Transfigured bodies

 

There is a risk that in focussing so much on the  external reality of the Blessed Sacrament offered in the Holy Mass and reserved for adoration and communion of the sick between masses that we neglect the very real presence of the Eucharistic Jesus in us in the moments, hours and days following Holy Communion. We should receive with the same attitude and expectation that we might have that this could be my last communion. Today’s Gospel reading from Matthew about the transfiguration of the Lord reminds us that death and resurrection are never far even as Jesus’ transfigured being was revealed to his disciples in a moment of profound insight and joy.

Our bodies and souls live in hope, awaiting the glory that faith assures us will one day be ours.

Bowing low

 

In Psalm 95 (v6) we shout out at the beginning of the day:

O come, let us worship and bow down, let us kneel before the Lord, our Maker!

The greatest act of humility by our saviour is that he became a tiny, vulnerable human being in the womb of the Blessed Virgin Mary. This is our faith.

The next greatest act of humility is that Jesus made himself the living bread broken, shared and given for us on the night of his betrayal and finished on the cross on Good Friday.

Who is the Word?

 

The Word is Jesus the Christ who was made flesh for us.  He gave us himself – body, blood, soul and divinity.  In the Eucharist he gives us Himself both in his Body and in his Word. True, the words of scripture were composed by human beings but they were directly inspired to write and their writings became over time authoritative in the church and were, eventually, entered into the ‘canon’ of the New Testament.

From a distance

 

Sunday 1 March 2026

 Lectio Divina:*

Genesis 12:1-4

Psalm 32(33)

2 Timothy 1:8-10

Matthew 17:1-9

 Meditatio:

“…they saw no one except Jesus himself alone” (Matthew 17:8)

The Word at work

 

And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as a human word, but as it actually is, the word of God, which is indeed at work in you who believe.

So write Saint Paul in his first letter to the Christians at the church in Thessalonika (2:13).  The Word is always at work in us. It is the seed of our faith in Christ as Paul indicates in his letter to the Romans (10:17).  We hear the Word, it sinks deep into us and change happens. Maybe it is the work of a lifetime before the fruits are evident (let’s hope that it does not take so long!).

Attuning our way of thinking

 Saint Irenaeus famously once wrote according to many popular translations:

Our way of thinking is attuned to the Eucharist, and the Eucharist in turn confirms our way of thinking. 

Finding our tribe

Finding one’s tribe is a deep instinct of the human heart. We are made for belonging, and we feel its absence keenly. As we grow from childhood into adulthood, the search for identity can be confusing, painful, even traumatic. A certain distancing from parents is almost inevitable for a time. Beneath it all lies a simple longing: to be welcomed, included, and loved as we are. Many people struggle for years to accept themselves; some never fully reveal who they are, even to themselves.

Céad mile fáilte!

 

Céad mile fáilte! A hundred thousand welcomes.  This is a well known saying in the Irish language.  It befits a nation that has known hardship, emigration and integration in societies across the globe.  This morning a group of newcomers from another part of the globe were welcomed by the priest at mass to which the people clapped. There were pleasant salutations immediately after mass.  I must say this delighted me as we might have the impression that this island of the hundred thousand welcomes is not what it used to be. Small but significant acts of kindness, welcome and inclusion especially in the context of the Eucharistic banquet is a powerful sign of a Christian community that has not forgotten the central message of Jesus that all may know him and that all may be welcomed to the banquet.

 

Lift up your hearts to the Lord

‘Lift up your hearts to the Lord’ is declared by the priest after the offertory and as the community is invited to turn its attention fully to God.  We are about to enter into the great prayer of thanksgiving and join our voices with those of the heavenly host in the great ‘Holy, Holy, Holy’ or Sanctus.  It is entirely appropriate to sing this part of the mass as often as we can.  It should not be just left to the choir.  Yet, that is often the case. 

Singing the mass

 

We Irish are famously shy about singing at Mass. Perhaps because many Catholics once saw congregational singing as “a Protestant thing,” the habit has been faithfully passed down: keep your head down, keep your mouth shut, and let someone else do the singing. Even when hymn books or sheets appear — on those rare Sundays when they do — most of us still remain resolutely silent. The choir or folk group, if there is one, is expected to carry the load. Heaven forbid anyone in the pews might actually join in.

Getting ready

 

pic - Zbynek Pospisil - Getty Images

It is as easy to arrive 10 minutes before the start of mass than it is to rush in the door as the priest is arriving at the sanctuary to begin the mass. In a way the mass begins before anyone arrives.  Someone might have to put on the heating if it is winter and someone has to prepare the altar along with the various items for use in the liturgy.

Shocking the world

 

There was a fair queue after Mass this morning—people of roughly my own vintage and capacity—each holding small white envelopes to collect a modest supply of moist ashes. I found myself chatting with one of the ladies about the state of the world and the state of the faith. We agreed that it is all in the hands of the good Lord. Yet the good Lord has only people like us to go out into the world and quite literally proclaim the Good News.

A time of trial, a time of grace

 

Sunday 22 February 2026

 Meditatio:

“…and suddenly angels came and waited on him” (Matthew 4:11)

Lectio Divina:*

Genesis 2:7-9; 3:1-7

Psalm 50(51)

Romans 5:12-19

Matthew 4:1-11

Commentary:

There is something in many people – even atheists and agnostics  -  that senses the need for a kind of Lent. If it did not exist, we might have to invent it. Arriving as it does with spring in the Northern Hemisphere, Lent naturally invites clearing out, cutting back, reviewing, planting, and sowing.

But Lent is far more than seasonal self‑improvement. For Christians it is a time of renewal and preparation: renewal, because we periodically need to reset our spiritual compass and turn away — metanoia — from what harms us and others; preparation, because Lent leads us to the greatest day of the year, Easter Sunday. We only ever have now.

Sharing goods

 

Here is another private prayer I’ve borrowed from the Anglican liturgy. At this stage I’m probably in danger of being accused of plagiarism 😊

A small secret

 

I’m blessed to live in a rural village where, every so often, I can slip away for a quiet audience with the King of the universe. It’s a small secret, really — no announcements, no fuss. Just a place where conversation, complaint, or simple silence are all welcome. You might try it yourself sometime; you’d be surprised who’s waiting.

A sacrifice of thanks

 

Those few quiet moments following the reception of holy communion are precious. They are a time to close in so to speak and savour the moment as well as enjoy – in faith – the loving presence of God. It is like sitting motionless and quietly with the beloved, hand in hand, seeing with the mind’s eye a beautiful landscape.  There is a special private prayer that I mull over at this point in the sacred liturgy and which is taken from the Anglican tradition:

Fulfilling the law of love

 

Sunday 15 February 2026

 Lectio Divina:*

Ecclesiasticus 15:15-20

Psalm 118 (119):1-34

1 Corinthians 2:6-10

Matthew 5:17-37

 

Meditatio:

“Let your word be “Yes, Yes” or “No, No”; anything more than this comes from the evil one.’ (Matthew 5:37)

Commentary:

Following the opening of the Sermon on the Mount with the eight Beatitudes, Matthew now presents Jesus’ elaboration of the Law of the Gospel. The “New Law” is not, strictly speaking, different from the “Old Law.” The Law is — and always has been — the Law of Love: to love God with all our heart and mind, and to love the person beside us as ourselves. This Law must be written on our hearts by its Author, who sent His Son to show us what love truly entails.

Love is in the air

 

Its spring here in the Northern Hemisphere.  The daffodils are budding everywhere.  Dashes of white snow drops appeared weeks ago already.

We do not presume

 

In the ‘sixth movement’ of the mass, a casual and routine approach to the reception of Holy Communion is something that we should guard against.  The best way to prepare for this sacred moment of the liturgy is to live our lives – as best as we can – according to the values of the Gospel we hear and read regularly.   Then we need to approach the sacrament not with an attitude of entitlement or presumption or indeed despair but an attitude of trust, gratitude, joy, humility and openness.  Holy communion is pure gift.  We receive rather take the Body and Blood of Jesus Christ.  This is why, if given  the choice and if it were customary to do so, I would rather receive on my knees and on the tongue as is still the case in Eastern Catholic churches.

Abandoned

 

In the eucharist we recall the sacrifice of Jesus.  We proclaim his death and resurrection as it says in scripture. St Paul writes, ‘For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.’ (1 Corinthians 11:26).

All of creation

 

There is a key moment in the mass as we move from what I call the fourth movement (offertory) to the fifth (The Great Thanksgiving or Eucharistic Prayer) when the priest declares (Common Preface III):

Thanks for the Word of God

 

Giving thanks for the Word of God is something we do almost without thinking at every celebration of the Eucharist. When the reader proclaims, “The Word of the Lord,” we answer, “Thanks be to God.” When the priest announces the Gospel, we respond, “Praise to you, Lord Jesus Christ.”

Being thankful for opportunities to show mercy

 

In approaching mass we give thanks for all the people whom we have encountered so far in life. These include, also, people who have vexed us, hurt us or harmed us in any way. We seek the good for them and healing and forgiveness. At the same time we ask for forgiveness from God for those times that we have vexed, hurt or harmed others knowingly or not. It might be feasible to seek forgiveness even before we approach the altar. Such is the sacrifice that is demanded of us who paid the ultimate sacrifice for everyone.

Let us be thankful for everyone including those we have found most difficult. Every person, every situation and every suffering can be turned to good by the good Lord who knows how to write straight on crooked lines.

We know that all things work together for good for those who love God, who are called according to his purpose. (Romans 8:28)

Finding the jackpot

 

Participation in the sacrifice of the Holy Mass while on holiday is a profound privilege.  It is something to be forever grateful for.  Although it is always beautiful to take part in the liturgy in any language, there is something especially moving about hearing it in one’s own mother tongue. A quiet bond forms with strangers who share the same faith, the same baptism, the same hope, and the same holy sacrament.

Thankful for being called

 

Consider someone in your life—living or deceased—for whom you are deeply grateful. Hold that person in your mind and heart for a few quiet moments.
Now, offer a prayer of thanksgiving for them.

How often?

 

How often do Christians take part in the Eucharist? How often should one take part?
The honest answer is: it depends.

From the Book of Acts we learn that the earliest disciples “devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” We also see that the breaking of bread occurred frequently and quite possibly on the first day of the week — the Lord’s Day (Acts 20:7). In his first letter to the Corinthians, St Paul speaks at length about the centrality of the Eucharist in the life of the Christian community (1 Corinthians 10–11).

Food for the sick

 

The earliest Christian practice of reserving the Eucharist arose from the pastoral need to bring holy communion—especially viaticum—to the sick and the dying. Over time, as the reserved sacrament came to be kept more permanently and securely in churches, theological reflection on the Real Presence and the growth of Eucharistic devotion led to practices such as adoration and Benediction. Thus, while Eucharistic adoration did not arise directly from viaticum, it developed historically from the Church’s practice of reserving the consecrated elements.

 

Not radical enough?

 

Sunday 8 February 2026

 

Lectio Divina:*

Isaiah 58:6-10

Psalm 111 (112):4-9

1 Corinthians 2:1-5

Matthew 5:13-16

 

Meditatio:

“let your light shine before others, so that they may see your good works and give glory to your Father in heaven.’’ (Matthew 5:16)

 

Commentary:

Have you ever wondered how certain people you meet seem to light your way? They appear for a moment, illuminate something you needed to see, and then move on. Longfellow captured this beautifully:

Ships that pass in the night, and speak each other in passing,
Only a signal shown and a distant voice in the darkness;
So on the ocean of life we pass and speak one another,
Only a look and a voice, then darkness again and a silence.

(Henry Wadsworth Longfellow, Tales of a Wayside Inn, part 3, section 4)

Is an ‘online mass’ valid for someone watching?

 

During the dystopian period known as the ‘covid years’ online worship became a norm in many parishes. While priests celebrated on their own in front of a camera a significant number of persons were tuned in to watch.  In other cases, online worship was conducted over Zoom with a leader leading a service of prayer or meditation by sharing slides or music.  For sure, these temporary measures were very useful in connecting people and providing an opportunity for all of us to stay together albeit virtually.  We got through that experience.  Unfortunately, some got out of the practice of going to church while others continue to be incapacitated by reason of physical mobility or, indeed, lack of an opportunity to join other Christians in the celebration of the eucharist because of long distances and lack of available ordained ministers.

Must mass be entertaining?

 

One of the great challenges facing adults and young people today is the struggle to pay attention. Never has so much been said about “mindfulness,” even as our minds seem more scattered than ever. I am not speaking of the ordinary distractedness that has always accompanied daily life, long before social media and smartphones. Future research may well show long‑term changes in our ability to focus on a story or a single subject for any length of time without constant visual or auditory stimulation.

The most important part of the mass

 

I want to make what may sound like a controversial claim: the most important moment of the Mass is the very end. After the final blessing, the priest proclaims, “The Mass is ended, go forth in peace to love and serve the Lord,” and we respond, “Thanks be to God.” That response is not meant to be a sigh of relief but an expression of gratitude for what we have received and excitement for what now begins.

Why do I say this?

Divisions over the sacrament of unity

 

The terms Mass, Eucharist, Divine Liturgy, Lord’s Supper and Holy Communion are used across Christian traditions to describe the sacrament instituted by the Lord Jesus on the night of his betrayal and entrusted to those he called to celebrate it in memory of his death and resurrection.

Christians differ in how they understand the Eucharist and in the place it holds within their liturgical life. I hold to the catholic understanding of the Eucharist as a threefold gift of sacrifice, communion and presence; remove one and the others collapse.