**Why does the Real Presence matter?**

**Why does the Real Presence matter?**

Rev. Jerry J. Pokorsky

What is the significance and value of the “Real Presence”?

Catholics believe that Jesus Christ is present – body, blood, soul, and divinity – under the appearance of bread and wine in Holy Communion. His presence does not depend upon the quality of our faith.

Through the mystery of Divine humility, His presence depends upon whether a validly ordained priest (however weak in faith and regardless of state of soul) enunciates the words of Consecration with the intention of the Church when he celebrates Mass. The theological term is “transubstantiation.” The substance of the bread and wine changes, but the appearances and taste remain the same.

Generally speaking, the Protestant view on the Eucharist emphasizes the primacy of faith. Without the belief of the communicant, the bread and the wine have no Divine presence. Yet, devout Protestants often live exemplary lives with a “personal relationship with Jesus” based on their faith in Jesus. Similarly, homebound Catholics watch Mass on television where the graces they receive in private prayer depend upon the strength of their faith. Are we arguing inconsequential semantics?

Doctrinal orthodoxy matters because the truth has consequences. Clarity of doctrine allows us to see God's gifts. If we do not respond by accepting them in good faith, our orthodoxy will make us much more accountable in the eyes of God.

So without any “holier than thou” attitude, we must insist that the Church’s doctrine of the Real Presence is superior to the Protestant virtual reality tradition based on personal faith.

The Church presents this fact of faith as the source and summit of our worship and the basis of Christian unity. Faithful Catholics accept authentic Church teaching without reservation in faith, just as Peter accepted the teachings of Christ. When confused, we say with Peter: “Lord, to whom shall we go? You have the words of eternal life.” (John 6:68)

Faith seeks understanding. Mary asked the angel Gabriel during the Annunciation, “How shall this be since I have no husband?” (Luke 1:34) We are also free to explore God’s revelation with questions framed in faith.

During the Eucharistic Discourse in the Gospel of John, Jesus reveals Himself as the “bread of life”: “Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed.” (John 6:55) Jesus lost a lot of followers that day. If He was only using a figure of speech, He squandered His popularity.

During the Last Supper, Jesus took the bread and wine and said, “This is my Body” and “This is my blood.” He didn’t say they were symbols of His body and blood. The doctrine of the Real Presence extends from the lips of Jesus to the early Church, and over the centuries -- and is the most solemn of Church teachings.

With the Real Presence validated by the Gospel, the doctrine, in turn, casts light upon the entirety of the Gospel. When we proclaim the Gospel, we declare the living words of Jesus. The Real Presence also affirms and guarantees this remarkable teaching of Jesus: “Heaven and earth will pass away, but my words will not pass away.” (Mt. 24:35) His words and Presence do not depend upon our faith, but remain – always ancient, always new -- even when belief fails.

The Real Presence, as brought about at every Mass brings us into contact with the real drama of the Gospels. We do not play act, there is no theatre, and Mass is not the stuff of entertainment. Through the ancient rituals of the Mass, we enter into the real mystical and celestial history of salvation as presented to us in the Gospels. We encounter -- at this very point in history -- the living Christ, the Lord of history, the Eternal Word.

The doctrine of the Real Presence reinforces our understanding of interpersonal relations. It is easy to slip into a dreamlike state in our prayer, often driven by emotion. But when we receive Holy Communion, we enter into a tangible relationship with Jesus as described by Saint John: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life….” (1 John 1:1) One’s emotional state isn’t necessarily a measure of the value or strength of that relationship.

A similar pattern is necessary to maintain and cultivate human relationships. Emails and texting have their place. But in-the-flesh personal encounters perfect love among family and friends. Frequent reception of Jesus in Holy Communion over a lifetime reminds us of the value of relating to others in person. Even the renunciation of sin before receiving Communion teaches us to forgive others as they forgive us. Indeed, “…where two or three are gathered in my name, there am I in the midst of them.” (Mt. 18:20)

The doctrine of the Real Presence is the measure of Catholic orthodoxy. The Gospel validates the Church’s teaching, and the Real Presence elevates the words of the Gospel into a living reality. Christ is present in the proclamation of His words. This is why we stand at attention when the Gospel is read at Mass. The willful denial of His teaching distorts one’s understanding of the living Word. Hence, heterodoxy reflects a weakness in – or an absence of -- faith in His Real Presence.

The doctrine of the Real Presence is central to our belief in the risen Lord. When received with faith by a soul free from mortal sin, the living Word present in the Eucharist keeps us rooted in His reality and directs us on our pilgrim way.

In an increasingly faithless world, we can take refuge in this Eucharistic promise made by Jesus immediately before His Ascension: “…and lo, I am with you always, to the close of the age.” (Mt. 28:20)