Feast of Corpus Christi, 2013
It took medical science almost 2,500 years to establish a definite link between the body and the soul. That means that they were able to determine that certain symptoms of health or illness of the body actually correspond to the health or illness of the soul.
Now the scientists weren’t actually using the word “soul”— even though the word “psyche” in Greek means soul. But they were referring to that mysterious universe of immaterial reality: the mind, emotions, thoughts, understanding, memory, intelligence, will, intuition, premonition—that ocean of spiritual reality that we call the soul—and which everyone admits exists and which no one really can deny.
Now, we all know how there are things that stress us and give us hypertension, nerves, worry, concern. These in turn have an effect on the very sensitive and complicated thing we call the “body”. The doctors call this link—in some cases—psychogenetic or psychosomatic.
Link known by the Church
Now these problems and difficulties that we experience in our material bodies as a result of immaterial causes—may be “psycho-genetic”—but those illnesses are real. Just ask anyone suffering from the whole host of mind and body-related illnesses.
If the truth be told, though, the Catholic Church has known about this link for almost as long as science was searching for it. We have always known that that which occurs in the soul affects—for good or for ill—the whole person—and involves the whole person—body and soul. Conversely, that which we do or perform in this material world—with our bodies—good or bad—virtue or evil—has a sure effect on our soul.
Look at how we define sacraments as an outward sign instituted by Christ to give grace. The outward sign is in the material world, it is in the natural world, and it consists of water or oil or words or hands. The outward sign is the actual conduit or cause of the movement of God into a person’s soul.
It changes the person
In other words the sacrament consists of the physical bodily sign that actually changes that person and brings them closer to God. The sacraments are the dynamic par excellence showing that link between the body and the soul—between the soul and the body.
And the most excellent of the sacraments—the one sacrament in which the bodily reality is God Himself—is Holy Communion. Whereas in every other sacrament God uses a sign—apart from Himself—to effect the reality of grace—in Holy Communion—HE IS THE SIGN.
Holy Communion is nothing less than the True Body of Christ that has a real effect on the soul of each believer; and furthermore it is the true Body of Christ that continues the work of grace in the body of the person in the world.
I mean to say that grace from the Body of Christ—from Holy Communion—now informs the recipient and determines what he or she will do in the world and how they will do it. The supernatural grace of God as it comes to us in Holy Communion—the Body and Blood of Christ—helps us intersect with the world. It changes us—and then through us—it changes the world.
No wonder we genuflect
Now let us clarify a few things: first of all, at the moment of Consecration, at the recitation of the very words of Christ from the Last Supper, the bread and wine upon the altar changes into the Body and Blood, Soul and Divinity of Christ. After the Consecration there is no more bread or wine on that altar. It is Him. It is Jesus— no wonder we genuflect immediately after the Consecration.
(I shudder every time I hear someone say something about Communion as if it were still bread or wine. Like “How come you don’t give the wine here?” And I have no problem admitting that the changes in the Mass for the last 50 years ago—including communion in the hand and the elimination of the Communion rail—have done more to diminish our understanding and appreciation and belief in Holy Communion than almost anything before—including the Protestant reformation.)
So we say it again—it is the Body and the Blood of Christ which we consume—nothing less. It is God that we take in our mouths and into our hearts. If you have ever heard the phrase, “you are what you eat”, then consider the implications for Holy Communion. He changes us and transforms us into persons who resemble Him more and more. We resemble Him in our souls and in our bodies—that is—by the things we do and the actions we perform.
And so just as spiritual and mental health has an effect on our physical bodies so the spiritual health that comes from the Body of Christ has an effect on us as well. And then that has an effect on the world.
Hunger for communion
There is a great hunger in the world for communion with God. And it should be clear to all of us that in those souls and places where the Body of Christ is not present—where it is refused or forbidden or ignored—where Holy Communion is not received—or reverenced—we end up making pitiful and unhealthy substitutions.
Where there is not the deep satisfaction that comes from the Body of Christ—we will take our own bodies and drown them in liquor—fill them with drugs—and make a quick communion with poison. Does anyone not know of the heartache of alcoholism and drug abuse in our world? Every time I read of college-age students and binge-drinking, my heart sinks. Their souls need nothing so much as the Blood of Christ; and that they are not drinking.
Where there is not the pure and holy Body of Christ we will make a cheap substitution with the exposed bodies of pornography. Without Holy Communion and the Body of Christ we try to create another kind of communion—but it is deathly and evil, tawdry and demeaning—and no more than a shameful flirtation with a screen. It is not the Communion we need.
Helps us live together
Where there is not the peaceful Body of Christ helping us live together—then we substitute that Body of Christ with the countless bodies of dead soldiers and civilians bombed and bombarded to satisfy our will to power and desire for empire. It is the Body of Christ that the world needs—not drones overhead and surveillance cameras on every corner.
When we do not re-create ourselves with the Body of Christ—we have no problem destroying God’s creation. His world—his families. Without the Body of Christ we find ourselves sterilizing our mothers and killing our babies and suiciding our grandparents.
Where the world cannot make Communion with Life Himself—it will make a communion with death. But the opposite is also true—where there is the Body of Christ, received and revered, there are happy homes and joyful lives. Where the Body of Christ is adored, consumed and lived, then we have all the strength we need in times of trouble and terror.
Oh indeed there is a link between the Soul and the Body—and we call it Holy Communion.