucharist, which is the very body and blood of Christ, through transubstantiation of bread and wine, consecrated by the works of the Holy Spirit.  Needless to say, the Triune God is always with us through the Holy Spirit even in place of Christ’s physical absence, making Christ’s presence an ongoing reality spiritually, rather than physically (i.e. John 16:7).

Though Jesus left us with the Holy Spirit to stay in touch with us upon his Ascension, this Sunday, Corpus Christi Sunday, reminds us of another very important truth: Jesus Christ, the Son in Trinity, continues to keep his physical presence through the Sacrament of Eucharist! Corpus Christi Sunday’s readings (Genesis 14:18-20, 1 Corinthians 11:23-26, Luke 9:11b-17) offer us some thoughts to reflect upon what the Corpus Christi really is.  The first reading (Genesis 14: 18-20) and the Gospel reading (Luke 9:11b-17) offers prototype of the Eucharist, while the second reading (1 Corinthians 11:23-26) offers the anamnesis of the Last Supper (Matthew 26:17-30, Mark 14:12-26, Luke 22:7-39).

On Holy Thursday (Maundy Thursday), we memorialized that Jesus instituted the Sacrament of Eucharist during the Last Supper through John’s description of the Last Supper with a focus on Jesus washing the disciple’s feet (John 13:1-15).  While this Gospel reading for Holy Thursday focuses on Jesus washing the disciple’s feet, cleanliness in receiving the Eucharist, the second reading for Holy Thursday is exactly the same as the Corpus Christi’s second reading, 1 Corinthians 11:23-26, Paul reiterating the Synoptic Gospels’ description of the Eucharistic institution during the Last Supper (Matthew 26:17-30, Mark 14:12-26, Luke 22:7-39). 

Because Holy Thursday’s Gospel reading is about Jesus washing the disciples’ feet and commanding the disciples to practice servant leadership, exemplified by Jesus’ washing their feet, it is called Maundy Thursday.  Maundy, derived from “mandatum”, means “commanding”. In fact, during the Last Supper, Jesus gave more than one commandment. First, he commanded to humbly serve one another as Jesus washed the disciples’ feet (John 13:15). Second, Jesus commanded to practice the Eucharistic offering in anamnesis (1 Corinthians 11:24-25). Third, Jesus gave a new commandment to love one another as he has done so, elaborating on the deeper meaning of his feet washing for the disciples (John 13:34), during his Last Supper discourse. 

In addition to remembering the institution of the Holy Eucharist at the Last Supper, on Corpus Christi Sunday, we also remember the pretext of the Eucharist in the bread and wine that Melchizedek, a priest of God the Most High, offered to Abraham (Genesis 14:18-20, First Reading). 

Melchizedek was the king of Jerusalem at the time of Abraham and offered bread and wine as a refreshing reward to Abraham for his excellent military skills in saving his nephew, Lot, from a war with foreign kings.  It is also important to understand that Abraham’s encounter with Melchizedek over bread and wine reward leads to God’s covenant with Abraham.

Because Jesus called his offering of bread and wine to the Apostles the covenant (Matthew 26:25, Mark 14:24, Luke 22:20), the institution of the Eucharist follows the pattern of Melchizedek’s offering of bread and wine to Abraham leading to God’s covenant with Abraham.  Therefore, Melchizedek in this Sunday’s first reading (Genesis 14:18-20) invokes a prefiguring image of Jesus.

As a matter of fact, Corpus Christi Sunday’s Psalm (Psalm 110:1-4) suggests that Christ, who is God, was prefigured in the manner of Melchizedek, a priest and a king of Jerusalem. Furthermore, Paul, in his Epistle to the Romans, 7:1-22 describes Jesus as the priest after the Order of Melchizedek. In Hebrews 7:20-22, Paul further tells that Jesus’ priestly identity comes with a Lord’s oath to install him as the eternal priest, while pries of Levitical order do not have a divine oath. 

Thus, divine oath for Jesus’ priesthood with the Order of Melchizedek makes Jesus the perfect and eternal priest. This priest and king, Jesus, the Christ, the Son, performs a priestly role of feeding the hungry multitudes by multiplying a scanty amount of bread and fish, as described in today’s Gospel (Luke9:11b-17).  None of the Levitical priests can perform such a miraculous deed to take care of people.

As we remember and receive the Body and the Blood of Christ, as Jesus commanded, we also follow another command of his: To love one another. Thus, we shall feed the hungry out of love, while we are fully in touch with the Body and the Blood of Christ, Corpus Christi. 

The one Melchizedek offered bread and wine to and blessed was Abraham, whom Jesus traces his human lineage through his step-father, Joseph. Thus, Jesus' Abrahamic earthly family lineage was blessed by an ancient priest and king, Melchizedek.

In order to reveal his complete priesthood of the Melchizedek order, Jesus offers his own body and blood through bread and wine at the Last Supper. Now, consecrated by the works of the Holy Spirit, Catholic priests throughout the world continues this tradition in celebrating the Sacrament of Eucharist in the forms of bread and wine on the alter. For us to receive this special bread and wine, we did not have to earn as Abraham did from Melchizedek. Christ offers his own body through the consecrated bread and wine at every Mass out of love. Christ does this because this is our sustenance and his covenant. All we have to do is to say Yes to Christ and receive with gratitude. That is why this is called Eucharist, which means “to give thanks”.

This is what we celebrate today on the solemn feast of Corpus Christi, the Sacrament of Eucharist!

Now, it is also important to remember that we, the faithful, who regularly receive the  Sacrament of Eucharist formulate the one Body of Christ with many parts, which is the Corpus Christi image in the Pauline Christology, found in 1 Corinthians 12. In becoming Corpus Christi, we serve one another as many parts of one body of Christ as our sign of love for one another. This way, we keep the commands of Jesus, as he commanded upon instituting the Eucharist, as we become an Eucharistic being.

In thinking of this, what comes to my mind is Fr. Ricky Monalo's beautiful hymn,  "Ang Katawan Ni Kristo (Behold, the Body of Christ)".

In the presence of our God,
as we gather here in Christ,
feel the Spirit breathe upon us,
the breath of life, graced and divine.
We have come to break the bread;
we have come to share our lives.
Let us bring these fruits to the table,
the love of God, yours and mine!

Refrain
Ang Katawan Ni Kristo (2x)
Behold the Body of Christ, Jesus our Saviour and Life!
Rejoice O people of God! We are the Body of Christ!

When we gather in our homes,
through our prayers and our meals,
we are fed and nourished together,
our families, broken and blessed.
In the household of the Lord,
where we come to share the meal,
we are fed the words of our Saviour,
one family, strengthened and healed. (Refrain)

Bridge:

Is not the meal that we bless and share a communion in the life of Christ?
One bread, one blessing, one cup make us one body in our Lord.

In the presence of our God,
by the justice that is shown,
We will build a kingdom together;
The love of Christ given to all (Refrain)

On Trinity Sunday - reflecting upon the Three Points in Pope Francis' Homily

This past Sunday was Trinity Sunday.  Though Easter season was over with Pentecost Sunday, which was last Sunday, we still read from John’s Gospel on Trinity Sunday as Easter season.

Throughout Easter season, we have read pieces from John’s Gospel, mainly out of Jesus’ Last Supper discourse (John 14 – 17).  There is an important reason for this.

Only John writes Jesus’ extensive discourse on his teaching, his mission, his relationship with the Apostles, his relationship with the Father and the Holy Spirit.

It is to better understand not only Paschal Mystery and its meaning, especially Jesus’ passion, death, and the resurrection, but also how the resurrection, ascension and Pentecost help us better recognize the mystery of Trinity through Jesus’ own Christological discourse. 

In John’s Gospel, Jesus first reveals his identity in relation to the Father. Then, as he begins to indicate his ascension, he starts to make reference to the Holy Spirit. On the eve of his death on the Cross, Jesus spoke more intensely on his relationship with the Father and to the Holy Spirit, making it clear that the Father is greater than him and the Holy Spirit, though these are consubstantial to the Father. 

Through Jesus we can get to know God the Father, because,  the Son, the incarnated God, is the only way to the Father the God (i.e. John 14:6). However, Jesus had to return to the Father (i.e. John 16:5). Then, the Holy Spirit, the Advocate (paraclete – παράκλητος), which is God, comes to us in place of the physical absence of Jesus, the Son (i.e. John 16:7). It means that God in Trinity (Triune God) is in touch with us through the Holy Spirit as we do not see the God the Father until the time of New paradise, described in Revelation 22:4, while Christ the Son will not be physically with us until his return, described in Revelation 19:11-16. As we understand from Easter season Gospel readings from John’s Gospel, the Holy Spirit did not become available to us from the Father unless and until Christ the Son was glorified (died and resurrected) and ascended as said in John 16.

It is important to recognize the flow from the Resurrection to the Trinity through John’s Gospel – through Ascension and Pentecost.

Trinity can be referenced in light of “camminare”(to walk), “edificare”(to build up), and “confessare”(to confess) in Pope Benedict’s  first homily to the College of Cardinals. 

As Jesus, the Son, the Good Shepherd (John 10:11), walked with the Apostles throughout the time described in the Gospels, the faithful today walk together  Pope, whose primary role is to shepherd us  as Peter’s successor (i.e. John 21:15-17), through this challenging world, guided by the Holy Spirit. As Christ is the head of the Church (Colossians 1:18), Pope spearheads the Church on earth as the shepherd of the faithful in the world. 

This “camminare” aspect of the Catholic Church today corresponds to the Son in Trinity, as the Son is the head of the Church, which is led by Pope. 

Before the fall of Adam and Eve, Original Sin, God the Father, had used to walk in the Garden of Eden (Genesis 3:8).  Though Adam and Eve had lost the privilege to walk with God the Father, He sent His Son, Christ, who is the Father’s beloved, as claimed by Him in heaven upon Jesus’ baptism (i.e. Mark 1:11) and upon his transfiguration (i.e. Mark 9:7). It is to mend and rebuild the damaged relationship with God, through God's beloved Son.

The second point of Pope Francis’ homily was “edificare”.  I am sure Pope Francis knows his calling during this difficult time of the Church,  echoing  the calling St. Francis of Assisi had: Go Francis:  Rebuild God's house which is falling down. 

God the Father, the Creator, had been the principal player of “edificare” as His creation continue to evolve.  As this Sunday’s first reading (Proverb 8:22-31), we, the faithful, are to be God’s co-players in His further evolving Creation process.  As Proverb 8:30-31 indicates, partaking the God the Father’s ongoing “edificare” process is also like a play, which is associated with fun and joy.  Thus, the God the Father, the Creator, enjoys His “edificare” process and always invites us in this joyful “edificare” process as His co-players!

The Son also plays major roles of “edificare”, because his ministry has laid the foundation of the Church today, as written in the Gospels.  In fact, his earthly job before his baptism to start his ministry was a carpenter – just like his step-father, Joseph.  Thus, we are called to be builders, playing our parts of the roles of “edificare” to rebuild the troubled Church today, together with Pope Francis.  However, we shall not be the builders who reject the cornerstone (i.e. Psalm 118: 22, Matthew 21:42, Acts 4:11), because such builders are unfaithful ones, who do not know who Christ is. 

Now, we are called to play our parts in the roles of “edificare” , because Paul encourages us in his Epistles to the Ephesians (2:20)　that we continue to build and rebuild the Church, the Ekklesia, which was founded by the Apostles through the Holy Spirit on Pentecost (Acts 2:1-13) with the cornerstone that was once rejected, the Christ, the Son.  The “edificare” role that the Son once had, is now passed on to us, the faithful! 

As Pentecost Sunday’s first reading (Acts 2:1-13) suggests, the Holy Spirit has enabled us to “confessare”  our faith in the Triune God through Christ, the Son, to all nations on earth of many languages.  As 1 John 4:2 indicates that the Holy Spirit helps us acknowledge that the Son, Jesus Christ, is the incarnate form of God.  It is because he and the God the father are in consubstantial union (John 10:30).  Now, we are called to “confessare” this truth of our Triune God through this Christological understanding as we are enabled and empowered by the Holy Spirit. 

In fact, the gift of tongues, which corresponds to “confessare” is one of the Seven Gifts of the Holy Spirits (Romans 12:6-8). Thus, it is evident that the Holy Spirit of the Triune God is closely associated with “confessare”  as it enables us to confess, while energizing us to take up some “edificare” roles of the Father of the Triune God, the Creator (builder), and the Son of the Triune God, Christ, who built the foundation of the Church.  And, as indicated in Proverb 8:30-31, these “edificare” roles we play as cooperators of God’s ongoing creation process are joyful.  Because the Holy Spirit also drives us to expand our “edificare” and “confessare” roles through our crosscultural missionary capacities, we also partake the “camminare” roles that God the Father and God the Son beyond our own comfortable cultures. 

Let us continue our  parts of  “confessare”, “edificare”, and “confessare”, in reflection of the mystery of Trinity, as we have been created with Imago Dei (Genesis 1:27) and the gifts of the Holy Spirit (i.e. Isaiah 11:2-3, Romans 12:6-8, 1 Corinthians 12:8-10, 1 Corinthians 12:28, Ephesians 4:11, 1 Peter 4;11).  No matter how challenging these tasks that Pope Francis called upon during this difficult time of the Church,  as the second reading of this Trinity Sunday (Romans 5:1-5) indicates, the Holy Spirit empowers us to endure.

障害と向きあいながら生きている人達を支援するには。。

日本でも近年になってやっと障害と向き合いながら生きている人達にとって暮らしやすい社会を目指す運動が顕著になってまいりました。しかし、実際に、日本における障害と向き合いながら生きている人達を支える法的体制、社会的体制はアメリカのそれに比べ、やはり遅れているような感じがします。

アメリカでは1990年に  The Americans of Disabilities Actという連邦法により、役所などは勿論、学校などの公共施設に車椅子がアクセスし易いように、階段だけでなく、緩やかな坂を付設したり、車椅子用の大きめのエレベーターを設置したりするようになりました。また、私が住んでるシカゴでは、ボタン一つで車椅子が乗り入れできやすい様々な工夫がバスや電車にも設けられており、乗車してからは、一部の指定された席を簡単に動かし、そのスペースで車椅子を安全に固定できるような工夫もされており、車椅子に乗っている人でも、バスや電車でより安全かつ快適な移動ができるようになっています。こうしたことから、日本に比べ、アメリカの方が障害と向き合いながら生きている人たちにとって暮らしやすいような感じがします。

とはいえ、アメリカに比べ、日本では障害と共に生きている人達への支援にあまり関心がなかったのかとは言えません。なぜなら、日本では既に1949年（昭和24年）に身体障害者福祉法、1950年（昭和 25年）には精神保健及び精神障害者福祉に関する法律を制定しており、更に、1960 年（昭和 35年）に障害者の雇用の促進等に関する法律を定め、また、  1970 年（昭和45年）5月20日に障害者基本法を制定しております。こうした日本の障害を持つ人達への法的保護と支援体制はアメリカのThe Americans of Disabilities Act（1990）だけでなく、Rehabilitation Act (1973)よりも先を行くものなのです。しかし、私が日本で暮らしていた昭和40, 50, 60年代は障害と共に生きている人達はどちらかというと“隔離”されていた感じがあり、しかも、公共機関や交通機関への車椅子などでのアクセスは大変困難なものであったことを覚えています。

こうしたことから、法律だけで障害と向き合って生きている人達の保護や支援をしても、それは、寧ろ、“建前”的でしかなく、やはり、まず、私たちが心から障害と向き合いながら生きている人達に共感し、支えてけるような社会体制を法律の如何に関わらず進めていくという“本質”が先行していなければなりません。だから、日本では障害者基本法が大阪万博の年に制定されていても、依然としてその法律の意図するものがあまり具体化されていなかったのです。大阪万博、車椅子専用のレーンとかがありましたでしょうか？

戦後の個人主義と物質主義が過酷な競争社会を生み出し、その結果、自分の周りに障害を持ち、それと一生懸命向き合いながら生きていかなければならない人がいても、自分自身の成績、出世、などの成功、自分の“幸せ”を追求する上での“負担”や“足手まとい”になりかねないということで、こうした人達に共感し、支援していくことを敬遠しがちになってしまった戦後のほぼ70年ではないでしょうか？

西洋では個人主義とはいえ、やはり、今でも、ユダヤ、キリスト教的な精神的なバックボーンがある。だから、旧約聖書にあるユダヤ教の教えではやはり、障害を持つ人への支援を奨励しています。たとえば、申命記(Deuteronomy)27章18節によると、目が見えない人を道に迷わす者は呪われる、とあります。また、新約聖書はルカ（Luke）による福音書 第10章 25～37節にあるキリストの話に出てくるサマリア人が、サマリア人達はユダヤ人を長年嫌っていたにもかかわらず、暴漢に襲われ半殺しにされて道端で一人うめいていたユダヤ人を助けたということが、慈悲の心を人種や宗教などの違いを超えてそれを実行する博愛の心であるという教えなどは、聖書の精神的、道徳的影響を受けている西洋人の心にはあります。だから、一般的に、聖書の影響が薄い日本人が、先祖からの憐れみの心、仏教的な慈悲の心を忘れ、個人主義に酩酊した場合と違い、西洋人が個人主義を唱えても、どことなく、困っている人、サポートが必要な人に対しを見てみないふりをしにくいのでしょう。

日本人には生来、憐れみの心、また、仏教の影響もあり、観音様のような慈悲の心があります。しかし、戦後アメリカからもたらされた個人主義的物質主義文化と、それに比例した物質的経済成長やバブルの中で、私たち日本人が祖先から受け継いだ憐れみの心を眠らせてしまったのではないでしょうか？だから、行き過ぎた競争社会を生み出し、現在の平成社会特有な異常、不可解な社会現象を醸し出しているのではないでしょうか？　

西洋人に比べ、聖書による精神的影響をあまりうけていないとはいえ、日本人には元来、もののあはれにつながる憐れみの心があります。古今集などにあるように、あはれの心とは、深く感じ入る心であり、哀れ悲しむといったようなpathosだけを感じ入るという心ではなく、すべての感情を深くあるがままに感じ取り、また、共有できる能力を意味しているのです。つまり、これは日本人特有な心理的な繊細さの真髄なのです。こうした日本人特有のあはれの心、憐れみの心でもって自分の周りの人の心情に深く感じ入り、共感することは、オーストリアの精神医学者、Heinz Kohutによる“Epathische Einstimmung“(Empathic Attunement,  共感による同調)、Einfühlung (共感により心をひとつにする)というObjektbeziehung(対象関係,Object Relations)理論とも相通ずるものがあるかと思います。

このような、比較文化的、歴史的な背景をも踏まえ、今一度、私たち日本人は障害と向きあいながら生きている人達の心に、日本人特有のあはれみの心でもって共感できるようにならねばなりません。障害を持つ人に共感できずに、形式上、建前上の寄り添い、支援などをしても、心のつながりのないもので、機械的、官僚的なケアになってしまいます。だから、昭和24年の身体障害者福祉法を筆頭に、戦後、いち早く障害と向きあいながら生きている人達を保護、支援する一連の法律をアメリカに遅れることなく制定していても、障害と向き合って生きている人達への実際の保護と支援はアメリカよりもかなり遅れたものとなってしまいました。

やはり、いくら障害を持つ人が暮らしやすい制度や障害を持つ人の人権についての法律を制定したとしても、国民一人一人の心に障害を持つ人に共感でき、受け入れる心がないと効果的な制度や法律とはならないでしょう。その為にはまず、障害を持つ人達への私達の認識について一人一人検証してみることから始めねばなりません。

Pentecost and First Communion - Transubstantiaion

This Sunday is Pentecost Sunday. It is to celebrate the Holy Spirit being poured upon a group of the Apostles to form the Church. The Holy Spirit opened each Apostle’s heart to understand various tongues they began speaking – enabling them to proclaim the Good News of Jesus Christ to all nations. 

In my parish, this Sunday is also the celebration for 3^rd grade and some 4^th grade students on the Confraternity of Christian Doctrine (CCD) program to receive their first Holy Communion. As I have been directing this program, this Sunday promises to be a busy one! But, it will be loaded with blessings that the Holy Spirit will bring for the First Communion candidates and the rest of us, the Church! 

Guided by the Holy Spirit, in accordance with Code of Canon Law 914 and Catechism of the Catholic Church (CCC) 1457, through committed parents/guardians and catechists,  the First Communion candidates have attained enough wisdom to understand and appreciate the Sacrament of Eucharist as the real body and blood of Christ.

Though they may not be ready to fully comprehend the theological concept of transubstantiation in transforming the bread and wine into the real body of blood of Christ, they now understand the mystery of the Holy Spirit in changing the bread and wine into the real body and blood of Christ as a presiding priest lays his hands. 

The candidates also understand that they receive the real body and blood of Christ in the form of bread and wine, remembering Jesus offering the bread and wine as his body and blood to the Apostles during the Last Supper table fellowship. They also understand that the body and blood of Christ they receive is called Eucharist, which means “giving thanks”, because Jesus gave thanks for the bread and wine (Matthew 26:26-28;Mark 14:22-23; Luke 22:17-20). In addition, they now know that the Eucharist is also called communion because it brings the faithful together around the table (alter) in the sanctuary. 

It is also my hope that by the time they are ready to receive the Sacrament of Confirmation, they also conjure up images from Psalm 23:5, You set a table before me as my enemies watch; You anoint my head with oil; my cup overflows. Song of Songs 2:4, He has brought me to his banquet hall, And his banner over me is love; leading to the heavenly wedding banquet of the Lamb (Christ) and the bride (Church) in Revelation 19:1-21, in further deepening their appreciation of the Sacrament of the Eucharist. 

Because this is Pentecost Sunday, it is also important that I further explain the relevance of the Holy Spirit, for which Pentecost is celebrated, to the Eucharist. 

According to Blessed Pope John Paul II’s encyclical, “Dominum et Vivificantem”(The Lord and Giver of Life), the Sacrament of the Eucharist has been what the Church identifies with, as guided by the Holy Spirit (n.62). It means that what transubstantiates the bread and wine on the alter into the real Body and Blood of Christ is the Holy Spirit, as a presiding priest lays his hands for consecration.  Laying hands is a gesture of receiving the Holy Spirit (see Acts 8:17). The hands function as a receiving antenna for the invisible Holy Spirit. The CCC defines the Sacraments, which includes the Eucharist and Confirmation, as actions of the Holy Spirit at work in the Church (1116), and the mode of this work’s efficacy in the Sacraments is called “ex opere operato” (by the very fact of the action's being performed) , as mentioned in St. Thomas Aquinus’ “Summa Theologica”, III, q.68, a.8, c.. Thus, the Eucharist, which the First Communion candidates are anticipating to receive for the first time, is one of the seven Sacraments made available in tangible forms by the Holy Spirit and thanks to its effects of “ex opere operato”.

Now, we have a better understanding to link First Communion celebration with Pentecost, which commemorates the Holy Spirit invigorating the Apostles to form the Church, one body of Christ with many parts and gifts (see 1 Corinthians 12:12-31).

Pentecost is considered to be the birthday of the Church.

In my last blog entry, “Pentecost - Divine "fertilization" of the human community into the Ekklesia”, I associated fertilization of an egg to the effect of Pentecost. 

Just as an woman cannot become pregnant and give birth to a child without her egg fertilized by her husband’s sperm, we cannot form the Church, Ekklesia, without the “fertilization” (or pollination) by the Holy Spirit – no matter how faithful we maybe. 

As Jesus’ physical presence was gone with Ascension, now the Church has been formulated with the Holy Spirit through the unity of the twelve apostles (Acts 2:1-11). Jesus’ physical presence will not be available until his return envisioned in the Book of Revelation to bring the New Eden (New Jerusalem) upon his (the Lamb’s) wedding with the Church. In the meantime, the Church, which is as tangible as we are, the Bride of Christ (Revelation 19) brings the effects of Jesus. Sent by the Father, the effects of the Son, Christ, are made tangible to the world through us, who make up the Church, as one body of Christ (1 Corinthians 12:12-27). In order to enable us to form the Church as one body of Christ with many parts, the Father in heaven is sending the Holy Spirit.  This is how we become “fertilized” by the Holy Spirit on Pentecost to give birth to the renewed Church.

The Holy Spirit is also a fresh breath of life (Ruah) to the Church on earth, by transforming the small community of the twelve Apostles into the core of the Church. The Holy Spirit poured upon the Church was inspired to speak different tongues so that it can reach out to all nations. This makes a clear contrast to the problem of the Tower of Babel (Genesis 11) as the Apostles, who spoke different tongs upon inspiration of the Holy Spirit on Pentecost were not confused but rather understood each other, while the people involved in the Tower were confused. The Apostles were united, but the people involved in the Tower were scattered. The Apostles, who spoke different languages, were to proclaim the Good News of Christ to all nations in every language.

The Holy Spirit invigorates us by activating all the potentials in us because it is the breath of God. The Holy Spirit also teaches us and reminds us of Jesus’ teaching in place of Jesus – until he returns.

In a way, this is similar to how the Holy Spirit can transubstantiate the bread and wine into the Body and Blood of Christ. Though the outlooks of the Apostles were still the same with Pentecost, they were no longer the same persons once the Holy Spirit “transubstantiated” them fully into what they were called to become! The psychospiritual substance of the Apostles were ever changed upon Pentecost. 

Now, we are fired up! Let the Holy Spirit of Pentecost “transubstantiate” us! We are ready to embark on our respective mission more powerfully to bear fruits of the Holy Spirit abundantly!