First Reading - 1 Corinthians 11:17-26,33
Gospel - Luke 7:1-10
In the first reading, Paul addresses the aberrations and misconceptions regarding the celebration of the Eucharist, which had caused a breach in the community between the rich and the poor. In addressing this difficult and divided community at Corinth, Paul chides them for their disunity and selfishness. Some rich members of the community arrived early to the Eucharist, took all the best places, and proceeded to feast, while the later comers—presumably the workers and slaves—justifiably felt excluded and remained hungry. A shared meal should be the strongest possible expression of unity; it both creates and expresses unity. So, in the strongest terms, Paul insists that the Eucharist must be the symbol and expression of unity, and that those who prevent it from being so make themselves ‘answerable for the body and blood of the Lord’. Paul seems to use ‘the body of Christ’ interchangeably for both the Eucharistic bread and the Eucharistic body, which is the community, united in the celebration of the Lord’s Supper.
The second thing Paul reminds the community is that the Eucharist is the celebration of the mystery of Christ; therefore, it is a celebration in remembrance of the paschal mysteries (the passion, death, and resurrection of Jesus), which is also the foundation of our faith. Hence, the celebration of the paschal mysteries must be done in a manner that enriches and sustains faith.
The gospel of the day presents a satirical example of a centurion as a paragon of faith that should be emulated by all. Why is the centurion’s faith satirical for both Jews and Romans? It is because the Jews were instructed in their Scriptures, and therefore were supposed to recognize Jesus as their Messiah and Savior, but they failed to do so. On the other hand, the Romans looked down upon the Jews and laughed at their expectations of the Messiah. Both groups are lampooned and mimicked by the astonishing faith of the centurion. The centurion’s faith indeed deserves adulation and praise because, as a gentile, he was probably not familiar with the Jewish Scriptures, yet he had tremendous faith in Jesus. He acknowledged Him as "Lord" (the title "Lord" was used for God, thus the centurion recognized Jesus as God). As a centurion, he was hated by the Jews, but through his faith, he became an example for both Jews and Romans alike.
Why is the centurion’s faith appreciated? It is for two reasons: firstly, he was fully convinced that his request for the healing of his servant could be granted by Jesus, which is why he sent some Jewish elders to Jesus; secondly, he trusted in the power of Jesus, believing that by His word alone, He could heal his servant. This stands out as an example of fervent faith, which surprised Jesus. Consequently, Jesus granted the centurion's request.
Dear friends, our faith demands conviction in Jesus. The gospel today provides the example of the centurion’s firm conviction. Moreover, conviction in Jesus is certainly sustained through our prayer, believing that Jesus is our Savior and that in Him we are saved.
At times, our prayer becomes mere routine, and thus it fails to meet its purpose. The first reading stands as an example of routine prayer life, which consequently misses the essentials of the Eucharist. Therefore, our prayer, as the readings propose, should be the fruit of our conviction. It is through this conviction that we can become fervent in faith. This type of faith will certainly be pleasing to God. Let us overcome the superficiality of prayer and grow in determined conviction.
May God help us become fervent in faith.
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