• Skip to main content
MENUCLOSE

Institute for Homiletics

A Collaboration of The Catholic Foundation and the University of Dallas

  • CONTACT US

The Most Holy Body and Blood of Christ

Dec 11 2024

Our Daily Bread

An old black-and-white photograph sits before me. Twenty-five people stand on a southern Illinois porch in 1906. All in this farming family of Greggs and Wilsons and Humphreys are wearing their Sunday best. My father’s mother, Grace, is toward the right, a girl of fifteen. My great-great-grandparents sit surrounded by children and grandchildren. What occasion brought all of them together? The celebration would have included a big meal. Yet those in this picture are slim. To be satiated after a meal would have been a rare treat.  On this day in the early twentieth century, they came together. They ate and were satisfied. 

Most U.S. citizens in the twenty-first century are not slim. “To eat and be satisfied,” for many, is a daily occurrence. The Greek word for “satisfied” means “to be gorged”—for the well-fed, gorged implies gluttony. And yet, we ache in a different way. Depression,  anxiety, and despair abound; though physically gorged, we hunger spiritually. My farming ancestors sacrificed to build a future for their children. Today, many have lost hope that the future will be better.  Dreams are dashed. Deism, not Christianity, carries the day—many believe that the God who set this mess in motion has walked away and does not care. Though we hunger, nothing satisfies. 

Today’s feast speaks to those hungers. Five thousand people came together. They were probably also slim. The Lord didn’t just take the edge off their hunger: they gorged until they absolutely could eat no more! And there were twelve baskets left! He who was the Bread of  Life gave abundantly: the people ate and were satisfied. 

He provides abundance for us as well. He has not walked away.  He is here. He is with us now. As family, we come together for his meal. We are fed. We are satisfied. 

The Bread of Life wants to nourish us. “Come to me,” he says. “Come hungry.”

Consider/Discuss 

  • Human hungers can catch in our throat: We long for the past. We ache for fulfillment now. We are homesick for a better future. (Even those who  recognize no god will admit to not being totally at home in this world.)  Take a few moments each day this week to pray and allow the Holy Spirit to awaken you to the hungers that you carry. Don’t be afraid to look at them. Then when you come to the feast of Corpus Christi on Sunday, hold  your hands open to offer God those hungers as you receive the Body of  Christ. How does that heavenly food fill your soul? 
  • As I look at the picture of my ancestors, my great-great-grandfather  looks particularly thin. What crop failures and winters of hunger did he  experience in the pioneering years of the nineteenth century? “Give us this  day our daily bread” must have been very real to him. Think about your  own times of hardship, whether physical or spiritual. How has the Lord  provided for you, given you your “daily bread”? 

Living and Praying with the Word 

Lord, we bring you our aches, our yearnings, and our longings.  A piece of dark chocolate satisfies for a few minutes. Then it’s gone.  The adrenaline rush of a football playoff pleases us for a time. Then it fades. Making a wad of money feels good. Then it gets spent.  Watching the sunrise brings joy to the new day. Then by evening, we’re weary. Earthly things are good. They are gifts from you. But they do not satisfy. Only in you can we find lasting satisfaction. Bread of Heaven, we open our hands to you this day. We offer ourselves.  Take the offering of our lives, bless it, break it, and hand it back to us transformed. Thank you, Lord of Life, for nourishing us so abundantly!

Written by

Dec 11 2024

Scripture Study for

Abram’s meeting with Melchizedek, king of Salem and priest of the same God Abram worships (Numbers 24:4, 16), occurs after  Abram has defeated a group of Canaanite kings who have taken his nephew Lot as a prisoner of war (14:12–17). The offering of bread and wine is an act of hospitality that may also be a sacrifice,  although this is not stated. In any case, the priest calls down God’s blessing on Abram and blesses God for the victory given to Abram over the kings. The “tithe” Abram gives is a tenth of the spoils of his victory. Drawing on the mention of Melchizedek in Psalm 110,  the author of Hebrews will associate his priesthood with that of  Christ (7:1–25), which in later Christian tradition will add greater significance to the offerings of bread and wine. 

Paul’s reminder to the Corinthians of the tradition of the institution of the Lord’s Supper flows from his criticism of their conduct during their own celebrations. By acting selfishly and shaming those who are poorer, they “show contempt for the church of God” and so betray the ethos that lay behind the Lord’s own sacrifice, which they are not only to remember but also to which they are to conform themselves (1 Corinthians 11:17–22, 27–34). Proclamation of the death of the Lord until he comes cannot be merely verbal but must be enacted in the self-giving of each member of the church. The “cup of the new covenant in my blood” reflects the sealing of the first covenant of Sinai with “the blood of the covenant” (Exodus 24:8).  Just as the Sinai covenant was rooted in the previous covenant with the ancestors, so the new covenant sealed with Jesus’ blood is an extension of the older covenant. 

Luke’s account of the feeding of the crowd ties it closely with his account of the Last Supper (22:19–20). In both scenes Jesus  “takes” the food, “blesses” it, “breaks” it, and “gives” it. In the present scene, Jesus enacts the eschatological, messianic banquet, in which God provides abundantly for all, so that no one goes without or suffers, and even death is conquered (Isaiah 25:6–9). The verbal parallel between this scene and the institution narrative of the Last  Supper invites the reader to see the intrinsic connection between  God’s care for our material needs and God’s care for our spiritual needs through the ongoing “feeding of the multitude” in the banquet initiated in the new covenant.

Written by

  • « Go to Previous Page
  • Page 1
  • Page 2
  • Page 3

A Collaboration of
The Catholic Foundation
and the University of Dallas
Copyright 2025 | Institute for Homiletics
Designed by Fuzati

  • Home
  • About Us
  • News
  • Preaching Programs
  • Preaching Resources
  • Donate
  • Contact