Proverbs 9:1–6; Ephesians 5:15–20; John 6:51–58
Over the last few weeks, we have
been reading from some of the most critical texts for us as Catholic
Christians—foundational passages in scripture that go to the heart of what it
is to be Catholic. The Bread of Life discourse is central to our Eucharistic
theology, and the Old Testament prefigurements of the Eucharist that we've seen
in Exodus and in 1st and 2nd Kings help us to see how God has revealed Himself
to us throughout salvation history.
Wisdom is represented as a great
lady in Proverbs who invites everyone to come to the table she has set. Now, Sacred
Tradition has always identified the person of Wisdom as a prefigurement of the Christ,
Son of God—the Logos as John calls him. Logos is Greek for word.
It can be the spoken word, but is also the Word as the thought of God.
So you can see Wisdom here is a pre-Christian notion of God's thought, His concept.
The seven pillars mentioned in the reading, some commentators say, represent
the seven Gifts of the Holy Spirit or even the Seven Sacraments. So this is, in
a sense, also an image of the Church.
The Torah is especially rich with
these allusions. Two weeks ago, we read of the manna in the wilderness, the
bread from Heaven that fed the people of Israel all the years that they
wandered in the desert. This bread was a mystery to them. They looked at it and
asked, מָן הוה (man hu)—What is it? And from that question
they got the name manna. That, at least, is how St. Jerome explained it.
This mysterious bread in the desert prefigures the Bread of Life that Jesus
speaks of in the gospel. And of course, the Bread of Life is even more
mysterious to us than the manna. What is this Eucharist in which we take part
every week? Our Church teaches that it is the body, blood, soul, and divinity
of Christ. When we receive the Eucharist, we receive and consume Christ
Himself. That not only binds us to Christ—but binds us to one another as the
Body of Christ. So that connection is both vertical and horizontal—we with
Christ and we with one another.
This discourse from John is one of those passages we as Catholics should
know in and out, especially if we have non-Catholic family members and friends
who ask us to explain our belief in the Eucharist. Jesus begins this passage by
saying, "[T]he bread I will give is my flesh for the life of the world."
We believe that Jesus means what He said: that in some mysterious way, His body
and blood are present in the Eucharist we celebrate on this altar every week.
Most of our Protestant brethren believe that Jesus is speaking metaphorically
here. They believe the Eucharist is only a symbol.
But look at His words here. Jesus says something that any first century Jew
would find repulsive: that they would have to eat His flesh and drink His
blood, acts that are absolutely forbidden in the Torah. "How can this man
give us his flesh to eat?" They take him at his word. They don't say,
"Well, he's only speaking figuratively, so we'll give him a pass."
They take him seriously and are disgusted. And Jesus' response is more
shocking. He not only doesn't back down; He ratchets it up a notch: "Whoever
eats my flesh and drinks my blood has eternal life." We get a weak-kneed translation
of the Greek. In the first statement, Jesus uses the Greek word "φάγῃ" (fage), the
regular word for eat. In the second statement, He uses the word "τρώγων"
(trogon). It means to chew or to gnaw. You have to gnaw on his flesh to
have eternal life. That's not someone backing down. He's challenging them head
on.
His flesh is our bread. Our food.
What else would we expect from someone born in Beit Lechem or Bethlehem,
as we pronounce it? The name literally means "house of bread." He was
born and laid in a manger—which is a feeding trough for animals. He offers
Himself as the lamb of God and dies on the cross at the very same hour when the
Passover lambs were slaughtered in the temple. At so many major events in the
gospels, Christ provides food from a few loaves and fishes or offers Himself
as our food. So Jesus came to give us His life and offers Himself to us not
merely to be contemplated but consumed.
We used to hear a common adage that isn't so common these days: You are
what you eat. Whatever you consume is what you become. That's a very
sacramental, Catholic notion.
What if we had some kind of external representation of this reality—that we
become what we eat? Maybe a holograph floating over our heads: maybe my
daughter, a vegetarian, has a leaf of kale; another, myself perhaps, has a nice
rib-eye steak; I thought maybe Fr. Jerry would have had some golden arches over
his head, but he assures me it would be pork ribs and sauerkraut.
The thing is, we should want whatever we take in here—what we hear and what
we eat—to transform us. Fr. Antonio said something similar in his homily last
week—that we should have the odor of Christians. We should radiate and
smell like Christian love and mercy. It should be like a cross floating over
our heads and visible to everyone. When we come to this altar every week, what
we consume should make us into whom we were meant to be. Jesus came to feed us
his Divine substance so that we would become divinized by it. As
St. Athanasius in the fourth century said, "God became man so that man
might become God." Now that simply means that God's intent in the Incarnation
of Jesus is to adopt us into His Divine life. That is the whole point of the
Eucharist we celebrate every week. The Eucharist is supposed to transform us
and elevate us into the Divine life to which we aspire. That's why it's not
okay to approach the altar as if this were simply a symbolic act, as if
it had no more significance than eating a sample at Albertsons. That's why the
Church doesn't have open communion. We believe something very specific about
Christ's revelation to us, and we expect everyone who comes forward here to
understand and accept precisely what the Church teaches and what the Church has
always taught about the Eucharist.
Jesus delivers a difficult message, and when his disciples draw back, he
doesn't try to soften the message. He intensifies the message. He delves into
the detail. He says, I want you to gnaw at my flesh. Jesus doesn't ask us to
nibble at his flesh, but to chew it, to gnaw on it, to consume it. This isn't
the posture of someone trying to soften the blow but someone challenging us. He
wants us to know exactly what we are about.
Notice that the way of the world is just the opposite. They compose sterile
terminology, euphemisms to lessen the impact of the truth—to soften the reality
of what they're talking about. Those homeless people were merely
relocated. Those prisoners only experienced enhanced interrogation.
Those products of conception were simply extracted and donated for
research for a recovery fee. No harm done, no foul. That's the language of the
worldly: not meant to reveal but to conceal what is really happening.
It's the opposite of what Jesus came to do. He came to reveal. He came to
show us who He is and who the Father is.
What do we do with that revelation? What do we do with the light that
Christ instills in us here at this altar? If only we had that holograph above
us to say, "I'm a child of God." If only we had that odor of Jesus,
the smell of the shepherd as Pope Francis calls it. If only we had the smell of
the roses we place at the feet of the Blessed Mother. But I know that's not
always my odor. I know that I don't always have that cross hovering over my
ever-balding pate. I know that I don't always reflect the Divine presence that
I consume here.
Let's pray that the offering here draws us further into God's love, that we
become what we eat, that we are divinized by this heavenly bread, this Divine
feast. And let's pray that we reveal that Divine presence to everyone we meet.