In the first reading from the Old Testament, the prophet Elijah was challenged with identifying which language from nature could be best used to describe something of the nature of God - the language of a tornado, an earthquake, a raging fire or a calm breeze? A “tiny whispering sound “announced” his mysterious presence. In the earliest days of the faith, the disciples used their common and limited language to describe what they perceived and knew of Christ.
The New Testament authors borrowed the Old Testament language describing God to describe Jesus. Only God could manipulate the properties of nature and in the language of the Gospel, Jesus of his own power, walks on water. Only God can halt a storm in an instant. And Jesus is described here as doing so at his own command. Throughout the New Testament, Jesus is described with personal divine privileges, adjectives that were only used in the Old Testament to describe God.
And this is the problem we often encounter when we talk about God. Our human language - no words can describe with true satisfaction the nature of God. We give people names, parents name their children, we name countries and towns and streets and even pets! In doing so, we exercise a certain ownership over what or who we have named. But who is in a position to give a name to God? It is for this reason when Moses asked him what name he might call him, God did not allow himself to identified with a name in the same way as pagan gods were identified such as Zeus or Apollo. God simply said when asked who he was by name, replied “I AM who I AM”. Jesus also identifies himself as the “I Am” who existed before time began.
But because we do not naturally speak the language of heaven, our earthly human language always seeks describe it. And when we face the limitations of words, we naturally use other means of communication which is so characteristic of our Catholic culture. One of the many ways we communicate the sacred is through, for example, body language – reaching our hand into the Holy Water, making the sign of the cross, going down on one knee before the Presence of Jesus in the Tabernacle, joining our hands together like a arrow and pointing our prayer and attention upwards. The way one receives Holy Communion can also visibly communicate if one truly believes one receives the actual heavenly Body of Christ. How we dress, how we present ourselves to others communicates something.
When we look at Christ we see carefully reflected in his body the very the language of God, the Word of God made flesh. Stretched upon the cross God communicates through His Body sacrificial love - His hands that feed the multitudes and cured the sick are nailed to the cross, the feet that walked on water are bolted down on the wood. This is my Body, this is my Blood.
After the resurrection of Christ from the dead, Thomas would eventually stand back and declare, not his astonishment, but his faith in the body of Christ. Thomas recognised in that Risen Body both his Lord and his God. Thomas was moved to silence in the presence of God – a profound sense of respect and reverence for God, for between two people who are in love, the language of silence is never feared.
And, of course, the model of communicating reverence and respect for the sacredness of God is our Blessed Mother, Mary. The Month of August is dedicated to her Immaculate Heart. Her heart is communicated through her body. Her soul is communicated through her physical presence, her actions, her good works. Her ultimate Body language is the fruit of her womb, Jesus, the Word made Flesh. Let us pray that we will allow our soul's desire for union with God will be communicated authentically through our actions and do so, praying to the Holy Spirit to rekindle in our lives a renewed sense of reverence and respect for all that is sacred and holy.