We Become What We Eat

Most Holy Body and Blood (A); June 18, 2017

Dt 8:2-3,14-16; Ps 147; 1 Cor 10:16-17; Jn 6:51-58

Deacon Jim McFadden; SJB


            Most Americans don’t know what it’s like to go hungry. But, even in a country where obesity is a serious health concern, millions of people do in fact go hungry. Throughout the Third World, where two-thirds of the world reside, gnawing hunger is a fact of life. How many of us have experienced that kind of hunger?

In the first reading, Moses reminds the Israelites as they were about to enter the Promised Land, that their ancestors knew real hunger when they were in the wilderness for forty years. Their hunger was so intense that they wanted to return to Egypt where they would be enslaved again, because at least they would have something to eat. Moses reminded them that God provided for their ancestors by sending them manna, then quails when they still complained, but apparently that wasn’t enough.

Moses clearly states that God did allowed them to feel hungry in order to show them that not by bread alone does one live, but by every word that comes forth from the mouth of the Lord

(Dt 8:3).  In other words, there is a hunger that only God can satisfy. Do we experience that kind of hunger so beautifully conveyed in Psalm 42: “As the deer longs for streams of water, so my soul longs for you, O God” (Ps 42:2).

The craving for God is grounded in who we are because we are made in the image of God, which is our essential identity. But, this basic drive for communion with God and fellowship with each other can be supplanted by unintegrated desires. The frantic search for meaning can take desperate forms. Unbridled consumerism, obsession with success, the domination of others in order to be in control, the pursuit of hedonistic pleasure are examples of this anxious search. As misplaced as these desires are, at their heart, they may be a search for God.             Furthermore, I think many of us are like the Jewish crowds in today’s Gospel. They are good people who are not prepared to accept the claims made by Jesus. They are searching for God according to their terms, their concepts: namely, the Law; Jesus, on the other hand, claimed that “whoever eats my flesh and drinks my blood has eternal life” (Jn 6:51). This is a bold claim; moreover, it goes to the heart of our Catholic Faith. We don’t think our way to Jesus; we simply fall in love with Him.

If we’re going to do that, if we’re going to be fully human, we must eat Jesus’ flesh. We must enter into that personal, communal relationship with him in order to know Who He is. The wisdom of the Eucharist is that it is the essence of incarnational religion. Jesus has moved religion from the verbal and conceptual to the non-verbal level. The center of our Catholic religion is the altar—the symbol of non-verbal language.   Preaching, while important, is not the central statement of who the Church is, but somehow the Eucharist is.

When we share a meal with each other, we don’t analyze what we’re doing; we simply sit down and eat altogether. We enter into the experience, which is primary; the relationship we have with one another is primary; the doing is primary.

It’s the same thing with the Eucharist: we simply have to allow God to come into our mouth and we have to take him in like we do 3x/day with food. We have to allow that to happen. And when we do, something awesome happens. When we eat ordinary food, we turn it into our own body. But, when we eat His body and drink His blood, we are transformed by it: we become what we eat. We become the Mystical Body of Christ. We become the Bread of Life to the world. We remain in him, and he remains in us. Furthermore, as members of the Body of Christ, which is the Church, we are bound together with all others who partake of this food and drink. As we “fully, consciously, and actively participate” (cf. Sacrosanctum Concilium) in the Eucharist, we enter into communion with God and solidarity with each other, especially the vulnerable. As Saint Pope John Paul II once wrote, “How could it be otherwise, since the Christ encountered in contemplation is the same who lives and suffers in the poor?” (Via Consecrata, n. 82).

Brothers and sisters, there is a thread that begins with the Incarnation—the Word became Flesh in Jesus—the transubstantiation of the Bread and Wine into the Body and Blood of Christ, and service to mankind, especially the poor. At the Holy Mass, we do give praise and glory to God in a very profound way. But, if we, each one of us, do not help the needy, it does not suffice. In the Acts of the Apostles, we hear “There was not a needy person among them” (4:34).

Put simply, we will be judged not by our praise but what we have done to Jesus. “But Lord, when did we do it to you? As you did it to one of the least of these my brethren, you did it to me” (Mt 25:39-40).

That, I believe, is the litmus test as to whether we truly believe that Jesus is really Present in the consecrated bread and wine. And, when we eat Jesus’ flesh and drink his blood with genuine faith and conviction, we then become Bread of Life to the world, especially to those most in need. In so doing, we have eternal life here and now! We will have so entered into the really Real, we will be so sharing life at such a deep level that Life cannot be taken away from us. We will be liberated at the very core of our being and we will come to the knowledge that we will exist forever because we’re tasting eternal life now. We will enter into the plane of the eternal.

Sisters and brothers, at the heart of the mystery that we celebrate today is the fundamental mystery of God’s love for us. We have been created with a craving for God. As St. Augustine famously put it, “Our hearts are restless, until they rest in you” (Confessions, Book 1, Chapter 1). While we wait for our final transformation in God, we have the Body and Blood of Christ to satisfy our hunger and our thirst. He is the real staple of life. Nothing else even comes close.





The Trinity and Solidarity

The Most Holy Trinity (A); June 11, 2017
Ex 34:4b-6,8-9 (Ps) Dn 3 2 Cor 13:11-13 Jn 3:16-18
Deacon Jim McFadden; SJB

In the aftermath of our current president’s foreign trip, two of his top advisors wrote an op-ed piece in the Wall Street Journal in which they said: “The president embarked on his first foreign trip with a clear-eyed outlook that the world is not a ‘global community’ but an arena where nations, nongovernmental actors and businesses engage and compete for advantage.”

That passage struck me like a thunderbolt as it seemed to assert that selfishness, looking out for Number One, whether it be I as an individual or by extension the tribe with which I identify, is the sole driver and purpose of human affairs. In this worldview, morality, the Common Good, trust, cooperation—in short, being in solidarity with other human beings is foolishness in the struggle of all against all. It’s all about competing self-interests.

Is that what it means to be a human being fully alive—that life is nothing more than a fierce and competitive struggle for the goods of the world?; that the end game is dominance in which there are “winners and losers and you best not be on the wrong side?” to paraphrase Bruce Springsteen (cf. The River).
But as Christians, we only have to look to the model of the Trinity, which are celebrating today, for answers to those questions. We believe in a Communitarian God, The Most Holy Trinity, which teaches us who God is. Since we are made in the image of God, it teaches us what it means to be fully human. It means to live together in solidarity with one another.
What does it mean that God is a Communitarian God? What does it mean to proclaim that God is three-in-One? We’re not referring to three individual gods. We don’t believe in the Father-god, the Son-god, and the Holy Spirit-god. If God were three separate, independent, self-contained individuals, there would be no creation and no you. Why not? Because if God were independent and isolated, he would not want to create, to share Life. Why should he? God has himself and doesn’t need you or anyone else.

But, when we say that God is three-in-One, we are saying that God is a community, a family of three persons sharing one divine nature which is Love. Unlike an individual who is isolated and independent, a person necessarily is in relationship to other persons. When we say that we believe in God the Father, God the Son, and God the Holy Spirit, we are proclaiming a belief in a community of Persons who surrounds us, embraces us everywhere and loves us unconditionally exactly the same way they love themselves.
So, God the Father would not be Father unless He as Lover pours himself completely and totally into His Son, the Beloved. The Son receives everything from His Father and gives it all back! And we call that unending Loving between the Father and the Son, the Holy Spirit. Lover-Beloved-Loving: complete giving/complete receiving.

Giving and receiving is not only the basis of God, but is the underlying reality of all creation; it is the foundation of all meaningful relationships. We don’t live to “compete for advantage” over one another; we don’t live to dominate and control others. NO! We never simply live, but we always live together as we participate in Trinitarian life. Whatever favors a shared life of giving and receiving is worthwhile. Hence we live in this community style of living God’s existence by cooperating with one another, by forgiving and reconciling, by promoting the Common Good even at the expense of our personal self-interest.

Rather than fighting tooth and claw in the jungle, this communitarian style of living makes us attentive to the most vulnerable because as Jesus reveals to us in Matthew 25 that whatever we do to the least of his brethren, we do to Him. Therefore, as we proclaim our belief in the triune God, we take the side of the poor, those on the margins, who are a constant reminder that human relationships should not be based on a dynamic of oppressors and oppressed, winners and losers.
Through the perfect Revelation of our Lord Jesus, we joyfully accept that the Trinity is the very heart of Reality as it reveals Who God is, who we are, and the significance of the universe. We can know in our hearts the triune God when we do what God does: when we pour ourselves—our life—into others. In so doing, we don’t seek advantage or dominance, but help build community and solidarity grounded in the God, who is Love.




Let’s Get Drunk…on the Holy Spirit!

The Solemnity of Pentecost (A); 6-4-17

Acts 2:1-11; Ps 104; 1 Cor 12:;3-7,12-13; Jn 20:19-23

Deacon Jim McFadden; St. John the Baptist C.C.


            Pentecost is not, one could safely say, the most beloved of Christian feasts, though it is of utmost importance since it marks the birthday of the Church! Nonetheless, marketers haven’t found a way to make money off of this Solemnity. It has no Halloween drama. There’s no cute little baby in the manger. There is no empty tomb, let alone a bunny which goes around hiding Easter eggs. Except for the liturgical calendar, there is no build-up to Pentecost. When was the last time you saw an ad that said, 50 days to Pentecost—shop early! Also, there’s not even a secular holiday in which we get a long weekend.

Moreover, the event as described in Scripture is, well, a bit strange, if not weird. Tongues of flames are on everybody’s heads. Think of Michael Jackson times 12. People are speaking in languages they don’t even know, yet they understand each other! To quote the immortal words of Bill Murray in Ghostbusters, “Dogs and cats, living together! Mass hysteria!” Indeed, the first Pentecost was so bizarre that folks accused the disciples of being drunk. And, Peter’s defense is not all that convincing: in verse 15, he says that they’re not drunk because it’s only 9:00 in the morning, the implication being that they’ll get drunk at a later hour!

No, these are drunk on the Holy Spirit, not wine. It’s the best kind of intoxication that there is because we are receiving the “Lord and giver of life.” The Holy Spirit reminds us that God is triune—that the Holy Spirit, the 3rd person of the Holy Trinity, is divine no less than the Father and the Son.

The gift of the Holy Spirit is the capstone of the awesome mystery that encompasses Jesus’ passion, death, resurrection, ascension, and glorification. It’s the capstone because Jesus announced that the whole purpose of his mission on earth is brought about at Pentecost. On the way to Jerusalem he declared to his disciples, “I came to cast fire upon the earth; and would that it were already kindled!” (Lk 12:49).

These words came true 50 days after the Resurrection on Pentecost when “There appeared to them tongues as of fire….and they were all filled with the Holy Spirit” (Acts 2:3-4).

The real fire, the Holy Spirit, was brought to earth by Christ so that we could stay in communion with him since he is no longer physically with us. And, the Holy Spirit empowers us to continue his mission: to bring salvation to the world and to proclaim the Good News. So, that Jesus’ mission may be extended throughout history until the Last Judgment, he says to the Apostles on the evening of his Resurrection: “Receive the Holy Spirit.” These words were expressed as “he breathed on them” (Jn 20:22). Brothers and sisters, it’s not that the Church has a mission but the mission of Christ has a Church, which is the Way that God brings about his plan of salvation in the Risen and Ascended Christ.

By virtue of our baptism, we are not merely called to imitate Jesus. We are challenged to become the Risen Christ—to be the second Coming of Christ. Sounds farfetched? No, it’s not; indeed, it’s downright simple. Jesus Christ has constituted his Church as his Mystical Body. And, who is the Church? We are, the People of God, who were initiated into the Church at baptism. That means that Jesus permeates every member of his Body. That’s what Communion means: to be in Christ…to participate in Trinitarian love!

            Do you see what Jesus is doing? He was communicating to us his Spirit—the same Spirit that is the loving energy shared between Him and his Father. God completely gives himself away to us: We are so blessed!

People of God at SJB, the Solemnity of Pentecost reveals that the energy that is capable of transforming the world is not an impersonal, mindless, anonymous, blind force, but the loving action of the “Spirit of God…moving over the face of the waters” (Genesis 1:2). Jesus Christ “brought to the earth” not the vital force that was already there, but the Holy Spirit that is the personal, intentional, loving energy of the Triune God, Who “renews the face of the earth,” purifying from evil and selfishness and setting it free from the dominion of death” (Ps 104). Let the Holy Spirit speak to you so that God can work through you to change the face of the earth and bring God alive to all who touch you.