Recently in Eucharist Category

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One of the authors that I believe we have to look to for insight when it comes to sacramentality is the great southern woman, Flannery O'Connor. The great feast of Corpus Christi is this weekend. 


Here is a reflection for us on the Vigil of Corpus et Sanguis Christi:


"I was once, five or six years ago, taken by some friends to have dinner with Mary McCarthy and her husband, Mr. Broadwater. (She just wrote that book, A Charmed Life). She departed the Church at the age of 15 and is a Big Intellectual. 


We went at eight and at one, I hadn't opened my mouth once, there being nothing for me in such company to say. The people who took me were Robert Lowell and his now wife, Elizabeth Hardwick. Having me there was like having a dog present who had been trained to say a few words but overcome with inadequacy had forgotten them. 


Well, toward morning the conversation turned on the Eucharist, which I, being the Catholic, was obviously supposed to defend. Mrs. Broadwater said when she was a child and received the Host, she thought of it as the Holy Ghost, He being the 'most portable' person of the Trinity; now she thought of it as a symbol and implied that it was a pretty good one. 


I then said, in a very shaky voice, 'Well, if it's a symbol, to hell with it.' That was all the defense I was capable of but I realize now that this is all I will ever be able to say about it, outside of a story, except that it is the center of existence for me; all the rest of life is expendable."

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There is an interesting concept introduced in ecclesial document that has caused me to pause to consider: eucharistic coherence. In reflecting upon its meaning and application, it is also connected with the theological concept of communio, said to have derived from Trinitarian theology. Communio is used in all areas of Catholic life: how we know and live in the Church, our sacramental life, our life with each other, and our hope in salvation.


Today, more than ever we need to have an intelligent understanding of eucharistic coherence. One such place for me is looking at the experience when members of the Church are in disagree, privately and publicly with what is revealed in sacred Scripture and taught by and lived in the Church. There are many examples that come to mind. I write this reflection knowing full well that my own conversion is ongoing, that I am not a perfect witness to the Gospel of Jesus Christ and that I need to live more coherently not because of a moralism but because I want to be in a better loving relationship with the Lord.


The reception of Holy Communion to Catholics is a contentious issue in the USA. The communio among Catholics is in weakened state by a lack of coherence in belief and practice when comes to who receives Holy Communion. My own assessment is that there is no uniform approach to the thinking and pastoral practice among the bishops in this country and that some bishops have fuzzy approach which has trickled down to the lower clergy and laity who distribute the Eucharistic Lord (i.e., Holy Communion) at Mass. Cardinal Dolan has his approach to the issue, so does Cardinal Wuerl, as Archbishop Nauman as I am sure that the newly appointed Bishop Barber has an idea what  practice will be followed in his diocese. We saw in the time when Cardinal Burke was the archbishop of St Louis that he tried to teach with a distinct voice on this subject, and we can look also Cardinal George, Archbishop Gomez and Bishop Finn in the way they connect with other bishops in the USA, or not. In some ways all bishops agree; but in others they differ in how deal with the matter. Cardinal Dolan recently gave Communion to Vice President Joe Biden at Mass at St Patrick's Cathedral. The debates have been unhelpful because the baptized faithful, never mind the distinguishing those who have clerical status, are unclear in personal terms as to what ought to be done. But this can't be said for all: plenty of Catholics in the USA have voiced their opinion when it comes to those who don't adhere to the teachings of the Gospel, and the clear and consistent teaching of the Church. There are 64 million Catholics in the USA and not all of them are aware of the need to be coherent in matters of faith and practice. Receiving the Lord in the Eucharist is not a political choice, it is not a policy, it is not merely a nice thing to do because my grandmother would be disappointed and nor is receiving Communion the right thing to do when you are in mortal sin. Recall what Saint Paul said in his first letter to the Corinthians, "Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord" (1 Cor. 11:27).



Breaking of the bread. Español: Fracción del p...
As the "new man" on the block I am trying to figure what the new Roman Pontiff's taught prior to his move to Rome. In 2008, Cardinal Jorge Bergoglio now Pope Francis, was invited to give a teaching on the Holy Eucharist to International Eucharistic Congress, Quebec City, Canada. The title of his talk was "The Eucharist: Gift of God for the Life of the World."


I would say that his controlling idea is based on the Aparecida document where it is written, "The Eucharist is the vital center of the universe, able to satisfy our hunger for life and happiness. Whoever eats my flesh and drinks my blood in this happy banquet participates in eternal life, and thus our daily existence is transformed into an extension of the Mass." He then develops the theme of the Eucharist as gift and mission in light of the Church's enduring self-understanding as covenant. He appeals to tradition, some saints and the Mother of God to demonstrate that evangelization is about Eucharistic Presence, sacrifice, and communion. He argues in the key of communio theology.


Much of what we've heard in the last two weeks in his papal addresses and homilies given here.


The text: Bergoglio Eucharist Gift of God for the Life of the World.pdf

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The feast of Corpus Christi has a rich fare to savor: prayers, Bible readings, music, and poetic texts. The point of the Church offering us this opportunity to honor the Eucharistic Presence is to extend in our lives a deeper grace given in Communion theology, to have a closer with the Lord in His promised hundredfold. It is, of course, a deepening in our lives what the Lord Himself did and gave to us on Holy Thursday with Eucharist and the priesthood.

The Sequence (the poetry which follows the second lesson at Mass and directly precedes the Alleluia verse), Lauda Sion Salvatorem, is ideally fitting for the sacred Liturgy. Google this masterpiece of poetry expressing theology in a way that stimulates prayer and deepens one's faith.

The English priest Father Ronald Knox offers a perspective on what we're doing in observing the great feast of the Lord's Body and Blood. The following is taken from his meditation on Corpus Christi:


Like the Jewish Temple, the Christian altar is the rallying point of God's people. The whole notion of Christian solidarity grows out of, and is centered in, the common participation of a common Table. The primitive Church in Jerusalem broke bread day be day from house to house; its stronghold of peace was not any local centre, but a common meal. Christian people, however separated by long distances of land or sea, still meet together in full force, by a mystical reunion, whenever and wherever the Bread is broken and the Cup blessed.


Corpus Christi 2012

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The observance of Corpus Christi, sometimes called Corpus Domini (The Body of the Lord). In places like Rome, the traditional day to observe this feast is Thursday, connecting with Holy Thursday. A portion of the Pope's homily is noted below (the full text is here).


... the sacredness of the Eucharist. Also here we heard in the recent past of a certain misunderstanding of the authentic message of Sacred Scripture. The Christian novelty in regard to worship was influenced by a certain secularist mentality of the 60s and 70s of the past century. It is true, and it remains always valid, that the center of worship is now no longer in the rites and ancient sacrifices, but in Christ himself, in his person, in his life, in his paschal mystery. And yet, from this fundamental novelty it must not be concluded that the sacred no longer exists, but that it has found its fulfillment in Jesus Christ, incarnate divine Love. The Letter to the Hebrews, which we heard this evening in the Second Reading, speaks to us precisely of the novelty of the priesthood of Christ, "high priest of the good things that have come" (Hebrews 9:11), but it does not say that the priesthood is finished. Christ "is the mediator of a new covenant" (Hebrews 9:15), established in his blood, which purifies our "conscience from dead works" (Hebrews 9:14). He did not abolish the sacred, but brought it to fulfillment, inaugurating a new worship, which is, yes, fully spiritual but which however, so long as we are journeying in time, makes use again of signs and rites, of which there will be no need only at the end, in the heavenly Jerusalem, where there will no longer be a temple (cf. Revelation 21:22). Thanks to Christ, the sacred is more true, more intense and, as happens with the Commandments, also more exacting! Ritual observance is not enough, but what is required is the purification of the heart and the involvement of life.


Pope Benedict XVI

Corpus Christi at the Basilica of St. John Lateran

7 June 2012

Saint Peter Julian Eymard

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BVM with St Peter Julian Eymard.jpgGracious God of our ancestors, You led Peter Julian Eymard, like Jacob in times past, on a journey of faith. Under the guidance of Your gentle Spirit, Peter Julian discovered the gift of love in the Eucharist which Your Son Jesus offered for the hungers of humanity. Grant that we may celebrate this mystery worthily, adore it profoundly, and proclaim it prophetically for Your greater glory. Amen.


Saint Peter Julian's importance to us is identified when he was placed on the Roman liturgical calendar:

Font and fullness of all evangelization and striking expression of the infinite love of our divine Redeemer for mankind, the Holy Eucharist clearly marked the life and pastoral activity of Peter Julian Eymard. He truly deserves to be called an outstanding apostle of the Eucharist. In fact, his mission in the Church consisted in promoting the centrality of the Eucharistic Mystery in the whole life of the Christian community.

Decree of the Insertion of the Celebration of Saint Peter Julian Eymard, Priest, in the General Roman Calendar, 1995.
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It is only because God himself is the eternal dialogue of love that he can speak and be spoken to. Only because he himself is relationship can we relate to him; only because he is love can he love and be loved in return. Only because he is threefold can he be the grain of wheat which dies and the bread of eternal life.

Ultimately, then, Corpus Christi is an expression of faith in God, in love, in the fact that God is love. All that is said and done on Corpus Christi is in fact a single variation on the theme of love, what it is and what it does. In one of his Corpus Christi hymns Thomas Aquinas puts it beautifully: love does not consume: it gives and, in giving, receives. And in giving it is not used up but renews itself.

Since Corpus Christi is a confession of faith in love, it is totally appropriate that the day should focus on the mystery of transubstantiation. Love is transubstantiation, transformation. Corpus Christi tells us: Yes, there is such a thing as love, and therefore there is transformation, therefore there is hope. And hope gives us the strength to love and face the world.

Perhaps it was good to have experienced doubts about the meaning of celebrating Corpus Christi, for it has led us to the rediscovery of a feast which, today, we need more than ever.

Pope Benedict XVI Benedictus

Here's the Pope's Angelus address from earlier today. Notice the key points.

girl at Angelus June 26 2011.jpgToday in Italy and other countries Corpus Domini is celebrated, the feast of the Eucharist, the Sacrament of the Body and Blood of the Lord, which he instituted with the Last Supper and which is the Church's most precious treasure. The Eucharist is like the beating heart that gives life to the whole mystical body of the Church: a social organism entirely founded on the spiritual but concrete link with Christ. As the Apostle Paul states: "Because there is one bread, we, although many, are one body: all of us in fact participate in the one bread" (1 Corinthians 10:17).

Without the Eucharist the Church simply would not exist. It is the Eucharist in fact that makes a human community a mystery of communion, able to bring God to the world and the world to God. The Holy Spirit, which transforms the bread and wine into the Body and Blood of Christ, also transforms into members of the Body of Christ those who receive it with faith, so that the Church is truly the sacrament of the unity of men with God and of men with each other.

In a culture that is ever more individualistic -- like that in which Western societies are immersed and which is spreading throughout the world -- the Eucharist constitutes a kind of "antidote," which operates in the minds and hearts of believers and continually sows in them the logic of communion, of service, of sharing, in a word, the logic of the Gospel. The first Christians, in Jerusalem, were an evident sign of this new way of life because they lived in fraternity and held all of their goods in common so that no one should be indigent (cf. Acts 2:42-47). Where did all of this come from? From the Eucharist, that is, the risen Christ, really present with his disciples and working with the power of the Holy Spirit. And in the succeeding generations, through the centuries, the Church, despite human limits and errors, continued to be a force for communion in the world. We think especially of the most difficult periods, the periods of trial: What did it mean, for example, for countries that were under the heal of totalitarian regimes to have the possibility to gather for Sunday Mass! As the ancient martyrs of Abitene proclaimed: "Sine Dominico non possumus" - without the "Dominicum," that is, the Sunday Eucharist, we cannot live. But the void produced by false freedom can be dangerous, and so communion with the Body of Christ is a medicine of the intellect and will to rediscover taste for the truth and the common good.

Dear friends, let us call upon the Virgin Mary, whom my predecessor, Blessed John Paul II defined as a "Eucharistic woman" (Ecclesia de Eucharistia, 53-58). In her school our life too becomes fully "Eucharistic," open to God and to others, able to transform evil into good by the power of love, which fosters unity, communion, fraternity.
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The feast of Corpus Domini is inseparable from the Holy Thursday Mass of in Caena Domini, in which the institution of the Eucharist is also celebrated. While on the evening of Holy Thursday we relive the mystery of Christ who offers himself to us in the bread broken and wine poured out, today, in celebration of Corpus Domini, this same mystery is proposed to the adoration and meditation of God's people, and the Blessed Sacrament is carried in procession through the streets of towns and villages, to show that the risen Christ walks among us and guides us towards the Kingdom of heaven. Today we openly manifest what Jesus has given us in the intimacy of the Last Supper, because the love of Christ is not confined to the few, but is intended for all. This year during the Mass of Our Lord's Last Supper on Holy Thursday, I pointed out that the Eucharist is the transformation of the gifts of this land - the bread and wine - intended to transform our lives and usher in the transformation of the world. Tonight I would like to return to this point of view.

Everything starts, you might say, from the heart of Christ, who at the Last Supper on the eve of his passion, thanked and praised God and, in doing so, with the power of his love transformed the meaning of death which he was about to encounter. The fact that the Sacrament of the altar has taken on the name "Eucharist" - "thanksgiving" - expresses this: that the change in the substance of the bread and wine into the Body and Blood of Christ is the fruit of the gift that Christ made of himself, a gift of a love stronger than death, love of God which made him rise from the dead. That is why the Eucharist is the food of eternal life, the Bread of life. From the heart of Christ, from his "Eucharistic Prayer" on the eve of his passion, flows the dynamism that transforms reality in its cosmic, human and historical dimensions. All proceeds from God, from the omnipotence of his love One and Triune, incarnate in Jesus. In this Love the heart of Christ emerges, so He knows how to thank and praise God even in the face of betrayal and violence, and thus changes things, people and the world.

Mike Aquilina is visiting us at the Siena Forum of Faith and Culture here at the Church of Catherine of Siena. In fact, it is a delight to have him, his brother and nephew here among the people of the Siena Forum. Here's a key point: "With desire I [Christ] have desired to eat this meal with you." We eat the big Passover --the Eucharist-- in order to become partakers of the Divine Nature, it is a Communio: unity of hearts and minds with the Lord. No other form of communio can substitute for the communio we have with Christ in the Eucharist.

Mike explored with us the relevant themes of the Old Testament offering of sacrifice as foreshadowed in the New. That what is seen in the Old Testament is fullfilled in Christ.

"The Eucharist is not offered for faceless of multitudes."


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Dominique Rey.jpgThe Most Reverend Dominique Rey, Bishop of Fréjus-Toulon, announced today that he is sponsoring an international conference on Eucharistic Adoration to be held in Rome, Italy, 20-23 June 2011: Adoratio 2011: From Adoration to Evangelization.

The Missionaries of the Most Holy Eucharist, a community founded in 2007 Bishop Rey is doing the organizing of the conference.

In the words of Bishop Rey: "The first condition for the new evangelization is adoration." No truer words have been spoken. And as we know so well, Eucharistic Adoration is key in the spiritual life and human flourishing and it figures prominently in the pastoral plan of Pope Benedict XVI.

Bishop Dominique Rey is renown for his pastoral directness and knowing Christ through sacred Scripture and the sacred Liturgy. His background includes earning a doctorate in economics and he worked for the Ministry of Finance of France. He is a priest of the Emmanuel Community and received episcopal ordination in 2000. Since becoming bishop, he's known to be supportive of the good work of new communities, the lay movements and religious orders. His agenda is the Church's:  the lex orandi, lex credendi tradition. He's been an exponent of the new evangelization brought on the world stage by Pope John Paul II and continued by Pope Benedict XVI.

For more information: contact@adoratio2011.com
Media contact: Father Florian Racine: fr@adoperp.com 

The press release with a list of the speakers is found here: Eucharistic congress 2011, Rome.pdf

communion distribution.jpgAND you wonder why fewer and fewer people take the Anglican Church (or the Episcopal Church if you are American) with a degree of seriousness. Recently a Church of Canada priestess gave communion to a German Shepherd as a "simple church act of reaching out." What a gesture of welcome! This act is not only contravening "church policy" as much as it is an acknowledgement that the real Presence of Christ is not a Reality for these people. Policy is has nothing to do with it, does it? But if the Anglicans of the Church of Canada simply believe Communion is a symbol or that it represents something else.... Sounds like Joseph Campbell, Derida and many Protestant theologians (e.g. Borg, Tillich and Bultmann) are patron saints of mere symbol and not of Jesus Christ, body and blood, soul and divinity.

What comes to mind is Flannery O'Connor's famous insight when she said to hell with a symbol. O'Connor said:

"I was once, five or six years ago, taken by some friends to have dinner with Mary McCarthy and her husband, Mr. Broadwater.... She departed the Church at the age of 15 and is a Big Intellectual.... Toward morning the conversation turned on the Eucharist, which I being the Catholic, was obviously supposed to defend. Mrs. Broadwater said when she was a child and received the host, she thought of it as the Holy Ghost, He being the most portable person of the Trinity; now she thought of it as a symbol and implied that it was a pretty good one. I then said, in a very shaky voice, "Well if it's a symbol, to hell with it." That was all the defense I was capable of but I realize now that this is all I will ever be able to say about it, outside of story, except that it is the center of existence for me; all the rest of life is expendable."
Wk of prayer for Christian Unity 2011.jpgEach year the Week of Prayer for Christian Unity has a theme and the theme for the 2011 observance of the Week of Prayer is One in the Apostles' Teaching, Fellowship, Breaking of Bread and Prayer.

The 2011 theme was announced by the Pontifical Council for Christian Unity and the World Council of Churches. The Christians in Jerusalem are the major consultants for the 2011 observance. The theme's "inspiration" comes from Acts 2:42.

For more information on the Week of Prayer for Christian Unity 2011 and other resources, visit the website.
Just as Holy Thursday and then Corpus Christi focuses our attention on the beauty of Christ's fulfillment of His promise to remain with us --in the Holy Eucharist-- so every Thursday ought to be a day of special prayer (time spent in adoration, Mass, confession of sins, reflection using the works of "eucharistic saints"). And this is the point of this blog: sharing in Communio lived with Christ in the Church among all people. But to the point here, I think any time spent with the Blessed Sacrament "touches eternity, highlighting the relationship between the Eucharistic banquet (the Mass) and the eschatological banquet in the Father's Kingdom (heaven)" (GIRM 281).

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In many places where adoration and benediction of the Blessed Sacrament was been done "traditionally" on Fridays, the devotion has now been moved to Thursdays to be in greater connection with the Holy Thursday event of the Paschal Mystery of the Lord.

My advice for today: try to spend some time in front of the Blessed Sacrament, attend Mass, go to confession, pray for the Church.

Consider what Saint Thomas Aquinas has to say about the Body and Blood of Christ from one of his sermons:

Since it was the will of God's only-begotten Son that men should share in his divinity, he assumed our nature in order that by becoming man he might make men gods. Moreover, when he took our flesh he dedicated the whole of its substance to our salvation. He offered his body to God the Father on the altar of the cross as a sacrifice for our reconciliation. He shed his blood for our ransom and purification, so that we might be redeemed from our wretched state of bondage and cleansed from all sin. But to ensure that the memory of so great a gift would abide with us forever, he left his body as food and blood as drink for the faithful to consume in the form of bread and wine.

O precious and wonderful banquet, that brings us salvation and contains all sweetness! Could anything be of more intrinsic value?
Eucharistic procession-b Corpus Christ 2010.jpgO sacred Banquet in which Christ is received, the memory of His Passion is recalled, the mind is filled with grace, and pledge of future glory is given to us.

At churches around the world today we'll notice processions with the Blessed Sacrament in honor of the Feast of the Most Holy Body and Blood of Christ (also called Corpus Christi). New Haven, Connecticut is no different: Saint Mary's Church served by the Dominican Friars celebrated the Mass and formed a procession around the block though a small portion of the Yale University neighborhood. The Very Reverend Father Joseph Allen, OP, prior and pastor of Saint Mary's presided at Mass and led the procession. Allen reminded us of Christ's gift of Presence to the Church and it is an extension of Christ's sacred humanity and divinity now, and the fruit of that presence is unity of faith and service to neighbor. Also assisting Father Allen in carrying the Blessed Sacrament is the recently ordained Dominican student brother, Brother Austin, assigned for the summer to Saint Mary's Priory and Church.

We took Christ to the streets where He is little known and if he is known there, He is often neglected. "Our faith in the God who took flesh in order to become our companion along the way needs to be everywhere proclaimed, especially in our streets and homes, as an expression of our grateful love and as an inexhaustible source of blessings" (John Paul II, Mane nobiscum Dominie, 2005)

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The Corpus Christi festival clearly echoes the Holy Thursday commemoration of the institution of the Eucharist. Benedict XVI's words come to mind:

We must never forget that the Church is built around Christ and that, as St Augustine, St Thomas Aquinas and St Albert the Great have all said, following St Paul (cf. 1 Cor 10:17), the Eucharist is the Sacrament of the Church's unity, because we all form one single body of which the Lord is the head. We must go back again and again to the Last Supper on Holy Thursday, where we were given a pledge of the mystery of our redemption on the Cross. The Last Supper is the locus of the nascent Church, the womb containing the Church of every age. In the Eucharist, Christ's sacrifice is constantly renewed, Pentecost is constantly renewed. (Benedict XVI, homily closing the 49th Eucharistic Conference, Quebec, June 22, 2008)

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You may recall that since the 14th century a custom formed in carrying the Blessed Sacrament around town following Mass. Popes encouraged this devotional practice --even giving indulgences to those who walked with the Blessed Sacrament-- and by the 16th century, the Council of Trent approved a public demonstration of the faith in the Eucharistic Presence. Through the various periods of Church history extraordinary events and processions developed with every segment of civil society taking part. In some countries the faithful wrote "Plays of the Sacrament" or performed "Eucharistic dances" as they did in Seville (not the type done by Sister Mary Leotard) to express their faith in the enduring Presence of the Lord.

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Today's Eucharistic procession stopped at stations, a typical Roman liturgical custom, for a moment of prayer with the Blessed Sacrament which included singing "Tantum ergo," the a prayer, benediction and the recitation of the Divine Praises. For us two points were selected outside the church and one at the main altar calling to mind the practice of Pope Martin V.

Holy Mother Church teaches us that her observance of Corpus Christi is a response that's both doctrinal and pertaining to Divine Worship in the face of wrong teaching on the place of the Eucharist in ecclesial life. In many places, either in CCD, preaching at Mass or in conversation among friends, the mystery of the real presence of Christ in the Eucharist is misrepresented or ignored. Looking at many examples of contemporary church architecture I've noticed the displacement of the Eucharist from being central to the margins of the Church (cathedrals and monastic churches excepted). This is especially crazy when pastors renovate their traditional churches and move the tabernacle to a side chapel based on a mis-reading of the church documents and a faulty eucharistic theology. If you are in the NYC area stop by at the Jesuit Church of St Francis Xavier on West 16th Street and you'll see what I mean. There the Jesuits moved the tabernacle to a side altar and replaced the traditional place for the tabernacle with components of a baptistry (a review of the recent renovation later). The concern for the Eucharist as central to one's life is obviously nothing new to us today --or in the 2000 year history of the Church-- as it was a concern of Pope Urban in 1264 when he gave the Roman Church this feast.

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Let me conclude by giving two principles that articulate Catholic belief in the Eucharist and the reason why we take the Blessed Sacrament on the road:

1. the supreme reference point for Eucharistic devotion is the Lord's Passover; the Pasch as understood by the Fathers, is the feast of Easter, while the Eucharist is before all else the celebration of the Paschal Mystery ... the Passion, Death and Resurrection of Christ;

2. all forms of Eucharistic devotion must have an intrinsic reference to the Eucharistic Sacrifice, or dispose the faithful for its celebration, or prolong the worship which is essential to that Sacrifice (Directory of Popular Piety).

What we did today and what others around the world did, is to make a public profession of faith in the promise of Christ to be with us till the end of time in the enduring Presence of Christ in the Eucharist.

About the author

Paul A. Zalonski is from New Haven, CT. He is a member of the Fraternity of Communion and Liberation, a Catholic ecclesial movement and an Oblate of Saint Benedict. Contact Paul at paulzalonski[at]yahoo.com.

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