As we celebrate the Solemnity of the Body and Blood of Christ (Corpus Christi) we are mindful of recent polls which declare that only 40% of Catholics believe in the Real Presence of Christ. (A tangential issue: what is their definition of a Catholic? Is it someone who is merely part of the community because at one time they were baptized? Or is it someone who self-defines himself? Or is it someone who attends Mass on a regular basis and is in union with the Church's magisterium? The surveys do not present an adequate description.) Pope Benedict XVI has taken note of a trend in language which focuses more on "the meal" rather than "the sacrifice". He further recognizes that the theological emphasis on the nature of priesthood is on "the social-functional view…in terms of 'service' - a service performed for the community through carrying out a function of the church in its social dimension". This is all too often at the expense of the sacramental-ontological view. In liturgy, the Word is prioritized over the Eucharist. This phenomenon is certainly not supported by historic orthodox tradition.
At the dawn of the second century as the apostolic era was ending Justin the martyr wrote "For we do not receive this food as ordinary bread and as ordinary drink; but just as Jesus Christ our Savior became flesh through the word of God, and assumed flesh and blood for our salvation, so too are we taught that the food over which the prayer of thanksgiving,…the word received from Christ, has been said, the food which nourishes our flesh and blood by assimilation, is the flesh and blood of this Jesus who became flesh." Later on St. Ambrose will bear the message to his age: "What a great and, indeed, divine miracle that God showered down the manna from heaven on his people, who ate it without having to work…Perhaps you will say: 'Mine is only an ordinary bread.' Yes, indeed, it is mere bread before the sacramental words. But once the word of consecration has been added, what was bread becomes Christ's flesh." The Eastern Church is just as strong in its teachings on the nature of Christ's presence in the sacrament. Saint John Damascene wrote: "The Eucharist contains the body which was received from the Blessed Virgin and indeed united to the divine nature. This does not mean that the same body which ascended into heaven has come down again, but that the bread and wine themselves are changed into God's body and blood."
At the dawn of the Middle Ages the mystic Hildegard of Bingen presented a dialogue with Mary in which the latter states: "This bread is the flesh of My Son, which is obscured by no shadow of sin and clouded by no stain of iniquity, so that they who receive it are bathed with heavenly light in soul and body and cleansed by faith from their inner uncleanness." The greatest theologian of the western Church, Saint Thomas Aquinas expressed his love for the Real Presence as he cried out: "O marvelous sacrament in which God is hidden, and our Jesus, like a new Moses, conceals his face under the creatures made by him!...Wonderful is this sacrament in which, in virtue of the words of institution, the species signify and are changed into flesh and blood charged with the divine power; appearances remain in their proper substances and without violating the law of nature, the one and whole Christ himself is present in different places because of the consecration…"
These teachings were reaffirmed by the Second Vatican Council and amplified by Popes John Paul II and Benedict XVI. As the latter writes: " the Eucharist makes the risen Christ constantly present. Christ who continues to give himself to us, calling us to participate in the banquet of his Body and his Blood. From this full communion with him comes every other element of the life of the Church, in the first place the communion among the faithful, the commitment to proclaim and give witness to the Gospel, the ardor of charity towards all especially toward the poor and the smallest."
We are called to speak, live, and witness to this consistent teaching of Jesus' presence on our altars. Such a proclamation must be an affair of both the body and soul, external and internal affectation, as well as faith and reason. For instance, realization of this mystery should reveal itself in both our prayerful attitude as well as displaying in our Eucharistic devotion behaviors which embody it. We should arrive at Mass at least ten minutes before its beginning so that we might spend time in adoration and quiet reflection on our personal relationship with Christ. Our clothing , though less formal than perhaps years ago, should be respectful of the community of faithful. Additionally we should make time during the week for a Eucharistic visitation. (The church is open to 4:00 p.m. and sometimes later.) On first Fridays we remember the visions of Saint Margaret Mary Aloque and should therefore attend the monthly Holy Hours. Let us not forget the promises made to her if a Catholic attended Mass and received Holy Communion for nine first Fridays.
At Sunday Mass at 11 a.m. we are honored to celebrate the fiftieth anniversary of the priestly ordination of Monsignor Charles Quinn, my predecessor. How appropriate that we recall his service to the Archdiocese of New York in Manhattan, on Staten Island, and here in Dutchess County on a day when the Church Universal celebrates the "source and summit of its life"
Please pray for him, all your priests, and those destined to follow us in accepting Christ's call.
Vivat Jesus,
Fr. Brian
