Sacred Heart of Jesus and the Eucharist

Vision of Margaret Mary Alacoque,
Painted by Armand Cambon (1819-1885)

Today is the Solemnity of the Sacred Heart of Jesus.  This major feast day was incorporated into the universal liturgical calendar of the Roman Catholic Church in 1856, almost two centuries after the private revelations to St. Margaret Mary Alacoque. In those revelations, she reported that Jesus asked for a feast in honour of his Sacred Heart to be celebrated on the Friday after the great celebration of Corpus Christi. And so it is.

Devotion to the Sacred Heart spread throughout the world. It draws our attention to the human Heart of Jesus as the symbol of his total self-giving love. Typically, images of this devotion depict his Heart aflame with love for humanity - wounded and vulnerable, revealing the cost of our redemption.

A Johannine approach to the Eucharist

Source: here

We, too, can be transformed into bread broken for a world that hungers. Here is a short prayer based on a reading of the Gospel of John that I composed many years ago:

In the beginning was the Word
And the Word became flesh

And that flesh became bread;

Which has now become us

Broken for a united world

Returning to the source from it came

And so, after we come to the close of a long discourse in the sixth chapter of Saint John. Let’s recap on what we have heard, read and mediated in our hearts whenever we take the sixth chapter of Saint John into our hearts and minds:

Jesus feeds all of those who come to him (John 6:1-15)

The Harp of the Holy Spirit

Source: Celestial Choir

Yesterday, the feast of Saint Ephrem (the Syrian) was celebrated in the Roman Catholic Church. Saint Ephrem was a fourth‑century deacon and Doctor of the Church, and he is especially honoured in the Eastern (Syriac) tradition. Living in the eastern part of the Roman Empire (in what is now modern‑day Turkey), he emerged as a significant voice in defending the divinity of Christ against the Arian heresy - the claim that Christ is not fully divine. Elements of this error have reappeared in different forms throughout history and continue to surface in various ways today.

Ephrem never became a priest or bishop. He remained a deacon and used his gifts in many ways, especially through the composition of beautiful hymns and poems, for which he is known as the ‘Harp of the Holy Spirit’. His ministry was expressed through teaching, preaching, and especially through his poetic and musical works. He is associated with the madrāšê (teaching hymns), which were performed by choirs -traditionally including women - with musical accompaniment such as the lyre. One tradition notes that women’s voices played an important role in this form of liturgical instruction, reflecting the dignity of their participation in the life of the Church.

Many of his hymns contain striking reflections on the Eucharist. In one of them he writes:

'In your bread is hidden the Spirit which cannot be eaten.
In your wine dwells the fire that cannot be drunk.
Spirit in your bread, fire in your wine:
it is a wonder that our lips have received!'
(Hymns on Faith, 10)

In common with many early Christian writers, Saint Ephrem did not produce a single systematic treatise on the Eucharist. Instead, he expressed its mystery through poetic and symbolic language. Images such as fire, Spirit, medicine, bread of life and nourishment point to the profound reality of Christ’s presence and the life‑giving grace communicated in the Eucharist.

Eucharist is a community sacrament

Over the centuries, the emphasis within the Christian life - and, within this, on the Eucharist - has shifted between communal and individual dimensions. From the fragmentary evidence available regarding liturgical practice in the early Irish or Celtic Church, it is reasonable to infer that the Eucharist was a central act of the community. This was certainly the case in monastic settings such as the island of Iona, where Saint Columba (Colmcille) lived after his departure from Ireland.

Words of life

At the end of the sixth chapter of John, we may locate ourselves within the scene: among the crowd, among the wider group of disciples, or among the Twelve closest followers of Jesus. The teaching is demanding. As many recognise, ‘This teaching is difficult; who can accept it?’  (John 6:60). Indeed, the passage bears the depth of reflection of the early Church, already living from the mystery of the Eucharist. Yet, whatever its historical development, Christians trust that Scripture is truly the Word of God, communicated through human witnesses under the guidance of the Holy Spirit.

The scandal of eucharistic living

Corpus Christi

Sunday 7 June 2026

Lectio Divina:*

Deuteronomy 8:2-3, 14-16 Psalm 147

1 Corinthians10:16-17 John 6:51-58

Meditatio:

‘..hose who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day.’  (John 6:54)

 

Commentary:

In the 1986 film The Mission, set in South America in the 1750s, the Jesuit priest Fr Gabriel leads the people forward, carrying the monstrance with the Blessed Sacrament as a joint Portuguese–Spanish force opens fire. The brutal destruction of the people – and the falling of the monstrance – becomes a powerful cinematic image of Christ’s Body suffering in the poor and the oppressed. After Fr Gabriel is cut down, a small child picks up the monstrance and continues the procession. Only a handful escape into the jungle.

Witness, community, persecution, violence, death, scattering, remnant, and new life: flesh, bread, life.

'.....my flesh....'

 “I am the living bread,” declares Jesus in Jesus 6:51. What does this mean for us today?

Bread has always been a basic part of human life. Together with water, it sustains and restores the body. In this sense, bread is a sign of life itself. Yet Jesus reminds us that our lives are sustained by more than physical nourishment: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God’ (Matthew 4:4).

We recognise this in our own experience. Our lives are nourished not only by food, but also by love, acceptance, truth, and relationships. Even within Scripture, the prophet Jeremiah speaks of God’s word as something to be ‘eaten’, a way of describing how deeply it can nourish and transform us from within (Jeremiah 15:16).