The Most Holy Body and Blood of Christ; 6-2-2024

Ex 24:3-8.  Ps 116.  Heb 9:11-15.  Mk 14:12-16,22-26

Deacon Jim McFadden

            Most of us are aware that under the direction of the U.S. Conference of Catholic Bishops, that the National Eucharistic Revival  will culminate in July in Indianapolis.  Our diocese was part of that Pilgrimage as we participated in the historic four-day procession across the Diocese.  During the winter, our parish participated in a very dynamic 8-part series on the Eucharist as “the fount and summit of our worship.”  The idea of the revival was partly motivated by recent studies that seemed to reveal that a shocking small percentage of Catholics actually believe in the Real Presence of Christ in the Eucharist.  The Revival has, therefore, promoted the renewal of catechetical efforts in teaching Eucharistic doctrine, emphasizing especially the unique, substantial presence of Christ.

            In this regard, which at first blush may seem unrelated,  is that “the Eucharist commits us to the poor”.   Whoa—where did that come from?  Aren’t these two different concerns: the Real Presence in the consecrated species and social justice.  Aren’t we talking about apples and oranges here?   No we’re not: to begin with, the assertion is not some  theologian’s opinion but is cited in the Catechism of the Catholic Church (# 1397).  This is not a post-Vatican II postulation, but has its roots in Scripture.  We hear in the Letter of James “For if a man with gold rings on his fingers and in fine clothes comes into your assembly, and a poor person in shabby clothes also comes in, and you pay attention to the one wearing the fine clothes and say, “Sit here, please,” while you say to the poor one “Stand there,” or to “Sit at my feet”, have you not made distinctions among yourselves and become judges with evil designs” (Jas 2:2-4).

            This statement—“The Eucharist commits us to the poor”—is rooted not only in Scripture but was developed by our early Church Fathers.  St. Justin  the Martyr, who, in his First Apology, famously describes the eucharistic celebration in Rome in the middle of the 2^nd century by emphasizing that the “eucharistized bread and wine” are not received “as common bread nor common drink” but are “by transformation,” the “flesh and blood of Jesus,” the Word of God who became incarnate by taking on our flesh and blood “for our salvation.” 

            The “flesh and blood” of Jesus is not some inert thing, but we are receiving someone’s flesh and blood.  When we receive Communion, the very Logos or Word, who took on our humanity “for our salvation”, is being received.  Indeed, the whole Person of Jesus—his soul and divinity—actually enters into our body, making him, the foundation of reality revealed as mercy, present again.

            At the same time, Justin notes that the poor and the vulnerable also rise to our awareness.  He adds that immediately following the Eucharist, “the wealthy come to the aid of the poor.”  He mentions that the deacons take up a collection for the use of the presider, who is charged with the responsibility of taking care of orphans, widows, the sick, the imprisoned, resident aliens, and indeed, “all those in need.”

            Why the connection?  When the Word became flesh, he embraced the totality of our humanity, which is why in the parable of the Judgement of the Nations in Matthew 25, Jesus said, “Whatever you did for one of these least brothers of mine, you did for me” (Mt 25:40b).   That’s’ why for Justin  and ourselves, we cannot break bread on Sunday, if our hearts are closed to our brothers and sisters from Monday through Saturday.  We cannot take of the consecrated  Bread if we do not give bread to the hungry.  We cannot share that Bread unless we share in the sufferings of our brothers and sisters in need. 

            For Justin  a “Eucharistic realism” means that we “see” the Real Presence of Jesus in the consecrated Bread and Wine.  That same realism means that we also “see” Christ present in the poor and vulnerable.  I don’t know whether Justin ever read the Letter of James, but he certainly echoes the rebuke of those who would put the poorer members of our assembly in the least visible, lowest-status, forgotten positions. 

            Another early Church Father, St. John Chrysostom (4^th century) preached in a homily that the Eucharist ought to adjust our vision:  “You have tasted the blood of the Lord, yet you do not recognize your brother…God freed you from all your sins and invited you here, but you have not become more merciful.”  If that happens, then “Eucharistic realism” is short-circuited.

            We believe in the Real Presence of Jesus in the consecrated species.  The doctrine of transubstantiation helps to explain this transformation.  Again, when we receive Communion, we’re not receiving a thing, but a person: Jesus—Risen, Glorified, and Ascended.  And, since he is forever united with our humanity as the Son of Man, that means that Jesus is present in our brothers and sisters, which undergirds the Church’s commitment to the poor and vulnerable.  Our dearly beloved and departed Pope Benedict XVI once said: “it is precisely this personal encounter with the Lord that then strengthens the social mission contained in the Eucharist, which seeks to break down not only the walls that separate the Lord from ourselves, but also and especially the walls that separate us from one another” (Sacramentum caritatis, 66). 

            In another encyclical, Benedict said that being drawn into Jesus through the Sacrament of the Eucharist, there is engendered a “sacramental mysticism” which he says is “social in character.”   Benedict continues, “Union with Christ is also union with all those to whom he gives himself.  I cannot possess Christ just for myself…A Eucharist which does not pass over into the concrete practice of love is intrinsically fragmented” (Deus caritas est, 14).

            Brothers and sisters, the celebration of the Eucharist reminds us that at the dismissal  rite we are called to bring Jesus to others.  Let us go out with enthusiasm, bringing Christ to those we meet in our daily lives.  May we become a Church who brings the Good News to those who are searching for meaning and for genuine life.  Let us break the bread of our lives in compassion and solidarity with the poor, so that through us the world may see the wonder of God’s love incarnated in Jesus. 

            May the Blessed Virgin Mary, in whom God became flesh, help us to embrace the Eucharist with a grateful heart and to make a gift of our life too.  May the Eucharist make us a gift to others.  Amen.

Reflection Questions:

1.  Do you believe in the Real Presence of Christ in the Eucharist?  Why or why not?
2. According to the Catechism of the Catholic Church, “the Eucharist commits us to the poor.”  Why is that the case?  Do you agree or disagree?
3. The Eucharist is not an inert thing, but a person.  What impact does that reality have on your life?