|
THE MYSTICAL BODY OF CHRIST AT THE SOURCE & SUMMIT OF OUR FAITH
|
20th Sunday in Ordinary Time
Readings:
Proverbs 9:1-6
Ephesians 5:15-20
John 6:51-58
From the Epistle:
Therefore, do not continue in ignorance, but try to understand what is the will of the Lord. And do not get drunk on wine, in which lies debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts, giving thanks always and for everything in the name of our Lord Jesus Christ to God the Father.
From the Gospel:
Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me.
From the 2nd Vatican Council:
The laity derive the right and duty to the apostolate from their union with Christ the head; incorporated into Christ's Mystical Body through Baptism and strengthened by the power of the Holy Spirit through Confirmation, they are assigned to the apostolate by the Lord Himself. They are consecrated for the royal priesthood and the holy people (cf. 1 Peter 2:4-10) not only that they may offer spiritual sacrifices in everything they do but also that they may witness to Christ throughout the world. The sacraments, however, especially the most holy Eucharist, communicate and nourish that charity which is the soul of the entire apostolate.
Apostolicam Actuositatem 3
As often as the sacrifice of the cross in which Christ our Passover was sacrificed, is celebrated on the altar, the work of our redemption is carried on, and, in the sacrament of the eucharistic bread, the unity of all believers who form one body in Christ is both expressed and brought about. All men are called to this union with Christ, who is the light of the world, from whom we go forth, through whom we live, and toward whom our whole life strains.
Lumen Gentium 3
In the human nature united to Himself the Son of God, by overcoming death through His own death and resurrection, redeemed man and re-molded him into a new creation. By communicating His Spirit, Christ made His brothers, called together from all nations, mystically the components of His own Body.
In that Body the life of Christ is poured into the believers who, through the sacraments, are united in a hidden and real way to Christ who suffered and was glorified. Through Baptism we are formed in the likeness of Christ: "For in one Spirit we were all baptized into one body". In this sacred rite a oneness with Christ's death and resurrection is both symbolized and brought about: "For we were buried with Him by means of Baptism into death"; and if "we have been united with Him in the likeness of His death, we shall be so in the likeness of His resurrection also". Really partaking of the body of the Lord in the breaking of the Eucharistic bread, we are taken up into communion with Him and with one another. "Because the bread is one, we though many, are one body, all of us who partake of the one bread". In this way all of us are made members of His Body, "but severally members one of another"
Lumen Gentium 7
From the Homily:
After calling the Ephesians to Christian life using typically Pauline dualisms (old self/new self, foolishness/wisdom, drunk on wine/filled with the Spirit) to illustrate the life of the Church, Paul tells them to “give thanks always and for everything…” The Greek word translated “give thanks” is eucharisteo...
These 8 verses are the heart and climax of the Bread of Life Discourse. The Johannine Jesus highlights the many implications of the Church’s 1st Century beliefs about the Eucharist. These form the core of the Church’s Eucharistic Teachings for her entire history:
Incarnational and Sacrificial implications: “The bread that I will give is my flesh for the life of the world…”
Moral/Ethical implications: “Unless you eat the flesh of the Son of Man and Drink his blood, you have no life in you…”
Sacramental and Sign implications: “For my flesh is true food, and my blood is true drink…”
Eschatological Implications: “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day…”
Relational/Communal/Ecclesial Implications: Whoever eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me...
Soteriological /Salvific Implications: “This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever."
Wisdom has laid her table, she calls from the heights: come eat my food and drink my wine, forsake foolishness, seek understanding and live...
Readings:
Proverbs 9:1-6
Ephesians 5:15-20
John 6:51-58
From the Epistle:
Therefore, do not continue in ignorance, but try to understand what is the will of the Lord. And do not get drunk on wine, in which lies debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts, giving thanks always and for everything in the name of our Lord Jesus Christ to God the Father.
From the Gospel:
Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me.
From the 2nd Vatican Council:
The laity derive the right and duty to the apostolate from their union with Christ the head; incorporated into Christ's Mystical Body through Baptism and strengthened by the power of the Holy Spirit through Confirmation, they are assigned to the apostolate by the Lord Himself. They are consecrated for the royal priesthood and the holy people (cf. 1 Peter 2:4-10) not only that they may offer spiritual sacrifices in everything they do but also that they may witness to Christ throughout the world. The sacraments, however, especially the most holy Eucharist, communicate and nourish that charity which is the soul of the entire apostolate.
Apostolicam Actuositatem 3
As often as the sacrifice of the cross in which Christ our Passover was sacrificed, is celebrated on the altar, the work of our redemption is carried on, and, in the sacrament of the eucharistic bread, the unity of all believers who form one body in Christ is both expressed and brought about. All men are called to this union with Christ, who is the light of the world, from whom we go forth, through whom we live, and toward whom our whole life strains.
Lumen Gentium 3
In the human nature united to Himself the Son of God, by overcoming death through His own death and resurrection, redeemed man and re-molded him into a new creation. By communicating His Spirit, Christ made His brothers, called together from all nations, mystically the components of His own Body.
In that Body the life of Christ is poured into the believers who, through the sacraments, are united in a hidden and real way to Christ who suffered and was glorified. Through Baptism we are formed in the likeness of Christ: "For in one Spirit we were all baptized into one body". In this sacred rite a oneness with Christ's death and resurrection is both symbolized and brought about: "For we were buried with Him by means of Baptism into death"; and if "we have been united with Him in the likeness of His death, we shall be so in the likeness of His resurrection also". Really partaking of the body of the Lord in the breaking of the Eucharistic bread, we are taken up into communion with Him and with one another. "Because the bread is one, we though many, are one body, all of us who partake of the one bread". In this way all of us are made members of His Body, "but severally members one of another"
Lumen Gentium 7
From the Homily:
After calling the Ephesians to Christian life using typically Pauline dualisms (old self/new self, foolishness/wisdom, drunk on wine/filled with the Spirit) to illustrate the life of the Church, Paul tells them to “give thanks always and for everything…” The Greek word translated “give thanks” is eucharisteo...
These 8 verses are the heart and climax of the Bread of Life Discourse. The Johannine Jesus highlights the many implications of the Church’s 1st Century beliefs about the Eucharist. These form the core of the Church’s Eucharistic Teachings for her entire history:
Incarnational and Sacrificial implications: “The bread that I will give is my flesh for the life of the world…”
Moral/Ethical implications: “Unless you eat the flesh of the Son of Man and Drink his blood, you have no life in you…”
Sacramental and Sign implications: “For my flesh is true food, and my blood is true drink…”
Eschatological Implications: “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day…”
Relational/Communal/Ecclesial Implications: Whoever eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me...
Soteriological /Salvific Implications: “This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever."
Wisdom has laid her table, she calls from the heights: come eat my food and drink my wine, forsake foolishness, seek understanding and live...
Reflection Questions:
1. Vatican 2 refers to the Celebration of the Eucharist as the “Source and Summit” of the Christian Life. Do you experience it as such. What do you “get out of” your participation in the Eucharist? What are you “climbing to” when you go to Mass?
2. The teachings and implications which come from John 6:51-58 regarding the Eucharist are quite far reaching. To which are you most attracted?
3. Fr. Bart said that there are “Moral and Ethical” implications in this teaching, especially in the negative statement “Unless you eat of the flesh of the son of man and drink his blood, you do not have life in you…” There are consequences to denying the Eucharist and refusing the great gift Jesus offers through it. How do you experience this in your practice of the faith?
4. How do you receive the direct statement of Jesus “My flesh is TRUE FOOD, and my blood is TRUE DRINK”?
Further Reading:
St . Paul gives his most systematic teaching on the Eucharist in 1 Corinthians 11: 17-34. Compare the implications of Paul’s teaching with those of John 6.
O’Malley, Timothy P. Real Presence: What does it mean and Why Does it Matter?. McGrath Institute for Church Life. University of Notre Dame Press, South Bend, IN, 2021 (This book is part of an excellent series called Engaging Catholicism.)
1. Vatican 2 refers to the Celebration of the Eucharist as the “Source and Summit” of the Christian Life. Do you experience it as such. What do you “get out of” your participation in the Eucharist? What are you “climbing to” when you go to Mass?
2. The teachings and implications which come from John 6:51-58 regarding the Eucharist are quite far reaching. To which are you most attracted?
3. Fr. Bart said that there are “Moral and Ethical” implications in this teaching, especially in the negative statement “Unless you eat of the flesh of the son of man and drink his blood, you do not have life in you…” There are consequences to denying the Eucharist and refusing the great gift Jesus offers through it. How do you experience this in your practice of the faith?
4. How do you receive the direct statement of Jesus “My flesh is TRUE FOOD, and my blood is TRUE DRINK”?
Further Reading:
St . Paul gives his most systematic teaching on the Eucharist in 1 Corinthians 11: 17-34. Compare the implications of Paul’s teaching with those of John 6.
O’Malley, Timothy P. Real Presence: What does it mean and Why Does it Matter?. McGrath Institute for Church Life. University of Notre Dame Press, South Bend, IN, 2021 (This book is part of an excellent series called Engaging Catholicism.)