Believing in the Eucharist and Walking with Jesus, Third Saturday of Easter, April 20, 2024

Fr. Roger J. Landry
Shrine of Our Lady of Martyrs, Auriesville, New York
Pilgrimage of Members of the Seton Route of the National Eucharistic Pilgrimage
Saturday of the Third Week of Easter
April 20, 2024
Acts 9:31-42, Ps 116, Jn 6:60-69

To listen to a recording of this homily, please click below: 

The following points were attempted in this homily: 

• Today we come to the dramatic conclusion, the eighth part of our second Easter octave, the “mystagogical catechesis” of Jesus’ Bread of Life discourse that the Church has us ponder every Easter season to help us to enter more deeply into Jesus’ risen life through the Holy Eucharist. After Jesus communicates to us that he is the True Manna God the Father gives us each day, that in order for us to have life we must live off of him, that he in the Eucharist is the fulfillment of the miracle of the multiplication of loaves and fish, today we are confronted with three possible responses to all he has said. These responses are those of every age, and they can help us gauge our own.
• The first response is rejection. Throughout the Discourse, Jesus has been dialoguing fundamentally either with the “crowds” or the leaders of the “Jews.” They struggled with Jesus’ words about gnawing on his flesh and drinking his blood, which — without the Eucharistic context we are now aware of after the Last Supper — sounded cannibalistic and gross. But today Jesus’ dialogue is with the disciples and then with the twelve disciples whom he had chosen as apostles. These were the people who had been with Jesus for up to two years, observing him heal lepers, the lame, the blind, watching him cast out demons and raise the dead, hearing his great sermons and parables, and making the decision to follow him. But many of the disciples slammed on the breaks when it came to what Jesus was saying about the need to eat his flesh and drink his blood to have any life within them. “This saying is hard,” they say in today’s Gospel, “who can accept it?” They were right that the teaching is hard, but let’s face it, many of Jesus’ teachings are hard: to forgive 70 times 7 times, to love our enemies, to pray for our persecutors, to turn the other cheek, to pick up our Cross each day to follow him, to save our life by losing it, to go the way of the grain of wheat, to cut off our hands and feet and pluck out our eyes if they lead us to sin, and — most of all — to love the Lord with all our mind, heart, soul and strength. These are all hard. Some are even excruciatingly hard. But who can accept it? Someone with faith can accept it! These disciples seemed to behave as if they didn’t anticipate Jesus would challenge them to leave their comfort zones, not to mention to die to themselves so as to live by Him. But that’s what he was doing. That’s what he is always doing. And that’s what we have to confront. Jesus calls them out on this. He says, “Does this shock you? What if you were to see the Son of Man ascending to where he was before? … But there are some of you who do not believe.” They simply didn’t have the faith or the willingness to accept something shocking, even if Jesus were saying it. Ultimately they didn’t believe in Jesus enough. And St. John tells us later, “As a result of this, many of his disciples returned to their former way of life and no longer walked with him.” They abandoned Jesus because of his teaching about the Eucharist. Note that Jesus didn’t run after them saying that they had misunderstood him. He also didn’t water down the truth. He knew that they had understood him clearly but they just didn’t have the faith to believe in Him enough to believe in what he taught. Still today there are many who don’t believe in Jesus’ teaching in the Eucharist, finding it too hard to endure. They have some faith in Jesus, they do follow him to some degree, but they find the teaching on the Eucharist revolting. So many of our Protestant brothers and sisters are in this camp just don’t accept the literal meaning of Jesus’ words throughout the Bread of Life Discourse and separate themselves from this great sacrament. But there are many Catholics, too, who don’t believe in Jesus’ real presence in the Eucharist and their need to enter into Communion with him in order to live. The surveys show this lack of faith, that many Catholics just think that the Eucharist is simply bread and wine. But we see it most in the percentage of Catholics who don’t even make the effort to come to receive Jesus worthily on Sundays. They think that keeping Holy the Lord’s day is “hard” and wonder who can accept putting God first on the Lord’s day. We need to pray in a special way for all those, especially, among the disciples, who find Jesus’ teachings hard.
• The second response we see today is hypocrisy. This we see in Judas. St. John tells us that in response to his teaching, “Jesus knew the ones who would not believe and the one who would betray him.” But Judas didn’t have the courage to admit it at the time. He continued to follow the Lord on the outside. He continued to pretend as if he believed. But his doubts about Jesus really crystallized right here. Archbishop Fulton J. Sheen used to preach about this Eucharistic beginning of Judas’ betrayal in his powerful retreats to brothers priests. “Scripture gives considerable evidence to prove that a priest begins to fail his priesthood when he fails in his love of the Eucharist,” Sheen wrote in his spiritual autobiography, A Treasure in Clay. “The beginning of the fall of Judas and the end of Judas both revolved around the Eucharist. The first mention that Our Lord knew who it was who would betray him is at the end of the sixth chapter of John, which is the announcement of the Eucharist. The fall of Judas came the night Our Lord gave the Eucharist, the night of the Last Supper. The Eucharist is so essential to our oneness with Christ that as soon as Our Lord announced It in the Gospel, It began to be the test of the fidelity of His followers. First, He lost the masses, for it was too hard a saying and they no longer followed Him. Secondly, He lost some of His disciples: ‘They walked with Him no more.’ Third, it split His apostolic band, for Judas is here announced as the betrayer.” Likewise the fall of many of Jesus’ beloved friends happens in this similar way. They continue to follow Jesus on the outside, but not on the inside. They pretend as if they believe, but they really don’t. Often they’ll come to receive Jesus like Judas did during the Last Supper and go out into the night and betray him. They’ll receive him unworthily, believing that they can remain in communion with Christ here and remain obstinately in sin in other parts of their life. This, in a sense, is even worse than outright rejection, because it lacks sincerity. And when we don’t really believe in Jesus here, when we don’t really seek to unite our entire life to him, when we think we should just go with the routine and receive Jesus even though we know that we’ve sinned against him, then it just leads to greater moral schizophrenia and greater betrayals. We need to learn from where Judas’ great betrayal began.
• The third response is the one that the Lord wants from us. After the multitude of his disciples had abandoned him, after he had seen the response of those who didn’t believe and the one who would betray him, Jesus turned to the other members of the twelve and asked, “Do you also want to leave?” It was a question coming from the depth of Jesus’ disappointment, which itself was coming out of the depth of his love for those who were abandoning him in droves, because they thought that his total gift of himself to us in the Eucharist was, rather than the greatest example of divine love, an example of human insanity. But St. Peter shows us what real faith is. He replied, “Lord, to whom shall we go? You have the words of eternal life. We have come to believe and know that you are the Holy one of God.” Jesus’ teaching wasn’t any easier for Peter than for the many disciples who had just abandoned Jesus. He wouldn’t understand what Jesus was saying until a year later when he during the Last Supper would totally change bread and wine into his body and blood. But he knew that Jesus had the words of eternal life and so, because of his faith in Jesus, he put his faith in Jesus’ words. Likewise, our Eucharistic faith is based on our faith in Jesus’ words. In the great Eucharistic Hymn, Adoro Te Devote, written by St. Thomas Aquinas, we sing, “I belief whatever the Son of God has said. Nothing is truer than the Word of truth!” Eucharistic miracles can help buttress our faith in the Eucharist, but they can’t substitute for it. We believe that what we’re about to receive is Jesus’ body and blood because Jesus told us that it was and sent out the apostles from the Upper Room with the command to do this in his memory.
• The Eucharistic Lord in whom we believe, from whom we live, wants to bring our whole life into communion with him, so that we may not only “live because of him” but act together with him. This is where he wants our faith to lead us, so that, as we heard yesterday in the Gospel, we draw our life from him in the Eucharist and he is able through us to continue his saving work in the world. We see the consequences of a truly risen Eucharistic life in St. Peter in today’s first reading. He was faithfully allowing Jesus’ risen life to radiate through him as he continued Jesus’ saving mission. We see that first in his healing of Aeneas in Lydda, who had been paralyzed and bedridden for eight years. Echoing the words Jesus said in Capernaum to the paralyzed man lowered through the roof, “Rise, take up your mat, and go home,” Peter said, “Aeneas, Jesus Christ heals you. Get up and make your bed.” It wasn’t Peter who was healing Aeneas, but the risen Jesus through Peter. Likewise when Peter was summoned by the disciples to go to Joppa after the death of the little charitable “gazelle,” what the Hebrew Tabitha or the Greek Dorcas means, Peter emulated what Jesus did in the healing of the daughter of the synagogue official Jairus. Peter was one of three apostles present in the room when Jesus said, “Talitha, koum,” (“Little girl, arise!”). So here, Peter, praying at her bedside, then says, “Tabitha, rise up.” The word in both circumstances is the same word for “resurrection.” Jesus directly and then indirectly through Peter was telling each child to share in his resurrection, to arise, to experience newness of life and a foretaste of eternal life. Jesus similarly wants to live through us, to love through us, to preach through us, to minister through us, but for him to be able to do so, we need to be in communion with him and that happens right here at Mass when we learn to live off of him in Holy Communion.
• As we prepare for the National Eucharistic Pilgrimage with a pilgrimage today to the Shrine of Our Lady of the Martyrs in Auriesville, we come to invoke the intercession of great saints of the Eucharist. Indeed, we invoke the intercession of Our Lady of Martyrs so that we might all become true martyrs, “witnesses,” of our Eucharistic Lord just like in the 1640s Saints Isaac Jogues, Rene Goupil and Jean Lalande all gave their lives here out of a desire to bring to the Native Americans in Canada and upstate New York the Eucharistic love of the One who gave his life for us and the way St. Kateri Tekakwitha, born here, would become one of the great witnesses to Eucharistic adoration in the Church’s history.
• St. Isaac Jogues, born in France, desired to be a Jesuit, priest, and missionary, in order not just to bring the Gospel of Jesus to the New World but Jesus himself in the Blessed Sacrament. His priestly ordination was accelerated so that he would be able to join a group of Jesuits leaving in 1636 for New France. He loved Jesus in the Blessed Sacrament and was accustomed in seminary not only to attending Mass every day but to spending long vigils in prayer before the tabernacle. He well knew that as a missionary, traveling by canoe for days, with limited supplies of unleavened bread and wine, there would likely be times when he would not have access to the altar or tabernacle, but he longed to be able to found new chapels, altars, and tabernacles so that many others who did not know yet the ongoing reality of Christ’s incarnation might come to realize that God is with them, too. After six years as a missionary, he was captured by the Mohawks close to Three Rivers in Quebec. He would soon realize just how much he would suffer without God in order to try to bring him to the very ones who were depriving him. With Rene Goupil and their Huron guides and companions, St. Isaac was brought down rivers, lakes and land to the village of Ossernenon, modern Aurieville, on the northern lip of the Mohawk River. Among the tortures St. Isaac needed to endure was to have his thumbs and index fingers severely mutilated, which meant that even if he had the liberty to celebrate Mass, he would no longer be able to, because according to the rubrics at the time, the priest had to hold the consecrated host exclusively with those severed digits. This man of the Eucharist ended up going 17 months without even being able to receive the Eucharist, until, with the help of the Dutch, he was able to escape through modern day Albany, Manhattan, and England to arrive in France on Christmas Day 1643. As soon as he disembarked and had asked directions to the closest Church, he went to confession, attended Mass and received Holy Communion. “It was then,” he said, “that I began to live again and tasted the sweetness of my deliverance.” He eventually was able to get to the Jesuit seminary in Rennes, where his confrères were well aware from the Jesuit Relations of his captivity. When, not recognizing him, the rector asked impatiently if their visitor had news of Father Jogues, he replied with an appreciative smile, “He is at liberty and is the one speaking to you.” Through the help and insistence of the Jesuit Provincial and the Queen of France, he petitioned Pope Urban VIII for a dispensation from the rubrics so that he would be able to celebrate Mass with the hands and fingers he still had. Pope Urban VIII, most famous for adorning the altar of St. Peter with its famous bronze Baldachin, beautifully replied through the Jesuit General and French Ambassador, “Indignum esset Christi martyrem Christi non bibere sanguinem.” “It would be unworthy that a martyr of Christ not drink Christ’s blood.” Finally, in March 1644, after 20 months, he was able to go up to the altar of God, hold Christ in his mangled hands, and receive Christ’s Precious Body and Blood. Despite the tortures he had endured, he wished to return to the missionary fields. His wish was granted. In 1646, he was asked by the French territorial government to lead a diplomatic mission to Ossernenon. Along the way, he traveled on a lake on which no European had yet traversed. He named it, fittingly, Lac du Saint Sacrement, not only out of love for the Blessed Sacrament but because it was the vigil of Corpus Christi; that remained its name for 109 years, before the English renamed it after King George II. Because of the protection of the French, he was able to minister to those whom he had previously baptized and formed during his captivity. As he was leaving, anticipating his return, he left a “Mass kit,” containing everything he needed for Mass, so that he wouldn’t have to transport one the next time. That would prove his earthly undoing. The Mohawks caught an influenza a few months later and they superstitiously blamed it on the black box the priest had left behind. When Fr. Jogues soon thereafter returned with Jean Lalande, the Mohawks were poised for attack, and both were tomahawked, respectively, on successive days. He died, we could say, out of preparation for Mass, out of a desire to bring the Mass here for the people, symbolized by his Mass kit.
• Feet from where he died, St. Kateri was born ten years later, of a Christian Algonquin mom and a Mohawk dad, both of whom died of smallpox when she was four. When she was 19, she had a chance to talk to the recently arrived Jesuit Father Jacques de Lamberville, telling him she wanted to learn more about prayer and be baptized. “Who can tell me what is most pleasing to God that I may do it?,” she asked. After he tested her resolve, she was baptized the following Easter, and grew quickly in faith. Her Christian life was such a sign of contradiction to her fellow Mohawks that Father de Lamberville, to save her life, arranged for her escape to the Jesuit village of Caughnawaga, 200 miles north, just south of Montreal. There she made her first Holy Communion on Christmas 1677. From that point forward she lived a thoroughly Eucharistic life, adoring Jesus outside the locked chapel — on her knees, despite snow, ice and freezing cold —for an hour until it opened at 5 am, attending Mass and adoring Jesus inside until it was time for work and acts of charity, and returning after work for several more hours of adoration. When she traveled outside the village for the hunting season, she prayed in spiritual communion and adoration before a crucifix she would place in a tree. She died on the cusp of Holy Thursday in 1680, at the age of 24. Her final words were a summary of her brief but profound Eucharistic faith and life: “Jesus, I love you.” The Shrine of Our Lady of the Martyrs, with its three tabernacles, is a unique place of Eucharistic Revival. There one can learn, through the example and intercession of Saints Isaac and Kateri, how to “live again,” to “taste the sweetness” of what Christ has won for us, and to love him by doing “what is most pleasing to him,” what he told us on Holy Thursday to do in his memory.
• Today as we finish this eight day catechesis on his feast day, we focus on how the disciples in the Gospel who rejected Jesus’ teaching in the Eucharist “no longer walked with” Jesus. To believe in the Eucharist is, to some extent, to commit to walk with the Eucharistic Jesus. That’s what we’re here to ask. We ask the Lord for the gift of faith so that we may stake our existence, too, on his words of eternal life, “This is my body!” and “This is chalice of my blood!” and offer our body and blood for him and for others. In response to the awesome gift of the Holy Eucharist, we, together with Saints Isaac, Rene, Jean and Kateri, make our own today’s Psalm, “How shall I make a return to the Lord for all the good he has done for me?,” we asked in the Psalm. And we make that response now: “The cup of salvation I will take up, and I will call upon the name of the Lord.”

The readings for today’s Mass were: 

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