Daily Gospel Exegesis

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John 6: 51-58 - 'My flesh is real food and my blood is real drink.'

Catechism of the Catholic Church Paragraphs:
- 2837 (in 'Give us this day our Daily Bread') - "Daily" (epiousios) occurs nowhere else in the New Testament. Taken in a temporal sense, this word is a pedagogical repetition of "this day," to confirm us in trust "without reservation." Taken in the qualitative sense, it signifies what is necessary for life, and more broadly every good thing sufficient for subsistence. Taken literally (epi-ousios: "super-essential"), it refers directly to the Bread of Life, the Body of Christ, the "medicine of immortality," without which we have no life within us.
- 1384 (in 'The Sacrament of the Eucharist') - The Lord addresses an invitation to us, urging us to receive him in the sacrament of the Eucharist: "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."
- 1406 (in 'The Sacrament of the Eucharist') - Jesus said: "I am the living bread that came down from heaven; if any one eats of this bread, he will live for ever; . . . he who eats my flesh and drinks my blood has eternal life and . . . abides in me, and I in him"
- 1509 (in 'Heal the Sick') - "Heal the sick!" The Church has received this charge from the Lord and strives to carry it out by taking care of the sick as well as by accompanying them with her prayer of intercession. She believes in the life-giving presence of Christ, the physician of souls and bodies. This presence is particularly active through the sacraments, and in an altogether special way through the Eucharist, the bread that gives eternal life and that St. Paul suggests is connected with bodily health.
- 1524 (in 'Viaticum') - In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum. Communion in the body and blood of Christ, received at this moment of "passing over" to the Father, has a particular significance and importance. It is the seed of eternal life and the power of resurrection, according to the words of the Lord: "He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day." The sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over from death to life, from this world to the Father.
- 787 (in 'The Church is communion with Jesus') - Jesus spoke of a still more intimate communion between him and those who would follow him: "Abide in me, and I in you.... I am the vine, you are the branches", and he proclaimed a mysterious and real communion between his own body and ours: "He who eats my flesh and drinks my blood abides in me, and I in him." (abbreviated).
- 1391 (in 'The Fruits of Holy Communion') - Holy Communion augments our union with Christ. The principal fruit of receiving the Eucharist in Holy Communion is an intimate union with Christ Jesus. Indeed, the Lord said: "He who eats my flesh and drinks my blood abides in me, and I in him." Life in Christ has its foundation in the Eucharistic banquet: "As the living Father sent me, and I live because of the Father, so he who eats me will live because of me."
- 994 (in 'The Progressive revelation of the Resurrection')
- 728 (in 'Christ Jesus')
- 1355 (in 'The Movement of the Eucharistic Celebration')

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Mark 12: 18-27 - 'The God of Abraham and Isaac and Jacob is the God of the living.'

Catechism of the Catholic Church Paragraphs:
- 993 (in 'The Progressive Nature of the Resurrection') - The Pharisees and many of the Lord's contemporaries hoped for the resurrection. Jesus teaches it firmly. To the Sadducees who deny it he answers, "Is not this why you are wrong, that you know neither the scriptures nor the power of God?" Faith in the resurrection rests on faith in God who "is not God of the dead, but of the living."
- 1619 (in 'Virginity for the Sake of the Kingdom') - Virginity for the sake of the kingdom of heaven is an unfolding of baptismal grace, a powerful sign of the supremacy of the bond with Christ and of the ardent expectation of his return, a sign which also recalls that marriage is a reality of this present age which is passing away.

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Mark 12: 13-17 - 'Give back to Caesar what belongs to Caesar and to God what belongs to God.'

Catechism of the Catholic Church Paragraphs:
- 450 (in 'Lord') - From the beginning of Christian history, the assertion of Christ's lordship over the world and over history has implicitly recognized that man should not submit his personal freedom in an absolute manner to any earthly power, but only to God the Father and the Lord Jesus Christ: Caesar is not "the Lord". "The Church. . . believes that the key, the centre and the purpose of the whole of man's history is to be found in its Lord and Master."
- "The principle Jesus enunciates here forms part of the basis of Catholic teaching on the relationship of Church and state. Other New Testament writings elaborate on Jesus’ principle, affirming both our duty to respect civil authority (Rom 13:1–7; 1 Tim 2:1–6; Titus 3:1–2; 1 Pet 2:13–17) and our overriding allegiance to God wherever civil authority oversteps its bounds or imposes laws contrary to the moral law (Acts 5:29; Rev 13:1–18). The Catechism articulates this balanced understanding. “Those subject to authority should regard those in authority as representatives of God” (2238); “Submission to authority and co-responsibility for the common good make it morally obligatory to pay taxes, to exercise the right to vote, and to defend one’s country” (2240). However, “The citizen is obliged in conscience not to follow the directives of civil authorities when they are contrary to the demands of the moral order, to the fundamental rights of persons or the teachings of the Gospel” (2242)." - The Catholic Commentary on Sacred Scripture: Gospel of Mark - Mary Healy.

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Mark 12: 1-12 - 'They seized the beloved son, killed him and threw him out of the vineyard.'

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John 3: 16-18 - 'God sent his Son into the world so that through him the world might be saved.'

Catechism of the Catholic Church Paragraphs:
- 219 (in 'God is love') - God's love for Israel is compared to a father's love for his son. His love for his people is stronger than a mother's for her children. God loves his people more than a bridegroom his beloved; his love will be victorious over even the worst infidelities and will extend to his most precious gift: "God so loved the world that he gave his only Son."
- 444 (in 'The Only Son of God') - Jesus calls himself the "only Son of God", and by this title affirms his eternal pre-existence. He asks for faith in "the name of the only Son of God" (abbreviated).
- 458 (in 'Why did the Word become Flesh'?) - The Word became flesh so that thus we might know God's love: "In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him." "For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life."
- 678-679 (in 'To Judge the Living and the Dead') - Following in the steps of the prophets and John the Baptist, Jesus announced the judgement of the Last Day in his preaching. Then will the conduct of each one and the secrets of hearts be brought to light. Then will the culpable unbelief that counted the offer of God's grace as nothing be condemned...Christ is Lord of eternal life. Full right to pass definitive judgement on the works and hearts of men belongs to him as redeemer of the world. He "acquired" this right by his cross. the Father has given "all judgement to the Son". Yet the Son did not come to judge, but to save and to give the life he has in himself. By rejecting grace in this life, one already judges oneself, receives according to one's works, and can even condemn oneself for all eternity by rejecting the Spirit of love (abbreviated).

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