In this week’s lesson we will move forward ten centuries, from David, who wore the crown of Israel, to Jesus of Nazareth, who refused a crown (John 6:15). The assigned Gospel reading is John 6:1-21. Try to read it before class. Reminder: Our lessons are now archived on my website everlastingarms.net. They are pretty much ‘bare bones’ without the conversation of our class-time, but they are there for your reference.
Last Sunday we talked about King David’s idea to build a ‘house’ in Jerusalem for the Ark of the Covenant. After all, he himself had a brand new ‘palace of cedar.’ So he thought it only fitting that the Presence of God embodied in the Ark should have a better place to live than a tent! Through the prophet Nathan, God indicated to David that He doesn’t need a house to live in. But He would build a house for David–a dynasty–and He would let one of David’s sons build Him a physical place to dwell. Our class voiced the idea that since God is everywhere, we should not say that God is only in one particular box, that is, the Ark of the Covenant. Or, to be more accurate, in the empty space on top of the box, between the angels, hovering over the mercy seat!
For me, the meditation below sheds some light. Rohr seems to be saying God is indeed everywhere, AND God is in a box. Both! Only instead of an Ark, Richard is talking about the bread and wine of communion. Ah, a little closer to home! Rohr seems to be saying we humans need tangible reminders of the Presence of God. Something physical, to chew on! Be it box or bread, it’s a gift for us, to help us remember that God is everywhere, in every breath, in every cell of our body, in every food that gives us strength. God is in all of these! Rohr says, and I believe this, that the church (and not just the Catholic church) needs to do better at helping people know they themselves are invited to be transformed, that they can claim the very mindset and power of Jesus.
How to help our people? We need to be more intentional about teaching and practicing the ‘proven disciplines,’ especially contemplation. Action and contemplation–a Divine Dance. So…as part of your practice this week, I invite you to spend some time in silence with the three images above. They are just images, but they are also doorways to Sacred Presence.
As to the bread and wine, remember that our church offers them every Wednesday night at our Refresh service. 6 – 6:30 pm, Dishman Chapel. I’ll be giving the meditation at this week’s service. That is, tomorrow. Pray for me as I prepare, and come if you can.
Eucharist- Richard Rohr
Tuesday, July 24, 2018
All my life as a Catholic, I have held the orthodox belief that the “Real Presence” of Christ is communicated in the bread and wine of the sacred meal (rather shockingly taught by Jesus in John 6:35-58). This is not a magical idea, but simply the mystery of incarnation taken to its logical conclusion—from creation itself, uniquely to Jesus’ body, to the human Body of Christ that we all are, and then to the very elements from the earth and human hands like bread and wine to serve as food for the journey. Why believe the universal Presence is “Real” if it is not also real in one concrete ordinary spot? (We are meant to struggle with this realization, as we see in John 6:60-66.)
The very notion of presence is inherently and necessarily relational and also somehow embodied. Note that Jesus did not say “Think about this,” “Prove this,” “Look at this,” “Carry this around,” and, surely not, “Argue about this.” He just said, “Eat this . . . and drink all of you” (Matthew 26:26-27). As Augustine (354-430) would preach later, the message is that you are what you eat and drink! 
We spent much of our history arguing about the “how” and the “if” and who could do what Catholics called the “transubstantiation” of the bread and wine instead of simply learning how to be present. We made the Eucharist into a magic act to be believed instead of a personal transformation to be experienced. We changed bread more than people, it seems to me. We emphasized the priest as the “transformer” instead of the people as the transformed. We made “Real Presence” into a doctrine (which has its very good meaning!), but we seldom taught people how to be really present (which is contemplation). When you are really present, you will experience the Real Presence for yourself.
The Eucharist is an encounter of the heart, knowing Presence through our available presence. In the Eucharist, we move beyond mere words or rational thought and go to that place where we don’t talk about the Mystery; we begin to chew on it.
We must move our knowing to the bodily, cellular, participative, and unitive level. Then we keep eating and drinking the Mystery until one day it dawns on us, in an undefended moment, “My God, I really am what I eat!” Henceforth we can trust and allow what has been true since the first moment of our existence: We are the very Body of Christ. We have dignity and power flowing through us in our naked existence—and everybody else does too, even though most of us do not know it. This is enough to guide and empower our entire faith journey. If Christians did not already have Eucharist as our central ritual, we would have to create something very similar.
 Augustine’s message to the newly baptized, Estote quod videtis, et accipite quod estis, is often translated as “Be what you see, and receive what you are.” See Augustine of Hippo, Sermon 272, available at http://www.earlychurchtexts.com/public/augustine_sermon_272_eucharist.htm.
Adapted from Richard Rohr, A Spring Within Us: A Book of Daily Meditations (CAC Publications: 2016), 298-299