The Theophany of the Eucharist

Gospel Reflection for Friday of the Third Week of Easter, May 9th, 2025

May 09, 2025

The discourse on the Bread of Life is among the most hotly debated biblical topics in conversations and debates with many of our Protestant brothers and sisters. Lutherans have a concept of ‘true presence’, one they would refer to as sacramental union, which others would claim has no distinction from the concept known as consubstantiation. Our Catholic doctrine teaches the notion of transubstantiation.

So, what is transubstantiation?

What do Catholics believe happens when the priest gives the words of institution?

The longstanding Catholic understanding of the Eucharist stems from the works of St. Thomas Aquinas, who made distinctions between substance and accidents with what happens at the Mass. While the Protestants reject a more philosophical explanation of what occurs at the Institution of the Eucharist (The Bread of Life), the critical thing to remember is that the Catholic faith does not reject reason—Our faith is one of Fides et Ratio (Faith and Reason). Naturally, Catholic theologians work within the school of philosophy, which stems from our realization that humanity’s endeavors in philosophy are a natural consequence of man’s ability to reason—we are made in the image and likeness of God, who is the Logos.

The term substance, although sometimes used as a synonym of essence, is distinct in its relationship with existence. The prefix trans- in transubstantiation means a change or moving through. When the priest gives the words of institution, the bread changes in its substance while retaining its accidents. What does this mean, exactly? An easy description of what occurs with the sacrament of the Eucharist is that the reality of the sacrament changes from bread to the Body of Christ (substance) while the appearance (accidents) remains that of bread and wine.

In today’s gospel, the leaders amongst the Jews argue about Jesus’ discourse on the Bread of Life, “How can this man give us [his] flesh to eat?”^[1] What is interesting about this entire periscope, a point that rejects Reformed theology’s view of the sacrament being nothing more than a symbol, is Jesus’ doubling down—more than once, too! The outline below expands on the section of the gospel reading today. It is essential when doing biblical exegesis to engage what occurs in the narrative before and after to flesh out what is being said in the text:

Outline of John 6 vv. 52-59
I. Jewish leadership disagreement with Jesus’ teaching (v.52) (A)
II. Jesus reiterates and doubles down on the teaching of eating His flesh (vv. 53-58) (B)
III. The Author places a geographical location indicating its authenticity (v.59) (C)
Outline of John 6 vv. 60-71
I. The disciples question Jesus’ teaching (v. 60) (A)
II. Jesus reiterates and triples down on His teaching (vv. 61-65) (B)
III. The disciples leaving the location and returning to their former way of life. (v.66) (C)
IV. Narrative of the twelve remaining with Jesus (vv. 67-71)

When the text is outlined, a noticeable pattern emerges from the outline. The pattern is called synonymous parallelism. The reader should notice that verses 52 and 60 indicate a questioning of Jesus’ teaching. The immediate verses 53-58 and 61-65 are where we find Jesus restating more plainly what he is teaching regarding the Bread of Life.

The overall form of the gospel periscope is a narrative. The constant reiteration from Jesus on His teaching serves as a rising development to the climax of the periscope, when Jesus turns to the twelve and asks, “Do you also want to leave?”^[2] It is always the question to every believer: Do you want to leave? The proclamation of the Gospel is an eschatological event, every single believer has a Damascus moment—if not many throughout their life. We will hear the voice of Christ calling out towards us, “Why are you persecuting me?[3] These are events where the hearer decides, “Do I accept salvation, or do I reject it?” Our pilgrimage toward the Kingdom of God is likely filled with many of these eschatological events, where Jesus will ask us, “Do you want to leave?” “Why are you persecuting me?”

Many readers may think regarding Jesus, “I will lay down my life for you.”^[4] Peter denied Jesus even after hearing His words from His Lips and seeing the miracles and signs. Jesus tells all His disciples, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven.”^[5] Jesus warns that many will say, “Lord, Lord, did we not prophesy in your name? Did we not drive out demons in your name? Did we not do mighty deeds in your name?’ Then I will declare to them solemnly, ‘I never knew you. Depart from me, you evildoers.’^[6]

Lord, who then can be saved!?

The longest reading for today’s mass is the conversion of St. Paul. The reading describes Saul, who will later change his name to Paul, as “breathing murderous threats against the disciples of the Lord.”^[7] What is interesting about the narrative of Paul’s conversion is its text form. A close reading suggests that the form falls into the theophany or Divine manifestation category. Paul experiences “a light from the sky,” and “he heard a voice saying to him.”^[8] It is similar to events such as the Transfiguration, the burning bush, or the call of Isaiah. It is a moment where the veil between heaven and earth is lifted for the divine to break into the world and call one to mission.

Catholics refer to our liturgy as mass or missa. It is the root of the English word mission. The Catholic, by the grace of God, with faith in their heart and on their lips, experiences the pulling of the veil during the institution of the Eucharist. Jesus reiterates His teaching to us today:

“Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him.”^[9]

Jesus, by leaving us a Church, has given us the salvific economy of the sacraments where every man, woman, and child rightly prepared can experience the theophany of the Eucharist. Every Sunday, with the right disposition, can be our Damascus moment; it is our moment on the Mount of Transfiguration, where we are refreshed by our Lord and called to a more profound conversion and mission.

Missio Dei

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