While its significance is ancient the phrase ‘Eucharistic coherence’ has appeared only recently in the life of the Church. Unless I am mistaken it was first used in the concluding document of the conference of the bishops of Latin American and the Caribbean held in Aparecida, Brazil in 2007, a document drafted in large part by the then Cardinal Bergoglio. In reference to ‘legislators, heads of government, and health professionals” the bishops wrote: “We must adhere to ‘Eucharistic coherence’, that is, be conscious that they cannot receive holy communion and at the same time act with deeds or words against the commandments, particularly when abortion, euthanasia, and other grave crimes against life and family are encouraged”.
This reference to Eucharistic coherence resonates with the exhortations found in such papal documents as Sacrosanctum Concilium (Vatican II), Mysterium Fidei (Pau VI) Ecclesia de Eucharistia (John Paul II), Sacramentum Caritatis (Benedict XVI) and Evangelium Vitae (Francis). For those willing to listen the message over the past fifty years about the ‘source and summit of Christian life’ has been clear and compelling.
Today, however, perhaps the scope of Eucharistic coherence should be expanded beyond the exclusion of political leaders engaged in morally reprehensible behavior. Without diminishing the gravity of such conduct, perhaps the term could also address others of us who are ‘Eucharistically incoherent’. How many of us deny the Real Presence and still partake, are casual in our reception of the sacrament, are burdened with sin and still approach the altar without compunction or a firm purpose of amendment, are deaf to the cries of the poor, indifferent to the plight of immigrants, or are abusive of the environment? Granted, the offenses identified in the Aparecida document are most grave. But, if we endeavor to strengthen and treasure the coherence of the sacrament by reducing the frequency of these, our less offensive faults, perhaps the egregious practice Aparecida forbids will also occur less frequently. How so? Maybe as our understanding of and reverence for the Mysterium Fidei grow the general level of coherence throughout the Church will intensify and through example both admonitory and invitational begin to incorporate more fully and legitimately all of its members.
We should pray for the bishops as they revisit this contentious issue of access to the sacrament. Unfortunately, many think bishops are merely corporate managers and not successors to the apostles divinely charged with the responsibilities of sanctifying, teaching and governing. Under the guidance of the Holy Spirit theirs is the duty to shepherd us, the Church, as we progress toward the second coming of Christ. Some may disagree with, even reject, their instructions. Theirs will be the experience of Saul of Tarsus who, knocked to the ground by a blinding light, heard Jesus say: “Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.” (Acts 26:14). Saul got the message. Perhaps these others who second guess the bishops will as well.
In John’s Gospel Jesus tells his followers that unless they eat the flesh and drink the blood of the Son of Man they ‘will have no life within them’. Finding such a requirement irrational and unacceptable many parted company with him. Jesus then asked the twelve apostles if they too would leave him. It was Peter who replied: “Lord, to whom shall we go? You have the words of eternal life”.
St. Peter, model of Eucharistic coherence, pray for us.