One of the more egregious errors of the Protestant revolt in the sixteenth century was displacing the Eucharist as the source and summit of the liturgy and replacing it with the proclamation of the Word of God. Depending on the particular brand of schism, the Eucharist was derogated to a minor place in the liturgy or eliminated altogether. Preaching replaced Eucharist as the focus of the liturgy, such as remained of it.
Of course, this was (and is) a profound mistake. But in response to it, we mustn’t throw out the baby with the bathwater. To affirm the central place of the Eucharist in Christian worship should not entail, either through intention or indifference, neglect of proclamation and exposition of the Word. The liturgy of the Word points us toward the liturgy of the Eucharist. The Word and its exposition are indeed food for the soul, and, as the Catechism notes, “the Church has always venerated the Scriptures as she venerates the Lord’s Body. She never ceases to present to the faithful the bread of life, taken from the one table of God’s Word and Christ’s Body” (CCC 103). As such, the proclamation of the Word is a vital aspect of Christian prayer and worship.
Thus, Peter Kreeft has done a great service to the Church by the completion of the third volume of his wonderful trilogy of commentaries on the Word: Food for the Soul: Reflections on the Mass Readings, Cycle B.
A long-time philosophy professor at Boston College, Dr. Kreeft is among the most prolific of Christian philosophers and apologists. Among his more important books are Summa of the Summa, Catholics and Protestants, and the classic Handbook of Catholic Apologetics (with Boston College colleague Fr. Ronald Tacelli, S.J.). Through these books and scores of others, Dr. Kreeft has nourished generations of Catholics with his wit, wisdom, and erudition.
Continuing that legacy, Food for Soul most resembles Catholic Christianity: A Complete Catechism of Catholic Beliefs Based on the Catechism of the Catholic Church, Kreeft’s commentary and exposition of the Catechism. In this case, of course, his texts are the Sunday Mass readings. The structure of Food for the Soul is straightforward. For each Sunday of the liturgical year, the three Readings and the Psalm are printed from the New American Bible, the same translation used in the Missal for American Catholics. Following each of the Readings and the Psalm are a “reflection” by Dr. Kreeft, usually one to two pages each. And occasionally he offers two distinct reflections on a particular Reading, one admonitory and the other analytic.
But it would be a disservice to say that Food for the Soul is merely a “reflection” on the readings. While it is the term he uses, it is much too modest to capture the depth of his reading and the sophistication of analysis. Nor does the term fully describe the wisdom and pastoral sensitivity of Dr. Kreeft’s commentaries. He writes with the heart of an evangelist and the mind of a philosopher. As such, he roots his exposition of the Readings in the rich tradition of Catholic theological, literary, moral, historical, and philosophical reflection, in conformity with two essential charges from the New Testament.
The first is Jesus’ “Great Commission” from Matthew 28:19-20: “Go therefore and make disciples of all nations, … teaching them to observe all that I have commanded you.” Of course, the typical reader of Food for the Soul will already be a Catholic. But evangelization—spreading and absorbing the good news—does not end in the crisis of conversion. Rather, discipleship is a pilgrimage, filled with hurdles, ditches, and detours, even for the most devout believer. Dr. Kreeft’s reflections in Food for the Soul tear down the hurdles, bridge the ditches, and steer the believer back to the main road. He calls us to a deeper walk and closer encounter with our Lord, with compassion, encouragement, and consolation.
The second New Testament charge that Food for the Soul takes up is from the First Epistle of St. Peter: “Always be ready to give an explanation to anyone who asks you for a reason for your hope” (1 Pet 3:15). The word rendered “explanation” is the Greek word, “apologia,” meaning to give an account or make a defense. Dr. Kreeft does not only encourage his readers to grow in devotional faith, but also equips them better to understand and, thus, articulate the truths of faith. Whether through philosophical analysis, literary allusion, brilliant analogy, whimsical mot juste, or simply his own profound gift with words, Dr. Kreeft takes us further up and further in on our journey toward the beatific vision.
And in both these aspects—evangelizing and explaining—Dr. Kreeft challenges us to be more consistent and constant in our witness to the truth of the faith. Sometimes his words sting, reminding us that we can do better. Sometimes they cut to the joint, telling us that we have failed miserably. But regardless of the message that any reader will hear from the context of our own situation, we will consistently come away from Food for the Soul nourished, refreshed, and better prepared for the journey.
The Liturgy of the Word points us toward Christ in the Eucharist. As such, proclamation and preaching are essential to Christian liturgy. Food for the Soul is, as Dr. Kreeft points out, a collection of “homily helpers” for overwhelmed priests and deacons. But it is also a devotional manual for the rest of us, either to prepare us for the Sunday Mass, or to supplement our experience of the liturgy afterward.
We don’t diminish the Eucharist by celebrating the Word. Rather, the Word draws us closer and helps us better to understand. Peter Kreeft’s “reflections” in Food for the Soul are unfailing in their contributions to that understanding.
Food for the Soul: Reflections on the Mass Readings, Cycle B
By Peter Kreeft
Word on Fire, 2023
Hardcover, 824 pages
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Looking foreword to reading this book. Will add one of the most egregious errors of post VC2 has been the seemingly neo protestantation of the Catholic church. In particular is the introduction of liturgical practices surrounding the Eucharist. By this I mean, the deemphasis of confession, allowing non Catholics to receive communion (in some instances), reduction in fasting time to receive communion, elimination of communion rails, elimination in most parishes of ringing of during mass to draw attention to the Transubstantiation – conversion of the bread and wine unto the body and blood of Christ. Now what do we have in the Church is the that way too many Catholics do not believe in the Transubstantiation. So we have Catholics who in effect have the belief of Protestants. So there ya go all those smart post VC2 theologians who thought those changes were essentially, utterly wrong.
As indicated in the introductory paragraph of this article hope the book brings forth the Eucharist as the source and summit of the liturgy. But as indicated in the above comment, the Catholic Mass unfortunately does not, in way too many cases, walk the talk in the Masses Liturgical practices that the Eucharist is the source and summit.
I purchased the works of C and B; their value is immense. I don’t know if there is an author, whether secular or religious, who can come close to them. Blessed are their students and those who have had the opportunity to attend one of their lectures! I have to settle for their books. Thank God!