In the Eucharest, do we physically touch Jesus? If so, that means that we touch him with our mouths, throats, esophagus, and stomach. But where do we touch him? It’s weird, I know, to think of it like that. But it seems like a denial that the Eucharest is His Body to argue otherwise. Any help?
We consume Jesus’ body,blood,soul, and divinity. Its not like we bit off an arm or something like that. When you leave it to just the physical, yes it sounds weird, but we don’t just consume the physical, but the spiritual and physical combined.
If you still have trouble with this, think of our Lord’s own words after the Eucharistic discourse.
“It is the spirit that gives life, while the flesh is of no avail.” John 6
This passage is referring to our stupid little finite brains. No matter how much we try to understand it, we will never be able to in this life. We must trust Jesus like the Peter and the apostles. Peter said “Lord to whom shall we go? You have the words of Everlasting life.”
Hope this helps.
Christ’s body is substantially and sacramentally present. In other words, we don’t metabolize with our stomachs a specific “body part” because the presence is veiled under the appearances of bread and wine. Our bodies don’t metabolize human tissue. As vincent suggested, we receive him body, blood, soul and divinity. There is no “where” we “touch” him. We receive all of him in the mystery of the sacrament. See CCC#1374 and surrounding paragraphs also. :o
There are only one place in church documents (that I have found so far) which uses the word “physical” in relation to the Eucharistic presence of Christ: Mysterium Fidei. It is clearly synonymous with “corporeal.”
For what now lies beneath the aforementioned species is not what was there before, but something completely different; and not just in the estimation of Church belief but in reality, since once the substance or nature of the bread and wine has been changed into the body and blood of Christ, nothing remains of the bread and the wine except for the species–beneath which Christ is present whole and entire in His physical “reality,” corporeally present, although not in the manner in which bodies are in a place.
[Paul VI, Mysterium Fidei, 1965, #46]
Somewhat along the same lines and also meaning corporeal:
Here the pastor should explain that in this Sacrament are contained not only the true body of. Christ and all the constituents of a true body, such as bones and sinews, but also Christ whole and entire.
[Catechism of the Council of Trent, “The Sacrament Of The Eucharist”]
The official doctrine of the Catholic Church is that Jesus risen and glorified is present in the Eucharist, whole and entire, i.e., body, blood, soul, and divinity. And Jesus is present according to his natural mode of existing in heaven and yet present sacramentally in many other places.
Regarding Jesus’ body after the resurrection, the Catechism of the Catholic Church (645) teaches “this authentic, real body possesses the new properties of a glorious body: not limited by space and time but able to be present how and when he wills; for Christ’s humanity can no longer be confined to earth, and belongs henceforth only to the Father’s divine realm. (Mt 28:9, 16-17; Lk 24:15,36; Jn 20:14,17,19,26; Jn 21:4) For this reason too the risen Jesus enjoys the sovereign freedom of appearing as he wishes: in the guise of a gardener or in other forms familiar to his disciples, precisely to awaken their faith. (Mk 16:12; Jn 20:14-16; Jn 21:4,7)”
“Physical” in dictionaries is defined as having material existence subject to the laws of nature in time and space and perceptible through the senses. IOW, entirely like matter we are familiar with in everyday life.
It’s pretty hard to cram the risen Christ into the above definition of “physical.” Further, Paul, in discussing the resurrection, distinguishes a “natural body” (ours now) from a “spiritual body” (ours after the resurrection) (1 Cor 15:42-49).
No less of an eminent authority than St. Thomas Aquinas argues that the risen Christ’s presence in the Eucharist whole and entire is substantial (=as a substance . . . philosophical usage of the term), but not as an extended object located in a given space. (Summa Theologica III, 76, 3 and 5)
It is not the contention of RC teaching that the risen Christ with all the prerogatives of His risen, glorified, “spiritual body,” is present in the Eucharist “having material existence subject to the laws of nature in time and space and perceptible through the senses.” We cannot possibly digest the risen and glorified body of Christ as biochemical nutrition.