The Road to Emmaus: Recognizing Christ in the Breaking of the Bread, Not Merely in Words

The Road to Emmaus: Recognizing Christ in the Breaking of the Bread, Not Merely in Words

On that first Easter Sunday, two disciples walked the road from Jerusalem to Emmaus, their hearts heavy with disappointment and confusion. The man they had hoped was the Messiah had been crucified. Their dreams lay shattered. A stranger joined them on the journey, and as they conversed, He opened the Scriptures to them, explaining how the prophets foretold the suffering and glory of the Christ. Yet it was not in the explanation of the Word alone that their eyes were opened. It was only when the stranger "took the bread, blessed and broke it, and gave it to them" (Luke 24:30) that "their eyes were opened and they recognized him" (Luke 24:31). He vanished from their sight, but they exclaimed, "Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?" (Luke 24:32). They immediately returned to Jerusalem to tell the others: "The Lord has truly been raised and has appeared to Simon!" (Luke 24:34). And they recounted "what had happened on the way and how he was known to them in the breaking of the bread" (Luke 24:35).

This profound episode from Luke's Gospel is not merely a charming resurrection appearance story. It is a blueprint for how Christ continues to make Himself known to His Church. The apostles—and by extension, all believers—encounter the risen Lord primarily in the Eucharist, the true presence of Jesus' Body, Blood, Soul, and Divinity under the appearances of bread and wine. The Scriptures play an essential preparatory role, kindling faith and understanding, but recognition and intimate communion occur in the breaking of the bread. This truth stands at the heart of Catholic teaching and worship. Yet many Protestants, emphasizing sola scriptura (Scripture alone), have downplayed or denied this Real Presence, prioritizing a written book compiled centuries later over the living Sacrament instituted by Christ Himself.

 Unpacking the Emmaus Narrative: Liturgy in Miniature

The Road to Emmaus account unfolds like a miniature Mass. The disciples are on a journey—much like our pilgrimage through life. They are downcast, much as we can be amid trials. The unrecognized Jesus draws near, as He does in every liturgy through the priest acting in persona Christi. He explains the Scriptures, corresponding to the Liturgy of the Word. Their hearts burn, but full recognition awaits the table. Jesus takes bread, blesses it, breaks it, and gives it—echoing the words and actions of the Last Supper (Luke 22:19). At that precise moment, their eyes open. This is no coincidence. Luke uses Eucharistic language deliberately: "took... blessed... broke... gave." These verbs mirror the feeding of the five thousand and the institution of the Eucharist.

Early Church Fathers and modern Catholic theologians, such as Scott Hahn and Brant Pitre, see this as intentional. The Catechism of the Catholic Church notes that the Eucharistic celebration includes the proclamation of the Word, thanksgiving, consecration, and participation in the banquet (CCC 1408). Emmaus encapsulates this "one single act of worship." The disciples did not say, "We recognized Him in the brilliant exegesis of the prophets." They said He was "known to them in the breaking of the bread." The Word prepares; the Sacrament fulfills and reveals.

Imagine the scene in vivid detail. The sun dips low over the Judean hills as the three travelers approach Emmaus, about seven miles from Jerusalem. Cleopas and his companion (possibly his wife) pour out their grief to the stranger. Jesus rebukes their slowness to believe but does so with patience, walking alongside them. He begins with Moses and all the prophets, showing how the Messiah must suffer and enter glory. This sermon—often called the greatest never recorded—ignites hope. Yet intellectual assent alone does not suffice for full encounter. Hospitality leads to table fellowship. The stranger assumes the role of host, performing the actions of the Eucharist. In that instant, the veil lifts. The Resurrected One stands before them, truly present. Joy replaces sorrow. They rush back in the dark, transformed.

This pattern repeats in the Acts of the Apostles and early Christian writings. The early Church gathered for the "breaking of the bread" (Acts 2:42), not merely Bible studies. The Eucharist was central from the beginning.

 The Real Presence: Apostolic and Patristic Witness

Jesus instituted the Eucharist at the Last Supper: "This is my body... This is my blood of the covenant, which is poured out for many for the forgiveness of sins" (Matthew 26:26-28). He commanded, "Do this in remembrance of me" (Luke 22:19). St. Paul reinforces this in 1 Corinthians 11, warning against unworthy reception because it is truly the Body and Blood. John 6's Bread of Life discourse scandalized listeners when Jesus insisted they must eat His flesh and drink His blood for eternal life. Many left Him; the apostles stayed.

The early Church unanimously affirmed the Real Presence. St. Ignatius of Antioch (c. 110 AD), disciple of John the Apostle, wrote: "They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, which suffered for our sins and which the Father, in His goodness, raised up again." He called it "the medicine of immortality."

St. Justin Martyr (c. 150 AD) explained in his First Apology: "Not as common bread nor common drink do we receive these; but... the food which has been made into the Eucharist by the Eucharistic prayer... is both the flesh and the blood of that incarnated Jesus." This was no symbol for the early Christians. It was the living Christ.

St. Cyril of Jerusalem, St. Ambrose, St. Augustine, and countless others echoed this. The belief was universal until the Reformation. Protestants who claim the early Church was "symbolic" ignore this overwhelming patristic consensus. The Road to Emmaus models exactly what these Fathers experienced: Christ known in the breaking of the bread.

 Protestant Emphasis on the Word: A Historical and Theological Shift

The Reformation brought sola scriptura, elevating the Bible as the sole infallible authority. While Scripture is inspired and vital (2 Timothy 3:16), this approach often sidelines the Eucharist. Many Protestant traditions view Communion as a memorial ordinance or symbolic meal, denying the substantial Real Presence. Lutherans retain a form of presence (consubstantiation or sacramental union), but Reformed, Baptist, and evangelical groups largely see it as figurative.

This creates an imbalance. Protestants flock to dynamic preaching, Bible studies, and personal devotion to the "Word," but often lack the intimate, sacramental encounter Jesus modeled at Emmaus. The irony is stark: the very book they prioritize was not directly mandated by Jesus as a compiled volume. Jesus established the Church, gave the apostles authority to teach and forgive sins (Matthew 16:18-19; John 20:23), and instituted the Sacraments, especially the Eucharist as the "source and summit" of Christian life.

Jesus never said, "Write a book and distribute it." He said, "Teach all nations" (Matthew 28:19) and "Do this" regarding the bread and wine. The New Testament writings emerged organically from the apostolic Church's life, worship, and needs. The canon—the official list of inspired books—was discerned by the Catholic Church over centuries.

 The Catholic Church and the Canon: Pope Damasus and the Council of Rome (382 AD)

The Bible as we know it did not drop from heaven. The early Church used the Septuagint (Greek Old Testament, including deuterocanonical books) and various apostolic letters and Gospels. Disagreements arose over which books were inspired. Pope Damasus I (366-384 AD) convened the Council of Rome in 382 AD, which produced a decree listing the canonical books—identical to the 73-book Catholic canon affirmed later at Trent. This included the deuterocanonicals (Tobit, Judith, Wisdom, Sirach, Baruch, 1-2 Maccabees) that Protestants later removed.

Damasus also commissioned St. Jerome to translate the Scriptures into Latin, producing the Vulgate, the Church's standard for over a millennium. This was no arbitrary decision by "men." It was the Holy Spirit guiding the Church that Christ founded (1 Timothy 3:15 calls the Church the "pillar and bulwark of the truth"). The same apostolic authority that produced the New Testament discerned its canon. Protestants accept the 27 New Testament books on the authority of this Catholic process but reject the Church's role in the full canon and its teaching on the Eucharist.

Critics note debates on the exact historicity of the 382 decree (some link parts to the later Gelasian Decree), but the substance holds: the Catholic Church, under papal leadership, settled the canon. Jesus entrusted this authority to Peter and the apostles, not to a future collection of writings. The Word of God is first and foremost Jesus Himself (John 1:1, 14), then the oral apostolic Tradition, and the written Scriptures interpreted by the Church.

 Why the Eucharist Matters: Body, Blood, Soul, and Divinity

Catholic doctrine holds that in the Eucharist, by the power of the Holy Spirit and the words of consecration spoken by the ordained priest, the substance of bread and wine becomes the substance of Christ's Body and Blood while the appearances (accidents) remain. This is transubstantiation, defined at the Fourth Lateran Council and Trent. It is not cannibalism or magic but a sacramental mystery. Christ is truly, really, and substantially present.

This fulfills John 6: "My flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood abides in me, and I in him." It unites us to the once-for-all sacrifice of Calvary, making it present. It forgives venial sins, strengthens against temptation, and unites the Church as one Body. The Road to Emmaus shows this presence transforms despair into mission. The disciples, once fleeing, become evangelists.

Protestant alternatives—memorialism, spiritual presence—cannot account for the early Church's reverence, the miracles associated with the Eucharist, or Jesus' plain words. If it were merely symbolic, why the strong language causing disciples to leave? Why Paul's warnings of judgment for unworthy reception (1 Corinthians 11:27-29)? Emmaus proves the point: recognition comes in the breaking, not endless discussion.

 Living the Emmaus Experience Today

Every Catholic Mass replays Emmaus. We bring our burdens. The Liturgy of the Word opens the Scriptures, and our hearts burn. Then, in the Liturgy of the Eucharist, Christ takes, blesses, breaks, and gives Himself. We receive Him—Body, Blood, Soul, and Divinity. Our eyes are opened by faith. We are sent forth, like the disciples, to proclaim the Resurrection.

This is why the Church urges frequent reception. This is why adoration of the Blessed Sacrament draws souls. Protestants who love Scripture deeply would find their love fulfilled and deepened in the full sacramental life Christ intended. The written Word, compiled by the Church, points to the living Word in the Eucharist.

Critics may accuse Catholics of "works" or ritualism, but the Eucharist is pure gift—Christ's self-donation. It requires faith, preparation, and worthy reception, but it is grace upon grace. Emmaus invites all Christians to return to this table.

 Conclusion: Back to the Table

The Road to Emmaus challenges us. In a world of information overload and spiritual hunger, many wander like the disciples, knowledgeable in Scripture yet unrecognized Christ. He walks with us still, in the Church, in the poor, but supremely in the Blessed Sacrament. Let us not ignore the gift. Let us invite Him to stay: "Stay with us, Lord, for it is nearly evening" (Luke 24:29). In the breaking of the bread, He reveals Himself, and our hearts find rest.

The apostles saw Jesus in the bread. So must we. The Eucharist is not an optional add-on or mere symbol. It is Jesus—true Presence for our true nourishment. The Catholic Church preserves this apostolic faith, discerned the Scriptures under the Holy Spirit's guidance, and invites all to the feast. Come to Emmaus. Come to Mass. Recognize Him there.

 

References:

- Holy Bible (various translations, esp. NABRE, RSV).

- Catechism of the Catholic Church.

- Ignatius of Antioch, Letter to the Smyrnaeans.

- Justin Martyr, First Apology.

- Council of Rome (382) Decree on the Canon.

- Works by Brant Pitre, Scott Hahn, and Catholic World Report articles on Emmaus.

Further reading: The Eucharist by Alexander Schmemann; Jesus and the Jewish Roots of the Eucharist by Brant Pitre.

Satan Was the First to Rely on 'Sola Scriptura'

The Temptation in the Desert: Satan’s Misuse of Scripture and Jesus’ Faithful Response

On November 23, 2025, at 23:19 UTC, @Sacerdotus posted an intriguing observation on X: "Did you know satan used SolaScriptura against Jesus in the desert? He tells Jesus He can command stones to turn to bread, this is a link to Job 28:5. Catholic CatholicX." This succinct statement opens a fascinating theological discussion about the nature of Scripture, its interpretation, and its potential misuse—even by the tempter himself. In this blog post, we will delve deeply into the biblical account of Jesus’ temptation in the desert (Matthew 4:1-11, Luke 4:1-13), explore how Satan may have employed a distorted form of sola scriptura, analyze Jesus’ scriptural rebuttals, and reflect on the broader implications for contemporary Christian practice—particularly the tendency of some Protestants to "bash" others, including Catholics, with misinterpretations. Ultimately, we will argue that the Bible, as the Word of God, should inspire and transform hearts, not serve as a weapon to provoke anger or division.

 The Context: Jesus’ Temptation in the Desert

The temptation of Jesus is a pivotal moment in the Gospels, recounted in Matthew 4:1-11, Luke 4:1-13, and briefly in Mark 1:12-13. After His baptism by John the Baptist, where the Holy Spirit descended and the Father’s voice affirmed Jesus as His beloved Son (Matthew 3:16-17), Jesus was led by the Spirit into the wilderness. There, He fasted for forty days and nights, a period echoing the Israelites’ forty years of wandering and testing in the desert (Exodus 16:35, Deuteronomy 8:2). Weakened by hunger, Jesus faced Satan, who tempted Him with three challenges designed to exploit His human vulnerability and divine authority.

The first temptation, which @Sacerdotus highlights, involves Satan suggesting that Jesus turn stones into bread to satisfy His hunger. The second temptation urges Jesus to throw Himself from the pinnacle of the Temple, relying on angels to save Him. The third temptation offers Jesus all the kingdoms of the world in exchange for worshiping Satan. Each temptation is a test of Jesus’ identity, obedience, and trust in God’s plan. Remarkably, Satan does not rely solely on deception or brute force; he weaves his temptations with references to Scripture, a tactic that invites us to consider the principle of sola scriptura in a new light.

 Satan’s Use of Sola Scriptura: A Distorted Approach

The doctrine of sola scriptura, Latin for "by Scripture alone," emerged as a cornerstone of the Protestant Reformation in the 16th century, championed by figures like Martin Luther and John Calvin. It asserts that the Bible is the sole infallible source of authority for Christian faith and practice, superseding church tradition or ecclesiastical interpretation (Wikipedia, "Sola Scriptura," 2025-09-25). While this principle aimed to correct perceived abuses within the medieval Catholic Church, it also opened the door to individual interpretation, sometimes leading to division and misapplication—issues highlighted in the Marburg Colloquy of 1529, where Luther and Zwingli clashed over the Eucharist despite both appealing to Scripture (Hess & Allen, Catholicism and Science, 2008).

@Sacerdotus suggests that Satan employed a primitive form of sola scriptura during the temptation, using Scripture to challenge Jesus. Let’s examine the first temptation in detail. In Matthew 4:3, Satan says, "If you are the Son of God, command these stones to become loaves of bread." On the surface, this seems like a straightforward taunt, questioning Jesus’ divine sonship. However, @Sacerdotus links this to Job 28:5, which states, "The earth, out of which food comes, is transformed below as by fire." This verse describes God’s provision of sustenance from the earth, a theme that could be twisted to suggest that Jesus, as the Son of God, has the power and right to command nature for His own needs.

Satan’s approach mirrors sola scriptura in that he isolates a scriptural idea—God’s provision—and applies it out of context to justify a self-serving action. He does not appeal to tradition, community discernment, or the broader narrative of God’s will; instead, he presents a solitary verse as sufficient authority. This selective citation aligns with the critique that sola scriptura, when misapplied, can lead to "inherently divisive" interpretations, as Hess and Allen argue, because it lacks an infallible interpreter to ensure fidelity to the text’s intent (ibid.).

In the second temptation (Matthew 4:6), Satan escalates this tactic, quoting Psalm 91:11-12 directly: "He will command his angels concerning you to guard you in all your ways. On their hands they will bear you up, lest you strike your foot against a stone." Here, Satan invites Jesus to test God by leaping from the Temple, relying on angelic protection as a proof of His identity. Again, Satan uses Scripture in isolation, ignoring the psalm’s context of trusting God in everyday life rather than staging a dramatic spectacle.

These instances reveal Satan as a master of proof-texting—extracting verses to support a preconceived agenda. This mirrors a danger observed in some Protestant circles, where individuals or groups wield Scripture as a weapon against others, often targeting Catholics with accusations of idolatry, Mariology, or sacramentalism. For example, anti-Catholic polemics frequently cite 1 Timothy 2:5 ("For there is one God, and there is one mediator between God and men, the man Christ Jesus") to challenge the Catholic veneration of saints, ignoring the broader biblical witness to the communion of saints (e.g., Revelation 5:8). Such misuse echoes Satan’s strategy: a partial truth twisted to sow confusion.

 Jesus’ Rebuttal: Scripture in Its Fullness

Jesus’ response to Satan’s temptations demonstrates a profound mastery of Scripture, rooted not in isolation but in the whole counsel of God. In each case, He counters with verses from Deuteronomy, drawn from Israel’s desert experience, which parallel His own testing. For the first temptation, Jesus replies, "It is written, ‘Man shall not live by bread alone, but by every word that comes from the mouth of God’" (Matthew 4:4, quoting Deuteronomy 8:3). This verse recalls how God sustained the Israelites with manna, teaching them dependence on His word rather than their own devices. Jesus affirms that His mission transcends physical sustenance, aligning with the Father’s plan of salvation.

To the second temptation, Jesus retorts, "Again it is written, ‘You shall not put the Lord your God to the test’" (Matthew 4:7, quoting Deuteronomy 6:16). This references Israel’s rebellion at Massah, where they demanded water as a sign of God’s presence (Exodus 17:1-7). Jesus refuses to manipulate divine power for self-validation, trusting in God’s timing and purpose. Finally, to the third temptation, He declares, "Be gone, Satan! For it is written, ‘You shall worship the Lord your God and him only shall you serve’" (Matthew 4:10, quoting Deuteronomy 6:13). This echoes the Shema (Deuteronomy 6:4-5), Israel’s foundational confession of monotheism, and rejects Satan’s offer of worldly power.

Jesus’ use of Scripture differs sharply from Satan’s. While Satan cherry-picks verses to suit his aims, Jesus integrates them into the narrative of God’s covenant with Israel, revealing a deep understanding of context and intent. This approach aligns with the Catholic and Orthodox traditions, which emphasize Scripture alongside Tradition and the Church’s magisterial authority as a safeguard against distortion. It also challenges the sola scriptura model when applied without discernment, suggesting that Scripture’s authority is best realized within a community of faith guided by the Holy Spirit.

 The Danger of Weaponizing Scripture

The parallel between Satan’s tactics and certain Protestant practices raises a critical question: Can the Bible be "weaponized" to "show someone up"? Unfortunately, history and contemporary discourse provide ample evidence of this tendency. The Reddit thread "Anyone else tired of weaponizing Scripture?" (r/Christianity, 2019-08-18) captures the frustration of believers who see verses ripped from context to serve personal or sectarian agendas. The post notes, "They never consult what the Christian community has believed for two thousand years. They never consult the verses surrounding that verse, because obviously context doesn’t matter." This mirrors Satan’s approach, using Scripture as a tool for baiting rather than building up.

In the context of Catholic-Protestant relations, this weaponization often takes the form of misinterpretations aimed at discrediting Catholic doctrine. For instance, the Catholic practice of praying to saints is attacked with Hebrews 4:16 ("Let us then with confidence draw near to the throne of grace"), implying direct access to God negates intercession. Yet, this ignores the biblical precedent of asking others to pray for us (e.g., James 5:16) and the heavenly intercession of the saints (Revelation 8:3-4). Such arguments, like Satan’s temptations, rely on selective reading rather than holistic interpretation.

This behavior imitates Satan the tempter, who sought to bait Jesus into confusion and disobedience. When Christians use Scripture to provoke anger or division—whether in online debates or pulpit polemics—they replicate this dynamic, turning the Word of God into a source of strife rather than reconciliation. The Apostle Paul warns against such misuse: "For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18). The Bible is not a bludgeon but a revelation of God’s love, intended to draw people into relationship with Him.

 The Bible as a Source of Grace: The Road to Emmaus

The proper role of Scripture is beautifully illustrated in the Road to Emmaus narrative (Luke 24:13-35). After His resurrection, Jesus joins two disciples, explaining the Scriptures and causing their "hearts to burn within them" (Luke 24:32). This burning sensation is not anger or contention but a transformative encounter with the living Word. The Bible, as the inspired Word of God (2 Timothy 3:16), is meant to warm the "stone heart" (Ezekiel 36:26) and melt it to receive God’s grace. It inspires awe, repentance, and love, as seen in the conversion of figures like Augustine, who was moved by hearing Romans 13:13-14.

In contrast, weaponizing Scripture produces the opposite effect—hardening hearts with pride or resentment. The tempter’s goal in the desert was to derail Jesus from His mission; similarly, misusing the Bible today can lead people away from Christ rather than toward Him. As the Reddit thread suggests, "The problem is too many ONLY cite sections of scripture. They’re too lazy or dismissive to actually say why that section is valid." True engagement with Scripture requires humility, context, and a willingness to listen to the Church’s two-thousand-year tradition, which includes both Catholic and Orthodox insights alongside Protestant contributions.

 A Call to Faithful Interpretation

For those who subscribe to sola scriptura, the temptation to imitate Satan’s approach is a risk worth acknowledging. The principle, while valuable in emphasizing Scripture’s authority, can devolve into individualism if divorced from the historic faith community. Catholics, with their triad of Scripture, Tradition, and Magisterium, offer a counterbalance, ensuring that interpretation remains tethered to the apostles’ teaching (Acts 2:42). Yet, all Christians—Protestant, Catholic, or otherwise—must guard against using the Bible to "show someone up," recognizing that its ultimate purpose is to reveal Christ (John 5:39).

In the desert, Jesus triumphed not by rejecting Scripture but by wielding it with fidelity to God’s will. His example calls us to approach the Bible with reverence, seeking to be transformed rather than to triumph over others. As we navigate theological differences, let us emulate the Emmaus disciples, whose hearts burned with recognition of the risen Lord, rather than the tempter, whose words sought to divide and destroy.

 Conclusion

@Sacerdotus’ observation about Satan using sola scriptura against Jesus invites us into a profound reflection on the power and peril of Scripture. By linking the temptation to turn stones into bread with Job 28:5, and noting Jesus’ reliance on Deuteronomy, we see a clash between distortion and truth. This dynamic resonates with contemporary debates, where misinterpretations—especially against Catholics—mirror Satan’s tactics. Yet, the Bible’s true calling is to ignite hearts with grace, as on the Road to Emmaus, not to fuel religious arguments. Let us, like Jesus, use Scripture to worship and serve God alone, trusting that its power lies in its ability to draw us into His presence, not to prove us right.

The Road to Emmaus and the Holy Eucharist: A Journey of Faith

The story of the Road to Emmaus is one of the most evocative narratives in the Christian tradition, found in the Gospel of Luke. It tells the tale of two disciples who, after the crucifixion and resurrection of Jesus, walk from Jerusalem to the village of Emmaus. Along the way, they encounter a stranger who joins them. This stranger is none other than the risen Christ, although they do not recognize Him at first.

As they walk, the stranger interprets the Scriptures concerning Himself, starting with Moses and all the prophets. This journey on the road is symbolic of the journey of faith that all Christians undertake—a journey where Christ Himself explains the Word of God and reveals its fulfillment in His person and work.

The climax of the story occurs when they reach Emmaus. As they sit to eat, the stranger takes bread, gives thanks, breaks it, and begins to give it to them. It is at this moment, through the breaking of the bread, that their eyes are opened, and they recognize Him. This act of breaking bread is deeply significant as it represents the Holy Eucharist, a central element of Christian worship.

The Eucharist, also known as Communion, is a sacrament that commemorates the Last Supper, during which Jesus broke bread and shared wine with His disciples, instructing them to do this in remembrance of Him. For Christians, the Eucharist is not just a memorial of that supper but also a participation in the sacrificial body and blood of Jesus, a means of grace, and a foretaste of the heavenly banquet.  The Road to Emmaus story is a profound illustration of how the Eucharist is a moment of recognition and encounter with Christ. In the Eucharist, believers experience the true presence of Christ as the disciples did on that road. It is a moment where faith is deepened, and the reality of the risen Christ is made manifest.

The narrative also underscores the importance of  Sacred Scripture, fellowship and community in the Christian life. The disciples' hearts burned within them as they talked and listened on the road, and it was in the context of hospitality and sharing a meal that they recognized Jesus. This reflects the communal aspect of the Eucharist, where believers gather together to remember and encounter Christ. The Word of God leads to encountering Jesus in the Holy Eucharist. This is why in the Liturgy we hav the Liturgy of the Word come before the Litury of the Eucharist. In the Liturgy of the Word, we hear God's Word and for those of us who listen, it will burn within us the desire to seek God and receive Him in the Liturgy of the Eucharist.  

The Road to Emmaus story teaches us that Christ is present in the journey of faith, in the study and interpretation of Scripture, and most intimately in the breaking of the bread. It is a reminder that the Eucharist is not just a ritual but a sacred encounter with the living Christ, who walks with us on our own roads to Emmaus.

For those interested in exploring this topic further, there are insightful articles that delve into the connection between the Road to Emmaus narrative and the Holy Eucharist, such as "The Road to Emmaus: Encountering the Risen Christ through Scripture and the Eucharist" by Deacon Thom Crowe and "The Road to Emmaus and the Reality of the Eucharist" featured in Catholic World Report. These resources offer a deeper understanding of how this biblical story and the Eucharist continue to inspire and shape the faith journey of believers today.

3rd Sunday of Easter: Jesus in the Eucharist

Today's readings tell us that Jesus is the one we should follow. It also gives us a glimpse of the Petrine office of Peter, the first pope. 

The first reading begins with Peter taking a leadership role. He "stood up" and "raised his voice." This is important language to understand for us Catholics and our separated brothers and sisters in the faith. We see Peter as the leader here. He takes the role as the spokesman.  He tells the Jews about Jesus the Nazarene. This Jesus was commended by God with mighty deeds, wonders and signs.  Peter is telling the Jews that Jesus was the one sent by God and this was obvious via His works.  This Jesus was delivered up by a set plan God already knew.  Peter tells the Jews that Jesus was killed by them using lawless men. Let me clarify this a bit. This statement does not mean all of the Jews are responsible for Jesus' death. In reality, we all are. Yes, Jews were present screaming out "crucify Him," but not all Jews.  So we have to be careful with this verse and not use it to promote antisemitism. Unfortunately, there are some who call themselves "radical traditionalists" who have hate for Jews. I have read blogs where some have even stated that Jesus, Mary and the disciples were not Jews!  This is just ignorance that leads to silly and hateful rhetoric.  Anyhow, Peter tells the Jews about the importance of Jesus.  He cites David, who Jesus has direct lineage to.  Then He compares David to Jesus.  David was great, was blessed by God but died and his tomb still exists among them, he says. However, Jesus rose from the dead. His tomb is present, but it is empty.  So Peter is basically stating that David etc were all pointing to Christ. Christ is the one we should seek. Everything was fulfilled in Jesus Christ. This is why in the responsorial Psalm we respond, "Lord, you will show us the path of life." 

Jesus is the way, only He. No one else saves. In Jesus we find salvation, completion and purpose. This is why we bless the Lord and ask Him to counsel us. The Lord should always be set before us. Oh, and what a way we can do this literally with the Holy Eucharist!  Jesus is literally set before us. No other religion can claim this honor. The Lord will give strengthen us and show us the path to life.  This path must be guided by strong morals which lead to holiness. The second reading reminds us that we must invoke God as Father.  Think about this for a moment. God is our Father!  The living real God who made the universe and everything is our Father. This is an entire reflection on its own! And what an awesome one! God who is impartial is our Father.  He will just us according to our works. So this is why we have to conduct ourselves with reverence, respect what was handed down by our ancestors which has been blessed by the blood of Christ. Christ who was known before the foundation of the world. 

Lastly, the Gospel tells us about Jesus walking on the road to Emmaus. The walk was about seven miles. Two of the disciples are walking to Emmaus and Jesus gets close to them on their walk. They did not recognize Him at first. The two were discussing and debating the details surrounding the passion and resurrection. I can imagine that they were still in disbelief over what happened and probably wondering if it were all true. Did Jesus really die? Was He really the King of the Jews? Did Jesus really rise from the dead or was His body stolen? This would make sense considering the disciples were mere humans and still did not fully grasp everything. The Holy Spirit had not come upon them yet. As Jesus walked with them, He pretended He did not know what was going on or what they were debating. They responded, "Are you the only visitor who does not know of the things that have taken place there in these days?"  He asked, "What sort of things?"  They then told Him about Jesus the Nazarene, or himself and how He died and the tomb was empty.  They added the details of women seeing angels and what not at the site. Jesus then replied to them, "Oh, how foolish you are!  How slow of heart to believe all that the prophets spoke!  Was it not necessary that the Christ should suffer these things and enter into His glory?"  Jesus then gives them a Scripture lesson from the beginning of what Jesus as Messiah was all about.

Despite this, they still did not realize that Jesus was the one talking to them, though they did feel a burning within their hearts. It was not until they asked Him to stay with them and Jesus took bread, blessed it, broke it and gave it to them that they realized it was Jesus. He then vanished leaving them dumbfounded.  This is important to reflect on. Our Protestant friends adopted the error from Martin Luther regarding using Scripture alone. While the Bible is awesome and necessary, it is not the only thing we need or can use. Scripture is not enough. Notice how when Jesus speaks to the two disciples using Scripture, they did not know it was Jesus. The Scriptures on Jesus being told to them by Jesus did not lead them to realize it was Jesus all along walking and talking to them. How is this possible? Here we have actual recorded evidence on Jesus, yet it did not help reveal Jesus to the disciples.  It was only when He blessed bread, broke it and gave it to them that they realized Jesus was there. 

Does this sound familiar?  If you guessed the Last Supper or the Holy Eucharist, you are correct.  It is only when Jesus has Mass and gives the Eucharist, His body and blood under the appearance of bread and wine that the two disciples realize He is there.  Jesus is truly present in the Holy Eucharist. This is not a symbolic gesture Jesus did or a repetition of the Seder meal. When Jesus said "This is my body," He literally meant it. This is why it pains me when I read on social media people's comments regarding Communion and the spread of Covid-19 Coronavirus. They insinuate that this virus can spread via Jesus' body and blood. What a disrespect!  While the Eucharist appears as bread and wine on the outside, the substance is literally Jesus Christ.  Ask yourself: Would Jesus allow this to be a conduit for spread of disease?  To suggest that we should stop Communion or change reception of it because of a virus is a lack of faith and an affront to Christ's presence in the Blessed Sacrament.  Hopefully the closure of churches and chapels will foster a greater desire and love for the Eucharist. I pray that when the churches reopen that they will be filled with people desiring to feel the sweet bread from heaven in the mouths.  It is only in the Eucharist where we truly discover Jesus. Scripture prepares our hearts with the burning just like it did with the two disciples, but the bread is what opens our minds, eyes and hearts to the realize that Jesus is present there.  O Sacrament most holy! O Sacrament divine! All praise and all thanksgiving, be every moment Thine!





Readings:  http://www.usccb.org/bible/readings/042620.cfm

Road to Emmaus

Today's Gospel is about the Road to Emmaus.  Two of Jesus' disciples are walking to Emmaus from Jerusalem.  While they were walking, they were having a discussion among themselves regarding the events that occurred during the passion of Christ.  

During this time, Jesus approached them and walked with them.  They did not know it was Him. He joined them in the discussion acting as if He did not know what was going on.  Cleopas who was one of the men was shocked that Jesus did not know what went on in Jerusalem.  Remember: The men had no idea it was Jesus and spoke to Him as if he was just a stranger on the road.  

While pretending He was not aware of the events in Jerusalem, Jesus asked them "what sort of things happened?"  The men told Him about Jesus the Nazarene who lived among them, did miracles, was crucified.  The men seemed disappointed believing Jesus was "the one to redeem Israel." They then tell the man (Jesus) that women informed them that the body of this Nazarene was gone from the tomb.  Here we see how the disciples still were doubtful.  They were expecting Jesus to be this warrior prince who would save Israel. His death seemed to show to them that He was instead weak, or a fraud.

The man (Jesus) tells them that they are foolish and slow to believe.  He tells them that the Christ had to go through all these things in order to fulfill God's will and enter into His glory.  He starts from Moses and goes throughout Scripture giving evidence regarding the work of the Messiah (Himself).  Jesus must have talked for a long time because they were getting closer to the village of Emmaus which was miles away.

He kept walking as if Emmaus was not his destination, but the men asked Him to stay with them because it was getting dark.  He complied and sat with them at the table, took bread, blessed it, broke it and gave it to them.  At this moment, the men realized that this man was no mere stranger who happened to be a walking Bible scholar.  He was Jesus!

Once they realized this, Jesus vanished.  Both men then in hindsight remarked how they felt their hearts burning as He spoke the Scriptures to them.  The men then returned to Jerusalem and told the others of what happened.

This story not only tells us that Jesus rose from the dead and was appearing to His friends, but it also tells us about the real presence of Jesus in the Holy Eucharist.  Jesus, before He was arrested took bread and wine, blessed them and said that they were His body and blood.  This action linked Him to the priest Melchizedek (Genesis 14:18) showing that Jesus is the true priest (Hebrews 7:17). Bread is an ancient food.  It is easy to make and nutritious; granted you are not on a low-carb diet. It makes sense that God would use this food to connect to His people in every culture and generation.

Jesus would use bread and wine not only to represent Him, but to be His literal presence, body, blood, soul and divinity (Luke 22:7-20). The bread and wine during consecration become Jesus Christ in Sacramental form.  This idea can be hard to process by some, especially atheists and Protestants, but this is how Christ wanted it.  Before His last supper, Christ performed the miracle of the loaves and fishes. After this, He told the people about the "bread from heaven."  The people wanted this bread after He described it as giving eternal life.  Naturally, the people were reminded of the Manna that their ancestors ate (Exodus 16).  However, when Jesus said that He was this bread and His flesh was food and blood drink, the people walked away possibly believing Jesus to be a lunatic (John 6:22-69).

We know that Jesus was not being deceitful here.  He literally meant that His flesh was food and that this is the bread of life. Using bread to show the presence of God is not new.  We see it in the Old Testament or Jewish Scriptures. Bread was left on the altar with a lampstand and incense showing God's presence.

This is why the Catholic Church has the sanctuary lamp which is a red candle near the Tabernacle showing God is present and why she has Eucharistic adoration (Exodus 25:30, Leviticus 24:1-8, 1 Kings 7:48-50).  Since her beginning, the Catholic Church has always taught and believed that Jesus is truly present under the form of bread and wine after consecration. This is a teaching of the Church that is central and cannot be erased or modified.  Any attempts to alter or remove this doctrine will make the Catholic Church useless and irrelevant.  The Church exists to proclaim and worship Jesus Christ.

It is important that Catholics show true devotion to the Holy Eucharist.  It is there that we truly encounter Christ just like the disciples on their way to Emmaus.  Our separated brothers and sisters in the protestant faith rely on the Bible or Scripture Alone in order to worship or define theological principles.  However, we read in today's Gospel how the Scripture merely gave a "burning" sensation, and did not truly reveal Jesus to the disciples.  It is only in the breaking of the bread that the disciples see Jesus Christ present before them.  Catholics are fortunate to have churches where they can visit to spend time before the Lord in the Blessed Sacrament.  We must make it a genuine habit to visit our Lord often even if it is for a few minutes.  He waits there for each one of us.  

The Catechism of the Catholic Church says:

1357 We carry out this command of the Lord by celebrating the memorial of his sacrifice. In so doing, we offer to the Father what he has himself given us: the gifts of his creation, bread and wine which, by the power of the Holy Spirit and by the words of Christ, have become the body and blood of Christ. Christ is thus really and mysteriously made present. 

1358 We must therefore consider the Eucharist as:
- thanksgiving and praise to the Father;
- the sacrificial memorial of Christ and his Body;
- the presence of Christ by the power of his word and of his Spirit. 

1374 The mode of Christ's presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as "the perfection of the spiritual life and the end to which all the sacraments tend."201 In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained."202 "This presence is called 'real' - by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present."203 

1375 It is by the conversion of the bread and wine into Christ's body and blood that Christ becomes present in this sacrament. The Church Fathers strongly affirmed the faith of the Church in the efficacy of the Word of Christ and of the action of the Holy Spirit to bring about this conversion. Thus St. John Chrysostom declares:
It is not man that causes the things offered to become the Body and Blood of Christ, but he who was crucified for us, Christ himself. The priest, in the role of Christ, pronounces these words, but their power and grace are God's. This is my body, he says. This word transforms the things offered.204
And St. Ambrose says about this conversion:
Be convinced that this is not what nature has formed, but what the blessing has consecrated. The power of the blessing prevails over that of nature, because by the blessing nature itself is changed. . . . Could not Christ's word, which can make from nothing what did not exist, change existing things into what they were not before? It is no less a feat to give things their original nature than to change their nature.205 

1376 The Council of Trent summarizes the Catholic faith by declaring: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation."206 

1377 The Eucharistic presence of Christ begins at the moment of the consecration and endures as long as the Eucharistic species subsist. Christ is present whole and entire in each of the species and whole and entire in each of their parts, in such a way that the breaking of the bread does not divide Christ.207 

1378 Worship of the Eucharist. In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord. "The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of adoration, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemn veneration of the faithful, and carrying them in procession."208 

1379 The tabernacle was first intended for the reservation of the Eucharist in a worthy place so that it could be brought to the sick and those absent outside of Mass. As faith in the real presence of Christ in his Eucharist deepened, the Church became conscious of the meaning of silent adoration of the Lord present under the Eucharistic species. It is for this reason that the tabernacle should be located in an especially worthy place in the church and should be constructed in such a way that it emphasizes and manifests the truth of the real presence of Christ in the Blessed Sacrament. 

1380 It is highly fitting that Christ should have wanted to remain present to his Church in this unique way. Since Christ was about to take his departure from his own in his visible form, he wanted to give us his sacramental presence; since he was about to offer himself on the cross to save us, he wanted us to have the memorial of the love with which he loved us "to the end,"209 even to the giving of his life. In his Eucharistic presence he remains mysteriously in our midst as the one who loved us and gave himself up for us,210 and he remains under signs that express and communicate this love:
The Church and the world have a great need for Eucharistic worship. Jesus awaits us in this sacrament of love. Let us not refuse the time to go to meet him in adoration, in contemplation full of faith, and open to making amends for the serious offenses and crimes of the world. Let our adoration never cease.211 

1381 "That in this sacrament are the true Body of Christ and his true Blood is something that 'cannot be apprehended by the senses,' says St. Thomas, 'but only by faith, which relies on divine authority.' For this reason, in a commentary on Luke 22:19 ('This is my body which is given for you.'), St. Cyril says: 'Do not doubt whether this is true, but rather receive the words of the Savior in faith, for since he is the truth, he cannot lie.'"212
Godhead here in hiding, whom I do adore
Masked by these bare shadows, shape and nothing more,
See, Lord, at thy service low lies here a heart
Lost, all lost in wonder at the God thou art.
Seeing, touching, tasting are in thee deceived;
How says trusty hearing? that shall be believed;
What God's Son has told me, take for truth I do;
Truth himself speaks truly or there's nothing true.213      

  (http://www.scborromeo.org/ccc/p2s2c1a3.htm)