Mustard Seeds

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What is Advent?

The word Advent comes from the Latin “adventus”, word that means “coming”, it is during the advent season that we prepare for the coming of our Lord Jesus Christ, both to commemorate his first coming into this world and for his second coming in all his Glory (CCC 524).

Advent begins a new liturgical year, that is, a new year for the Catholic Church, since with the birth of Jesus Christ the beginning of our faith was founded. During Advent we focus on the light of Christ in opposition to the darkness, since our Lord came into the world to throw away the darkness of sin to redeem us, and he will come again as the light of the world (Isaiah 2:4-5, Revelations 22 :5).

The season of Advent is divided into two parts, from the first Sunday of Advent to the Saturday prior to the fourth Sunday of Advent, we have a marked eschatological character, facing the second coming of the Lord at the end of times. And from the fourth Sunday of Advent to December 24, the Church intensifies the preparation of our hearts, directing them to meditate on the mystery of the Incarnation.

The liturgical color of the Advent season that is used in the liturgy is purple. This color is a symbol of austerity and evokes a sense of penance. It is used because it helps the faithful to be aware of the need for conversion, to “be prepared”, that we must prepare our hearts for the imminent arrival of the Lord. But not everything is austerity and penance during the Advent season, on the third Sunday, we celebrate “Gaudete” Sunday or Sunday of rejoicing, because both comings of Jesus Christ, the first in which he redeemed us from sin and the second when he will come to reign and His Will be done on Earth as it is in Heaven, are cause for rejoicing for all of us who believe in Him, the liturgical color for this Sunday is the color rose.

Let’s use these weeks to prepare our hearts before the coming of our Lord Jesus Christ, may our preparation be austere but let us not lose sight of the joy that Jesus Christ arrival into the world means.

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Three persons, One God… How is this possible?

The Holy Trinity, three persons, one God… how is this possible? The mystery of the Holy Trinity has long occupied the thoughts of Christianity. How is it possible to understand this? The first thing we must do is go to the scriptures to find out why we say that God is one but in three persons. The first clue is in the first commandment “I am the Lord your God… You shall have no other gods before me” (Exodus 20:1-3) God himself is declaring that there is only one God, let us now turn to the words of our Lord Jesus Christ: “Do not think that I have come to abolish the Law or the Prophets… For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law…”  (Matthew 5:17-18), Jesus did not come to change God’s law but to enforce it. After his resurrection Jesus sends the apostles on a mission saying: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19), He does not just mentions God the Father or himself as God the Son, but names directly the three persons of the Holy Trinity. If Jesus did not come to change the law in the slightest, the first commandment stands even with the declaration of the Divine Trinity.

If we go deeper into the Scriptures, we don’t have to go any further than the first verse of the first book of the Bible: “In the beginning God created the heavens and the earth” (Genesis 1:1) If we take the original Hebrew in which this passage is written, the name of God used here is “Elohim”, in Hebrew the ending “-im” is indicative of a plural noun; but in this passage it is followed by a verb used in its singular conjugation, indicating that the three persons of the Trinity make up one God, not three separate ones. If we continue, in the creation of the human being we find the following: “Let us make mankind in our image, in our likeness…” (Genesis 1:26) here God is using the plural to refer to himself.

The Old Testament has many passages that point to the Trinity, but let’s go back to the words of our Lord Jesus Christ addressing the apostles: “As the Father has sent me, I am sending you. And with that he breathed on them and said, “Receive the Holy Spirit.” (John 20:21-22), here again Jesus reveals to us the persons of the Trinity.

Let us joyfully declare this dogma of the faith every time we make the sign of the cross, saying “In the name of the Father, and of the Son, and of the Holy Spirit”, thus attesting that the name of God is one and God is expressed in the three persons of the Holy Trinity.

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How is it possible that Mary is the Mother of God?

Mary mother of God and mother of the Church, the concept of Mary as mother of God is sometimes complicated for us. Is not God eternal? How is it then possible to have Mary as the Mother of God? One way to understand this is by accepting the one God in the three persons of the Holy Trinity (CCC 233), thus Mary is the earthly mother of God the Son, Jesus Christ, eternal God (John 8:58) consubstantial with the Father.

Mary’s role as the mother of Jesus Christ is prophesied not only from the beginning of time (Genesis 3:15), but also throughout the Old Testament, symbolized by the tabernacle where Moses met with God (Exodus 33:9). and that protected the Ark of the Covenant with the tables of the law, the word of God given to the Israelites; Mary is the Ark of the New Covenant, having housed in her womb the Word (John 1:1) that became flesh, the same Jesus Christ who came to dwell among us (John 1:14). It was Mary the virgin referred to by the prophet Isaiah seven hundred years before the birth of Jesus when he said: “Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son…” (Isaiah 7:14).

Mary accepts the role of mother of our savior and then the role of being our mother with humbleness, responding to the angel of the Lord: “I am the Lord’s servant, may your word to me be fulfilled.” (Luke 1:38), also when Jesus from the cross referring to the disciple says to her: “Woman, here is your son” (John 19:26) and then to the disciple “Here is your mother” (John 19:27), giving us Mary as mother through his disciple. Mary is the mother of the Church since we are one body with Christ (Romans 12:4-5) by receiving him in communion. Mary as our mother, intercedes for us before the immense mercy of her Son, and also guides us as she did wisely and humbly at the wedding in Cana, “Do whatever He tells you” (John 2:3-5).

Let us recognize our heavenly mother in Mary, since she intercedes for each one of us and obtains the graces we need. Just as for a mother her children are unique and different from each other, so we are for Mary.

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Do I really have to forgive him?

“That person is my friend/brother/boss, but he is really a pain in the neck”, this or worse things have passed through our thoughts when we have to deal with the way certain people behave; sometimes even directly offending them when we have already lost patience. There are even occasions when we feel that we have to control ourselves not to break the fifth commandment: “You shall not kill” (Exodus 20:13) because sometimes we say or think: “If he does just more thing I will loose control and kill him!”. Let us remember that Jesus Christ during the Sermon on the Mount, teaches us the true meaning (Matthew 5:21-26) of said commandment, as we know the act of killing is an attempt against a being that has been made in the image of God, but also offending another is offending the very image of God, because our Heavenly Father has created us “in His image and likeness” (Genesis 1:27). Each of us are beings that are destined to be pure as God the Father created us (Matthew 5:48).

Just as we must reflect the light of Christ with our actions, we must also make an effort to see the light of Christ in other people. Jesus Christ was very clear in telling us that when we fulfill the works of mercy with our neighbor; clothing the naked, feeding the hungry, giving drink to the thirsty, visiting the sick, etc.; these works we are doing to Himself (Matthew 25:34-40), and he also told us not only to do this with those we like, but also with our enemies, because only then will we be considered children of our Father who is in heaven (Matthew 5:43- 48).

Let us renew our call to holiness, let us not hold grudges that the only thing they do is distance us from the kingdom of heaven, rather let us practice the works of mercy and so that at the end of time we will be considered children of our Heavenly Father.

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What is the correct way to receive communion?

When we approach in procession to receive Holy Communion, sometimes the question arises, what is the correct way to receive Communion? In the hands? In the tongue? Down on my knees? Standing? Let us remember that the institution of the Holy Eucharist took place at the Passover dinner (Luke 22:14-16), where the unleavened bread is blessed, broken and shared among the guests. In the fourth-century readings of St. Cyril of Jerusalem, the reverential way of receiving Communion in the hand is indicated: “In approaching therefore, come not with thy wrists extended, or thy fingers spread; but make thy left hand a throne for the right, as for that which is to receive a King. And having hollowed thy palm, receive the Body of Christ, saying over it, «Amen»…” (Catechetical Lectures, Lecture XXIII §21). Let us remember that the tradition of the church also proposes a more reverential form, in which communion is received on the knees and on the tongue, this form was proposed for several important reasons: first, to emphasize respect and veneration for the body of Christ present in the consecrated host; second, to prevent the
consecrated host or any particle from falling; and third, to prevent acts of profanation from being committed, whether due to ignorance or malice. It should be noted that the fact of receiving communion in the hand is not sacrilege in itself, but that sacrilege was to be avoided after having received the consecrated host in the hand. Let’s not fall into the same mistake that the scribes and Pharisees made when questioning Jesus about why his disciples did not wash their hands before eating the bread (Matthew 15:1-9).

When we receive communion, whether in the hand or on the tongue, it must be done with due reverence because we are in the real presence of our Lord Jesus Christ, then we must respond “Amen” when the minister; whether it be the Priest, Deacon, or a Extraordinary Minister of Holy Communion (Redemptionis Sacramentum 88); presents communion to us under the words “The Body of Christ”, once received the sacred Host is it must be consumed immediately and entirely (GIRM 161), taking care that no particle remains in our hands if we have received it that way.

Let us remember, brothers, that our Lord Jesus Christ is present in the totality and each one of the parts of the consecrated host, let us show the reverence due to our heavenly king, whether we receive communion on the tongue or in the hands. We are receiving the body of Christ, the one that gives us eternal life.

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Where is the Mass found in the bible?

Although we come to Mass, sometimes we have asked ourselves, “where is the Mass itself in the scriptures?” We should remember that the Mass comes from the Feast of the Passover meal (Luke 22:14-16), this being the most important celebration of the Israelite people, whom God rescued from slavery, and commissions them to celebrate in perpetuity (Exodus 12:14). Jesus take this celebration and perfects it by taking the place of the spotless lamb offered for sacrifice (Exodus 12:5), to free us from the slavery of sin. Likewise Jesus Christ tells us how to celebrate this new Easter through bread and wine (Luke 22:19), which through transubstantiation become the flesh and blood of our Lord.

As in the Jewish Passover meal, the story of Israel’s salvation through the exodus from Egypt is read and what is read is explained to the children.  At Mass, we too read our salvation history contained in its entirety in the Bible. The presbyter in turn explains to us the significance of these readings for our salvation (GIRM 29).

But not only do we have biblical elements in the Liturgy of the Word, but also in the prayers that we repeat from the beginning of the mass: The phrase “In the Name of the Father, of the Son and of the Holy Spirit…” is found in the Gospel of Saint Matthew (Matthew 28: 19), the penitential act comes from the tradition in Psalm 32, we join the Angels of Heaven in reciting the Gloria as when they announced the birth of Jesus (Luke 2:14), the words that the presbyter proclaims before communion: “Behold the Lamb of God, behold him who takes away the sins of the world…” (John 1:29) as also the response of the people of God “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed” (Matthew 8:8) are taken from the gospels.

We found the references to the Mass at the Passover meal, its institution on Holy Thursday and also when the risen Jesus Christ accompanies disciples on their way to Emmaus sharing the scriptures, explaining them, blessing and breaking of bread (Luke 24:13-35).

Let us then be like the disciples on the way to Emmaus, let us participate in the Holy Mass, let our hearts burn with joy as we listen to the scriptures, let’s go out and evangelize and share the good news after entering into communion with Christ himself.

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Why do we come to Mass on Sunday?

Although the third commandment says that God created the world in six “days” and after seeing that it was good, he blessed the seventh day, Saturday, and that day He rested. (Genesis 2:1-3), why do we go to mass on Sunday? The Church, by  a tradition handed down from the apostles, celebrates the Paschal Mystery on the first day (CCC 1166), Sunday; the same day of resurrection of our Lord. Because just as God started creation on the first day with “Let there be light…” (Genesis 1:3) and rested on the seventh day, Jesus Christ rests on the Saturday in the tomb and starts our redemption and salvation also the first day, since He is the light of the world (John 8:12) who comes to enlighten us so that we do not walk in the darkness that is sin.

Just as God rested and contemplated his work, seeing that it was good and blessed that day, we, by our call to holiness (Matthew 5:48), must bless Sunday, contemplate if our works have been good; and feed on the word of God, as well as the body and blood of our Lord to be able to be received at the end of times in the place in heaven that our Lord Jesus Christ has prepared for us (John 14:2).

So, let us come to Mass with joy, for the Lord awaits us with the prepared banquet that gives us eternal life; Mass not only begins when the priest enters the temple in procession, but also when each of us begins to get ready to attend the sacred meal on pilgrimage to the temple, because just as God brought the Israelites out of Egypt (Exodus 20: 2) towards the promised land, Jesus Christ takes us out of the darkness of sin towards eternal life with Him, because we are God’s chosen people by virtue of the new covenant in Jesus Christ (1 Peter 2:10, JPII Gen. Aud. Nov 6, 1991—1)

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Why do I have to confess to a priest?

“He is a sinful person just like me, so isn’t it better to confess my sins directly to Jesus?” this is sometimes our excuse for not complying with the sacrament of the Reconciliation, or as it is better known, the Confession. We must remember that it was Jesus Christ himself who gave authority to the apostles to forgive sins after having consecrated them (John 20:21-23), this authority is transmitted by apostolic succession to the bishops (Acts 1:21-26) and to those they designate (Matthew 18:18, CCC 1461). Although during the mass, through the penitential act, we confess our sins of “thoughts, words, what we have done and failed to do” and being truly sorry for said sins, we receive absolution from the priest, this absolution is only for venial sins (GIRM 51), thus making the sacrament of Reconciliation necessary for those mortal sins that we may have committed.

Jesus Christ instituted the sacrament of Reconciliation, because having been incarnated himself and having lived among us, he knows our human weakness and our inclination to fall into sin; He loves us so much that he gives us the opportunity to free ourselves from all sins and thus be able to recover the grace that was conferred unto us at the moment of our baptism (CCC 1446).

The Sacrament of Reconciliation implies a true repentance of the sins committed, humility to confess them, and the sincere intention not to fall back into said sins; it is then that, after confessing our sins, we turn our hearts towards the Lord and ask for His forgiveness, and it is through absolution, conferred by the priest “In Persona Christi” (Code of Cannon Law 1009§3) that we are reconciled with God and we are back in communion with the Church.

Let us not overlook then the great gift that Jesus Christ gave us in this sacrament, which through His love gives us the opportunity to once again enjoy His grace and be in communion with Him.

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Is Jesus Christ really present in the consecrated bread and wine?

“I still see a host and a little bit of wine…”, is the thought that comes to us many times when we see ourselves before the consecration of the gifts by the priest. In order to understand why us as Catholics believe that Jesus Christ is really present in the consecrated host and wine we must go to Jesus’ own words at the institution of the Mass, “While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying: «Take and eat; this is my body». Then he took a cup, and when he had given thanks, he gave it to them, saying: «Drink from it, all of you, this is my blood…» (Matthew 26:26-28), Jesus did not say, “…this symbolizes my body…”, but “…this is my body…”, and then told us to repeat this formula in his memory (Luke 22:19).

Now, why is it important to recognize the real presence of Jesus Christ in the consecrated host? Because it is the means by which we will have eternal life! Only by eating his flesh and drinking his blood, through the consecrated bread and wine, can we attain the grace of eternal life (John 6:22-59).

That is why it is very important not only to attend Holy Mass but also to participate in the supper that our Lord has prepared for us. Who of you goes to a birthday party and leaves without having a piece of cake? Our Lord has prepared a banquet where the main dish He offers us is eternal life through His body. If we think that we are not ready to receive communion, let us remember that at the beginning of mass, during the penitential act, we all confess ourselves sinners and the priest gives us the absolution of those venial sins that we have committed (GIRM 51) by pronouncing the words: “May almighty God have mercy on us, forgive us our sins and bring us to everlasting life.”

Let us strip off the rags that are our sins (Matthew 22.1-14), let us get ready and share with Christ the great banquet that He offers us in the Holy Communion

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What happens when the priest lays his hands over the gifts?

This is one of the most significant moments during Mass. It receives the name of Epiclesis and it is the moment of the Mass, after we have all proclaimed the Holy, when the priest lays his hands on the offerings  (GIRM 79c).

“Epiclesis” comes from the Greek and means “to invoke upon”. Who do we call? To the Holy Spirit. What for? So that it may come on the bread and wine and transform them into the Body and Blood of Jesus Christ (CCC 1353). That is why we kneel down, because from this moment until the consecration is finished, the Miracle of miracles happens, God becomes present again in our midst. It is not a symbol! It is Jesus Christ who really appears on the altar (Mathew 26:26) and, just as in Bethlehem he seemed to hide his greatness and majesty in a small and humble child, here he hides under the guise of bread and wine.

Also… it’s not one, but two invocations! The first one, that we have just described, where the priest begins by saying:

“You are indeed Holy, O Lord, the fount of all holiness. Make holy, therefore, these gifts, we pray, by sending down your Spirit upon them…” (GIRM 226)

and the second invocation to the Holy Spirit occurs a few moments later, at the end of the words of the Institution. When the priest pronounces:

“…Humbly we pray that, partaking of the Body and Blood of Christ, we may be gathered into one by the Holy Spirit.” (GIRM 227)

Do we now understand the importance of being attentive when Holy Mass is celebrated? Each part has a deep meaning and each prayer we make, if we put our hearts into it, is a precious opportunity to receive the graces and blessings that God wants to give us.