Homily — Most Holy Body and Blood of Christ, Year C (2004)

Fr. Timothy W. Castor

Not long ago, a Native American gentleman came to the door of the cathedral rectory asking to speak to a priest. I sat down with him in my office, and he revealed to me that he was a Lakota holy man. We had a long and interesting conversation about our respective beliefs and practices. It was evident to me that this man had a genuine experience of God and a wealth of wisdom drawn from many different sources, including the Old and New Testaments and the teachings of Christ. But he was not, himself, a practicing Christian. Eventually he told me why he had come to the Cathedral: he wanted to speak to a Catholic priest because he had a strong desire to receive Holy Communion. He understood that Communion in the Catholic Church was something very important and very mysterious; and he wanted to share in the mystical power he perceived to be present in the Holy Eucharist. I told him that I appreciated his desire, but that, unfortunately, I would not be able to give him Holy Communion. Patiently, I explained to him just what the Catholic Church believes Holy Communion to be—that it is truly the living Body and Blood of Jesus Christ our Lord and God, and that in receiving Communion we become one with our Savior in a very deep and intimate way. I told him that to receive Holy Communion is to profess our unity of faith with other Catholic believers, that when Catholics approach the minister of Communion and hear the words, "the Body of Christ," and they make the simple response, "Amen," they are professing their belief in the real presence of Jesus Christ and they are expressing their unity with all those who hold this same belief. To share in Communion without sharing the faith it signifies, I told my visitor, would be dishonest to oneself, to those around you, and to God. The man pondered for a moment, and then showed great wisdom as he replied, "Yes, that would be out of balance."

We continued to visit, and I told him that perhaps God was calling him into deeper union with himself through the Catholic Church, but for now, that union did not yet exist. I offered to say a prayer for him and to give him a blessing and asked him to pray for me. We said our prayers, each in our own way, and then parted on friendly terms. I was not able to give him Holy Communion that day, but at least I gave him something to think about. And perhaps the Lord has planted a seed in his heart which will bear fruit at some point down the road.

Today we honor in a very special way the Most Holy Body and Blood of our Lord Jesus Christ, and give thanks to God for this wonderful gift. We recognize that indeed the Holy Eucharist is a gift freely given, undeserved, a sign of God’s great love for his Church. And yet, as with all gifts, it is not given indiscriminately to anyone and everyone. Our church does not practice what is known as "open Communion" because, as I explained to the Lakota holy man, Communion is a sign of our unity of faith and practice. And there are times when his gift must be withheld even from those who claim to the members of the Catholic Church—a fact which has received much attention in the news lately as certain leaders in the Church, both here and abroad, have spoken out on the issue of whether or not Communion should be given to public figures who openly reject or deny certain teachings of the Catholic Church. The accusation has been made that these church leaders are politicizing the Eucharist—making Holy Communion a partisan weapon during a crucial election year. This is a serious accusation, and if it is true, it is certainly a gross abuse of this precious gift. I do not believe however that these Catholic leaders are turning the Eucharist into a political tool. Rather, they are simply recognizing that the Catholic Church is a family, and, like any family, the members are held to certain expectations.

Parents, think of the times that you have withheld a gift from your own child because he or she failed in what was expected of them. "But Mom, you promised I could go out with my friends tonight!"

"Yes dear. But that was before you took the car without asking permission."

Mom did not refuse this gift to her son simply to punish him, much less just to be cruel. No, she withheld the gift because she loves her son and knows that this is the only way to impress upon him the fact that actions have consequences and that the denial of something he values will help him to "get back with the program," so to speak, and once again be reunited with his family and the values his family stands for. In the just the same way, the Catholic Church withholds Communion on occasion not to be exclusive, or cruel, or even to punish. Rather, she employs this remedy in order to bring about healing and to restore unity when it has been broken through the disobedience of a particular member. Notice the word that I used: "remedy". This is the term used in the Canon Law of the Church to designate those sanctions which are intended to help the members of the Church, not to hurt them.

As we reflect on this practice, it is not my intention to point fingers, or to accuse, or to judge. Rather, each one of us should use this opportunity to examine one’s own conscience—the disposition with which we approach Holy Communion. Today’s second reading is taken from St. Paul’s instruction to the Church at Corinth on their practice of the Holy Eucharist. The verses which immediately follow the passage proclaimed read as follows:

"Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the Body and Blood of the Lord. A person should examine himself, and so eat the bread and drink the cup. For anyone who eats and drinks without discerning the Body eats and drinks judgment on himself. That is why many among you are ill or infirm, and a considerable number are dying. If we discerned ourselves, we would not be under judgment, but since we are judged by the Lord, we are being disciplined so that we may not be condemned along with the world."

So, St. Paul teaches the Corinthians—and us—that we must examine ourselves so that we will not receive the Body and Blood of the Lord in an unworthy manner. And what is the standard by which we make this self-examination? It is whether or not we discern the Body—"for anyone who eats and drinks without discerning the Body," says Paul, "eats and drinks judgment on himself." What does St. Paul mean by "discerning the Body?"

There is really a double meaning here. He’s referring first of all to recognizing the real presence of Christ in the Holy Eucharist. The Body and Blood of Christ, in its living essence, is really and truly present under the appearance of bread and wine. If we refuse to recognize this and deny his real presence, then it would be a sacrilege for us to receive what we do not believe. But the second level of meaning is equally as important. To discern the Body means to recognize that each one of us is a member of the mystical Body of Christ—that our communion with Jesus is not a personal matter, and that we must recognize that we are part of a living organism, a community of faith, a family. And, as I have already said, we must live up to the standards of that family—standards of doctrine, standards of morality, and standards of behavior.

Now, ordinarily, this examination is a very personal matter and consists in determining whether or not one is in the state of grace. Each one of us, as we approach Holy Communion, must ask ourselves, "Am I conscience of mortal sin in my life—serious sin which has killed the life of grace in my soul therefore making me unworthy to receive the gift of God’s grace. And if I am conscience of mortal sin, then I must go to confession first and receive absolution before I can approach the sacred mystery of Christ’s Body and Blood and receive him in Holy Communion." Normally, no one else knows the state of your soul—it is between you and God. And that is what Paul is talking about when he says that each one must examine himself.

But what if that sin is known publicly? What if a person has—through their words or actions—openly separated him or herself from unity in the Body of Christ? In the Code of Canon Law, this is what the Church refers to as "manifest grave sin." It is sin which is serious enough to exclude the person from receiving Holy Communion if they would be honest with themselves and admit that they are in the state of mortal sin. But, more than that, it is manifest—that is to say it is public—everyone knows about it. And therefore if this person were to receive Communion, not only would he or she endanger his or her own soul, but their action would become a scandal to others and a serious wound to the Body of Christ. So, when this condition exists, the Church must withhold Holy Communion—for the good of the individual’s own soul and for the good of the whole Body of Christ.

So you see, when Catholic leaders speak of refusing Communion to individuals who have turned away from the teachings of the Church, it is not a matter of politics. Rather, it is a question of good housekeeping within the family of God; and more importantly, it is a question of the salvation of souls.

I realize that this homily has been somewhat negative in tone. But sometimes it’s necessary to look at all aspects of a particular issue, even the aspects we might find unpleasant or distasteful. But even from this perspective, we can see how great and how precious a treasure is the most Holy Eucharist—that our Holy Mother the Church would take such care in safeguarding this gift and in making sure that those who receive it are properly disposed to do so. Whenever we approach the most Holy Body and Blood of the Lord, may he always find our hearts pure and ready to welcome so great a guest.

© 2004, The Rev. Timothy W. Castor