I've been posting a lot of homilies and reflections on the readings since Holy Thursday. This is because I currently have time to serve and so to preach at daily Mass regularly. As a result, this Third Sunday of Easter I am a little exhausted. I am limiting this reflection to just the Gospel reading for the Third Sunday of Easter. For those who do not routinely read Καθολικός διάκονος, I preached on the Emmaus story during the Octave (see "Wednesday in the Octave of Easter").
One of the points I've tried to emphasize in my Easter preaching is that in the resurrection accounts found in the Gospels Jesus's disciples have a difficult time recognizing him. I believe this is so because the inspired authors are trying to convey in words a reality that transcends language. In short, after his resurrection from the dead, Jesus's followers, even his closest ones, don't see him in the same way they saw him before his death and resurrection. They see him with what might be called new eyes- the eyes of faith. Resurrected life is a new mode of existence, which is why it cannot be limited to a single event that happened nearly two millennia ago.
Make no mistake, Jesus's post-resurrection presence among us is his real presence. It is a presence so real that it is more real than when he walked the dusty roads of Galilee with his disciples. His resurrection presence is so real, in fact, that Christ can dwell in you. It is the Holy Spirit who is the mode of his new presence. This is made clear in the Emmaus story when Cleopas and his companion- some have opined his companion was a woman, perhaps his wife- recognize the resurrected Lord, who "drew near and walked with them," only in the breaking of the bread.
But before they recognized him, this seeming stranger, who was clearly familiar with "the things that have taken place [in Jerusalem] in these days," taught them that "the things have taken place" were foretold and even necessary. After the two discouraged disciples relayed their dismay at the death of "Jesus the Nazarene," who they thought "would be the one to redeem Israel," this stranger instructed them thoroughly. He began by asking them a question: "Was it not necessary that the Christ should suffer these things and enter into his glory?" After posing the question, "beginning with Moses and all the prophets, he interpreted to them what referred to him in all the Scriptures."
Les pèlerins d'Emmaüs en chemin, by James Tissot, ca. 1886-1894
The second part of a penitential litany that is found in the appropriate appendix of the English translation of the Roman Missal for the United States, the invocation is: "Lord Jesus, you come in word and sacrament to strengthen us in holiness." Among the things that the pericope of the journey to Emmaus shows us is the necessary, inextricable, and beautiful connection between word and sacrament. Maybe it is better to state it this way: the story of the journey to Emmaus shows us how word becomes sacrament. Keeping in mind one the simplest and most straightforward ways of defining a sacrament- a visible and tangible sign of Christ's presence in and for the world- we need to be aware that the word becomes sacrament in and through those who continue to recognize the risen Lord in the breaking of the bread.
After sharing with each other that their "hearts [were] burning... while he spoke to [them] on the way and opened the scriptures to [them]," Cleopas and his companion (wife?) ran the seven miles back to Jerusalem that night to tell the others about their experience. This demonstrates that not only is Jesus's new way of being present is really real, so to speak, but it shows that the Eucharist is not an end in itself. Receiving Christ's body and blood should make you an evangelist. The purpose of the Eucharist is not to make the community of disciples a self-referential group of the chosen, it is meant to make Jesus's disciples missionaries. The Eucharist orients toward you toward others, especially those you encounter who need your help.
Sadly, during these times, many Catholics are demanding Mass and excoriating their bishops for opting to keep their flocks safer. These sisters and brothers are exhibiting a self-referential understanding of the Eucharist, one that is static and seems to believe that they are in danger of Christ's presence somehow running out unless they get a refill. But Christ's real presence in the Mass is fourfold. In addition to be really present in the gathering of the baptized, he is really and truly present in the word, that is, the Scriptures. During these times, we should still be turning word into sacrament, which is the work of the Spirit in and through us, by making Jesus visibly and tangibly present by our faith, our hope, our joy, and through our service to those in need.
The risen Lord is walking with us now. Even though you cannot break the bread, do you still recognize him?
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