Angel bread

The Gospel of our Lord Jesus Christ according to Saint John
(Atmosphere 6.52-59)

At that time the Jews argued among themselves, saying: “How can he give his flesh to eat?” Then Jesus said, “Truly, truly, I say to you, if you do not eat the flesh of the Son of Man and drink His blood, you will have no life in you. Whoever eats my body and drinks my blood has eternal life and I will raise him up at the last day. For my body is real food and my blood is real drink. Who eats my body and drinks.” My blood remains in me and I in it. As the living Father sent me, and I live for the Father, so he who eats me shall live because of me. This is the bread that came down from heaven. It is not like what your parents ate. They are dead. Whoever eats this bread shall live forever.

Thus spoke Jesus while he was teaching in the council of Capernaum.

Dear brothers and sisters, we continue to speak beautifully of the Bread of Life, and, beginning with the last verse of yesterday’s Gospel, Jesus changes the subject, that is, he continues to speak of himself as bread, but begins to say it in the Eucharist more frankly: “My body is true food, and my blood is true drink.” . The reference to the Eucharist could not be more clear.

Indeed, we must continue here the same meditation that we have been doing. We need to feed our spiritual being who was inculcated in us in baptism, like a small seed; But this seed needs water, it needs water, it needs fertilizer, it needs sun to become a lush tree. It is clear that this tree will be full only in heaven, in glory; But how do the saints nourish themselves in glory? We can say that they eat the “bread of angels”.

Angels feed, yes. They are pure souls, but they feed on the truth, that is, the truth of God. They know God, and they place what Saint Paul foretold in the Epistle to the Corinthians: “We shall know as we know” (1 color 13, 12). God already knows me, and in heaven we will see God face to face and this will give us such deep knowledge that we can eventually love. Therefore, being loved and loved, known and known, progress occurs in the spiritual life, and this is what the blessed in Heaven live. Here on earth we need to start this way, but we can only begin with faith.

So when we communicate, we are affected by the body of Christ. But it is not enough just to touch the body of Christ. The Roman soldiers who crucified him touched the body of Christ, but they did not change their lives or be saved. We need to touch this body of Christ by faith and we need to drink the blood of Christ with love. Only in this way will we feed here on earth that life that is to come in heaven. Saint Ignatius of Antioch, a disciple of Saint John, the writer of this Gospel, writes a letter to the Christians of Tralia, in which he says: “Faith is the body of Christ, and the blood of Christ is charity.”

This union, this symmetry between the body of Christ and faith, the blood of Christ and love, may seem interesting, and some people may not like it because they think: “No, you are losing realism, Father! You have to understand that the Eucharist is the real body and blood of Christ!” I know. It is the real body and blood of Christ. But it turns out that when we communicate, we are dealing with this real body and blood for a limited time. During the day, if we perform works of faith and love, we will be in contact with the body and blood of Christ genuinely and not sacramentally; But really, in a way these acts nourish our soul’s life throughout the day.

Look, connecting the thoughts I put into this meditation a little, let’s understand this: you need to communicate and communicate well, and to communicate well, you need to make a faith in Christ who is there. The Roman soldiers had no faith, but the woman with hemorrhoids touched Jesus with faith, unlike the multitudes who felt Jesus without faith, and he was healed. If we touch Jesus by faith, we will be nourished spiritually, and if we love Him, there is faith wonderfully united with love.

What we live and possess in the Eucharist, we can extend to the rest of the day when we desire in our personal prayer, even without the Eucharist, to repeat the same experience of uniting ourselves in the same body and blood of Christ with the same virtues that united us: faith and love. Through works of faith and love, we will practically live out the great hope of one day reaching the glory of heaven.

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See 52-55. He explicitly teaches that this bread must be understood in a mystical way, and that it is nothing but his flesh and blood. the words For the life of the world They allude to the bloody sacrifice of the cross. Whoever does not eat the flesh and blood of Christ will not have life in him, that is, he will not be saved. On the contrary, what does he eat of this heavenly food? eternal life… “First because while he gives life, that is, the grace of the soul, he gives it the undertaking, as it were, a certain beginning of beatification, which is called eternal life; now the bliss of the soul produces the body…; moreover, because the body of Christ, which possesses itself, Because of the hypostatic union with the divinity, the infinite life and the Divine, he generates him in our bodies through his connection, while in reality we receive him in the sacrament of the Eucharist.Thus, he imprints in our bodies a certain seed of immortality, according to which they will subsequently ascend, not in any way, Like the bodies of the damned, but in a special way, that is, in the manner of the body of Christ. itself was lifted up, not to a second death, that is to torture [do inferno]but for blessing and eternal life ”(Maldonado, in yuh. 6.50).

See 56-59. It more clearly announces the nature and character of this wonderful food. my body really (ἀληθής = true) Food, really dolls (TRUE) He drinksThat is, food and drink are said not in the figurative sense, but in the proper sense, because one actually eats and drinks. And since the effect of food is to be absorbed and coagulated by what he eats, he adds: Whoever eats my body abides in me and I in itnot only by faith and the union of wills, but also by material union, “For if a person mixes one candle equally liquefied with another equally liquefied, he seems to produce both one and the same thing, and also, by the fellowship of the body and blood of Christ he is in us and we in it” (Chrysostom). But this pairing is quite unique and impressive: As the living father sent me, I live because of (διά = fur) Father, therefore he who eats me shall live because of (for every) meThat is, as the Father grants me life with the same essence in the eternal generation, so I also give a portion, that is, a blessing, of my divine life to the faithful in Holy Communion. Toledo and Maldonado interpret the first member as referring to the divine life communicated to the Christ man in the hypostatic union.

Others understand the particle διά in the final sense, as in Vulgate (e.g. Lagrange). But if there is no certainty as to the exact meaning, then the general meaning intended by Christ is: As the life of the Son is the life of the Father, so the life of Jesus is the life of the Father. [dele] which can be understood in the active sense or fontalterexemplary and definitive” (Vosté, 182), that is: as the Son receives life from the Father and lives for the Father, so the believer receives life from the Son and must live for the Son.

The words of St. Augustine are beautiful: “Believers know the body of Christ if they do not despise the body of Christ. They become the body of Christ, if they want to live on the soul of Christ: now, on the soul of Christ only the body of Christ lives … Do not be a rotten member worthy of amputation; do not disfigure , which makes you blush with shame; be beautiful, be useful, be healthy; join the body and live for the God of God. Work now on earth, then take possession in heaven”(in yuh., tract. 26

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