homilies
on the liturgy of the Sundays and feasts

by charles m. mangan

Remembering
Body and Blood of Christ (Corpus Christi)—June 6

“A” Readings: Deut. 8:2-3. 14b-16a • 1 Cor. 10:16-17 • John 6:51-58

Title: The Real Presence
    Purpose: (1) Recognize the substantial presence of Christ’s Body and Blood in the Eucharist; (2) restore the Catholic belief in and reverence toward the Real Presence.

n Each celebration of the Mass offers the faithful another opportunity to gratefully consider the esteemed treasure we hail as the Most Holy Eucharist. The Church, fully convinced of the centrality of the Lord’s Flesh and Blood, designates one day per year to liturgically commemorate with fitting festivity the Sacrament of the Holy Eucharist. Today is that day—the Solemnity of Corpus Christi (the Latin phrase for the Body of Christ).
    This Mass—as every Mass—has much to do with remembering. The Scripture readings which we hear today stir our memories. We recall again, as Moses exhorted his own people to recall, how the gracious Lord generously fed the Israelites in the oppressive desert. After experiencing terrible hunger, the Israelites were given manna—a special bread-like food—from the divine hand so that they would know that mere, earthly bread wasn’t their sustenance but rather “every word that comes forth from the mouth of the Lord” (Deut. 8:3).
    The Psalmist urged the inhabitants of Jerusalem and Zion to “glorify” and “praise” the Almighty because “He has granted peace in your borders; with the best of wheat He fills you” (Ps. 147:14). This wheat, although not the Holy Eucharist, is a kind of anticipation of the Body and Blood of Christ which Jesus will establish later.
    Saint Paul, in his First Letter to the Christian believers in Corinth, Greece, reminded his listeners—and us, by extension—that “we, many though we are, are one body for we all partake of the one loaf” (10:17). In other words, the Body and Blood of the Messiah is for us the source of our unity as Catholics with each other.
    Jesus himself simply stated the profound truth which we especially recall today with great fervor: “I Myself am the living bread come down from heaven. If anyone eats this bread he shall live forever; the bread I will give is My flesh, for the life of the world” (John 6:51).
    Our remembering leads us to an important conclusion. The bread spoken of in the First Reading and the Responsorial Psalm differs vastly from the Bread to which both Jesus and Saint Paul referred. The former is a great gift from God to those who are physically hungry; the latter is the Gift from the same God to those who are spiritually needy. The wheat and the manna are helps for those who desire food for their bodies, while the Bread of Life and Chalice of Salvation are designed to nourish souls. The difference is the Real Presence. Jesus is really, truly, and substantially present in the Holy Eucharist.
    When you and I walk into a Catholic church, no matter where it is located, we genuflect to the tabernacle. Such a gesture conveys our belief in the Real Presence of Jesus. He really is present under the appearances of bread and wine. We don’t genuflect towards unconsecrated hosts. On the contrary, we genuflect only towards the consecrated Hosts and Precious Blood—Jesus himself—which have been made so by the priest when he utters the words of consecration during the Mass.
    Our belief in the Real Presence of Jesus in Holy Communion is absolutely essential for our lives as Catholics. We couldn’t be Catholics and dismiss this crucial belief as optional. To be Catholic is to be a person of the Holy Eucharist.
    How do we best show our belief in the Real Presence? In other words, what concrete things can you and I do which would demonstrate beyond a doubt that we believe—thanks to the mystery of transubstantiation, meaning that bread and wine are changed into the Body and Blood, Soul and Divinity of the God-Man Jesus Christ by the words of a duly ordained Catholic priest even though the appearances of bread and wine remain—that the Redeemer of the world is present in Holy Communion during Mass and in the Hosts in the tabernacle?
    First, we genuflect to the tabernacle, as mentioned earlier. A simple movement, perhaps, but such a powerful one.
    Second, we prepare well for receiving Holy Communion. We fast for one hour from food and drink (except medicine and water), we pray before Mass (reading the selections from Sacred Scripture to be proclaimed during the Mass is an excellent preparation), and we try to live lives of charity towards God and our neighbors. If we are aware that we have committed even one mortal sin (something grave done with sufficient reflection and full consent of the will), then we are obliged first to confess all unconfessed mortal sins to a priest in the context of the Sacrament of Penance before we approach the Altar to receive Holy Communion.
    Third, we show our love, adoration and belief by maintaining a certain decorum whenever we are present before the Blessed Sacrament. In what does this decorum consist? Let’s ask ourselves the following questions:
    1)    Is my dress appropriate and modest for such an event as the reliving of the Sacrifice of Calvary, which is what each Holy Mass is?
    2)    Do I remain in respectful silence and avoid unnecessary speech whenever I am before the Blessed Sacrament?
    3)    Does my reverence for Jesus in the Holy Sacrament of the Altar give good example to the other persons present, especially children?
    Fourth, we illustrate our belief in the Real Presence by attending Mass on Sundays and Holydays of Obligation and by making this event the first priority. If we are able, we should try to attend Mass during the week, too. We can’t help but grow in our love for God if we approach the Holy Eucharist with receptivity to all the Lord asks of us. Spending time before Jesus in the Blessed Sacrament is invaluable. So many graces come to us and our families when we go to church to be with him.
    Fifth, we amend our lives, demonstrating that the grace of the Eucharistic Jesus is indeed strong enough to assist us in our battle against Satan and temptations of every kind. A holy life is testimony to the transforming nature of Jesus in the Blessed Sacrament.
    As we sing, respond to the prayers, listen and pray quietly during this Mass, we thank the Son of God for his Body and Blood. May we always be worthy to receive him in Holy Communion. And may we always be grateful for the Holy Eucharist.

Suggested readings: Catechism of the Catholic Church, 1322-1419; John Paul II, Dominicae Cenae (1980); Sacred Congregation for the Sacraments and Divine Worship, Inaestimabile Donum (1980).

The life of grace
11th Sunday of the Year—June 13

“A” Readings: Exod. 19:2-6a • Rom. 5:6-11 • Matt. 9:36—10:8

Title: Living in the Grace of God
    Purpose: to give teaching on (1) the life of sanctifying grace in the soul, and especially (2) the birth and growth, the weakening and loss of the life of grace.

    Why would Jesus Christ—the Second Person of the Most Blessed Trinity who took upon himself our human nature, thereby becoming man—die for us “godless men” (Rom. 5:6)? Saint Paul forcefully tells us the life-changing answer: because he loves us!
    We know well from painful human experience how difficult it is to love those who offend us, whether deliberately or accidentally. It’s rather easy, on the other hand, to love those who please us. The real challenge, however, is to sincerely love those who sin against us.
    We now realize—thanks in great measure to Saint Paul—how large and abiding the Lord’s bottomless love is for us. The selfless Savior willingly died for us when we were still alienated from him because of Original Sin—the purposeful disobedience of Adam and Eve, our first parents. God didn’t wait for us to love him before he began to shower his overwhelming love upon us. In the midst of our spiritual blindness, the Creator generously poured forth on us his abundant, unending love, drawing us ever more closely to real friendship with himself.
    In today’s Gospel, we observe in action Christ’s ardent love for his brothers and sisters. Jesus observed that the crowds “were lying prostrate from exhaustion, like sheep without a shepherd” (Matt. 9:36). The Messiah, seeking to alleviate the burdensome distress of his flock, called together twelve men to be his Apostles. Through these men, frail as they were, the Good Shepherd would continue to give his mercy and love to all in need.
    What Jesus commanded the Apostles to do, he did himself: “Cure the sick, raise the dead, heal the leprous, expel demons” (Matt. 10:8). His genuine concern for all peoples—his people—went beyond providing for their bodies, important as that was. He also cared for their immortal souls.
    A word which we have frequently used throughout the centuries in our Catholic tradition is grace. There are various kinds of grace and multiple ways in which each has been explained. Simply put, sanctifying grace—which we first received when we were baptized—makes us holy. When one’s soul possesses sanctifying grace, he is a friend of God. We need this grace if we are to go to Heaven. Without this grace, we are lost in our sin and risk everlasting damnation.
    Our invisible souls were first nourished by sanctifying grace when we received the Sacrament of Baptism, regardless of our age. Sanctifying grace is strengthened and increased whenever we worthily receive the Sacraments (to worthily receive the Sacraments means that our souls are free of any mortal sins), pray, do penance, perform charitable works, etc.
    We may lose our friendship with God. Once a friend of the Lord doesn’t imply that we will always remain so. Sanctifying grace is erased whenever I commit even one mortal sin. A mortal sin is any thought, desire, word or deed which is gravely wrong in itself and carried out with sufficient reflection and full consent of the will. One mortal sin eclipses his love and friendship in my soul.
    How is sanctifying grace restored once it is lost because of mortal sin? Primarily through the Sacrament of Penance. When we have spurned the Creator’s friendship by mortal sin, we are to receive this Sacrament as soon as possible.
    Not only can sanctifying grace be lost but it also may be lessened. How does this happen? When we willingly put ourselves in unnecessary occasions of sin. We admit that there are persons, places, things and events that can lead us to sin. Some of these “occasions” we can’t avoid. But others we can—and must. Venial sin or “slighter sin” also brings about a lessening of the Lord’s friendship in our souls, even though it doesn’t completely destroy that friendship.
    The Lord reminded Moses that “if you hearken to my voice and keep my covenant, you shall be my special possession, dearer to me than all other people, though all the earth is mine” (Exod. 19:5). If God were to appear to us as he did to Moses, his message would be the same. We are the heirs to sanctifying grace. Just as the Saints of old experienced his friendship, now we have inherited this legacy. Do we reflect often on the gift of his friendship? Do we fear losing his friendship or is this reality “no big deal?”
    We can say just as assuredly as the Israelites of the Old Testament: “He made us, his we are; his people, the flock he tends” (Ps. 100:3). In fact, we have in Christ Jesus a greater claim on God’s friendship than any other people can make. His Precious Blood has restored us to the Father. We didn’t effect this reconciliation by ourselves; we have been made totally helpless because of Original Sin. Now we can rejoice because Christ has reconciled us through the power of the Holy Spirit to the eternal Father.
    God will not force us to love him. He doesn’t compel us to become his friends and remain in that friendship. Oh, yes, he wants us to be his flock and to act as such. But he doesn’t and won’t make us love him in return. He knows, however, that we will never really be happy unless we surrender to his amazing love and love him in return.
    Saint Thomas Aquinas said eight centuries ago that the final goal of every person is to be happy. Only God can make us happy. We will never find our true resting place until we enter Paradise.
    Each of us is to have the intention to always enjoy the Lord’s friendship, thereby steering clear of anything that might lead us into mortal sin. By participating worthily in the Sacraments of the Church (especially the Sacraments of Penance and the Most Holy Eucharist), by our frequent prayers, sacrifices and acts of charity, we will find ourselves growing in conformity with Jesus. Then, we will be happy because we will possess sanctifying grace and experience the unspeakable friendship of God, our Source and our Goal.

Suggested reading: Catechism of the Catholic Church, 1996-2029.

The fall
12th Sunday of the Year—June 20

“A” Readings: Jer. 20:10-13 • Rom. 5:12-15 • Matt. 10:26-33

Title: Original Sin
    Purpose: (1) to give the Church’s teaching on original sin; (2) to show effects of original sin in the world and ourselves; (3) to bring hope from our cooperation with redemption.

    The Apostle Paul pulls no punches when writing about Original Sin. He straightforwardly tells us that because of one man—our father Adam—sin and its bitter consequences entered our world.
    The Story of the Fall from sanctifying grace of our first parents Adam and Eve is well known. God had graciously given them everything they needed in the Garden of Eden. Yet, Adam and Eve, strangely, weren’t totally satisfied. Their bold rebellion against the all-good Creator meant disobedience. This disobedience is called Original Sin.
    The Sacrament of Baptism—the first among the Seven Sacraments instituted by Jesus Christ—washes away Original Sin which we have inherited as sons and daughters of Adam and Eve. True, we didn’t commit Original Sin—Adam and Eve did. Yet, we contracted it because we possess the human nature which has been affected by Original Sin. Saint Paul exclaims: “For if by the offense of the one man all died, much more did the grace of God and the gracious gift of the one man, Jesus Christ, abound for all” (Rom. 5:15). Therefore, when we are baptized, we experience the abiding effects of Jesus’ agonizing Death and glorious Resurrection. Then, the awful sin of Adam and Eve is washed from our souls. We are never again enslaved by Original Sin itself.
    However, the certain remnants of Original Sin remain in those who are baptized. What are these various effects? The Catechism of the Catholic Church asserts: “Baptism, by imparting the life of Christ’s grace, erases original sin and turns a man back toward God, but the consequences for nature, weakened and inclined to evil, persist in man and summon him to spiritual battle” (#405). What precisely are these consequences? The Catechism lists six in particular which apply to every human person (except the Blessed Ever-Virgin Mary): ignorance, suffering, illness, weaknesses of character, death and concupiscence (cf. #405). Let’s take a brief look at each.
    The first effect of Original Sin is ignorance. Our intellects—the amazing power to reason and consider what we should or shouldn’t do—has been clouded by the Fall of Adam and Eve. Sometimes, we don’t think clearly, we become irrational and we display ignorance. Our ability to think has been hampered by Original Sin.
    The second effect is suffering. Each of us must confront human suffering—in our homes, families, workplaces, schools and especially within our own hearts. Before Original Sin, there was no human suffering because everything had been ordered perfectly by the all-wise God. But now, disorder abounds; suffering results.
    The third effect is illness. Our bodies, minds and spirits become “ill”; we then labor under infirmity, ushered into the world on account of the transgression of our first parents.
    The fourth effect is described as “weaknesses of character.” We admit that we are prone to these so-called “character flaws,” a common one being anger. How easy to be quick to temper!
    The fifth effect is death. We’re very aware that this human life doesn’t last forever. Death will eventually come to each of us whether or not we are ready and willing. Death is not only the horrendous separation of soul from body but also the heart-wrenching separation of loved ones from the beloved.
    The sixth effect of Original Sin is concupiscence. This word means “an inclination to evil” (#405). Each person, baptized and unbaptized, has a real tendency deep within himself to sin. Concupiscence has been termed “the tinder for sin” (#1264) because it is a kind of prerequisite for disobeying the Lord, spurning his commandments and demonstrating one’s preferences over those of the living God.
    Besides influencing the individual, Original Sin’s effects may also be observed in the human community at large. The Catechism offers a helpful discussion of how Original Sin impinges on our world. “The consequences of original sin and of all men’s personal sins put the world as a whole in the sinful condition aptly described in St. John’s expression, ‘the sin of the world.’ This expression can also refer to the negative influence exerted on people by communal situations and social structures that are the fruit of men’s sins” (#408).
    Must one conclude that the significant ravages of Original Sin have so imprisoned man that he has little hope for any genuine joy whatsoever on this earth? Certainly not! Christ, too, lived in the same human condition as we do. Yes, Jesus wasn’t a human person but rather a Divine Person with both a human nature and a divine nature. Nonetheless, Jesus willingly placed himself in our midst—and overcame the constraints of this world, especially those imposed by sin. God, in turn, takes care of the brothers and sisters of the Messiah. Jeremiah captures the attitude of the children of the Lord: “But the Lord is with me, like a mighty champion” (Jer. 20:11).
    The Catechism has plenty of hope-filled words for all disciples of the Redeemer: “After his fall, man was not abandoned by God. On the contrary, God calls him and in a mysterious way heralds the coming victory over evil and his restoration from his fall” (#410).
    The Almighty announces by implication in the Old Testament Book of Genesis (3:15) that a “New Adam” who is Christ will come to console and save his people. Mary, the “New Eve,” will be a special Mother to all the faithful.
    This is the Good News of salvation. The Lord has not abandoned us. As Jesus himself proclaims: “So do not be afraid of anything” (Matt. 10:31).
    Instead of discouraging us, the Church’s longstanding doctrine on Original Sin should inspire us to joy. Our first parents have sinned; we have inherited this mark. But now we have been restored in Christ—the Way, the Truth and the Life. The Psalmist, about three thousand years ago, shouted: “See you lowly ones, and be glad; you who seek God, may your hearts be merry!” (Ps. 69:33) We Christians adhere to this sentiment. The Lord Jesus has taken upon himself our misery. We can only be glad—because he has redeemed us. Our cooperation with his grace means that one day we will inherit not Original Sin but everlasting life.

Suggested reading: Catechism of the Catholic Church, 385-421.

Gateway to life
13th Sunday of the Year—June 27

“A” Readings: 2 Kings 4:8-11. 14-16 • Rom. 6:3-4. 8-11 • Matt. 10:37-42

Title: The Sacrament of Baptism
    Purpose: (1) to explain the ministers of Baptism and how to baptize in emergency; (2) to present Baptism as the basis of the other sacraments as the start of a life of grace, to grow throughout the years of life.

    We often hear, read and use the word “Eucharist” in two primary ways: first, the celebration of the Holy Sacrifice of the Mass, which is the continuation of what Jesus selflessly did for us on Calvary; second, the Sacrament of the Body and Blood of Christ, which we receive during Mass and which we adore whenever we are in the presence of the tabernacle or monstrance.
    What is perhaps less known is that the word Eucharist literally means “good thanks.” Therefore, whenever we attend Mass, receive the Holy Eucharist and adore the Lord’s Flesh and Blood, we sincerely give thanks to God for all that he does for us, particularly for the gift of Jesus Christ who alone enables us one day to enter Paradise.
    We listen today to the overwhelming gratitude expressed by the Psalmist: “The favors of the Lord I will sing forever; through all generations my mouth shall proclaim Your faithfulness” (Ps. 89:2). When we start to prayerfully consider our abundant blessings from the hand of our Creator, we can’t help but find ourselves agreeing with the Psalmist. God has done great things for us; our many blessings—both spiritual and material—exceed our expectations.
    One such divine favor is the Sacrament of Baptism. The Catechism of the Catholic Church asserts that “Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua), and the door which gives access to the other sacraments” (#1213).
    There’s a real danger that the powerful effects of Baptism are forgotten as quickly as the holy water dries from the head of the newly baptized. The Catechism gives a helpful summary of some of the consequences of this Sacrament. “Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers of her mission: ‘Baptism is the sacrament of regeneration through water in the word’” (#1213).
    Saint Paul points out that when we are baptized, we truly share in both the Death and the Resurrection of the Messiah. “Are you not aware that we who were baptized into Christ Jesus were baptized into his death? Through baptism into his death, we were buried with him, so that, just as Christ was raised from the dead by the glory of the Father, we too might live a new life” (Rom. 6:3-4).
    Who is able to baptize? In other words, who is the minister of this important Sacrament? The Catechism echoes the ancient tradition of the Catholic Church. The “ordinary” ministers (meaning that one has the authority to do so by virtue of his office) in our Latin Rite Catholic Church are bishops, priests and deacons. However, in a situation of necessity, anyone may baptize—even those who are not baptized themselves—provided that the one doing the baptizing has the intention “to do as the Church does.” So, the extraordinary ministers of Baptism are those who are not ordained as bishops, priests and deacons.
    To baptize, one must pour water over the recipient’s forehead while saying, “N., I baptize you in the Name of the Father, and of the Son, and of the Holy Spirit.” (In an extreme case, one may pour water on another part of the recipient’s body if the one doing the baptizing can’t reach the person’s forehead.) Baptism may also be performed by immersion in the water.
    Why is it possible for anyone—when grave necessity exists—to baptize? The Catechism again gives us guidance: “The Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation” (#1256).
    Baptism is a once-in-a-lifetime event. One who is really and validly baptized is never baptized a second time. Yet, Baptism perdures; its transforming grace never abates in the heart of one who is receptive to the Holy Spirit. Because Baptism is the “gateway” to the other six Sacraments, it prepares one to make his First Holy Communion, be confirmed and receive the Sacrament of Penance. Baptism also makes one ready either for Holy Matrimony or Holy Orders. Finally, Baptism readies one to receive the Sacrament of the Anointing of the Sick, which helps one along the way to the next life.
    There are three of the seven Sacraments which imprint an indelible mark on the soul. These are Baptism, Confirmation and Holy Orders. This mark or character is something which can never be erased and makes the recipient configured to Christ. Specifically, the mark imprinted by Holy Baptism “enables and commits Christians to serve God by a vital participation in the holy liturgy of the Church and to exercise their baptismal priesthood by the witness of holy lives and practical charity” (#1273).
    Baptism, therefore, makes us one with Christ. It also anticipates our final destiny—Heaven. “‘Baptism indeed is the seal of eternal life.’ The faithful Christian who has ‘kept the seal’ until the end, remaining faithful to the demands of his Baptism, will be able to depart this life ‘marked with the sign of faith,’ with his baptismal faith, in expectation of the blessed vision of God—the consummation of faith—and in the hope of resurrection” (#1274).
    We welcome the Sacrament of Baptism and its effects into our lives as the pious “woman of influence” welcomes Elisha to her home in Shunem (cf. 2 Kings 4:8ff.). To welcome this Sacrament and its life-changing consequences is to give welcome to the God-Man himself: “He who welcomes you welcomes me, and he who welcomes me welcomes him who sent me” (Matt. 10:40).
    It has been said by several canonized saints that to get to Heaven is rather quite simple. All that’s required is for one to live the baptismal promises which he or his godparents made on the day he was baptized. May we and Christians everywhere regardless of age, knowledge, economic status, race and spiritual background grow in our understanding of Jesus the Risen Lord and his persistent summons to live well our baptismal promises, being assured that some day we will inherit the unending reward of everlasting life.

Suggested reading: Catechism of the Catholic Church, 1213-1274.  

Reverend Charles M. Mangan is pastor of two rural parishes and is vice-chancellor of the Diocese of Sioux Falls, S.D. He attended Mount St. Mary’s Seminary in Emmitsburg, Md., and was ordained in 1989. He received the J.C.L. from the Gregorian University in Rome. His last series of homilies appeared in June 1998.

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