| The symbolism of the crucifix, which we see in the church every Sunday, reminds us of the fact that the same sacrificial offering of Himself, which Jesus made for us on the Cross, is continued for us in the sacrifice of the Mass.
Ultimately, the same symbolism of the crucifix prompts us to consider how “the one having been crucified” presents Himself to us in the Host consecrated at the hands of the priest at the altar. The English word “Host”, when used to refer to the Blessed Sacrament, comes from the Latin word “hostia”, meaning “offering”, “victim”, or “sacrifice”. (The word “host” used to refer to one who offers hospitality has a different root). The very use of the word “Host” to refer to the Blessed Sacrament as we receive it in Communion reminds us that this is not bread we receive, but that it has become the Body of Christ. Furthermore, because the word “hostia” literally means “offering”, “victim”, and “sacrifice”, by using the word “Host” we remind ourselves of the fact that the Body of Christ we receive is, in its essence, the same Body of Christ offered as a sacrifice to God on the cross. Properly speaking, after the bread and wine used in the Mass have been consecrated they are no longer “essentially” bread and wine, therefore we do not refer to them as bread and wine. The word “essential” comes from the Latin verb “esse” meaning “to be”. The “essence” of something is what it is in itself, i.e. its being. The “essence” of a thing is distinguished from its “accidents”, or its external characteristics. Thus, before the consecration, the bread and wine are both “essentially” bread and wine, and they have the “accidents” (the external characteristics) of bread and wine. But after the consecration the bread and wine have become in their “essence” the Body and Blood of Christ, while the external characteristics, (the “accidents”) of bread and wine remain. Therefore, when we receive the Host at Communion we see, touch, and taste the external characteristics (the “accidents”) of bread. But we cannot see, touch, or taste the “essence” of the Body of Christ because we cannot see, touch, or taste “being”. This miraculous transformation of “essences” by God at the hands of the priest is called “transubstantiation”. The Eucharistic Mystery is the primary and ordinary way by means of which Jesus Christ gives Himself to us. The grace we receive from a worthy reception of the Eucharist is (in its “essence”) that divine life of which Jesus speaks in St. John’s Gospel when He says, “Who eats my flesh and drinks my blood has eternal life...” |
El simbolismo del crucifijo, que vemos en la iglesia todos los domingos, nos recuerda el hecho de que la misma ofrenda de si mismo que hizo Jesucristo por nosotros en la Cruz, continua durante el sacrificio de la Misa.
En última instancia, el mismo simbolismo del crucifijo nos lleva a considerar cómo, “el que fue crucificado” se nos presenta en la Hostia consagrada a manos del sacerdote en el altar. La palabra "Hostia", cuando se usa para referirse al Santísimo Sacramento, proviene del latín "hostia", que significa "ofrenda", "víctima" o "sacrificio". El uso mismo de la palabra "Hostia" para referirnos al Santísimo Sacramento tal como lo recibimos en la Comunión nos recuerda que lo que recibimos no es pan, sino que se ha convertido en el Cuerpo de Cristo. Además, como la palabra "hostia" significa literalmente "ofrenda", "víctima" y "sacrificio", al usar la palabra "Hostia" recordamos el hecho de que el Cuerpo de Cristo que recibimos es, en esencia, el mismo Cuerpo de Cristo ofrecido como sacrificio a Dios en la cruz. Hablando con propiedad podemos decir que, después de que el pan y el vino utilizados en la misa hayan sido consagrados, ya no son "en esencia " pan y vino, por lo tanto no nos referimos a ellos como pan y vino. La palabra "esencia" proviene del verbo en latín "esse" que significa "ser". La "esencia" de algo es lo que es por sí misma. La "esencia" de una cosa se distingue de sus "accidentes", o sus características externas. Por consiguiente, cuando recibimos la Hostia en la Comunión, vemos, tocamos y saboreamos las características externas del pan. Pero no podemos ver, tocar o saborear la "esencia" del Cuerpo de Cristo porque no podemos ver, tocar o saborear el "Ser". Esta transformación milagrosa de "esencias" de Dios a manos del sacerdote se llama "transubstanciación". El Misterio Eucarístico es el camino primario y ordinario por medio del cual Jesucristo se entrega a nosotros. La gracia que recibimos de una recepción digna de la Eucaristía es (en su "esencia") la vida divina de la que habla Jesús en el Evangelio de San Juan cuando dice: "Quien come mi carne y bebe mi sangre tiene vida eterna ..." |
