2025/10/06

216. Invitation to a New Transubstantiation

In a dream, Joseph was told by the angel: "She will bear a son, and you shall call his name Jesus, for he will save his people from their sins" (Mt 1:21). The "his people" in these words refers to those who, then and now, like us believers, have believed in Jesus. As Jesus had said, "concerning sin, because they do not believe in me" (Jn 16:9), Jesus always saved those who believed in him from this sin. After this episode, the Gospel inserts an explanation: "'Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel' (which means, God with us)" (Mt 1:23). Jesus realised this relationship between God and people for this purpose. Its effects are manifested in those who have believed in Jesus. 

At the time, each believer who followed Jesus and was with him was saved from the sin, "they do not believe in me," by being close to him. Jesus had the opportunity to touch the believers, while believers could feel that God was so near that they could sense God's salvation. Thus, Jesus protected "his people" who would become “my church” (Mt 16:18). By instituting the Eucharist, Jesus prepared the way for what was impossible for himself, who was God but had a body as a man, to become possible. Jesus' words, “He who eats my flesh and drinks my blood is always in me, and I am always in him” (Jn 6:56), are made possible by the Eucharist, thus continuing the work of God to “save his people from their sins”. It is not that God is near. God enters into the believer. 

The Eucharist is the second mystery of the Incarnation, so to speak, through transubstantiation. The Eucharist continues to save the believers who receive it from the sins, "they do not believe in me." Believers share the things they have learned from the Apostles through the New Testament, such as Jesus’ birth, death, resurrection, and ascension, which Jesus himself testified to, and the fact that his body was gone, even though they had indeed buried it in the tomb and confirmed it. The Eucharist dies by being eaten by us believers, and his body is gone, just as Jesus' body was gone from the tomb. In that short time, a transubstantiation takes place in believers, by the Eucharist, into those who keep in them the body of Christ, in which God is present. Therefore, the memory of those who receive the Eucharist must be firmly imprinted with who the Eucharist is. 

Mary, on the other hand, was first told by the angel: "And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great, and will be called the Son of the Most High; and the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob for ever; and of his kingdom there will be no end" (Lk 1:31-33). This announcement meant that Jesus would live his public life in such a way, and fulfill the words, "the Lord God will give to him the throne of his father David," on the cross. The inscription over Jesus on the cross, "This is the King of the Jews" (23:38), testifies to that. Indeed, "he will reign over the house of Jacob for ever; and of his kingdom there will be no end." 

Then, the angel said, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God" (Lk 1:35). These words were fulfilled in Mary, who became the mother of Jesus. These words lead us to the scene where Jesus united his mother Mary and an Apostle in a parent-child bond on the cross. They were inherited by the Apostles, who had become the sons of Mary, the mother of Jesus. Hence, when a priest asks the Father, saying, "so that it may become for us the Body and Blood of your most beloved Son, our Lord Jesus Christ," the Holy Spirit descends on the priest and the power of the Most High overshadows him. So, the child who is born, that is, the Eucharist, "will be called holy, the Son of God." 

When Jesus said to his disciples, "But who do you say that I am?" (Mt 16:15), Apostle Peter replied, "You are the Christ, the Son of the living God" (16:16). Then Jesus said, "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven" (16:17). The words that the Father revealed to Apostle Peter represent His will that all believers who call God their Father would look at Jesus and say, "You are the Christ, the Son of the living God." We believers respond to the will of our Father by saying these same words to the Eucharist. 

By repeating the words, "You are the Christ, the Son of the living God," looking at the Eucharist, the fact that the Eucharist is "the Christ, the Son of the living God" becomes firmly etched in the believer's memory. And when the believer, who calls God his Heavenly Father, receives the Eucharist and, for the short time that the Eucharist remains, undergoes a transubstantiation into a person who has the body of Christ, in which God is present, he comes to realise, even if only slightly, that he is the son of God. This realisation becomes the force that makes faith in Jesus certain. 

Maria K. M.

 2025/09/29

215. Transubstantiation

The Eucharist is the Body and Blood of Christ. Lumen Gentium, one of the documents of the Second Vatican Council, states that the Eucharist is "the fount and apex of the whole Christian life" (Lumen Gentium № 11). Belief in the fact that the Eucharist is the body and blood of Christ is therefore at the core of our faith. But do we as believers understand it and accept it with a sense of reality? 

The priest, at the alter, asks the Father for the work of the Holy Spirit, takes the bread and the chalice and says: "This is my body which will be given up for you" and "This is the chalice of my blood, the blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins", repeating Jesus' words at the Last Supper (cf. The Roman Missal). Thus, the petition to the Father is fulfilled, and the bread and wine are transformed into the body and blood of Christ. The Church has long addressed this fact as "transubstantiation." The Council of Trent clearly defined this term as follows. "By the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation" (Council of Trent (1551): DS 1642). 

This is confirmed again in Pope Paul VI's encyclical Mysterium Fidei (Sep. 1965). The "transubstantiation", in which the bread and wine, which bear no resemblance to the body and blood of Christ, are transformed into the Eucharist by the united work of the priest and the Holy Spirit, whom the Father has sent in the name of Jesus, means not only a change, but that the bread and wine become the very body in which the Lord himself is present. The priest works in union with the Holy Spirit, and the Eucharist is born. Without the priest, the Eucharist would never be born. 

The term "transubstantiation" is one that evokes deep empathy for women who have experienced pregnancy and childbirth. That is because the fertilised egg, which bears no resemblance to a human body, is protected by the woman's womb and eventually is born as a human body. In the body of the foetus is the life of a human being, which God has desired, through the word of God "Be" and the work of the Holy Spirit. Even now, without the woman, human life would never be born. 

The Gospel of Luke tells: "And when Elizabeth heard the greeting of Mary, the babe leaped in her womb" (Lk 1:41). John the Baptist, at this time, in his mother's womb, bore witness to Jesus, who had become a man. A fertilised egg, something that bears no resemblance to a human being, grows and quickens inside a woman's body. That could be called another "transubstantiation." Hence, Jesus, at the Last Supper, told the Apostles about the joy that a child is born into the world, giving a parable of a woman giving birth to a child. 

Jesus said, "When a woman is in travail she has sorrow, because her hour has come; but when she is delivered of the child, she no longer remembers the anguish, for joy that a child is born into the world" (Jn 16:21). Then he continued, "I will see you again and your hearts will rejoice, and no one will take your joy from you" (16:22), thus foretelling his resurrection as well as the birth of the Eucharist. 

Jesus then gave them an assurance by saying, "In that day you will ask nothing of me. Truly, truly, I say to you, if you ask anything of the Father, he will give it to you in my name. Hitherto you have asked nothing in my name; ask, and you will receive, that your joy may be full" (Jn 16:23-24). The Church has asked for the best in this world. It has responded to these words of Jesus by asking and praying, "so that it may become for us the Body and Blood of your most beloved Son, our Lord Jesus Christ." The words, "if you ask anything of the Father, he will give it to you," will be realised immediately. At this time, the priest, united with the Holy Spirit, is demonstrating the words of Jesus. 

When considered in this way, the "transubstantiation" of the bread and wine into the Body and Blood of Christ on the altar is not difficult to accept, even for people today. When receiving the Eucharist, we, as believers, must realise that we have become one with the Body of Christ in which God is present with a sense of reality. Therein lies a hope for the future when we will be called to a new "transubstantiation." 

Maria K. M.

 2025/09/22

214. “Catechism of the Catholic Church” № 1386

This blog has spent a considerable amount of time so far carefully observing and reflecting on the episode of the centurion in the Gospels of Matthew and Luke. That is because I thought it necessary to review this episode from the perspective that the words of the centurion, asking Jesus to heal his servant (slave), are the words used in Mass liturgies around the world in important occasions when the priest and the congregation together respond to the invitation to communion in front of the Eucharist that the priest raises up. In both of the above Gospels, the centurion appears in two scenes. One in which he asks Jesus to heal his servant (slave), and the other in which he stands by the cross of Jesus and expresses his faith in Jesus. The latter is also described by the Gospel of Mark. Whether or not the centurion in these scenes is the same person, we can see two stages of faith in the centurion's words. 

In the first scene, where the centurion asks Jesus to heal his servant (slave), the centurion could come to Jesus drawn by the drawing power of the Father, as Jesus said: “No one can come to me unless the Father who sent me draws him” (Jn 6:44). And his faith allowed him to have Jesus heal his sick servant (slave). This is the first stage. On the other hand, in the scene of Jesus' crucifixion, it is written: “And when the centurion, who stood facing him, saw that he thus breathed his last, he said, ‘Truly this man was the Son of God!’" (Mk 15:39). The centurion's words here are a fulfilment of Jesus' words, “I, when I am lifted up from the earth, will draw all men to myself” (Jn 12:32). The second stage. 

In the Catechism of the Catholic Church (second edition, 1997), № 1386, it is written: “Before so great a sacrament, the faithful can only echo humbly and with ardent faith the words of the Centurion: ‘Domine, non sum dignus ut intres sub tectum meum, sed tantum dic verbo, et sanabitur anima a mea’ (’Lord, I am not worthy that you should enter under my roof, but only say the word and my soul will be healed.’” But the centurion's words here are the words he uttered when he came to Jesus, drawn by the Father, i.e., the words in the first stage. It is a different stage from that of us Christians who have come to Jesus, drawn by the words of Jesus, who said, “I, when I am lifted up from the earth ...” We believers were drawn to Jesus, who was lifted up from the earth, i.e., Jesus on the Cross. 

The Catechism of the Catholic Church then presents the words of prayer in the Divine Liturgy of St. John Chrysostom. They include the cry of the thief who was crucified with Jesus: “Jesus, remember me when you come into your kingdom.” This cry is, so to speak, the cry of the first man who was drawn to Jesus on the Cross. 

Although the Divine Liturgy of St John Chrysostom certainly contains a response towards Jesus on the Cross, this scene never leads to the scene of the centurion in the account in the Acts of the Apostles after the descent of the Holy Spirit. The Acts of the Apostles describes the centurion as “a devout man who feared God with all his household, gave alms liberally to the people, and prayed constantly to God” (Acts 10:2). The centurion's relationship with the Apostle Peter (cf. 10:1-48) was the catalyst for the Church's move towards Gentile missionary work. The trajectory of faith conveyed by the episode of the centurion symbolizes the development of the Church that we, as believers, aspire to. 

The Catechism of the Catholic Church, № 1382, states: “The Mass is at the same time, and inseparably, the sacrificial memorial in which the sacrifice of the cross is perpetuated and the sacred banquet of communion with the Lord’s body and blood. But the celebration of the Eucharistic sacrifice is wholly directed toward the intimate union of the faithful with Christ through communion. To receive communion is to receive Christ himself who has offered himself for us.” As such, should we, believers, not apply the words of the centurion's second stage to Jesus on the Cross, “Truly, this man was the Son of God”, to the response we make “before so great a sacrament”, the Eucharist? 

The words of the priest's invitation to communion, according to the Roman Missal, are: “Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb” The Lamb of God who takes away the sins of the world is what John the Baptist said when he saw Jesus coming towards him. Hence, “the supper of the Lamb” is the last supper of Jesus. At this time in the Mass, we certainly see Jesus lifted up on the Cross in the Eucharist that the priest raises. 

Maria K. M.

 2025/09/16

213. The Process of Savouring the Experience of the Perfect Christian and the Realisation Gained Thereof 

Reflecting on the previous discussion, we can say that the centurion's words in Matthew and Luke were the words of the centurion at that time, who had no way of knowing God's plan for Rome, as he came to terms with his own faith in Jesus and his position as a Roman soldier. He did not want "those who followed" (Mt 8:10) Jesus or the "multitude" (cf. Lk 7:9), who followed Jesus and the elders, to come to his house. However, when Jesus on the cross breathed his last, the centurion saw what happened there and came to realise that "Truly this was the Son of God!" (Mt 27:54). 

Moreover, after the descent of the Holy Spirit, the Acts of the Apostles describes the centurion as "a devout man who feared God with all his household, gave alms liberally to the people, and prayed constantly to God" (Acts 10:2). The centurion's interaction with the Apostle Peter (cf. 10:1-48) was the catalyst for the Church's move towards Gentile missionary work. Through the centurion's series of episodes depicted here, we can see the process of savouring the experience of becoming a perfect Christian. That was the power of the grace of one who has perceived Jesus with all five senses. 

We can trace this growth in the centurion's faith in the first half of the Book of Revelation. Chapters 1-3 of Revelation describe, in the form of letters, the angels of the seven churches who try to minister while coming to terms with themselves and the current state of the churches, just as the centurion came to terms with his own position and his faith in Jesus. The prophecy of the formation of the New Testament, which begins in the following chapter 4, brings all who read the New Testament to the cross of Jesus, just as the centurion stood by the cross of Jesus. 

Furthermore, it is at the Mass liturgy that we follow the example of the centurion, who was "a devout man who feared God with all his household, gave alms liberally to the people, and prayed constantly to God." The routine of spiritual training of Revelation is designed to overlap closely with that of Mass Liturgy, supporting and preparing the daily memory of the believers in the period between the end of the Mass and the next Mass. During the Mass Liturgy, the faithful come face to face with the Eucharist. Here, by confessing that the Eucharist is Jesus Christ and by receiving it, they have the same realization as the centurion who said, "Truly this was the Son of God!" Going through this routine is the process of savouring the experience of the perfect Christian and that of the spiritual training of Revelation. 

Just as the centurion's relationship with the Apostle Peter gave the Church the impetus to move towards the mission of the Gentiles, so, as the spiritual training of Revelation supporting mission moves towards the second half, the trainee moves into the process of getting to know himself, distinguishing between the words of revelation that have come into his own memory and "human information." As the trainee repeats the routine of spiritual training of Revelation over and over again, he comes to recognise his gradually revealing self, and the way he sees his surroundings changes. This is where the opportunity to move towards missionary work arises. Moreover, as he becomes more sensitive to "human information" and begins to see its work, he realises the words of Jesus, who testified, "If I go, I will send him to you. And when he comes, he will convince the world concerning sin and righteousness and judgmen" (Jn 16:7-8) and will have the privilege of collaborating with the Holy Spirit. 

The Father and the Son are waiting for the new prophecy to be proven over us, future believers. The Holy Spirit, sent in the name of Jesus, has therefore prepared the New Testament, including the Book of Revelation, and the Mass Liturgy so that all believers may go through the process of savouring the experience of becoming a perfect Christian and may reach the realisation that comes with it. Hence, the words of Jesus, when he said, "[T]his is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day" (Jn 6:39), belong to many believers who will always remain vulnerable. The words he continued are the hope of humanity: "For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day" (6:40). 

Maria K.M.

 2025/09/08

212. A Clue to Know the Process to Taste the Experience of Becoming a Perfect Christian

The reason Jesus instituted the Eucharist and left it on earth is that "every one who sees the Son and believes in him should have eternal life" (Jn 6:40). As we discussed last time, there is no other way to become the "one who sees the Son and believes in him" than to become those who see and believe in the Eucharist, which the priest in collaboration with the Holy Spirit presents to the congregation during the Liturgy of the Eucharist. Declaring to the Eucharist, "You are the Christ, the Son of God" (cf. Mt 16:16, Jn 11:27), at every Mass, burns into the memory of each believer the fact that they have become the "one who sees the Son and believes in him." However, we, the Church, universally, have recited the centurion's profession of faith at this pivotal moment. This theme includes an important issue in examining the process, in which Revelation enables us to taste becoming a perfect Christian, so we will revisit it from a different angle before moving on. 

The Gospel of John gives a detailed account of the exchange between Jesus and Pilate. It all becomes clearer when we take it as the author's attempt to impress upon us that God had the intention of making Rome belong to Christians by leaving the scene of Jesus' involvement with Pilate, the Roman governor, in his final hours. Jesus said to the Samaritan woman he met at Jacob's well: "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father" (Jn 4:21). Consequently, that was Rome. Knowing that Jerusalem would fall, God had planned a new city in Rome from the beginning, for the Church that Jesus would give birth to and the Holy Spirit would establish, on the New Covenant. 

The episode of the centurion is found in the Gospel of Matthew and Luke. The centurion in the Gospel of Luke, who wished for the healing of his servant, faced a situation where he did not want Jesus to come to his house. That was because not only Jesus and the elders had come with him, but also the "multitude" (cf. Lk 7:9). So, when they had come to "not far from the house" (7:6), the centurion sent his friends to refuse Jesus' coming, saying as follows. In the case of Matthew's Gospel, it was not the "multitude" but "those who followed him" (Mt 8:10) who came with Jesus, but the centurion still refused to let him come. 

"Lord, do not trouble yourself, for I am not worthy to have you come under my roof; therefore I did not presume to come to you. But say the word, and let my servant be healed. For I am a man set under authority, with soldiers under me: and I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my slave, 'Do this,' and he does it" (Lk 7:6-8). 

If we read this message, considering God was planning a new city in Rome, the centurion's words can be directly applied to the future of the Roman Empire. When Jesus heard this, he was amazed and said, "I tell you, not even in Israel have I found such faith" (Lk 7:9), for the centurion, who was a Roman soldier, spoke like a prophet. It would never happen that Jesus, who was to die on the cross, came to the Roman Empire, as the centurion says, "Lord, do not trouble yourself, for I am not worthy to have you come under my roof." However, Jesus' crucifixion, the Roman Empire's punishment, stamped the name of Jesus on Rome. Thus, the words, "But say the word, and let my servant be healed," were fulfilled. The Word had reached Rome and was already encouraging its people before Paul (cf. Rom 1:6-7). 

In addition, the words uttered based on the centurion's military service experience may seem ordinary at first glance. However, behind those words was the rational system of law and military affairs that the Roman Empire had at the time. Therein lies the reason why God sought Rome as the capital for the Church to live the New Covenant he had achieved on the cross. The culture, traditions, and temperament of the Romans had the capacity to receive the rapid progress of mankind that would come with the coming of the Son of God to earth. Now, after history, we know that a new prophecy is in the New Testament. 

Jesus' words of surprise reached the centurion's servant, and the servant was in good spirits. The centurion's faith in Jesus was intuitive and pure. It is like Naaman, the military commander of the king of Aram, whom Jesus quoted as saying, "And there were many lepers in Israel in the time of the prophet Eli'sha; and none of them was cleansed, but only Na'aman the Syrian" (Lk 4:27). Just as he believed in the prophet Elisha after hearing about him from his wife's servant, an Israelite girl, so the centurion believed in Jesus after hearing about him from the elders. 

Jesus said, "No one can come to me unless the Father who sent me draws him; and I will raise him up at the last day. It is written in the prophets, 'And they shall all be taught by God.' Every one who has heard and learned from the Father comes to me" (Jn 6:44-45). These words testify to the fulfilment of Old Covenant prophecy. The people with whom Jesus was involved at that time were those who could come to him through the Father's drawing power. The centurion was one of them, and his faith was an extension of the faith of the people of the Old Covenant. 

However, the centurion could not remain in that faith. As Jesus later testified, "I, when I am lifted up from the earth, will draw all men to myself" (Jn 12:32), he came to say to Jesus on the cross, drawn by Jesus together with those who were with him, keeping watch over Jesus: "Truly this was the Son of God!" (Mt 27:54). In Luke's Gospel, it is written that "he praised God, and said, 'Certainly this man was innocent!'" (Lk 23:47). 

The centurion who came to Jesus, drawn by the Father, said, "I am not worthy to have you come under my roof ... But say the word, and ..." It was a faith supported by the prophecies of the Old Covenant people. Eventually, he was drawn to Jesus on the cross and said, "Truly this was the Son of God!" which was directed precisely to the New Covenant, which Jesus had just fulfilled. Furthermore, after the descent of the Holy Spirit, we believers, before the Eucharist, confess the faith of the "one who sees the Son and believes in him." Here lies a clue to know a process by which Revelation enables us to taste the experience of becoming a perfect Christian. 

Maria K. M.

 

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 2025/09/01

211. First, Clarifying the Faults of the World

As we discussed in the previous issue, the "Revelation of Jesus Christ" (Rev 1:1) works on each believer who receives the Book of Revelation as a book of spiritual training, leading him or her to the spirituality of the Holy Spirit, in union with the other books of the New Testament, to taste the experience of becoming a perfect Christian. Since this is done by the Holy Spirit, before examining its process, we need first reflect on Jesus' final testimony about the Holy Spirit: "[I]f I go, I will send him [the Counselor] to you. And when he comes, he will convince the world concerning sin and righteousness and judgment" (Jn 16:7-8).

The Gospel says, "concerning sin, because they do not believe in me" (Jn 16:9). The meaning of these words becomes clear by examining what Jesus said: "I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst. But I said to you that you have seen me and yet do not believe" (6:35-36). In this passage, we notice that Jesus' words, "you have seen me and yet do not believe," are also directed at us, the future believers.

Jesus said, "For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day" (6:40). Then, he talked about how these words were to be realized, and the Jews fell into confusion. Nevertheless, Jesus continued talking and said, "[H]e who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day" (6:54). Hearing this, many of his disciples said, "This is a hard saying; who can listen to it?" (6:60). They could not believe the words of Jesus, a living person, when he said, "[H]e who eats my flesh and drinks my blood." They were "greatly misled" (Mk 12:27). That is the "faults of the world" that "he [the Counselor] will convince" (Jn 16:8).

Do we, believers, believe Jesus' words, "I am the bread of life," when we see the Eucharist, which takes the form of bread and wine? Can we say that the Eucharist is the living Jesus? If so, where will we testify to it? It is before the Eucharist, which the Holy Spirit, sent in the name of Jesus, reveals in the Mass through the hands of the priest. If believers had no occasion to declare before the Eucharist, "You are the Christ, the Son of God" (cf. Mt 16:16, Jn 11:27), then they are being deceived by the "faults of the world."

Jesus told the Pharisees, "In your law it is written that the testimony of two men is true; I bear witness to myself, and the Father who sent me bears witness to me" (Jn 8:17-18). The declaration of the Holy Eucharist by the whole Church in the Mass as "the Christ, the Son of God" is to be such a work that each believer joins in the testimony of the Father and the Son, working with the Holy Spirit to save the whole world. If we, in the presence of the Eucharist, do not proclaim so, Jesus will keep telling us, "You have seen me and yet do not believe." That is to say, he is talking about sin.

Jesus says that "concerning righteousness, because I go to the Father, and you will see me no more" (Jn 16:10). The Gospel of John shows that Jesus paid special attention to the relationship between the sensual function, "seeing," and "to believe." The reason Jesus instituted the Eucharist and left it on earth is that "every one who sees the Son and believes in him should have eternal life" (6:40). To be the one "who sees the Son and believes in him" - to be those who see and believe in the Eucharist, which the priest in collaboration with the Holy Spirit presents to the congregation during the Liturgy of the Eucharist - is realised when we declare to the Eucharist that the Eucharist is "the Christ, the Son of God." By repeating this declaration at every Mass, each believer will harden their recognition that they have become the one "who sees the Son and believes in him."

However, some believers, even though they have believed in Jesus without seeing, cannot get the image of Jesus, who has perfectly accomplished the Father's will, out of their minds, and are deceived by the desire to know Jesus with that image, to see him and to unite with him, leaving the Eucharist aside. This desire, which comes from the "faults of the world," makes the person sense the image of Jesus whom he must have never seen, contrary to the words of Jesus, who said of righteousness, "you will see me no more." That is what the person's own persistent desires and lusts are showing him. These needs and desires arise from the desire for self-realisation, which is said to be man's highest desire. And it weaves its process in layers throughout life, without end, even once it is felt to have been achieved. It mobilises all the desires each time towards the believers who do not recognise the "faults of the world" and are "greatly misled" (Mk 12:27). And if they identify this desire for self-realisation with themselves, it will become their ruler.

Jesus testified that "concerning judgment, because the ruler of this world is judged" (Jn 16:11). The spiritual training of Revelation provides believers who are dominated by the desire for self-fulfilment with the opportunity to know their situation. As they continue this training, they become able to discern the thoughts and ideas of their own hearts by being pierced by the one "who has the sharp two-edged sword" (Rv 2:12) to the point of being pierced to the division of soul and spirit, of joints and marrow (cf. Heb 4:12). Eventually, the time comes when they see themselves as they are. Jesus must have longed for his followers to realise and receive the words that condemn their self-fulfilling desires as the words of the living God. To realize his hope, Jesus said, "but if I go, I will send him [the Counselor] to you" (Jn 16:7). The Counselor is indeed the Holy Spirit, who teaches and makes us realise that "the word of God is living and active" (Heb 4:12).

To practice the spiritual training of Revelation following the Holy Spirit is, in other words, to train in concert with the Holy Spirit. When one collaborates with the Holy Spirit, one can fulfil one's natural potential and truly live one's own life. Through the spiritual training of the Holy Spirit, we believers will eventually see ourselves becoming more like Jesus, i.e., becoming the likeness of God. That is true self-realisation, and there God's peace Jesus promised comes in: "Peace I leave with you; my peace I give to you; not as the world gives do I give to you" (Jn 14:27).

Maria K. M.

 2025/08/25

210. Jesus Christ's Revelation and the Book of Spiritual Training

After Pentecost, the witnesses who had known Jesus personally saw with their own eyes that what Jesus had testified to through his words and deeds was being fulfilled as new prophecies. The Holy Spirit, sent in the name of Jesus, established the New Testament and included the Book of Revelation in it to impart the memories of the witnesses' experiences to those who do not see Jesus but believe in him. As it states, "For the testimony of Jesus is the spirit of prophecy" (Rev 19:10), Revelation is a book of spiritual training in which what Jesus testified is instilled into believers’ memory as new prophecies. 

The descriptions of Revelation allude to the contents of other books in the New Testament, connecting with them and putting what Jesus testified to in them in believers' memory as new prophecies. The Holy Spirit then teaches and guides believers when they revisit the other books of the New Testament, enabling them to understand that what Jesus testified becomes new prophecies in Revelation and is fulfilled (cf. Jn 16:13). When believers read the other books of the New Testament closely, continuously engaging in this spiritual training of Revelation, a cycle will be generated within them, whereby they come to understand that what Jesus testified becomes new prophecies in Revelation and is fulfilled. This cycle becomes tacit knowledge that creates and preserves within the trainees the memories of the experiences the witnesses who had known Jesus personally had retained. We can also see that from the Letter to the Hebrews, which we have been examining. 

The writer of Revelation, John, described the speaker of the voice that had first spoken to him as "in his right hand he held seven stars, from his mouth issued a sharp two-edged sword, and his face was like the sun shining in full strength" (Rev 1:16). In addition, in the letter to the angel of the church in Pergamum, he wrote, "The words of him who has the sharp two-edged sword" (2:12). Regarding this "sharp two-edged sword," the writer of the Letter to the Hebrews also wrote, "For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart" (Heb 4:12). Believers who repeatedly practice the spiritual training of Revelation will understand that what the writer of the Letter to the Hebrews wrote, that is, what is written in the other books of the New Testament, becomes, as what Jesus testified to, new prophecies in Revelation and is fulfilled. 

The writer of the Letter to the Hebrews attempted to somehow place Jesus, the Son of God who now sits at the right hand of the Father, at the centre of the "assembly" of the Church community as the eternal priest. Jesus, at the last Passover meal, showed the Apostles, who had prepared the bread and wine, the priesthood of the new covenant. Jesus conferred the priesthood on the Apostles at the same time as instituting the Eucharist, and the office has been passed down from the Apostles. In this way, the priesthood has become an eternal priesthood. This testimony of Jesus is fulfilled in Revelation as a new prophecy. Thus, the latter half of Revelation begins as follows: "And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars" (Rev 12:1). 

As shown in the diagram, Revelation consists of seven prophecies. The latter half begins with the "Prophecy of the Fate of the Church, with the Mysteries of the Priesthood and the Eucharist Hidden in the Wilderness and Heaven." What the spiritual training of Revelation requires us is simply to read Revelation aloud and try to concentrate on our own voice as we read, believing in the words, "Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near" (Rev 1:3). However, we can often only do a little each day. Even so, if we decide to do even one line and continue doing so, the day will come when this habit of reading Revelation will become the “blessing” itself. The Book of Revelation, with its grand prophetic structure as “The revelation of Jesus Christ” (1:1), works on each believer who accepts it as a book of spiritual training, leading them to the prophecy of the spirituality of the Holy Spirit (cf. Prophecy No. 7 in the diagram) and enabling them to experience what it means to be a perfect Christian. We will discuss this process in the next issue. 

Maria K. M.