June 14, 2020: Corpus Christi: The Most Holy Body and Blood of Christ
Catholic Social Teaching: Solidarity
June 20th is World Refugee Day: Learn about the various types of refugees that the United Nations Highlight
Learn about resources and action items from USCCB Justice for Immigrants
First Reading: Deuteronomy 8:2-3, 14b-16a
Psalm: 147:12-13, 14-15, 19-20
Second Reading: 1st Corinthians 10:16-17
Gospel: John 6:51-58
Catechism of the Catholic Church
The mode of Christ’s presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as “the perfection of the spiritual life and the end to which all the sacraments tend.” In the most blessed sacrament of the Eucharist “the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained.”202 “This presence is called ‘real’ – by which is not intended to exclude the other types of presence as if they could not be ‘real’ too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present.” (1374)
It is by the conversion of the bread and wine into Christ’s body and blood that Christ becomes present in this sacrament. The Church Fathers strongly affirmed the faith of the Church in the efficacy of the Word of Christ and of the action of the Holy Spirit to bring about this conversion. Thus St. John Chrysostom declares:
It is not man that causes the things offered to become the Body and Blood of Christ, but he who was crucified for us, Christ himself. The priest, in the role of Christ, pronounces these words, but their power and grace are God’s. This is my body, he says. This word transforms the things offered.204
And St. Ambrose says about this conversion:
Be convinced that this is not what nature has formed, but what the blessing has consecrated. The power of the blessing prevails over that of nature, because by the blessing nature itself is changed. . . . Could not Christ’s word, which can make from nothing what did not exist, change existing things into what they were not before? It is no less a feat to give things their original nature than to change their nature. (1375)
From the Daily Roman Missal, Introduction to Corpus Christi, Cycle A
Compendium of the Social Doctrine of the Church:
The Old Testament presents God as the omnipotent Creator (cf. Gen 2:2; Job 38-41; Ps 104; Ps 147) who fashions man in his image and invites him to work the soil (cf. Gen 2:5-6), and cultivate and care for the garden of Eden in which he has placed him (cf. Gen 2:15). To the first human couple God entrusts the task of subduing the earth and exercising dominion over every living creature (cf. Gen 1:28). The dominion exercised by man over other living creatures, however, is not to be despotic or reckless; on the contrary he is to “cultivate and care for” (Gen 2:15) the goods created by God. These goods were not created by man, but have been received by him as a precious gift that the Creator has placed under his responsibility. Cultivating the earth means not abandoning it to itself; exercising dominion over it means taking care of it, as a wise king cares for his people and a shepherd his sheep.
In the Creator’s plan, created realities, which are good in themselves, exist for man’s use. The wonder of the mystery of man’s grandeur makes the psalmist exclaim: “What is man that you are mindful of him, and the son of man that you care for him? Yet you have made him little less than god, and crown him with glory and honour. You have given him dominion over the works of your hands; you have put all things under his feet” (Ps 8:5-7). (255)
The promise of peace that runs through the entire Old Testament finds its fulfillment in the very person of Jesus. Peace, in fact, is the messianic attribute par excellence, in which all other beneficial effects of salvation are included. The Hebrew word “shalom” expresses this fullness of meaning in its etymological sense of “completeness” (cf. Is 9:5ff; Mic 5:1-4). The kingdom of the Messiah is precisely the kingdom of peace (cf. Job 25:2; Ps 29:11; 37:11; 72:3,7; 85:9,11; 119:165; 125:5, 128:6; 147:14; Song 8:10; Is 26:3,12; 32:17f.; 52:7; 54:10; 57:19; 60:17; 66:12; Hag 2:9; Zech 9:10; et al.). Jesus “is our peace” (Eph 2:14). He has broken down the dividing wall of hostility among people, reconciling them with God (cf. Eph 2:14-16). This is the very effective simplicity with which Saint Paul indicates the radical motivation spurring Christians to undertake a life and a mission of peace.
On the eve of his death, Jesus speaks of his loving relation with the Father and the unifying power that this love bestows upon his disciples. It is a farewell discourse which reveals the profound meaning of his life and can be considered a summary of all his teaching. The gift of peace is the seal on his spiritual testament: “Peace I leave with you; my peace I give to you; not as the world gives do I give to you” (Jn 14:27). The words of the Risen Lord will not be any different; every time that he meets his disciples they receive from him the greeting and gift of peace: “Peace be with you” (Lk 24:36; Jn 20:19,21,26). (491)
Partaking of the one cup of blessing and one bread requires sharing. The need to not be greedy, selfish or personally possessive. A place of welcome for all to join in unity beyond economic status, ethnicity or gender. A social expression of belief manifesting in personal transformation, if we believe the affirmation of our Amen and allow the Eucharist to make us Eucharistic people. Fed by the spiritual food, where we will hunger no more, life takes on new perspectives, priorities change. For eating the bread of life gives life within, that cannot stay contained. A food reenforced by the Word, every word that comes forth from the mouth of the Lord. A true food and true drink not needing enrichment from worldly grandeur, personal agendas or additives of exclusivity. An expression of unity for those rooted in belief of the communal table and with the Lord. The infinity of a bond abiding in His presence as His presence is in us giving us life each day and infinity of eternity. A constant reminder that even in exile, God’s providence guides our path, seeks our faithfulness and provides substance to free us from oppressive reigns present in our world and our lives. For the Eucharist is not a symbol, but the Lord’s real presences, body, blood, soul and divinity and though we are many, partaking makes us the Body of Christ.
June 19th is the Most Sacred Heart of Jesus and June 20th is the Immaculate Heart of Mary. Reflect upon the synergy of Jesus and Mary in salvation history and your life of faith:
How has your family sustained living as Eucharistic people, with closed parishes and livestream masses?
Prayer: While your parish may not be offering adoration now, visit this website and spend time before the Blessed Sacrament. Each day this week, select a different parish from around the globe and reflect on our unity as the Body of Christ:
Blogs to Visit:
As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her. For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now.
Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
How we do Catholic Social Teaching.
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters
List one or two upcoming events, legislative action alerts or social justice websites
By Barb Born June 11, 2020 MB RIP The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.