Let us feel awed at the closeness of our relation, let us dread lest any one should be cut off from this body, lest any one should fall from it, lest any one should appear unworthy of it. If any one were to place a diadem about our head, a crown of gold, should we not do every thing that we might seem worthy of the lifeless jewels? But now it is not a diadem that is about our head, but, what is far greater, Christ is made our very Head, and yet we pay no regard to it. Yet Angels reverence that Head, and Archangels, and all those powers above. And shall we, which are His body, be awed neither on the one account nor the other? And what then shall be our hope of salvation? Conceive to yourself the royal throne, conceive the excess of the honor. This, at least if we chose, might more avail to startle us, yea, even than hell itself. For, even though hell were not, that we having been honored with such an honor, should be found base and unworthy of it, what punishment, what vengeance must not this carry with it? Think near whom your Head is seated, (this single consideration is amply sufficient for any purpose whatever,) on whose right hand He is placed, far above all principality, and power, and might. Yet is the body of this Head trampled on by the very devils. Nay, God forbid it should be thus; for were it thus, such a body could be His body no longer. Your own head the more respectable of your servants reverence, and do you subject your body to be the sport of them that insult it? How sore punishment then shall you not deserve? If a man should bind the feet of the emperor with bonds and fetters, will he not be liable to the extremity of punishment? Do you expose the whole body to fierce monsters, and not shudder?
However, since our discourse is concerning the Lord's body, come, and let us turn our thoughts to it, even that which was crucified, which was nailed, which is sacrificed. If you are the body of Christ, bear the Cross, for He bore it: bear spitting, bear buffetings, bear nails. Such was that Body; that Body “did no sin, neither was guile found in His mouth.” His hands did every thing for the benefit of them that needed, His mouth uttered not a word of those things which are not convenient. He heard them say, “You have a devil,” and He answered nothing.
Further, our discourse is concerning this Body, and as many of us as partake of that Body and taste of that Blood, are partaking of that which is in no wise different from that Body, nor separate. Consider that we taste of that Body that sits above, that is adored by Angels, that is next to the Power that is incorruptible. Alas! How many ways to salvation are open to us! He has made us His own body, He has imparted to us His own body, and yet not one of these things turns us away from what is evil. Oh the darkness, the depth of the abyss, the apathy! “Set your mind,” says he, “on the things that are above, where Christ is, seated on the right hand of God.” And after all this, some set their affections upon money, or licentiousness, others are carried captive by their passions!
Do you not see, that even in our own body, when any part is superfluous and useless, it is cut off, is cut away? It is of no use that it has belonged to the body, when it is mutilated, when it is mortified, when it is decayed, when it is detrimental to the rest. Let us not then be too confident, because we have been once made members of this body. If this body of ours, though but a natural body, nevertheless suffers amputation, what dreadful evil shall it not undergo, if the moral principle should fail? When the body partakes not of this natural food, when the pores are stopped up, then it mortifies; when the ducts are closed, then it is palsied. So is it with us also, when we stop our ears, our soul becomes palsied; when we partake not of the spiritual food, when, instead of corrupt bodily humors, evil dispositions impair us, all these things engender disease, dangerous disease, disease that wastes. And then there will be need of that fire, there will be need of that cutting asunder. For Christ cannot endure that we should enter into the bride-chamber with such a body as this. If He led away, and cast out the man that was clothed in filthy garments, what will He not do unto the man who attaches filth to the body; how will He not dispose of him?
I observe many partaking of Christ's Body lightly and just as it happens, and rather from custom and form, than consideration and understanding. When, says a man, the holy season of Lent sets in, whatever a man may be, he partakes of the mysteries, or, when the day of the Lord's Epiphany comes. And yet it is not the Epiphany, nor is it Lent, that makes a fit time for approaching, but it is sincerity and purity of soul. With this, approach at all times; without it, never. “For as often,” says he, “as you do this, you proclaim the Lord's death,” i.e., “you make a remembrance of the salvation that has been wrought for you, and of the benefits which I have bestowed.” Consider those who partook of the sacrifices under the old Covenant, how great abstinence did they practise? How did they not conduct themselves? What did they not perform? They were always purifying themselves. And do you, when you draw near to a sacrifice, at which the very Angels tremble, do you measure the matter by the revolutions of seasons? And how shall you present yourself before the judgment-seat of Christ, thou who presumest upon His body with polluted hands and lips? You would not presume to kiss a king with an unclean mouth, and the King of heaven do you kiss with an unclean soul? It is an outrage. Tell me, would you choose to come to the Sacrifice with unwashen hands? No, I suppose, not. But you would rather choose not to come at all, than come with soiled hands. And then, thus scrupulous as you are in this little matter, do you come with soiled soul, and thus dare to touch it? And yet the hands hold it but for a time, whereas into the soul it is dissolved entirely. What, do you not see the holy vessels so thoroughly cleansed all over, so resplendent? Our souls ought to be purer than they, more holy, more brilliant. And why so? Because those vessels are made so for our sakes. They partake not of Him that is in them, they perceive Him not. But we do—yes, verily. Now then, you would not choose to make use of a soiled vessel, and do you approach with a soiled soul? Observe the vast inconsistency of the thing. At the other times you come not, no, not though often you are clean; but at Easter, however flagrant an act you may have committed, you come. Oh! The force of custom and of prejudice! In vain is the daily Sacrifice, in vain do we stand before the Altar; there is no one to partake. These things I am saying, not to induce you to partake any how, but that you should render yourselves worthy to partake. Are you not worthy of the Sacrifice, nor of the participation? If so, then neither are you of the prayer. You hear the herald, standing, and saying, “As many as are in penitence, all pray.” As many as do not partake, are in penitence. If you are one of those that are in penitence, you ought not to partake; for he that partakes not, is one of those that are in penitence. Why then does he say, “Depart, you that are not qualified to pray,” while you have the effrontery to stand still? But no, you are not of that number, you are of the number of those who are qualified to partake, and yet art indifferent about it, and regardest the matter as nothing.
Source: Homilies on Ephesians (New Advent)