Presence and Word

The texts from the Roman Catholic Lectionary, today, The Solemnity of the Most Holy Body and Blood of Christ, ( Corpus Christi), celebrate the Presence of Christ in the Eucharist as food for our full life.

Pursue our Journey

The reading from the Book of Genesis recalls Melchizedek, king of Salem, who brought out bread and wine.

* [14:18] Melchizedek, king of Salem (Jerusalem, cf. Ps 76:3), appears with majestic suddenness to recognize Abraham’s great victory, which the five local kings were unable to achieve. He prepares a feast in his honor and declares him blessed or made powerful by God Most High, evidently the highest God in the Canaanite pantheon. Abraham acknowledges the blessing by giving a tenth of the recaptured spoils as a tithe to Melchizedek. The episode is one of several allusions to David, king at Jerusalem, who also exercised priestly functions (2 Sm 6:17). Heb 7 interprets Melchizedek as a prefiguration of Christ. God Most High: in Heb. El Elyon, one of several “El names” for God in Genesis, others being El Olam (21:33), El the God of Israel (33:20), El Roi (16:13), El Bethel (35:7), and El Shaddai (the usual P designation for God in Genesis). All the sources except the Yahwist use El as the proper name for God used by the ancestors. The god El was well-known across the ancient Near East and in comparable religious literature. The ancestors recognized this God as their own when they encountered him in their journeys and in the shrines they found in Canaan. (Genesis, CHAPTER 14 | USCCB, n.d.)

Psalm 110 proclaims God who assures the king that his enemies are conquered.

* [Psalm 110] A royal Psalm in which a court singer recites three oracles in which God assures the king that his enemies are conquered (Ps 110:1–2), makes the king “son” in traditional adoption language (Ps 110:3), gives priestly status to the king and promises to be with him in future military ventures (Ps 110:4–7). (Psalms, PSALM 110 | USCCB, n.d.)

The reading from the First Letter to the Corinthians, Paul relates the tradition of the Institution.

* [11:23–25] This is the earliest written account of the institution of the Lord’s Supper in the New Testament. The narrative emphasizes Jesus’ action of self-giving (expressed in the words over the bread and the cup) and his double command to repeat his own action. (1 Corinthians, CHAPTER 11 | USCCB, n.d.)

In the Gospel of Luke, Jesus Feeds the Five Thousand.

* [9:16] Then taking…: the actions of Jesus recall the institution of the Eucharist in Lk 22:19; see also note on Mt 14:19. (Luke, CHAPTER 9 | USCCB, n.d.)

Rev. Andy Alexan­der, SJ sus­pects that some of us, like he, at var­i­ous times in our lives, took the Eucharist for grant­ed and lost a sense of the sacred, the inti­mate bond of this gift of his entire self to/for us, and we lost a sense of how the Eucharist mis­sions us to share that self-giv­ing love for others.

Can this grace of a feel­ing close to our Lord be restored?  Can we open our hearts to receive that pow­er­ful, per­son­al expe­ri­ence of love he offers us with his very self being bro­ken and poured out for us?  Can we imag­ine a renewed spe­cial moment when the min­is­ter offers us his Body and his Blood, while we stretch out our arms with a big smile and say “Amen,” mean­ing “Yes,” to the whole gift: “Yes, I desire to receive you into my heart.  Yes, I so desire to let you heal me with your love and I real­ly want to feel mis­sioned by this sacra­ment to love as you’ve loved me”?

I believe this is pos­si­ble because I’m expe­ri­enc­ing a bit of it more and more these days, deal­ing with my dimin­ish­ment. That jour­ney has led me to re-dis­cov­er an impor­tant tool Ignatius offers us, that is, locat­ing and ask­ing for the grace we desire.   To ask for this gift of a “holy com­mu­nion of love” we receive in the Eucharist is sure­ly to ask for a grace our Lord dear­ly wants to give us. (Alexander, 2025)

Don Schwager quotes “Christ has yet to feed them with stronger food,” by Ambrose of Milan, 339-397 A.D.

"The order of the mystery is preserved everywhere. The first healing is bestowed on wounds through the remission of sins. Then the nourishment of the heavenly table abounds, although this multitude is not yet refreshed with stronger foods, nor do hearts hungry for more solid faith feed on the body and blood of Christ (Hebrews 5:12-14). He says, 'I gave you milk to drink, not meat. For you then were not strong, nor are you yet' (1 Corinthians 3:2). The five loaves are like milk, but the more solid meat is the body of Christ, and the stronger drink is the blood of the Lord (Luke 22:19-20). Not immediately at first do we feast on all foods, nor do we drink all drinks. 'First drink this,' he says. Thus there is a first, then a second thing that you drink. There is also a first thing that you eat, then a second, and then a third. At first there are five loaves, then there are seven (Matthew 15:34). The third loaf is the true body of Christ. So, then, let us never abandon such a Lord. He agrees to bestow on us nourishment according to the strength of each, lest either too strong a food oppress the weak or too meager a nourishment not satisfy the strong."(excerpt from EXPOSITION OF THE GOSPEL OF LUKE 6.71-72) (Schwager, n.d.)

The Word Among Us Meditation on Luke 9:11-17 comments that whether we experience a Eucharistic miracle or not, Jesus is still present at every Mass. Just as he multiplied the five loaves and two fishes that day, he takes something so small—a simple piece of bread—and transforms it into his very flesh, to feed his people.

Today, offer Jesus your very self. Yes, the little that you have to offer him is enough! Give him your worries, your cares, but also your blessings and gifts. Trust in his miracle-working love and power to do amazing things in and through you.

“Jesus, nothing is too small for you. I worship you in the Eucharist, and I offer you the little that I have. Come and work your wonders in me!” (Meditation on Luke 9:11-17, n.d.)

Harry Elias SJ, assistant in the Hurtado Jesuit Centre in Wapping, East London, reflects on the communion with Christ into which we and all of creation are welcomed through the Eucharist.

At the Last Supper, Christ took bread and wine, blessed them (gave thanks to God for them) and declared the bread and wine to be his own body and blood, his sacrificial body, the embodiment of his sacrificial offering. He then gave them to his disciples to share. Earliest church tradition attests that the bread and wine were not merely a sign of Christ’s sacrificial body but actually were his body: the bread and wine had become a new creation. By becoming Christ’s flesh and blood, their identity was that of the Word of God (John 1:1). In offering the bread and wine, and in their being eaten and drunk, we come to communion (koinonia) with Christ in spirit, and through him with the Father, ‘so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life’ (Romans 6:4). Through our faith in Christ handed down to us by the Church, the joy and spiritual strength of hope we receive from the bread of life, the heavenly manna (John 6:50-51), enables us to endure the misfortunes in the wilderness of our lives. The Lord invites each one of us to his supper, to relax, rest and be refreshed in his personal love and in the Father’s love. (Elias, n.d.)

Friar Jude Winkler comments on the passage in Genesis where Melchizedek offers bread and wine as sacrifice in response to Abram. He is seen as a foreshadowing of Jesus “the king of righteousness” as outlined in the Letter to Hebrews. The first written version of the Last Supper, in Corinthians preceded by two decades the accounts in the New Testament. Friar Jude notes the different expressions of “blood” or “Covenant” in accounts and the different understanding in Greek or in Aramaic of Jesus Words.

Brian McLaren explores Jesus’ call to live by the collective values of justice and solidarity, becoming salt and light for the world. Jesus advocates an identity characterized by solidarity, sensitivity, and nonviolence. He celebrates those who long for justice, embody compassion, and manifest integrity and nonduplicity. He creates a new kind of hero: not warriors, corporate executives, or politicians, but brave and determined activists for preemptive peace, willing to suffer with him in the prophetic tradition of justice. 

Our choice is clear from the start: If we want to be his disciples, we won’t be able to simply coast along and conform to the norms of our society. We must choose a different definition of well-being, a different model of success, a new identity with a new set of values….  

If we seek the kind of unconventional blessedness he proposes, we will experience the true aliveness of God’s kingdom, the warmth of God’s comfort, the enjoyment of the gift of this Earth, the satisfaction at seeing God’s restorative justice come more fully, the joy of receiving mercy, the direct experience of God’s presence, the honor of association with God and of being in league with the prophets of old. That is the identity he invites us to seek. (McLaren, n.d.)

We ponder the declaration in the beginning of the Gospel of John that the Word is made flesh and dwells among us as we receive Christ in the sacrament of the Eucharist. The Chosen episode offers an interesting interpretation of Jesus and the loaves and fishes.

References

Alexander, A. (2025, June 22). Daily Reflection June 22, 2025 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 22, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-22-2025 

Elias, H. (n.d.). Corpus Christi transforming creation. Thinking Faith: The online journal of the Jesuits in Britain. Retrieved June 22, 2025, from https://www.thinkingfaith.org/articles/corpus-christi-transforming-creation 

Genesis, CHAPTER 14 | USCCB. (n.d.). Daily Readings. Retrieved June 22, 2025, from https://bible.usccb.org/bible/genesis/14?18 

Luke, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved June 22, 2025, from https://bible.usccb.org/bible/luke/9?11 

McLaren, B. (n.d.). Acting from Our Identity. Center for Action and Contemplation. Retrieved June 22, 2025, from https://cac.org/daily-meditations/acting-from-our-identity/ 

Meditation on Luke 9:11-17. (n.d.). The Word Among Us: Homepage. Retrieved June 22, 2025, from https://wau.org/meditations/2025/06/22/1310938/ 

1 Corinthians, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved June 22, 2025, from https://bible.usccb.org/bible/1corinthians/11?23 

Psalms, PSALM 110 | USCCB. (n.d.). Daily Readings. Retrieved June 22, 2025, from https://bible.usccb.org/bible/psalms/110?1 

Schwager, D. (n.d.). All Ate and Were Satisfied. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 22, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jun22a 

Fruit of Understanding

The texts from the Roman Catholic Lectionary today implore us to contemplate the laws that rule our heart and renew our commitment to activate our intellect, perseverance, and generosity in our journey to fullness of life.

Law on our hearts

The reading from the Letter to the Hebrews confirms the laws are written in our hearts.

* [10:11–18] Whereas the levitical priesthood offered daily sacrifices that were ineffectual in remitting sin (Heb 10:11), Jesus offered a single sacrifice that won him a permanent place at God’s right hand. There he has only to await the final outcome of his work (Heb 10:12–13; cf. Ps 110:1). Thus he has brought into being in his own person the new covenant prophesied by Jeremiah (Jer 31:33–34) that has rendered meaningless all other offerings for sin (Heb 10:14–18).

* [10:13] Until his enemies are made his footstool: Ps 110:1 is again used; the reference here is to the period of time between the enthronement of Jesus and his second coming. The identity of the enemies is not specified; cf. 1 Cor 15:25–27.

* [10:15–17] The testimony of the scriptures is now invoked to support what has just preceded. The passage cited is a portion of the new covenant prophecy of Jer 31:31–34, which the author previously used in Heb 8:8–12.

* [10:17] He also says: these words are not in the Greek text, which has only kai, “also,” but the expression “after saying” in Heb 10:15 seems to require such a phrase to divide the Jeremiah text into two sayings. Others understand “the Lord says” of Heb 10:16 (here rendered says the Lord) as outside the quotation and consider Heb 10:16b as part of the second saying. Two ancient versions and a number of minuscules introduce the words “then he said” or a similar expression at the beginning of Heb 10:17. (Hebrews, CHAPTER 10 | USCCB, n.d.)

Psalm 110 offers Assurance of Victory for God’s Priest-King.

* [Psalm 110] A royal Psalm in which a court singer recites three oracles in which God assures the king that his enemies are conquered (Ps 110:1–2), makes the king “son” in traditional adoption language (Ps 110:3), gives priestly status to the king and promises to be with him in future military ventures (Ps 110:4–7). (Psalms, PSALM 110 | USCCB, n.d.)

In the Gospel of Mark, Jesus teaches the Parable of the Sower.

* [4:1–34] In parables (Mk 4:2): see note on Mt 13:3. The use of parables is typical of Jesus’ enigmatic method of teaching the crowds (Mk 4:2–9, 12) as compared with the interpretation of the parables he gives to his disciples (Mk 4:10–25, 33–34) to each group according to its capacity to understand (Mk 4:9–11). The key feature of the parable at hand is the sowing of the seed (Mk 4:3), representing the breakthrough of the kingdom of God into the world. The various types of soil refer to the diversity of response accorded the word of God (Mk 4:4–7). The climax of the parable is the harvest of thirty, sixty, and a hundredfold, indicating the consummation of the kingdom (Mk 4:8). Thus both the present and the future action of God, from the initiation to the fulfillment of the kingdom, is presented through this and other parables (Mk 4:26–29, 30–32).

* [4:1] By the sea: the shore of the Sea of Galilee or a boat near the shore (Mk 2:13; 3:7–8) is the place where Mark depicts Jesus teaching the crowds. By contrast the mountain is the scene of Jesus at prayer (Mk 6:46) or in the process of forming his disciples (Mk 3:13; 9:2).

* [4:3–8] See note on Mt 13:3–8.

* [4:11–12] These verses are to be viewed against their background in Mk 3:6, 22 concerning the unbelief and opposition Jesus encountered in his ministry. It is against this background that the distinction in Jesus’ method becomes clear of presenting the kingdom to the disbelieving crowd in one manner and to the disciples in another. To the former it is presented in parables and the truth remains hidden; for the latter the parable is interpreted and the mystery is partially revealed because of their faith; see notes on Mt 13:11 and Mt 13:13.

* [4:13–20] See note on Mt 13:18–23. (Mark, CHAPTER 4 | USCCB, n.d.)

Tamora Whitney comments that lots of people say they are Christian, but how many are living the Christian life and acting on the word of God?

It’s not enough to hear the word of God, we must live it. We can’t let the faith and fervor we feel at church wither up and die outside the church walls. We need to hear the word of God, really listen, think about it, understand it, and live it.  We need to be the rich soil in which God’s word can take root and thrive. It’s easy to let evil or apathy take over. It’s hard to have conviction and live God’s word, but the harvest will be amazing. (Whitney, 2025)

Don Schwager quotes “Why does this generation seek a sign,” by John Chrysostom (347-407 AD)

"As the sower fairly and indiscriminately disperses seed broadly over all his field, so does God offer gifts to all,11 making no distinction between rich and poor, wise and foolish, lazy or diligent, brave or cowardly. He addresses everyone, fulfilling his part, although knowing the results beforehand.... Why then, tell me, was so much of the seed lost? Not through the sower, but through the ground that received it-meaning the soul that did not listen.... Even though more seed would be lost than survive, the disciples were not to lose heart. For it is the way of the Lord never to stop sowing the seed, even when he knows beforehand that some of it will not respond. But how can it be reasonable, one asks, to sow among the thorns, or on the rock, or alongside the road? Maybe it is not reasonable insofar as it pertains only to seeds and earth, for the bare rock is not likely to turn into tillable soil, and the roadside will remain roadside and the thorns, thorns. But in the case of free wills and their reasonable instruction, this kind of sowing is praiseworthy. For the rocky soul can in time turn into rich soil. Among souls, the wayside may come no longer to be trampled by all that pass, and may become a fertile field. The thorns may be destroyed and the seed enjoy full growth. For had this not been impossible, this sower would not have sown. And even if no change whatever occurs in the soul, this is no fault of the sower, but of those who are unwilling to be changed. He has done his part." (excerpt from GOSPEL OF ST. MATTHEW, HOMILY 44.5.1) (Schwager, n.d.)

The Word Among Us Meditation on Hebrews 10:11-18 comments that today’s reading also tells us that Jesus “took his seat forever at the right hand of God” (Hebrews 10:12). He has stepped outside of time and entered into eternity. That means that he is no longer limited to one time and one place—and neither is the power of his sacrifice.

Always remember that Jesus’ cross, which conquers sin and has restored you to life, is a living reality. And that reality is meant for you!

“All praise to you, Jesus, for by your cross and resurrection, you have set me free!” (Meditation on Hebrews 10:11-18, n.d.)

Friar Jude Winkler explains the Hebrews passage on the role of blood spilling as a type of transfusion of life in the Hebrew Testament to seek forgiveness of sin. Jesus is expiation for our sins through forgiveness that is already offered. Friar Jude reminds us that the agricultural parable of the sower connects to the obligations in the Great Commandment to love God with our intellect, strength in persecution, and material goods. 

Fr. Richard Rohr, OFM, introduces Biblical scholar Walter Brueggemann who emphasizes that we are all in need of Jesus’ healing touch.

Now I know this is not your story. I assume that you are like me; none of you likely has leprosy. But leprosy in the Bible becomes a metaphor for all kinds of diseases and malfunctions.  

Some of you may be HIV positive and find it to be a social disease with a stigma attached, a lot like leprosy.  

Some of you may have an addiction that has power over you, a lot like leprosy.  

Some of you are in a tough marriage or at the brink of a failed marriage, a lot like leprosy.  

Some of you have broken relations with a kid or a parent, a lot like leprosy.  

Some of you have made bad decisions, and wish you could undo them, but cannot find a way, a lot like leprosy….

A lot of lepers are still in the night. But they wait for the morning when comes healing. This faith of … Jesus and the church is not a moral code or an ideology or a quarrel. It is rather a performance of transformation, of old made new, of lost found, of dead made alive. And the whole cosmos is filled with the singing of ex-lepers, the saints of God who attest that gifts from the holy God are given that make for life. [2] (Rohr, n.d.)

We are sometimes distracted by the shiny objects and personal pursuits that take our intellect, strength and talents away from the direction the Spirit invites to full production of goodness in our environment.

References

Hebrews, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved January 29, 2025, from https://bible.usccb.org/bible/hebrews/10?11 

Mark, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved January 29, 2025, from https://bible.usccb.org/bible/mark/4?1 

Meditation on Hebrews 10:11-18. (n.d.). The Word Among Us: Homepage. Retrieved January 29, 2025, from https://wau.org/meditations/2025/01/29/1189752/ 

Psalms, PSALM 110 | USCCB. (n.d.). Daily Bible Readings. Retrieved January 29, 2025, from https://bible.usccb.org/bible/psalms/110?1 

Rohr, R. (n.d.). Jesus’ Healing Touch. Center for Action and Contemplation. Retrieved January 29, 2025, from https://cac.org/daily-meditations/jesus-healing-touch/ 

Schwager, D. (n.d.). Jesus Taught People Using Parables. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 29, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jan29