Category Archives: Eucharist

Eucharistic joy -St Julian Eymard

-by St Julian Eymard

“God desired to nourish our spirit, so He gave it His Bread, the Eucharist, announced by Holy Scripture: “He will feed them with the Bread of life and understanding.”

Now, there are no greater joys on earth than the joys of the spirit. Contentment of heart is less lasting because it is based on feeling, and feeling is apt to be inconstant. True joy is of the spirit and consists in the quiet knowledge of the truth.

The light-minded and coarse of soul enjoys nothing spiritually. Even pious souls that lack recollection will never experience spiritual joys. Frivolity of spirit is the greatest obstacle to the reign of God in the soul. If you wish to taste the sweetness of God and enjoy His presence, you must lead a life of recollection and prayer. Even so, your meditations will never yield true happiness if they are not based on Communion, but will only leave you with the sense of perpetual sacrifice.

Jesus Christ exercised the prerogative that was His to give us experience of true joy through Himself alone. The soul that only seldom receives Communion gives God no opportunity to dwell in it in a completely efficacious way. The one, on the contrary, that receives Him frequently will be longer and more often in His presence and, seeing Him and contemplating Him freely, will learn to know Him well and will end by enjoying Him.

In Communion, we enjoy our Lord in our Lord Himself. It is then that we have our most intimate communion with Him — a communion from which we gain a true and profound knowledge of what He is. It is then that Jesus manifests Himself to us most clearly. Faith is a light; Communion is at once light and feeling.

This manifestation of Jesus through Communion enlightens the mind and gives it a special aptitude for discerning more and more clearly the things of God. Just as the elect receive the power to contemplate the being and the majesty of God without being blinded, likewise Jesus, in Communion, increases our ability to know Him, and to such an extent that there is a vast difference in a person before and after Communion.

Take a child before his First Communion; he understands his catechism in the literal sense, word for word. But after Communion, his mind is, as it were, transformed; the child understands then, and feels, and is eager to know more about Jesus Christ. He is fortified and disposed to hear whatever truths you teach.

Can you explain this phenomenon? Before Communion, you hear about Jesus Christ and you know Him; you are told of His Cross, of His suffering. Doubtless you are affected and are even touched with compassion. But let these same truths be presented to you after you have received Communion, and oh, how much more deeply your soul is moved! It cannot hear enough; it understands much more perfectly. Before Communion, you contemplate Jesus outside you; now you contemplate Him within you, with His own eyes!

It is the mystery of Emmaus re-enacted. When Jesus taught the two disciples along the way, explaining the Scriptures to them, their faith still wavered, although they felt inwardly some mysterious emotion. But by their participating in the breaking of the bread, immediately their eyes were opened, and their hearts were ready to burst with joy. The voice of Jesus had not sufficed to reveal His presence to them. They had to feel His Heart; they had to be fed with the Bread of understanding!

Second, this joy of spirit, this manifestation of Himself that Jesus gives us by Communion, awakens in us a hunger for God. This divine hunger draws us into the sweetness of His Heart, into the sanctuary of His Spirit. More by impression than by reason, it gives us knowledge of Him. It gives us a powerful attraction to the Eucharist and everything connected with it and enables us to enter with ease into Jesus Christ.

This ease, this attraction, mysterious to some extent, is the special grace of Communion. It is the spirit of kinship with God. From where, do you think, does that similarity of feeling, of acting, of morals in a family come, if not from family spirit, from family love, which unites all members in mutual affection? Such is the bond of earthly kinship.

Through Communion, we gain entrance into the love, into the Heart, of our Lord; we catch the spirit of His love, His own understanding, His own judgment. Is not the first grace of Communion, in fact, a grace of recollection that enables us to penetrate into Jesus Christ and commune intimately with Him? Yes, intimately. One who does not receive Communion knows, by faith, only the vesture, the outward appearance of our Lord. We can know Jesus Christ well only by receiving Him, just as we perceive the sweetness of honey only by tasting it. We can say, then, with a great saint, “I am more convinced of the truth of Jesus Christ, of His existence, of His perfections by a single Communion than I could be by all the reasoning in the world.”

Such is the brevity of this life that, if we had to arrive at the knowledge of truth in general, and of divine truth in particular, only by the proofs of reason, be well assured we would know very few truths. But it is God’s will that much of our knowledge should come by intuition. He has endowed us with an instinct by which, without the faculty of reason, we are able to distinguish good from evil, truth from falsehood. He has given us natural inclinations and antipathies. Thus, in our efforts to know our Lord, we first feel His goodness, and then we arrive at His other qualities, more by contemplation, by sight, and by instinct than by reason.

A great many people habitually make the mistake of talking too much in their thanksgiving after Communion, that highest of prayers. By overmuch speaking, they render their Communion ineffective.

Listen to our Lord a little after Communion. This is not the time to seek, but to enjoy. This is the time when God makes Himself known through Himself: “And they shall all be taught of God.” How does a mother teach her little child what endless love and tenderness she has for him? She is content to show by her devotion that she loves him. God does the same in Communion. Remember that one who does not receive Communion will never know the Heart of our Lord or the magnitude of His love. The heart makes itself known through itself alone; we must feel it beating.

Sometimes you have no experience of spiritual joy in Communion. Wait. Although the Sun is hidden, it is within you; you will feel it when you need to — be sure of that. What am I saying? Already you feel it! Are you not at peace? Are you not desirous of glorifying God more than ever? And what is that but the throbbing of the Heart of our Lord within you?

Lastly, the manifestation of our Lord in Communion makes His presence and His conversation indispensable to the soul. The soul that has known Jesus Christ and has enjoyed Him takes pleasure in nothing else. Creatures leave it cold and indifferent because it compares them with Him. God has left in the soul a need that no person, no creature, can ever satisfy.

Moreover, the soul feels a constant desire for Jesus and for His glory. Ever onward, without pausing to enjoy a moment’s rest: that is its motto. Its only longing is for Jesus, who leads it from clarity to clarity. Our Lord being inexhaustible, whoever receives Him can neither be sated nor exhaust Him, but desires only to plunge deeper and deeper into the abysses of His love.

Oh, come and enjoy our Lord often in Communion, if you wish truly to understand Him!

“Beware of abusing this privilege,” someone will say. Do the elect go to excess in their enjoyment of God? No! They never enjoy Him too much. Taste the Lord, and you will see. After you have received Communion, you will understand.

How sad that people will not believe us! They wish to judge of God only by faith. But taste first; afterward you shall judge. And if the incredulous would but prepare themselves to receive Jesus Christ worthily, they would understand sooner and better than by any amount of persuasion and reasoning. Besides, the ignorant person who receives well knows more about it than the savant, however learned, who does not go to Communion.

To summarize briefly, I say that the intelligence finds its supreme happiness in Communion and that, the more often one receives, the happier one is spiritually. God is the only source of happiness; happiness is in Him alone, and He has reserved the right to bestow it through Himself. And well it is for us that we must go to God Himself to find happiness! In this way, we do not devote ourselves to creatures or find in them our highest good. Happiness is not even in the bestowal of the priest. He gives you a share in the fruits of the Redemption, cleanses you from your sins, and gives you the peace of a clear conscience; but happiness and joy he cannot give you.

Mary herself, who is the Mother of Mercy, will lead you back to the right way and will appease the anger of her Son, whom you have offended; but God alone will give you joy and happiness. The angel said to the shepherds, “I bring you good tidings of great joy: He who is its cause and its source, your Savior and God, is born to you.”

Oh, come, let us rejoice! This Savior is still on the altar waiting to flood our hearts, upon His entrance therein, with as much joy and happiness as we are able to bear, in anticipation of the unspeakable and everlasting delights of the homeland of Heaven.”

Love & joy,
Matthew

Eucharist: the grace & virtue of love – St Julian Eymard

St Julian Eymard

“Not only does Communion enlighten our mind by a special grace, revealing to us, by impression rather than by reason, all that our Lord is, but it is also, and above all, the revelation to our heart of the law of love.

The Eucharist is the sacrament of love par excellence. Certainly the other sacraments are proofs of God’s love for us; they are gifts of God. But in the Eucharist, we receive the Author of every gift, God Himself. So it is in Communion especially that we learn to know the law of love that our Lord came to reveal. There we receive the special grace of love. There, finally, more than anywhere else, we acquire the practice, the virtue, of love.

First of all, what is love? It is a gift. That is why the Holy Spirit, who, as love, proceeds from the First and Second Per­sons of the Most Holy Trinity, is truly the Gift.

How do we recognize love? By what it gives. See what our Lord gives us in the Eucharist: all His graces and all His possessions are for us; His gift is Himself, the source of every gift. Communion gives us participation in the merits of all His life and obliges us to recognize the love that God has for us, because, in Communion, we receive the whole and perfect gift.

How did you begin to love your mother? Sleeping within you, without sign of life, was a seed, an instinct, of love. Your mother’s love awakened it; she cared for you, suffered for you, fed you with her body. By this generous gift you recognized her love. Well then! Our Lord, by giving Himself entirely to you, and to you in particular, proves to you invincibly that He loves you personally with an infinite love. He is in the Eucharist for you and entirely for you. Others enjoy Him also, to be sure, but in the same way that they benefit from the sun without preventing you from enjoying its rays as much as you wish.

Ah, such is this law of love engraved in our hearts by God Himself in Communion! In olden times, God wrote His law on tables of stone, but the New Law He has written in our hearts, with letters of fire. Oh, whoever does not know the Eucharist does not know the love of God! At most, he knows certain effects of it, as the beggar recognizes the generosity of the rich man from the few coins he receives from him. But in Communion, the Christian sees himself loved with all of God’s power to love, with all of Himself. Therefore, if you would really know God’s love for you, receive the Eucharist, and then look within you. You have no need to seek elsewhere for further proofs.

Communion gives us the grace of love. In order to love Jesus Christ as a Friend we need a special grace. Jesus, in coming to us, brings this grace at the same time that He places the object of it — that is, Himself — in our soul. Our Lord did not ask His disciples before the Last Supper to love Him as He had loved them; He did not yet say to them, “Abide in my love.” That was too hard for them then; they would not have understood. But after the Last Supper, He no longer says simply, “Love God; love your neighbor,” but, “Love me as a brother, intimately, with a love that is your life and the law of your life.” “I will not now call you servants . . . but friends.”

If you do not receive Communion, you can love our Lord as your Creator, your Redeemer, and your Rewarder, but you will never see in Him your Friend. Friendship is based on union, on a certain equality, two things that are found with God only in the Eucharist. Who, I ask you, would dare call himself the friend of God and believe himself worthy of His particular affection? A servant would insult his master in presuming to treat him as a friend; he must wait until his master grants him the right by first calling him by that name.

But when God Himself has come under our roof; when He has come to share with us His life, His possessions, and His mer­its; when He has thus made the first advances, we no longer presume, but with reason call Him our Friend. So, after the Last Supper, our Lord tells His Apostles, “I will not now call you servants. I call you friends. You are my friends, because all things whatsoever I have received of my Father I have given to you; you are my friends, because to you I have confided the secret of my majesty.”

He will do even more; He will appear to Mary Magdalene and say to her, “Go to my brethren.” What? His brethren? Can there be a higher title? Yet the Apostles had received Communion only once! What will it be for those who, like us, have received Him so often?

Will anyone be afraid now to love our Lord with the tenderest affection? It is well to tremble before Communion, thinking of what you are and of Him you are about to receive; you need His mercy then. But afterward, rejoice! There is no longer room for fear; even humility must make way for gladness. See how joyous Zacchaeus is when our Lord accepts his hospitality! But see, too, how his devotion is fired by this kind reception; he is ready to make every sacrifice and to atone over and over for all his sins.

The more you receive Communion, the more will your love be enkindled, your heart enlarged; your affection will become more ardent and tender as the intensity of this divine fire increases. Jesus bestows upon us the grace of His love. He comes Himself to kindle this flame of love in our hearts. He feeds it by His frequent visits until it becomes a consuming fire. This is in truth the “live coal which sets us on fire.” And if we so will, this fire will never go out, for it is fed not by us but by Jesus Christ Himself, who gives to it His force and action. Do not extinguish it by willful sin, and it will burn on forever.

Come often, every day if necessary, to this divine Furnace to increase the tiny flame in your hearts! Do you think your fire will continue to burn if you do not feed it?

Communion makes us practice the virtue of love. True and perfect love finds its full expression only in Communion. If a fire cannot spread, it goes out. So our Lord, wishing us to love Him and knowing how incapable of it we are of ourselves, fills us with His own love; He Himself comes and loves in us. We, then, work on a divine object. There is no gradual passage or transition; we are simultaneously in the grace and in the object of love. That is why our best and most fervent acts of love are made during our thanksgiving; we are nearer then to Him who forms them. Pour out your heart to our Lord at this time. Love Him tenderly.

Do not try so hard to make this or that act of virtue. Let our Lord grow within you. Enter into partnership with Him; let Him be the capital in your soul’s traffic, and your gains will be doubled with the doubling of your spiritual funds. Working with and by our Lord, you will gain a greater benefit than if you tried to increase your virtues simply by multiplied acts.

Receive our Lord, and keep Him as long as you can. Make plenty of room for Him within you. To let Jesus Christ increase in one’s soul is the most perfect act of love. Certainly, penitent and suffering love is good and meritorious; but the heart is re­pressed by it, weighed down beneath the thought of the con­tinual sacrifices it must bear. This way, on the contrary, the heart expands, opens fully and freely; it shows its happiness.

For one who does not receive Communion, these words have no meaning; but let him plunge into this divine fire, and he will understand.

No, it is not enough simply to believe in the Holy Eucharist; we must also obey the laws it prescribes. Since the Eucharist is above all the Sacrament of love, our Lord desires us to share in that love and draw inspiration therefrom. So come to Jesus out of love for Him! We must come humbly, to be sure; but let love, or at least the longing to love, be our ruling motive. Let us desire to pour out our heart in His Heart; let us give evidence to Him of our tenderness and affection. Then we shall know what depths of love are in the adorable Eucharist.”

Love & the JOY only He can bring!
Matthew

Mysterium fidei

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – O Jesus, I believe that You are present in the Blessed Sacrament of the altar, and I adore You. Increase my faith.

MEDITATION

In the Canon [Eucharistic Prayer] of the Mass, the Eucharist is called “Mysterium fidei,” the Mystery of faith; indeed, only faith can make us see God present under the appearances of bread. Here, as St. Thomas says, the senses do not help at all—sight, touch, and taste are deceived, finding in the consecrated Host only a little bread. But what matters? We have the word of the Son of God; the word of Christ, who declared: “This is My Body … This is My Blood” and we firmly believe in His word. “Credo quidquid dixit Dei Filius, nil hoc verbo Veritatis verius.” I believe everything the Son of God has said; nothing can be truer than this word of Truth (Adoro Te Devote). We firmly believe in the Eucharist, we have no doubts about it; unfortunately, however, we must admit that our faith is often weak and dull. Although we may not live far from a church, although we may perhaps dwell under the same roof with Jesus in the Blessed Sacrament, it is easy to become rather indifferent, or even cold, in the presence of this great reality. Alas, our coarse nature gradually grows accustomed to even the most sublime and beautiful realities, so that they no longer impress us and have no power to move us, especially when they are near at hand. Thus it happens that while we believe in the ineffable presence of Jesus in the Blessed Sacrament, we pay little or no attention to the greatness of this reality, and we fail to have the lively, concrete appreciation of it which the saints had. Let us then repeat, very humbly and confidently, the Apostles’ beautiful prayer: “Domine, adauge nobis fidem,” Lord, increase our faith! (Luke 17:5).

COLLOQUY

“Praise and thanks to you, O blessed faith! You tell me with certitude that the Blessed Sacrament of the altar, the heavenly Manna, is no longer bread, but my Lord Jesus Christ Who is wholly present there for love of me.

“One day, O Jesus, full of love and of goodness, You sat beside the well to await the Samaritan woman, that You might convert and save her. Now, You dwell on our altars, hidden in the consecrated Host, where You wait and sweetly invite souls, to win them to Your love. From the tabernacle you seem to say to us all: ‘O men, why do you not come to Me, Who love you so much? I am not come to judge you! I have hidden myself in this Sacrament of love only to do good and to console all who have recourse to Me’; I understand, O Lord; love has made You our prisoner; the passionate love You have for us has so bound You that it does not permit You to leave us.

“O Lord, You find Your delight in being with us, but do we find ours in being with You? Especially do we, who have the privilege of dwelling so near Your altar, perhaps even in Your very own house, find our delight in being with You? Oh! how much coldness, indifference, and even insults You have to endure in this Sacrament, while You remain there to help us by Your presence!

“O God, present in the Eucharist, O Bread of Angels, O heavenly Food, I love You; but You are not, nor am I, satisfied with my love. I love You, but I love You too little! Banish from my heart, O Jesus, all earthly affections and give place, or better, give the whole place to Your divine love. To fill me with Yourself, and to unite Yourself entirely to me, You come down from heaven upon the altar every day; justly then, should I think of nothing else but of loving, adoring, and pleasing You. I love You with my whole soul, with all my strength. If You want to make a return for my love, increase it and make it always more ardent!” (St. Alphonsus).

Love,
Matthew

Sacred Heart & Eucharist


-Sts Ignatius of Loyola, SJ, & Louis Gonzaga, SJ

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – Sacred Heart of Jesus, teach me how to live with You through the Sacrament of Your love.

MEDITATION

Devotion to the Sacred Heart should bring us to a life of intimate union with Jesus Who, we know, is truly present and living in the Eucharist. The two devotions—to the Sacred Heart and to the Eucharist—are closely connected. They call upon one another and, we may even say, they require each other. The Sacred Heart explains the mystery of the love of Jesus by which He becomes bread in order to nourish us with His substance, while in the Eucharist we have the real presence of this same Heart, living in our midst. It is wonderful to contemplate the Heart of Jesus as the symbol of His infinite love, but it is even more wonderful to find Him always near us in the Sacrament of the altar. The Sacred Heart which we honor is not a dead person’s heart which no longer palpitates, so that we have only the memory of Him, but it is the Heart of a living Person, of One Who lives eternally. He lives not only in heaven where His sacred humanity dwells in glory, but He lives also on earth wherever the Eucharist is reserved. In speaking of the Eucharist, Our Lord says to us, “Behold, I am with you all days, even to the consummation of the world” (Matthew 28:20). In Holy Communion, then, this Heart beats within us, it touches our heart; through the love of this Heart, we are fed with His Flesh and with His Blood, so that we may abide in Him and He in us. “In the Eucharist,” said Benedict XV, “this divine Heart governs us and loves us by living and abiding with us, so that we may live and abide in Him, because in this Sacrament … He offers and gives Himself to us as victim, companion, viaticum, and the pledge of future glory.”

COLLOQUY

“Lord Jesus Christ, Son of the living God, Who, by the will of the Father and the cooperation of the Holy Spirit, hast by Thy death given life to the world, deliver me by this Thy most sacred Body and Blood from all my sins and from every evil. Make me always adhere to Thy commandments and never permit me to be separated from Thee” (old Roman Missal).

“O what a wonderful and intimate union is established between the soul and You, O lovable Lord, when it receives You in the Holy Eucharist! Then the soul becomes one with You, provided it is well-disposed by the practice of the virtues, to imitate what You did in the course of Your life, Passion, and death. No, I cannot be perfectly united to You, O Christ, or You to me in Holy Communion, if I do not first make myself like You by renouncing myself and practicing the virtues most pleasing to You, and of which You have given us such wonderful examples.

My union with You in Holy Communion will be more perfect to the degree that I become more like You by the practice of the virtues.” (cf. St. Mary Magdalen dei Pazzi).

“O Jesus, You alone do I love and desire, for You alone do I hunger and thirst, in You I wish to lose myself and be consumed. Envelop me in the flame of Your charity and make me cling so closely to You that I can never be separated from You!

O Lord Jesus, O immense ocean, why do You wait to absorb this little drop of water in Your immensity? My soul’s one desire is to leave myself and enter into You. Open, O Lord, open Your loving Heart to me, for I desire nothing but You and I wish to cling to You with all my being. O wonderful union! This intimacy with You is, in truth, of more value than life itself! O my Beloved, permit me to embrace You in the depths of my soul so that, united to You, I may remain there, joined to You by an indissoluble bond!” (St. Gertrude).

Love,
Matthew

Jun 6 – Corpus Christi, St Norbert of Xanten, (1080-1134 AD), Apostle of the Eucharist & “Defenders of the Eucharist”


-by Peter Paul Rubens, Flemish, 1577-1640, oil on canvas c1625, Height: 434.3 cm (170.98 in.), Width: 444.5 cm (175 in.), The John and Mable Ringling Museum of Art – Sarasota, Florida. Please click on the image for greater detail.

“What God’s Son has told me, take for truth I do;
Truth Himself speaks truly or there’s nothing true.”

-St Thomas Aquinas, Adoro Te Devote

“In the sixteenth century, the denial of the Real Presence occurred again, along with a repudiation of the Mass as making present the redemptive sacrifice of Jesus. The Church’s response through the Council of Trent strongly reaffirmed these Eucharistic truths and sponsored the revival of Eucharistic devotions initiated in the Middle Ages.

Perhaps the greatest eucharistic artwork from this period is Peter Paul Rubens’s oil painting entitled The Defenders of the Eucharist, created in 1625. Rubens reached back to the golden age of the Church Fathers as well as to outstanding saints of the Middle Ages and assembled seven of them in one scene, united in the one faith of the Church witnessing their unity through the centuries of faith in the eucharistic presence of Christ. Today that painting is on display in the Ringling Museum of Art in Sarasota, Florida.

Beginning on the right side of the canvass, Rubens pictures St. Jerome, dressed as a cardinal receiving Communion. Next to him stands St. Norbert, clothed in his white habit and carrying the Eucharist beneath his robes. St. Thomas Aquinas stands in the center holding a book and extending his other hand to heaven, a gesture proclaiming his defense of the Eucharist. Beside him is St. Clare of Assisi, holding a monstrance that displays the sacred eucharistic host. To her left is St. Gregory the Great, the pope who wrote so many works contained in the Mass. Then comes St. Ambrose, who wrote about the Real Presence of Christ in the Eucharist. Rubens finishes his gathering of defenders of the Eucharist with St. Augustine, who included his reflections on this sacrament in his famous treatise on the Holy Trinity.

Rubens produced this painting during the Church’s Counter-Reformation efforts to defend and reclaim the authentic teachings about the Eucharist and the devotions that assisted believers to deepen their commitment to this mystery of faith.

The seven saints represented in this painting summarize our belief in the Eucharist. It is a sacrifice, the sacrifice of Jesus made present in a sacramental way. It is a sacrament of the abiding presence of Christ in the transformed bread and wine become his Body and Blood. It is a sacramental meal begun on Holy Thursday and available to us in Holy Communion.

This sacrament is available to members of the Catholic Church who are in the state of grace. It is a transforming sacrament. The term “transubstantiation” means that the substance of bread and wine is changed into the substance of Christ’s Body and Blood. In receiving Communion, we too undergo a gradual transformation into Christ and are called to spread His love given to us throughout the world.”

(Excerpt of Text from article: The Saints and Eucharistic Devotion
by Rev. Alfred McBride, O. Praem)


-by Br Norbert Keliher, OP

“Seven saints march in procession together, gathered from disparate centuries to honor their Lord in the Eucharist. Each one displayed fervor for the Eucharist in his or her own time and spread that devotion to others. It was Peter Paul Rubens who assembled these saints in this painting called “The Defenders of the Eucharist.” Soon, the silent footsteps shown here will be imitated by the faithful in cities around the world, when we gather for Corpus Christi processions.

Today, June 6, is the feast day of St. Norbert of Xanten, shown in the white habit of a cathedral canon. He is perhaps the least known of the seven saints here, four of whom are the great Fathers of the Latin Church: St. Augustine, St. Ambrose, St. Gregory, and St. Jerome. They are depicted in this order from left to right, with Augustine leading and Jerome bringing up the rear. In the center St. Clare holds the monstrance, and next to her St. Thomas Aquinas points towards Heaven, holding a tome representing his theology.

What did St. Norbert do to earn a place among these others? He did not leave writings like the five doctors of the Church, nor perform a miracle as glorious as St. Clare’s repulsion of invading Saracens with a monstrance. But he did defend the truth of the Eucharist when a heresy arose in Belgium in the early 12th century. The town of Antwerp was persuaded by the would-be reformer Tanchelm that the sacraments were not real, a belief that persisted after his death. By his preaching, St. Norbert converted the whole town back to faith in the real presence of Christ in the Eucharist. Later, this truth would again be denied in the Protestant Reformation. This is part of the reason that St. Norbert was only canonized in 1582, so long after he died in 1134. He was held up as a model of faith to the wider Church, an “Apostle of the Eucharist.” Peter Paul Rubens included him in this painting in the 1620s, when Isabella Clara Eugenia, sovereign of the Spanish Netherlands, commissioned a whole series of paintings celebrating the Eucharist.

St. Norbert’s connection to the Eucharist goes beyond his preaching against Tanchelm, however. When he was a traveling preacher at the beginning of his career, he carried with him hardly any possessions outside of what was needed to celebrate Mass. Sometimes he would celebrate more than one Mass in a day, and several of his miracles were accomplished in connection with the Mass. He was so devoted to the Precious Blood that when a poisonous spider fell in the chalice, he drank it rather than risk spilling any. The saint thought he would die, but a little later the spider came harmlessly out of his nose. He also healed a blind woman by breathing on her after consuming the Eucharist and drove out a recalcitrant demon from a young girl by having her present as he celebrated Mass.

When we celebrate Corpus Christi this year, then, we can think of the Defenders of the Eucharist and especially St. Norbert. We walk in the footsteps of those whose faith came before us, those whose faith makes it possible for us to believe today. Through this faith we recognize and adore Jesus in the Sacrament of Sacraments, in which His eternal glory is present to us in time. Before the Ascension He promised that He would be with us always (Mt 28:20), but without faith we would not see Him with us. Let us rejoice that we do see Him, and pray that by this sacrament we may join the saints in the glory of Heaven.”

On the occasion of his ordination to the priesthood, Norbert said,

“O Priest! You are not of yourself because you are the servant and minister of Christ. You are not your own because you are the spouse of the Church. You are not yourself because you are the mediator between God and man. You are not from yourself because you are nothing. What then are you? Nothing and everything. O Priest! Take care lest what was said to Christ on the cross be said to you: ‘He saved others, himself he cannot save!'”

St Norbert, ora pro nobis!

Love, Lord! Save us!
Matthew

Eucharist to Trinity

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God– O Jesus, lead me to the Trinity; help me to live with the Trinity.

MEDITATION

Jesus came to us from the bosom of the Father to bring us to the Trinity; this was the purpose of the Incarnation and it is also that of the Eucharist, which prolongs the mystery of the Incarnation in time. In the Eucharist Jesus continues to be the Mediator between the three divine Persons and ourselves, holding out His hand to lead us to Them. It is by coming to us in Holy Communion that He continually puts us in more direct contact with the Blessed Trinity; for He then comes in the integrity of His Person as God and Man, humanity and divinity; and as God, as the Word, He is always indissolubly united to the Father and to the Holy Spirit. Jesus can repeat from the From the Eucharist to the Trinity what He once said while He was on earth: “He that sent Me is with Me, and He hath not left Me alone,” and more explicitly: “I am in the Father and the Father [is] in Me” (cf John 8:29 – 14:11). Therefore, when He comes to us in Holy Communion, He does not come alone, but with Him come the Father and the Holy Spirit, because the three divine Persons, although distinct one from another, are inseparable. The presence of the Trinity in our soul is not limited to the moments when Jesus is sacramentally present within us, for the three divine Persons dwell permanently in a soul that is in the state of grace. It is true, however, that the Trinity is present in a very special way in Christ, the Incarnate Word, the one Man personally united to the Trinity and in whom dwells all the fullness of the divinity: “In quo habitat omnis plenitudo divinitatis” (Litany of the Sacred Heart). Hence, it is certain that wherever Christ is—and therefore in our soul at the time of Communion—there the Trinity is also present in a very special way.

COLLOQUY

“O Jesus Christ, true God and true Man! My soul rejoices to find You in the Blessed Sacrament, You, the uncreated God Who became man, a creature! In this Sacrament, O Christ, I find both Your humanity and Your divinity; from Your humanity I rise to Your divinity, and from it I go back to Your humanity. I see Your ineffable divinity which contains all the treasures of wisdom, of knowledge, of incorruptible riches. I see the inexhaustible fountain of delights which alone can satisfy our intelligence. I see Your most precious soul, O Jesus, with all the virtues and gifts of the Holy Spirit, a holy and unspotted oblation; I see Your sacred Body, the price of our redemption; I see Your Blood, which purifies and vivifies us; in brief, I find treasures which are so precious and so great that I cannot comprehend them.

This Sacrament really contains You, O my God, You whom the Angels adore, in whose presence the Spirits and mighty Powers tremble. Oh! if we could only see You as clearly as they do, with what reverence would we approach this Sacrament, with what humility would we receive You.

O Most Holy Trinity, You instituted this Sacrament in order to obtain the object of Your love, that is, to attract to Yourself the soul of Your creature, and detaching it from all earthly things, to unite it to Yourself, the uncreated God. In doing this, You make it die to sin and give it spiritual life, eternal life. O Blessed Trinity, this Sacrament was instituted by Your infinite goodness that we might be united to You and You to us; that we might receive You into ourselves and be received by You; that at the same time we might hold You within ourselves and be held by You” (St. Angela of Foligno).

Love,
Matthew

“Mysterium fidei” – Mystery of Faith

[Ed. Recall when the Catholic Church uses the word “mystery”, it does not mean something unknowable. Rather, it means something infinitely knowable. Key.]

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – O Jesus, I believe that You are present in the Blessed Sacrament of the altar, and I adore You. Increase my faith.

MEDITATION

In the Canon [Eucharistic Prayer] of the Mass, the Eucharist is called “Mysterium fidei,” the Mystery of faith; indeed, only faith can make us see God present under the appearances of bread. Here, as St. Thomas says, the senses do not help at all—sight, touch, and taste are deceived, finding in the consecrated Host only a little bread. But what matters? We have the word of the Son of God; the word of Christ, Who declared: “This is My Body … This is My Blood” and we firmly believe in His word. “Credo quidquid dixit Dei Filius, nil hoc verbo Veritatis verius.” I believe everything the Son of God has said; nothing can be truer than this word of Truth (Adoro Te Devote by St Thomas Aquinas, OP)…

I devoutly adore you, O hidden Deity,
Truly hidden beneath these appearances.
My whole heart submits to You,
And in contemplating You, it surrenders itself completely.

Sight, touch, taste are all deceived in their judgment of You,
But hearing suffices firmly to believe.
I believe all that the Son of God has spoken;
There is nothing truer than this word of truth.

On the cross only the divinity was hidden,
But here the humanity is also hidden.
Yet believing and confessing both,
I ask for what the repentant thief asked.

I do not see the wounds as Thomas did,
But I confess that You are my God.
Make me believe more and more in You,
Hope in You, and love You.

O memorial of our Lord’s death!
Living bread that gives life to man,
Grant my soul to live on You,
And always to savor Your sweetness.

Lord Jesus, Good Pelican1,
wash my filthiness and clean me with Your blood,
One drop of which can free
the entire world of all its sins.

Jesus, Whom now I see hidden,
I ask You to fulfill what I so desire:
That the sight of Your face being unveiled
I may have the happiness of seeing Your glory. Amen.

…We firmly believe in the Eucharist, we have no doubts about it; unfortunately, however, we must admit that our faith is often weak and dull. Although we may not live far from a church, although we may perhaps dwell under the same roof with Jesus in the Blessed Sacrament, it is easy to become rather indifferent, or even cold, in the presence of this great reality. Alas, our coarse nature gradually grows accustomed to even the most sublime and beautiful realities, so that they no longer impress us and have no power to move us, especially when they are near at hand. Thus it happens that while we believe in the ineffable presence of Jesus in the Blessed Sacrament, we pay little or no attention to the greatness of this reality, and we fail to have the lively, concrete appreciation of it which the saints had. Let us then repeat, very humbly and confidently, the Apostles’ beautiful prayer: “Domine, adauge nobis fidem,” Lord, increase our faith! (Luke 17:5).

COLLOQUY

“Praise and thanks to you, O blessed faith! You tell me with certitude that the Blessed Sacrament of the altar, the heavenly Manna, is no longer bread, but my Lord Jesus Christ Who is wholly present there for love of me.

“One day, O Jesus, full of love and of goodness, You sat beside the well to await the Samaritan woman, that You might convert and save her. Now, You dwell on our altars, hidden in the consecrated Host, where You wait and sweetly invite souls, to win them to Your love. From the tabernacle You seem to say to us all: ‘O men, why do you not come to Me, Who love you so much? I am not come to judge you! I have hidden myself in this Sacrament of love only to do good and to console all who have recourse to Me’; I understand, O Lord; love has made You our prisoner; the passionate love You have for us has so bound You that it does not permit You to leave us.

“O Lord, You find Your delight in being with us, but do we find ours in being with You? Especially do we, who have the privilege of dwelling so near Your altar, perhaps even in Your very own house, find our delight in being with You? Oh! how much coldness, indifference, and even insults You have to endure in this Sacrament, while You remain there to help us by Your presence!

“O God, present in the Eucharist, O Bread of Angels, O heavenly Food, I love You; but You are not, nor am I, satisfied with my love. I love You, but I love You too little! Banish from my heart, O Jesus, all earthly affections and give place, or better, give the whole place to Your divine love. To fill me with Yourself, and to unite Yourself entirely to me, You come down from heaven upon the altar every day; justly then, should I think of nothing else but of loving, adoring, and pleasing You. I love You with my whole soul, with all my strength. If You want to make a return for my love, increase it and make it always more ardent!” (St. Alphonsus).”

Love,
Matthew

1. In medieval Europe, the pelican was thought to be particularly attentive to her young, to the point of providing her own blood by wounding her own breast when no other food was available. As a result, the pelican came to symbolize the Passion of Jesus and the Eucharist.

The Real Presence

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – “Hidden God, devoutly I adore Thee, truly present beneath these veils: all my heart subdues itself before Thee, since all before Thee faints and fails” (cf. Adoro Te Devote).

MEDITATION

“Verbum caro factum est” (John 1:14). The Incarnation of the Word, the ineffable mystery of the merciful love of God, who so loved man that He became “flesh” for his salvation, is, in a way, prolonged and extended through the ages, and will be until the end of time, by the Eucharist, the Sacrament by means of which the Incarnate Word became Himself our “food.” God was not content with giving us His only Son once for all, willing Him to take flesh in the womb of a Virgin–flesh like ours, so that He might suffer and die for us on the Cross–but He wished Him to remain with us forever, perpetuating His real presence and His sacrifice in the Eucharist. Aided by the Gospel narrative we can reconstruct and relive in our heart the sweet mysteries of the life of Jesus. Had we nothing but the Gospel, however, we would have only nostalgic memories; Jesus would no longer be with us, but only in heaven at the right hand of the Father, having definitively left the earth on the day of His Ascension. With what regret we would think of the thirty-three years of our Savior’s earthly life passed centuries ago! Oh, how different the reality! The Eucharist makes the presence, of Jesus with us a permanent one. In the consecrated Host we find the same Jesus whom Mary brought into the world, whom the shepherds found wrapped in swaddling clothes and lying in a manger; whom Mary and Joseph nurtured and watched over as He grew before their eyes; the Jesus who called the Apostles to follow Him, who captivated and taught the multitudes, who performed the most startling miracles; who said He was the “light” and “life” of the world, who forgave Magdalen and raised Lazarus from the dead; who for love of us sweat blood, received the kiss of a traitor, was made one enormous wound, and died on the Cross; that same Jesus who rose again and appeared to the Apostles and in whose wounds Thomas put his finger; who ascended into heaven, who now is seated in glory at the right hand of His Father, and who, in union with the Father, sends us the Holy Spirit. O Jesus, You are always with us, “yesterday, and today, and the same forever!” (Hebrews 13:8). Always the same in eternity by the immutability of Your divine Person; always the same in time, by the Sacrament of the Eucharist.

COLLOQUY

“O Lord, wealth of the poor, how admirably You can sustain souls, revealing Your great riches to them gradually and not permitting them to see them all at once. When I see Your great Majesty hidden in so small a thing as the Host, I cannot but marvel at Your great wisdom.

“O my God, if You did not conceal Your grandeur, who would dare to come to You so often, to unite with Your ineffable Majesty a soul so stained and miserable? Be forever blessed, O Lord! May the angels and all creatures praise You for having deigned to adapt Your mysteries to our weakness so that we might enjoy Your treasures without being frightened by Your infinite power. Otherwise, poor, weak creatures like ourselves would never dare to approach You.

“How would I, a poor sinner, who have so often offended You, dare to approach You, O Lord, if I beheld You in all Your Majesty? Under the appearances of bread, however, it is easy to approach You, for if a king disguises himself, it seems as if we do not have to talk to him with so much circumspection and ceremony. If You were not hidden, O Lord, who would dare to approach You with such coldness, so unworthily, and with so many imperfections?

“Besides, I cannot doubt at all about Your real presence in the Eucharist. You have given me such a lively faith that, when I hear others say they wish they had been living when You were on earth, I laugh to myself, for I know that I possess You as truly in the Blessed Sacrament as people did then, and I wonder what more anyone could possibly want” (Teresa of Jesus, Life, 38 – cf. Way of Perfection, 34).”

Love,
Matthew

food for the spirit…


-by Br John Mark Solitario, OP

St. Thomas Aquinas lists among the principal effects of the Eucharist that “this sacrament does for the spiritual life all that material food does for the bodily life.” If we pay attention to the basic sacramental signs at play here, we can come to a better understanding of the spiritual reality made present by God’s design.

By the Body of Christ, we are fortified with strength for the journey, aptly represented by the appearance of bread. If a bagel from your favorite deli powers you through the first hours of the day, what kind of spiritual vitality and endurance might you expect from the Son of the living God?

By the Blood of Christ, we are spiritually gladdened so that what was formerly harsh along the way becomes sweet under the influence of divine charity. Think of the relaxation and refreshment that come from your favorite summer beverage. How much better will the spiritual drink that comes from God’s banquet table give ease to your tired spirit?

The appearances of bread and wine, although veiling the new essence of Who is there, help us to understand the purpose of Holy Communion: grace comes to nourish and enliven the charity already aflame from Baptism. We find strength for the demands of life in Jesus’s friendship. Our sacramental unity with God’s Son turns sweet what had been bitter and makes ever more fresh what before felt so dull.”

Love, refreshment, nourishment,
Matthew

Eucharist

-from Catholic Answers: 20 Answers – The Eucharist

“Nearly all Christians celebrate some form of the Eucharist by consuming bread and wine in memory of Christ’s death and Resurrection. Protestants usually refer to the Eucharist as the Lord’s Supper and do not believe that Christ is physically present in the bread and wine at their services or at the Catholic Mass. The various Protestant views on this sacrament can be found along this continuum:

Rejection of the sacrament: Some denominations do not celebrate the Eucharist. For example, the Salvation Army is usually known for its charity work but it is actually a self-proclaimed Christian denomination. According to an article in the Los Angeles Times, “Catherine Booth, the influential wife of the founder [of the Salvation Army], admired the piety and practices of Quakers, who did not perform baptisms or Communion rites. In keeping with the Salvation Army’s theology of sanctification—the Holy Spirit active in the lives of holy people—she saw all of life as sacramental. Although he did not prohibit the sacraments, William Booth declared in 1883 that the rites would not be endorsed as official worship of the Army.”

A memorial dinner: This view is common among Baptists and other “born-again” Christians. According to one Baptist writer, “the Supper functions as proclamation, the presence of Christ in the indwelling Spirit not only assures forgiveness through the Word; he also convicts of unbiblical patterns of life and thought.” According to this view, the Eucharist is a sign that points us to Christ, but Christ is not present in the Eucharist. Instead, Christ is present in the “indwelling Spirit” of the believer who receives the Eucharist.

A real, nonphysical presence: The Reformed tradition observed by Presbyterians holds that Christ is actually present in the Eucharist, but not in a physical way. In 1647, the Westminster Confession of Faith, a popular confession made by those in the Reformed tradition, said that “Worthy receivers, outwardly partaking of the visible elements, in this sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually [emphasis added], receive and feed upon, Christ crucified, and all benefits of his death.” This can be considered a “conduit view,” since Christ’s body isn’t located in the bread and wine but is instead made manifest through them.

A sacramental union: In contrast to the Reformed position, Martin Luther held a stronger position on the Real Presence of Christ in the Eucharist. He claimed that the bread and wine exist in the Eucharist in a natural state while the body and blood of Christ exist in those same objects in a supernatural state. According to Luther, “Why then should we not much more say in the Supper, ‘This is my body,’ even though bread and body are two distinct substances, and the word ‘this’ indicates the bread? Here, too, out of two kinds of objects a union has taken place, which I shall call a ‘sacramental union,’ because Christ’s body and the bread are given to us as a sacrament.” In other words, the consecrated bread and wine fully contain Christ’s body and blood, but they do not become Christ’s body and blood.

A physical change: The Catholic view of the Eucharist is different than the Protestant views because Catholics believe that the bread and wine at Mass actually become the physical body and blood of Christ. After consecration, the bread and wine no longer remain, and in their place is the body, blood, soul, and divinity of Jesus Christ. The Council of Trent taught that in the Eucharist there is 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.”

Eastern Orthodox churches hold the same view of the Eucharist as Catholics, but they sometimes use different vocabulary when describing the physical change from bread and wine into body and blood. Because Eastern Orthodox priests retain valid holy orders despite not being in union with the pope, and because they also subscribe to a belief in Christ’s Real Presence in the Eucharist, a Catholic in an emergency situation (e.g., in danger of death) may receive the Eucharist at an Orthodox service (see Question 14).

The Salvation Army cannot be considered a Christian denomination because it does not teach that its members should be baptized. The New Testament makes it clear that baptism is what brings us into God’s family and takes away original sin (1 Pet. 3:21, John 3:5, Rom. 6, and so on). Even Protestant denominations that deny baptismal regeneration usually still baptize because Jesus commanded that this be done (Matt. 28:19).”

Love,
Matthew