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Eucharist

The New Life of Resurrection


Fr. Mariusz Koch, CFR
Eps. 12
Transcriptionist: J.T.
6/25/08
(music)
Man sings: Then sings my soul, my Savior God to Thee, how great Thou art,
how great Thou art. O sing it with your whole heart. Then sings my soul,
my Savior God to thee, how great Thou art, how great Thou art. How great
Thou art. How great Thou art.
(music)
St. Birgitta of Sweden: Blessed may you be, My Lord Jesus. At the Last
Supper of material bread, You wonderfully consecrated Your Precious Body
and charitably bestowed it on Your Apostles in memory of the sacrifices of
Your Most Worthy Passion.
Fr. Groeschel: It begins at the Last Supper, where Jesus says, This is My
Body, this is My Blood, do this in memory of Me.
Fr. Apostoli: So the Eucharist is that beautiful gift by which Jesus is still
present among us, through which His mysteries of His life and death and
resurrection are actually made present to us.
Fr. Murphy: And the Eucharist really is the fulfillment of Gods promise of
love, that He would be with us.
Fr. Sudano: And so in the Eucharist we are able to give God what He desires
and also to receive from God what we desire.
Fr. Groeschel: It means that you and I, in the midst of our natural existence,
participate in an absolute miracle. Something like a bolt of lightning comes
down and brings us not only the presence of God but the presence of Christ,
as Savior and Redeemer. Its a mystery.
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Man: It was very early on the 1st day of the week and still dark when Mary
of Magdala came to the tomb. She saw that the stone had been moved away
from the tomb and came running to Simon Peter and the other disciples
St. John the Evangelist: the ones Jesus loved. They have taken the Lord
out of the tomb, she said, and we dont know where they have put Him.
So Peter set out with the other disciples to go to the tomb. They ran
together, but the other disciple, running faster, reached the tomb 1st. He bent
down, saw the linen clothes on the ground, but did not go in. Peter, who was
following, now came up, went right into the tomb, saw the linen clothes on
the ground and also the cloth that had been around his head. This was not
with the linen cloths but rolled up in a place by itself. Then the other
disciple who had reached the tomb 1st also went in. He saw and he believed.
Till this moment they had failed to understand the teaching of the Scripture
that He must rise from the dead. Meanwhile, Mary stayed outside the tomb
weeping, and then still weeping stooped to look inside and saw 2 angels in
white sitting where the body of Jesus had been, one at the head, the other at
the feet. They said, Woman, why are you weeping? They have taken
My Lord away, she replied, And I do not know where they have put Him.
As she said this she turned around and saw Jesus standing there, though she
did not recognize Him. Jesus said, Woman, why are you weeping? Who
are you looking for? Supposing Him to be the gardener, she said, Sir, if
you have taken Him away, please tell me where you have put Him and I will
go and remove Him. Jesus said, Mary. She knew Him then, and said to
Him in Hebrew Rabbonai, which means Master. Jesus said to Her, Do
not cling to Me, because I have not yet ascended to the Father, but go, find
the others and tell them I am ascending to My Father and Your Father, to
My God and Your God. So Mary of Magdala went and told the disciples
she had seen the Lord and He had said these things to her.
Fr. Koch: At every Eucharist we receive the Risen Lord, the Lord who was
sacrificed, the Lord who dies on the cross for us but is now risen, and when I
think about how wonderful this is that we are in Communion with the Risen
Lord Who is present in Heaven, and so we are present to all those who are in
Heaven. We are present to our deceased parents or grandparents. Were in
communion with them in the Risen Lord. We are present in communion
with Mary and Joseph and Francis and all the great saints. Were in
communion with all the Christians throughout the world that well never
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meet. Its this wonderful communion in the Risen Lord, and its only
possible because it is the Risen Lord. But what leads up to the Resurrection,
of course, is the cross and so the 2 are connected. And if you think about the
cross, its so often, like the ingredients of the Crucifixion, betrayal, denial,
abandonment, lies, avariceI mean, all the, all the sins that lead up to
Christs Crucifixion. And so it all makes so much sense that we bring to
Christ our weaknesses and our failures and our sinfulness and Christ takes it
to the cross and embraces our guilt. This is an amazing thing. He embraces
our guilt. In fact, St. Paul says, He becomes our sin. He becomes our sin.
Every sin of every human being who ever lived, from Adam to the end of
time, in Christ cries out, My God, why have You abandoned me? in the
abandonment of sin, my sins as well, and yours. And He brings all these,
these sometimes terrible thingsbetrayal and denialand embraces them in
love and they become the very means of salvation. So when we come to
church in our weakness, in our sinfulness and Christ takes it and transforms
it and then brings it to Easter. And this is whats so beautiful. He brings it
to Easter. And so we receive the Risen Lord and we know that all these
terrible things in our life, these meaningless, stupid, horrible, shameful
things Christ can transform into Easter morning, into light and hope. And
that, of course, is what we receive, the fullness of His love, which is Easter.
You know, it doesnt end at the cross. It should leave us with hope, and
again, the gift of faith that can enable us to see that the Risen Lord is in our
life and were part of it, were part of that. When He was on the cross we
were in His heart. We were in His heart. You were in His heart. He was
thinking What was He thinking about on the cross? He was thinking
about you. He was thinking about me. What was He feeling? He was
feeling your pain. He was feeling my pain. What was He experiencing? He
was experiencing your shame, my shame. And thats what He brought to the
cross and thats what He transformed into Easter morning. So its again a
great reading to reflect on the Eucharist.
Colin: So Father, you said hope. I mean, and we all suffer and the hope is
that were going to be resurrected. Were going to have resurrected bodies.
One of the most overlooked aspects of our faith I think is, is the resurrected
body. When I talk with kids and I say, when I start talking about the
resurrection of the body, theyre like, Dude, are you serious? Like, they
dont realize were going to have bodies in Heaven. And when you meditate
on that it brings you, I mean, when I meditate on it, I get so excited. I mean,
just to think that. I mean, were receiving the Body and Blood of Christ
now, but then in Heaven, were going to be able to hug Him, see Him with
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our senses. MaryI mean, were going to be given eternal chest bumps to
St. Peter, St. John. Were going to be giving pounds to Therese. I mean, its
going to be a body experience. And this is awesome. I mean, it brings us
such hope in the midst of all the suffering.
()
St. Birgitta of Sweden: The Lord Father said, That vessel of which I spoke
to you was Mary, the Mother of Christs human nature. She was indeed a
vessel closed to the devil but not to God. Her soul so grew toward the full
perfection of light that My Son fixed Himself in Her soul, at whose beauty
Heaven and earth rejoiced. Therefore, as St. John Damascene said, If I am
asked how bread is changed into the Body of Christ, I answer, The Holy
Ghost overshadows the priest and operates that in the elements which He
affected in the womb of the Virgin Mary.
Fr. Groeschel: Obviously when we attend the Eucharist, or the Mass as we
call it, were not at a funeral. The Mass is not a funeral. Its a celebration of
life. In the center of it is the symbolic death of Christ. But the fact that He
is there and that we receive Him in Holy Communionwe dont receive a
corpse. We receive a Living Presence. So the Mass, or the Eucharist,
celebrates the Incarnation, the Passion and death, the glorious Resurrection
and even the Second Coming. All of those mysteries are there together.
Fr. Koch: And it makes so much sense when we saw the Body of Christ that
were receiving the Bodyof the glorified Body of Christ, which again is
beyond our comprehension. Its not resuscitated body. Its glorified, and
whatever that meansI dont know what that means but I know it is
wonderful. And of course, thats what we receive, the glorified Body of
Christ, so that we can become glorified in our body. And the more we die to
sin, the more we reflect the glorified Lord.
Br. Agustino: What struck me about this reading is the people that were at
the tomb, Mary Magdalene, John and Peter, you have the penitents and the
pure, and theyre the ones that found meaning after death, through death. It
was so devastating to them of Christs death. And I know in my life when
Ive encountered death and in my own family, but also in ministry its
devastating. And it just reminds me of a story. When I was down in
Honduras, there was this horrible tragedy. A girl in the youth group, her
brother had come back from the States and he was working up here. He was
here for a couple of years and he went back down, and it was like the son
has returned. It was around Christmas time. They threw a party, huge party.
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They invited all the family. At the party, a man in a drunken stupor just
started firing into the crowd and the son jumped in front of the gun to save,
to save his family. And so they came to the friary door in Honduras, and it
was just so, so devastating because the son who came back died. And in the
same house where, where he was killed, they had the wake for him, they had
the vigil there for him and Ill never forget the weeping that I heard there.
The reason why I mention that is because the mother came to me and she
asked me, Brother, what do I do? And I was, I was just so moved. And
then she said this, she said, I know I must forgive the man who killed my
son. But then I thought, Who is this woman? I later found out that she is
in the church every single Thursday for adoration pouring her heart out, and
her family is there in the church, very devoted. They found meaning
through this incredible tragedy and they found meaning in their sons death,
just like Mary Magdalene and Peter found the meaning in the Saviors death.
Meg: A few years ago my mom had a miscarriage about 7 or 8 months into
pregnancy and it was very devastating to my parents and my family. It was
just a very dark hard time and it was just, I just questioned so much like,
God, why are You doing this? Like, this is terrible. Like, how could You
let this happen to me? But later I realized that that situation just brought so
much healing and it just brought like my whole family together, my moms
side and my dads side and just all our family and friends just gathered
around us at that hard time, and now we have someone up in Heaven praying
for us. So God justHe takes everything and He turns it around to the
good.
Fr. Sudano: In this Gospel, John is writing and speaking about himself. He
said, he saw and he believed. Really what hes saying is, I saw and I
believed. But what did John see? He saw nothing. He saw an empty
tomb. And this is a good reflection for us because many times we dont see
something and yet we are called to believe.
St. Augustine of Hippo: The Lord said to Mary Magdalene, who represents
the Church, Do not touch Me, for I have not yet ascended to the Father.
So what can touching be but believing? We touch Christ, you see, by faith.
And it is better not to touch Him with the hand and to touch Him with faith
than to feel Him with the hand and not touch Him with faith. Its not a great
matter to touch Christ. The Jews touched Christ when they seized Him.
They touched Him when they bound Him, and by touching Him in a bad
way they lost what they touched. Just you touch by faith, O Catholic
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Church, see that you touch by faith. If you have thought of Christ only as a
Man, you have touched Him on earth. If you believe Christ is Lord, equal to
the Father, then you have touched Him when He ascended to the Father.
Fr. Sudano: And I began to look at that white host, the consecrated wafer as
the stone which covered, if you will, the Body of the Lord, but it was that
stone rolled away which proclaims, and the mouth of the cave almost
became a human mouth proclaiming the Resurrection of Christ. And so
there are many times in which we look and we see nothing, and yet its in
that nothingness we see not the absence, not the real absence. Indeed, we
see the Real Presence.
John Paul: When Christ says Hes ascending to My God and your God, to
My Father and your Father, its a very humbling statement on his part,
because here we have the Resurrected Lord, a perfected body, and Nick was
pointing out that He humbles Himself in saying we share the same Father.
Man: Like John Paul said, this is the Resurrected Lord and Hes putting
Himself at the same level as humanity. It was Jesus resurrecting but it was
also humanity in its fallen nature being resurrected to the Lord in salvation,
and its just awesome.
Fr. Groeschel: If you were to use a single phrase to describe the Passion,
death and Resurrection of Christ it would be the humility of God. St.
Augustine says, When the cross of Christ was 1st preached it was believed
by few and mocked by nations, but gradually, because by the power of the
cross miracles occurred, The blind saw, the lame walked, the poor heard the
good news, that it has now become that whole nations believe and it is
manifest to all, Augustine says, that even among the powers of this world
there is nothing more powerful than the humility of God.
(music)
Fr. Roemer: And we dont need to be afraid of death because Christ has
conquered death. But whats really the point of being afraid of anything?
All of those fears that I come to Mass with, all these worries and concerns
about this person, that person, whats the point in worrying? We know that
Christ is victorious and this is the Bread of Eternal Life that He gives to us,
that has conquered every form of sin and death.

St. John Chrysostom: The Eucharist is the sum of all spiritual exercises, the
mainspring of devotion, the soul of piety, the fire of divine charity, the abyss
of Divine Mercy and precious means whereby God confers upon us His
graces.
Greg: In a series devoted to the Eucharist, its great to talk about the
Resurrection because I think often we talk about the sacrifice of the Mass
and we immediately associate Eucharist with Calvary, and yet it doesnt
makes sense unless Easter Sunday comes. The proof that Jesus is Who He
was in the Resurrection and the Eucharist in a certain sense has meaning
retrospectively, and now that Christ rose He has validated everything that
comes before Him and essentially proved it to be true. Its easy to look at
the world and see Calvary. The one doctrine the Church has never had to
defend is original sin, or that were fallen human things. When we talk
about the celebration of the Mass, were talking about the Eucharist, or the
Eucharist as thanksgiving. Its kind of like, well, if were looking out into
the world, what are we really giving thanks for? I mean, the legacy of Adam
and the legacy of sin is so evident, what are we in fact celebrating? The
Mass in many ways challenges us to find the Eucharist and to find the
Resurrection in our daily lives, and to yes, acknowledge sin and
acknowledge the difficulties that were in, but to look beyond those and to
try to find the hand of God in our everyday lives. Like, not just to survive
life, not to just kind of survive the world but to really begin to live and to
perfect ourselves and those around us while were still here. And I think
sometimes our tendency is, is to kind of cut our losses and just kind of try to
push through instead of really struggling to enjoy life, you know, and then
the ways that we find God and the Resurrected Christ in our daily lives and
not just in our sufferings.
St. Angela of Foligno: O Jesus, you instituted this Sacrament not through
any desire to draw some advantage from it for yourself, but slowly moved
by love, which has no other measure than to be without measure.
Fr. Koch: Scriptures speak that we have already died with Christ, so
technically were all dead. At least on a spiritual level we have died with
Christ. But we have already begun already living our resurrected life and it
will be completed when we meet the Lord after we get to Heaven. But its
already begun here and this is whats so beautiful. And even the Eucharist,
although it brings us back to Christ in the paschal mystery, but it also brings
us to the future because were celebrating, and somehow because we
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transcend time, were already present to the end of time. And its really
beautiful when you think about that, that we, we not only go back to Christs
death and Resurrection in the past, but we also reach to the future, touch the
future. Some strange mysterious way we touch the future in the
Resurrection, when the Resurrection will be completed. And its not
completed technically until were all in Heaven with Him because we are
part of His Body and it will be completed when His whole Body is
resurrected at the end of time. Youre absolutely right. It doesnt make
sense unless its brought to the Resurrection.
Fr. Apostoli: The Resurrection is the sign of hope that we too will share
Christs eternal life. St. Paul says, If Christ be not risen, then useless is our
faith. But by rising, Jesus gives us the new life that He communicates to us
through the Eucharist. Thats why He could say that If you eat My Flesh
and drink My Blood you will have life in you and I will raise you up on the
last day. So the Resurrection points us to the Risen Christ Who we receive
and we hope some day to share His risen life in glory.
(music)
St. Birgitta: O My Lady, O virgin Mary, O Mother of all, may God the
Father, together with the Son and the Holy Spirit, be eternally praised in His
incomprehensible majesty for the most sacred cell of Your whole body, in
which Gods Son so sweetly rested He, Whom the whole army of angels
praises in Heaven and Whom the whole Church reverently adores on earth.
Hasten, O Lord, enlighten my darkness, speak to my soul. Show me the
path and make me follow it. In delay there is a danger but in haste there is
likewise peril. Therefore, Lord, give ear to my petition and show me the
way. I come to You as the sick go to the doctor in search of aid. I long for
You like the dying. O Lord, give peace to my heart. Amen.
Male (singing): When Christ shall come He shall move out the nation and
take me Home, what joy shall fill my heart. Then I will bow in humble
adoration and there I will proclaim, My God. how great Thou art! Would
you stand and sing it with me now?
All: Then sings my soul, My Savior God to Thee, O Lord how great! How
great Thou art! How great Thou art! Then sings my soul, My Savior God,
to Thee, how great Thou art! How great Thou art! Sing How Great Thou

Art. Then sings my soul, My Savior God to Thee, How great Thou art!
How great Thou art!
EWTN
BDC

Evharistija
Novo ivljenje vstajenja
P. Mariusz Koch, CFR
Ep. 12
(glasba)
(glasba)
Moki glas poje: Potem poje moja dua, moj Bog, Zveliar, Tebi, kako
velik si, kako velik si. O, poj to z vsem svojim srcem. Potem poje moja dua,
moj Bog, Zveliar, Tebi, kako velik si, kako velik si. Kako velik si. Kako
velik si.
(glasba)
Sestra Brigata vedska: Blagoslovljen bodi, moj Gospod Jezus. Pri zadnji
veerji snovnega kruha si udovito posvetil svojo dragoceno Kri in jo
ljubee podelil svojim apostolom v spomin na rtve svojega najbolj
dragocenega trpljenja.
P. Groeschel: To se zane pri Zadnji veerji, kjer Jezus pravi: To je moje
telo, to je moja Kri, to delajte v moj spomin.
P. Apostoli: Tako je Evharistija ta lepi dar, po katerem je Jezus e vedno
navzo med nami. Po katerem so nam njegove skrivnosti njegovega
ivljenja in krvi in vstajenja dejansko ponavzoene.
P. Murphy: In Evharistija je resnino izpolnitev Boje obljube ljubezni, da
bo z nami.
P. Sudano: In tako smo v Evharistiji sposobni dati Bogu, kar on eli. In tudi
prejeti od Boga, kar mi elimo.

P. Groeschel: To pomeni, da smo vi in jaz sredi naega naravnega obstoja


udeleeni v absolutnem udeu. Nekaj taknega kot snop bliskov z neba
pride dol in nam ne prinese samo prisotnosti Boga, ampak prisotnost
Kristusa kot Odreenika in Odkupitelja. To je skrivnost.

Mo: Prvi dan tedna je prila Marija Magdalena navsezgodaj, e v temi, h


grobu in je videla, da je kamen odstranjen od groba. Tedaj je stekla in prila
k Simonu Petru in k drugemu uencu
Sv. Janez Evangelist: ki ga je imel Jezus rad, ter jima rekla: Gospoda so
vzeli iz groba in ne vemo, kam so ga poloili. Peter in oni drugi uenec sta
la ven in se odpravila h grobu. Skupaj sta tekla, vendar je drugi uenec
Petra prehitel in prvi priel h grobu. Sklonil se je in videl povoje, ki so leali
tam, vendar ni vstopil. Tedaj je priel tudi Simon Peter, ki je el za njim, in
stopil v grob. Videl je povoje, ki so leali tam, in prti, ki je bil na Jezusovi
glavi, vendar ni leal s povoji, temve posebej zvit na drugem mestu. Tedaj
je vstopil tudi oni drugi uenec, ki je prvi priel h grobu; in videl je in
veroval. Nista e namre umevala Pisma, da mora vstati od mrtvih. Nato sta
se uenca vrnila domov.
Marija pa je stala zunaj pred grobom in jokala. Med jokom se je sklonila v
grob in zagledala dva angela v belih oblailih. Sedela sta eden pri vzglavju
in eden pri vznoju, kjer je bilo poloeno Jezusovo telo. Rekla sta ji: ena,
zakaj joka? Dejala jima je: Mojega Gospoda so odnesli in ne vem, kam
so ga poloili. Ko je to rekla, se je obrnila in zagledala Jezusa. Stal je tam,
pa ni vedela, da je Jezus. Jezus ji je rekel: ena, zakaj joka? Koga ie?
Mislila je, da je vrtnar, in mu rekla: Gospod, e si ga ti odnesel, mi povej,
kam si ga poloil, in ga bom jaz odnesla. Jezus ji je dejal: Marija! Ona se
je obrnila in po hebrejsko rekla: Rabun (kar pomeni Uitelj). Jezus ji je
rekel: Ne oklepaj se me! Kajti nisem e el gor k Oetu; pojdi pa k mojim
bratom in jim povej: Odhajam gor k svojemu Oetu in vaemu Oetu, k
svojemu Bogu in vaemu Bogu. Marija Magdalena je la in uencem
sporoila: Gospoda sem videla, in to, kar ji je povedal.
P. Koch: Pri vsaki evharistiji sprejmemo vstalega Gospoda, Gospoda, ki je
bil rtvovan, Gospoda, ki umre na kriu za nas, a je zdaj vstal, in ko
pomislim, kako udovito je, da smo v obestvu z vstalim Gospodom, ki je
navzo v nebesih in smo tako navzoni vsem tistim, ki so v nebesih.
Navzoi smo za nae pokojne stare ali stare stare. Z njimi smo v obestvu
v vstalem Gospodu. Navzoi smo v obestvu z Marijo in Joefom in
Franikom in z vsemi velikimi svetniki. V obestvu smo z vsemi kristjani
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po svetu, ki jih ne bomo nikoli sreali. To je udovito obestvo v vstalem


Gospodu in mogoe je samo zaradi vstalega Gospoda. Toda k vstajenju nas
seveda pelje kri in tako sta oba povezana. In e mislite o kriu, se tako
pogosto pojavlajo prvine krianja, izdaja, zanikanje, zapustitev, lai, skopost
mislim, vse, vsi grehi, ki so pripeljali do Kristusovega krianja. In tako
ima veliko smisla, da prinesemo h Kristusu nae slabosti in nae neuspehe in
nao grenost in Kristus to vzame na kri in objame nao krivdo. To je nekaj
udovitega. On objame nao krivdo. Resnino, sveti Pavel pravi: On
postane na greh. On postane na greh. Vsak greh vsakega loveka, ki je
kdaj ivel, od Adama do konca asov, v Kristusu klie: Moj Bog, zakaj si
me zapustil? v zapuenosti greha, tudi mojih grehov in vaih. In on
prinese vse te, te vasih strahovite stvari izdajo in zanikanje in jih
objame v ljubezni in postanejo sredstvo odreenja. Ko torej pridemo v
cerkev v nai slabotnosti, v nai grenosti, jo Kristus vzame in jo preobrazi
in jo potem pripelje k veliki noi. In to je tako lepo. To prinese do velike
noi. In tako sprejmemo vstalega Gospoda in vemo, da more Kristus vse te
strane stvari v naem ivlenju, te brezpomenske, neumne, grozne, sramotne
stvari preobraziti v velikononno jutro, v lu in upanje. In to seveda
prejmemo, polnost njegove ljubezni, ki je velika no. Veste, ne kona se na
kriu. Pustiti bi nas moralo z upanjem, in spet, dar vere, ki nas lahko
usposobi, da vidimo, da je vstali Gospod v naem ivljenju in smo del tega,
mi smo del tega. Ko je bil na kriu, smo mi bili v njegovem srcu. Mi smo
bili v njegovem srcu. Vi ste bili v njegovem srcu. Mislil je O em je
razmiljal na kriu? Razmiljal je o vas, razmiljal je o meni. Kaj je obutil?
Obutil je vao boleino. Obutil je mojo boleino. Kaj je izkual? Izkual je
vao sramoto, mojo sramoto. In to je prinesel na kri in to je preobrazil v
velikonono jutro. Tako je to spet sijajno branje za premiljevanje o
evharistiji.
Colin: Pater, rekli ste upanje: Vsi trpimo in upamo, da bomo vstali od
mrtvih. Imeli bomo vstala telesa. Eden od najbolj prezrtih vidikov nae vere
je, mislim, vstalo telo. Ko govorim z otroki in zanem govoriti o vstajenju
telesa, reejo nekaj kot: Fant, ali si resen? Ne zavedajo se, da bomo v
nebesih imeli telesa. In ko premiljujete o tem, rei hoem, ko jaz
premiljujem o tem, postanem tako navduen. Samo e pomislim na to. Zda
prejemamo Kristusovo telo in kri, potem, v nebesih, pa ga bomo sposobni
objeti, zaznavali ga bomo z naimi utili. Marija rei hoem, stalno se
bomo druili s svetim Petrom, svetim Janezom. Rokovali se bomo s
Terezijo. Rei hoem, da bo to telesna izkunja. In to je udovito. Prinaa
nam takno upanje sredi vsega trpljenja.
()
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Sv. Brigita vedska: Bog Oe je rekel: Ta posoda, o kateri sem ti govoril,


je bila Marija, Mati Kristusove loveke narave. Ona je resnino bila
posoda, ki je bila zaprta za hudia, ne pa tudi za Boga. Njena dua je rasla
nasproti isti popolnosti lui, ki jo je moj Sin sam vlil v njeno duo, ob
katere lepoti sta se razveselila nebo in zemlja. Zatorej, kot je rekel sveti
Janez Damaan, e me kdo vpraa, kako se kruh spremeni v Kristusovo
telo, odgovorim: Sveti Duh obseni duhovnika in v prvinah opravi to, kar
je opravil v telesu Device Marije.
P. Groeschel: Oitno, ko gremo k evharistiji, ali k mai, kot pravimo, nismo
na pogrebu. Maa ni pogreb. Je praznovanje ivljena. V njenem srediu je
simbolna Kristusova smrt. Toda dejstvo je, da je Kristus tam in da ga
prejmemo v svetem obhajilu ne prejmemo trupla. Prejmemo ivo
navzonost. Tako maa ali evharistija praznuje uloveenje, trplenje in smrt,
slavno vstajenje in celo drugi prihod. Vse ti skrivnosti so tukaj navzoe
skupaj.
P. Koch: In to ima toliken smisel, ko smo videli Kristusovo telo, da
prejemamo Telo poveliano Kristusovo Telo, kar spet presega nae
razumevanje. To ni vstalo telo. Je poveliano, in kar koli to pomeni ne
vem, kaj to pomeni, vem pa, da je udovito. In seveda, to prejemamo,
poveliano Kristusovo telo, da lahko postanemo poveliani v svojem telesu.
In im bolj umiramo grehu, tem bolj odsevamo povelianega Gospoda.
Brat Agustino: Pri tem odlomku je name napravilo vtis, so ljudje pri grobu,
Marija Magdalena, Janez in Peter, imate skesance in iste, in ti so tisti, ki so
odkrili pomen po smrti, skozi smrt. Kristusova smrt je bila za nih tako
uniujoa. In vem, kako je bilo v mojem ivljenju, ko sem sreal smrt v
svoji druini, pa tudi v svoji slubi, je to bilo uniujoe. In to me spominja
na neko zgodbo. Ko sem bil v Hondurasu, se je tam zgodila strana
tragedija. Brat enega od deklet v mladinski skupini je priel iz Zdruenih
drav in je zael delati tukaj. Tam je bil nekaj let in potem se je vrnil in bilo
je, kakor da bi se vrnil izgubljeni sin. Bilo je v boinem asu. Organizirali
so zabavo, veliko zabavo. Povabili so vso druino. Na zabavi je mo v
omami pijanosti zael streljati v mnoico in sin je skoil pred pitolo, da bi
reil svojo druino. In tako so prili na vrata samostana v Hondurasu in bila
je takna katastrofa, ker je sin, ki je priel nazaj, umrl. In v isti hii, kjer je
umrl, so bdeli ob njegovi krsti in nikoli ne bom pozabil joka, ki sem ga tam
slial. To omenjam zato, ker je mati prila k meni in me vpraala: Brat, kaj
naj storim? In bil sem tako ganjen. In potem je rekla: Vem, da moram
odpustiti loveku, ki je ubil mojega sina. Potem sem pomislil: Kdo je ta
ena? Pozneje sem ugotovil, da je vsak etrtek v cerkvi na adoraciji in tam
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izliva svoje srce in da je njena druina zelo pobono z njo v cerkvi. V tej
neverjetni tragediji so nali smisel, nali so smisel smrti njihovega sina,
kakor sta Marija Magdalena in Peter nala pomen Odreenikove smrti.
Meg: pred nekaj leti je moja mama imela spontani splav po kaknih 7 ali 8
mesecih nosenosti in to je bilo za moje stare in za mojo druino uniujoe.
To je bil zelo temen teak ast in tako veliko sem se spraevala:Bog, zakaj
to dela? To je grozno. Kako si lahko dopustil, da se mi je to zgodilo?
pozneje pa sem se zavedala, da mi je ta poloaj prinesel toliko ozdravljenja
in vso mojo druino pripeljal skupaj, po strani moje mame in po strani
mojega oeta in vsa naa druina in prijatelji so se zbrali okrog nas in bil je
teak as in zdaj imamo nekoga v nebesih, ki moli za nas. Tako Bog
preprosto vse vzame in obrne na glavo v dobro.
P. Sudano: V tem evangeliju Janez pie in govori o sebi. Rekel je: Videl je
in veroval. Kar resnino pravi, je: Videl sem in sem veroval. Toda kaj je
videl janez? Niesar ni videl. Videl je prazen grob. In to je dober premislek
za nas, ker pogosto neesa ne vidimo in smo vendar poklicani, da verujemo.
Sv. Avgutin iz Hipone: Gospod je rekel Mariji Magdaleni, ki predstavlja
Cerkev: Ne dotikaj se me, ker e nisem el k Oetu. Kako je torej lahko
dotikanje kaj drugega kot verovanje? Glejte, Kristusa se dotaknemo z vero
.In bolje je, da se ga ne dotaknemo z roko in da se ga dotaknemo z vero,
kakor da se ga dotaknemo z roko in se ga ne dotaknemo z vero. Dotakniti se
Kristusa ni nekaj velikega. Judje so se dotaknili Kristusa, ko so ga prijeli.
Dotikali so se ga, ko so ga zvezali, in ko so se ga dotikali na slab nain, so
izgubili, kar so izgubili. Samo dotikaj se z vero, o katolika Cerkev, glej, da
se dotika z vero. e si mislila na Kristusa samo kot na loveka, si se ga
dotaknila na zemlji. e veruje, da je Kristus Gospod, enak Oetu, si se ga
dotaknila, ko si se povzpela k Oetu.
P. Sudano: In zaenjam gledati na to belo hostijo, na posveeno hostijo, kot
na kamen, ki je pokrival, e hoete, Gospodovo telo, toda ta kamen, ki je bil
odvaljen stran, je tisti, ki razglaa, in usta votline skoraj postanejo loveka
usta, ko razglaajo Kristusovo vstajenje. In tako je pogosto, ko gledamo in
ne vidimo niesar, in vendar v tej ninosti ne vidimo odsotnosti, ne vidimo
resnine odsotnosti. Dejansko vidimo resnino navzonost.
John Paul: Ko Kristus pravi, da gre k mojemu Bogu in vaemu Bogu, k
mojemu Oetu in vaemu Oetu, je to z njegove strani zelo poniujoa
izjava, ker imamo tukaj vstalega Gospoda, popolno telo, in Nick je poudaril,
da ponia samega sebe, ko pravi, da imamo istega Oeta.
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Moki glas: Kot je rekel John Paul, je to vstali Gospod, in sebe postavlja na
isto raven s lovetvom. Jezus je bil ta, ki je vstal, pa tudi lovetvo v svoji
padli naravi je vstalo h Gospodu v odreenju, in to je preprosto udovito.
P. Groeschel: e bi uporabili en sam stavek, da bi opisali Kristusovo
trpljenje, smrt in vstajenje, bi to bila Boja poninost. Sv. Avgutin pravi:
Ko sem prvi oznanjal Kristusov kri, jih je malo verjelo in narodi so se
norevali iz mene, toda postopoma, ker so se po moi kria pojavili udea,
ker so slepi videli, hromi shodili, ubogi so sliali dobro novico' se je zdaj
zgodilo, da celi narodi verujejo in je vsem oitno,' pravi Avgutin, 'da celo
med momi tega sveta ni ni moneje od Boje poninosti.
P. Roemer: In ni se nam treba bati smrti, ker je Kristus premagal smrt. Toda
za kaj bi se morali esa bati? Vsi ti strahovi, s katerimi pridem k mai, vse te
skrbi in zaskrbljenost glede tega loveka, tistega loveka, zakaj bi bila
potrebna zaskrbljenost? Vemo, da je Kristus zmagovit in da je on kruh
venega ivljenja, ki nam ga daje in ki je premagal vsako obliko greha in
smrti.
Sv. Janez Zlatousti: Evharistija je setevek vseh duhovnih vaj, vodilni motiv
pobonosti, dua bogovenega ivljenja, ogenj boanske ljubezni, brezno
Bojega usmiljenja in dragoceno sredstvo, s katerim nam Bog podaljuje
svoje milosti.
Greg: V seriji, posveeni evharistiji, je udovito govoriti o vstajenju, ker
pogosto mislim, da govorimo o rtvovanju pri mai in takoj poveemo
evharistijo s kalvarijo, in vendar to nima smisla, razen e pride velikonona
nedelja. Dokaz, da je Jezus ta, kdor je bil v vstajenju, in evharistija ima v
doloenem smislu pomen za nazaj, in zdaj, ko je Kristus vstal, je dal
vrednost vsemu, kar pride pred njim, in je bistveno dokazal, da je resnino.
Lahko je pogledati v svet in videti kalvarijo. Tisti nauk, ki ga Cerkvi ni
nikoli treba dokazovati, je nauk o izvirnem grehu ali nauk, da smo mi padla
loveka bitja. Ko govorimo o obhajanju mae, govorimo o evharistiji ali o
evharistiji kot zahvaljevanju. e pogledamo v svet, za kaj se pravzaprav
zahvaljujemo? Adamova dediina in dediina greha je tako oitna, da se v
resnici spraujemo, kaj pravzaprav praznujemo? Maa nas na razline naine
izziva, da najdemo evharistijo in da odkrijemo vstajenje v naem
vsakodnevnem ivljenju, in res, da priznamo greh in da priznamo teave, v
katerih smo, toda da gledamo onkraj njih in skuamo videti Bojo roko v
naem vsakdanjem ivljenju. Ne samo, da preivimo ivljenje, ne samo, da
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preivimo v svetu, ampak da resnino zanemo iveti in izpopolnjevati sebe


in ljudi okrog nas, zato smo e tukaj. In vasih mislim, da imamo tenjo, da
se izogibamo izgubam in poskuamo priti skozi, namesto da bi se resnino
bojevali za to, da uivamo ivljenje, in bi nali naine, kako je Bog in vstali
Kristus v naem vsakdanjem ivljenju in ne samo v naem trpljenju.
Sv. Angela iz Foligna: O Jezus, ti si ustanovil ta zakrament, ne iz kakne
elje, da bi imel ti od njega kakno korist zase, ampak te je poasi gibala
ljubezen, katere edina mera je, da je brezmerna.
P. Koch: Sveto pismo govori, da smo e umrli s Kristusom, tako smo
tehnino vsi mrtvi. Vsaj na duhovni ravni smo umrli s Kristusom. Toda
zaeli smo e iveti svoje vstalo ivljenje in to se bo dopolnilo, ko bomo
sreali Gospoda, potem ko bomo li v nebesa. Toda zaelo se je e tukaj, in
to je tako lepo! In celo evharistija, eprav nas evharistija pripelje nazaj h
Kristusu v pashalni skrivnosti, nas pripelje tudi v prihodnost, ker
praznujemo, in nekako zato, ker preseemo as in smo tako e navzoi ob
koncu asov. In resnino je lepo, ko mislite na to, da mi ne samo gremo
nazaj h Kristusovi smrti in vstajenju v preteklosti, ampak tudi seemo v
prihodnost, da se dotaknemo prihodnosti. Na neki udni skrivnostni nain se
dotaknemo prihodnosti v vstajenju,ko bo vstajenje dopolnjeno. In tehnino
ni dopolnjeno, dokler nismo vsi z njim v nebesih, ker smo del njegovega
telesa, in to se bo dopolnilo, ko bomo z njim v nebesih, ker smo del
njegovega telesa, in to bo izpopolnjeno, ko bo njegovo telo na koncu asov
vstalo. Absolutno imate prav. To nima smisla, dokler ni pripeljano do
vstajenja.
P. Apostoli: Vstajenje je znamenje upanja, da bomo tudi mi s Kristusom
deleni venega ivljenja. Sv. Pavel pravi: e pa Kristus ni obujen, je
prazna naa vera. Toda ker je Kristus vstal, nam daje novo ivljenje, ki nam
ga posreduje prek evharistije. Zato lahko reemo: e jeste moje meso in
pijete mojo kri, imate ivljenje v sebi in jaz vas bom obudil poslednji dan.
Tako vstajenje kae k vstalemu Kristusu, ki ga prejmemo, in mi upamo, da
bomo nekega dne z njim deleni ivljenja v slavi.
(glasba)
Sveta Brigita: O moja Gospa, o devica Marija, o mati vsega, naj bo Bog Oe
skupaj s Sinom in Svetim Duhom veno slavljen v svojem nedojemljivem
veliastvu za najsvetejo celico vsega tvojega telesa, v katerem je Bog Sin
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tako milo poival On, ki ga celotna vojska angelov slavi v nebesih in ki ga


celotna Cerkev spotljivo asti na zemlji. Pohiti, Gospod, razsvetli mojo
telo, govori moji dui. Pokai mi pot in mi daj, da hodim po njej. V zamudi
je nevarnost, toda v naglici je prav tako poguba. Zatorej, Gospod, prisluhni
moji pronji in mi pokai pot. Prihajam k tebi, kakor gre bolnik k zdravniku,
ko ie pomo. Hrepenim po tebi kakor umirajoi. Gospod, daj mir mojemu
srcu. Amen.
Moki glas (poje): Ko bo Kristus priel, bo narod popeljal ven in me vzel
domov, kakna radost bo napolnila moje srce. Takrat se bom priklonil v
poninem eenju in tam bom razglaal: Moj Bog, kako velik si Ti! Ali
boste vstali in zdaj zapeli z mano?
Vsi: Potem poje moja dua, moj Bog, Zveliar, tebi, O tako velik Gospod!
Kako velik si! Kako velik si! Potem poje moja dua, moj Bog, Zveliar, tebi,
kako velik si! Kako velik si! Poj, kako velik si. Potem poje moja dua, moj
Bog, Zveliar, tebi, kako velik si! Kako velik si!
EWTN

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