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"Today the concept of truth is viewed with suspicion, because truth is identified with violence. Over history there have, unfortunately, been episodes when people sought to defend the truth with violence. But they are two contrasting realities. Truth cannot be imposed with means other than itself! Truth can only come with its own light. Yet, we need truth. ... Without truth we are blind in the world, we have no path to follow. The great gift of Christ was that He enabled us to see the face of God".Pope Benedict xvi, February 24th, 2012

The Church is ecumenical, catholic, God-human, ageless, and it is therefore a blasphemy—an unpardonable blasphemy against Christ and against the Holy Ghost—to turn the Church into a national institution, to narrow her down to petty, transient, time-bound aspirations and ways of doing things. Her purpose is beyond nationality, ecumenical, all-embracing: to unite all men in Christ, all without exception to nation or race or social strata. - St Justin Popovitch

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Sunday, 18 June 2017

THE CONTEXT OF THE EUCHARIST


If the synoptic gospels give accounts of the institution of the Eucharist, St John places the Washing of the feet in their place and gives us plenty of teaching to inform us  on the significance of the Eucharist.   Within this central act of Christian worship, Christ offers himself totally and without reserve to each and all of us, as he teaches in chapter 6.  He dwells in each of us, and we dwell in him.  We share his eternal life, the life of his Resurrection, and shall be raised up on the Last Day.  This only happens because he gives himself so utterly and thoroughly.  


“Do you understand what I have done to you? 13 You call me Teacher and Lord, and you are right, for so I am. 14 If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. 15 For I have given you an example, that you also should do just as I have done to you. 16 Truly, truly, I say to you, a servant[c] is not greater than his master, nor is a messenger greater than the one who sent him. 17 If you know these things, blessed are you if you do them.

 In our turn, we must wash one another's feet.   We are his servants and messengers, and if he is able to serve humbly, being master and lord, we have no justification to withhold our humble service.  In fact, he gives us a new commandment, to love one another as he has shown he loves us.


 33 Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’ 34 A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. 35 By this all people will know that you are my disciples, if you have love for one another.”

Christ's love for us has its roots in his love for the Father and the Father's love for him.   If we are to love as he loved, our love too must be rooted in our love for him who dwells in us and his love for us.  This two-way love is nothing less than a participation by creation in the love of the Blessed Trinity and a reflection of the love of Blessed Trinity in creation; and, in the vocabulary of St John, in so far as it is visible and recognisable in concrete deeds and lives, it gives glory to the Father, revealing that "God is love," and also gives glory to the Son.   Thus, Christ says of his impending crucifixion:


 31 When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. 32 If God is glorified in him, God will also glorify him in himself, and glorify him at once.

If we love as Christ loves, and that is our vocation as servants and messengers, we glorify the Father in the Son by reflecting God's presence in the quality of our love.   Without our Christian love, our teaching can be reduced to an abstract doctrine: our love, rooted in Christ who dwells in us, can make it for the world a living Presence.   Hence, we too share in his glory.   Jesus prays in John 17:

20 “My prayer is not for them alone. I pray also for those who will believe in me through their message, 21 that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. 22 I have given them the glory that you gave me, that they may be one as we are one— 23 I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me.

My teacher, Pere C. Spicq O.P. used to say that, in St John's Gospel, the Church is made visible by the quality of its love.  Where there is Christian love, the world can glimpse at the Church as Christ's body: without love, the Church is seen as just one other worldly institution.

Let us now turn for a moment to St Paul.  Jesus died for us and in the act of giving himself to us and, by the same act. he was offering himself in loving obedience to his Father.  This act of self-giving was total and is thus a characteristic of his risen self: he is "slaughtered and yet standing."   We are on his wavelength and capable to actively participate in his divine-human love to the extent that we share in his death to self  and his living for others with a death and life rooted in his; and in this way, we share in his resurrection. In the Eucharist, we share in his life to the extent that we share in his death, which is why we cannot separate communion from sharing in his sacrifice.

He has given us the "ministry of reconciliation" so we become instruments of the Father who is reconciling the world to himself in Christ.  The presence of Christ in us by the power of the Spirit that is renewed and strengthened in the Eucharist becomes visible in the quality of our love, living for Christ and for all humanity in Christ.   As we share in his life in the Eucharist, "becoming what we eat," so we share in his glory by loving as he loves.  We bear witness by our lives that "God is Love", and show that Catholic teaching is not just words.

In doing this, we help to transform society in this world by inserting into it the life of the resurrection, the life of the world to come.   

Thus Rome was partly transformed by the love of Christians for the poor - in the time before  the Last Coming the transformation is always partial and transient and always needs being renewed -  and the Egyptian Desert was transformed by the lives of the monks who lived there.  The transformation continues: the churches are responsible for a large part of the caring for the poor etc.  If it rooted in their faith and in the Eucharist, this isn't just social work, but Christ showing his love through them;  Places become transformed (the Celts talked of "thin" places0 by the Christian lives of those who live there.  Monastery guest houses are full, in spite of the secularism, because people  experience peace etc.   This transformation isn't the purpose of the Christian life. which is to live in communion with Christ, but it is an important effect and a function of the Church.  To fulfil this role, obviously, we must be reconciled with God. 


(2 Cor. 5, 14-21)
The love of Christ impels us,
once we have come to the conviction that one died for all;
therefore, all have died.
He indeed died for all,
so that those who live might no longer live for themselves
but for him who for their sake died and was raised.
Consequently, from now on we regard no one according to the flesh;
even if we once knew Christ according to the flesh,
yet now we know him so no longer.

And all this is from God,

who has reconciled us to himself through Christ
and given us the ministry of reconciliation,
namely, God was reconciling the world to himself in Christ,
not counting their trespasses against them
and entrusting to us the message of reconciliation.

So we are ambassadors for Christ,

as if God were appealing through us.
We implore you on behalf of Christ,
be reconciled to God.
For our sake he made him to be sin who did not know sin,
so that we might become the righteousness of God in him.




Solemnity of Corpus Christi, 2011

Pope Benedict XVI
The humble and patient logic of the grain of wheat

The profound meaning of the Church's social presence derives from the Eucharist, the Holy Father said at the Mass he celebrated on Thursday evening, 23 June [2011], in the Papal Basilica of St John Lateran. Afterwards he led the traditional "Corpus Christi" procession down Via Merulana to the Basilica of St Mary Major. The following is a translation of the Pope's homily, which was given in Italian.

Dear Brothers and Sisters,

The Feast of Corpus Christi is inseparable from Holy Thursday, from the Mass in Caena Domini, in which the Institution of the Eucharist is solemnly celebrated. Whereas on the evening of Holy Thursday we relive the mystery of Christ who offers himself to us in the bread broken and the wine poured out, today, on the day of Corpus Christi, this same mystery is proposed for the adoration and meditation of the People of God, and the Blessed Sacrament is carried in procession through the streets of the cities and villages, to show that the Risen Christ walks in our midst and guides us towards the Kingdom of Heaven.

What Jesus gave to us in the intimacy of the Upper Room today we express openly, because the love of Christ is not reserved for a few but is destined for all. In the Mass in Caena Domini last Holy Thursday, I stressed that it is in the Eucharist that the transformation of the gifts of this earth takes place — the bread and wine — whose aim is to transform our life and thereby to inaugurate the transformation of the world. This evening I would like to focus on this perspective.

Everything begins, one might say, from the heart of Christ who, at the Last Supper, on the eve of his passion, thanked and praised God and by so doing, with the power of his love, transformed the meaning of death which he was on his way to encounter. The fact that the Sacrament of the Altar acquired the name “Eucharist” — “thanksgiving” — expresses precisely this: that changing 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, the gift of a Love stronger than death, divine Love which raised him from the dead. This is why the Eucharist is the food of eternal life, the Bread of Life. From Christ’s heart, from his “Eucharistic prayer” on the eve of his passion flows that dynamism which transforms reality in its cosmic, human and historical dimensions. All things proceed from God, from the omnipotence of his Triune Love, incarnate in Jesus. Christ’s heart is steeped in this Love; therefore he can thank and praise God even in the face of betrayal and violence, and in this way changes things, people and the world.

This transformation is possible thanks to a communion stronger than division, the communion of God himself. The word “communion”, which we also use to designate the Eucharist, in itself sums up the vertical and horizontal dimensions of Christ’s gift.

The words “to receive communion”, referring to the act of eating the Bread of the Eucharist, are beautiful and very eloquent. In fact, when we do this act we enter into communion with the very life of Jesus, into the dynamism of this life which is given to us and for us. From God, through Jesus, to us: a unique communion is transmitted through the Blessed Eucharist.

We have just heard in the Second Reading the words of the Apostle Paul to the Christians of Corinth: “The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:16-17).

St Augustine helps us to understand the dynamic of Eucharistic communion when he mentions a sort of vision that he had, in which Jesus said to him: “I am the food of strong men; grow and you shall feed on me; nor shall you change me, like the food of your flesh into yourself, but you shall be changed into my likeness” (Confessions, vii, 10, 18).

Therefore whereas food for the body is assimilated by our organism and contributes to nourishing it, in the case of the Eucharist it is a different Bread: it is not we who assimilate it but it assimilates us in itself, so that we become conformed to Jesus Christ, a member of his Body, one with him. This passage is crucial. In fact, precisely because it is Christ who, in Eucharistic communion changes us into him, our individuality, in this encounter, is opened, liberated from its egocentrism and inserted into the Person of Jesus who in his turn is immersed in Trinitarian communion. The Eucharist, therefore, while it unites us to Christ also opens us to others, makes us members of one another: we are no longer divided but one in him. Eucharistic communion not only unites me to the person I have beside me and with whom I may not even be on good terms, but also to our distant brethren in every part of the world.

Hence the profound sense of the Church’s social presence derives from the Eucharist, as is testified by the great social saints who were always great Eucharistic souls. Those who recognize Jesus in the sacred Host, recognize him in their suffering brother or sister, in those who hunger and thirst, who are strangers, naked, sick or in prison; and they are attentive to every person, they work in practice for all who are in need.

Therefore our special responsibility as Christians for building a supportive, just and brotherly society comes from the gift of Christ’s love. Especially in our time, in which globalization makes us more and more dependent on each other, Christianity can and must ensure that this unity is not built without God, that is, without true Love, which would give way to confusion, individualism and the tyranny of each one seeking to oppress the others. The Gospel has always aimed at the unity of the human family, a unity that is neither imposed from the outside nor by ideological or economic interests but on the contrary is based on the sense of reciprocal responsibility, so that we may recognize each other as members of one and the same Body, the Body of Christ, because from the Sacrament of the Altar we have learned and are constantly learning that sharing, love, is the path to true justice.

Let us now return to Jesus’ action at the Last Supper. What happened at that moment? When he said: “this is my body which is given for you, this is the cup of my blood which is poured out for many, what happened? In this gesture Jesus was anticipating the event of Calvary. Out of love he accepted the whole passion, with its anguish and its violence, even to death on the cross. In accepting it in this manner he changed it into an act of giving. This is the transformation which the world needs most, to redeem it from within, to open it to the dimensions of the Kingdom of Heaven.

However, God always wishes to bring about this renewal of the world on the same path followed by Christ, that way which is indeed he himself. There is nothing magic about Christianity. There are no short-cuts; everything passes through the humble and patient logic of the grain of wheat that broke open to give life, the logic of faith that moves mountains with the gentle power of God. For this reason God wishes to continue to renew humanity, history and the cosmos through this chain of transformations, of which the Eucharist is the sacrament. Through the consecrated bread and wine, in which his Body and his Blood are really present, Christ transforms us, conforming us to him: he involves us in his work of redemption, enabling us, through the grace of the Holy Spirit, to live in accordance with his own logic of self-giving, as grains of wheat united to him and in him. Thus are sown and continue to mature in the furrows of history unity and peace, which are the end for which we strive, in accordance with God’s plan.

Let us walk with no illusions, with no utopian ideologies, on the highways of the world bearing within us the Body of the Lord, like the Virgin Mary in the mystery of the Visitation. With the humility of knowing that we are merely grains of wheat, let us preserve the firm certainty that the love of God, incarnate in Christ, is stronger than evil, violence and death. We know that God prepares for all men and women new heavens and a new earth, in which peace and justice reign — and in faith we perceive the new world which is our true homeland.

This evening too, let us start out: while the sun is setting on our beloved city of Rome: Jesus in the Eucharist is with us, the Risen One who said: “I am with you always, to the close of the age” (Mt 28:20). Thank you, Lord Jesus! Thank you for your faithfulness which sustains our hope. Stay with us because night is falling. “Very bread, Good Shepherd, tend us, Jesus, of your love befriend us, You refresh us, you defend us, Your eternal goodness send us in the land of life to see”. Amen.

Taken from:
L'Osservatore Romano
Weekly Edition in English

29 June 2011, page 8



Homily of His Holiness Pope Francis
Saint John Lateran Square
Thursday, May 26, 2016
Solemnity of the Most Holy Body and Blood of Christ
my source: Aleteia

« Do this in remembrance of me » (1 Cor. 11 :24-25).

Twice the Apostle Paul, writing to the community in Corinth, recalls this command of Jesus in his account of the institution of the Eucharist. It is the oldest testimony we have to the words of Christ at the Last Supper.

“Do this.” That is, take bread, give thanks and break it; take the chalice, give thanks, and share it. Jesus gives the command to repeat this action by which he instituted the memorial of his own Pasch, and in so doing gives us his Body and his Blood. This action reaches us today: it is the “doing” of the Eucharist which always has Jesus as its subject, but which is made real through our poor hands anointed by the Holy Spirit.

“Do this.” Jesus on a previous occasion asked his disciples to “do” what was so clear to him, in obedience to the will of the Father. In the Gospel passage that we have just heard, Jesus says to the disciples in front of the tired and hungry crowds: “Give them something to eat yourselves” (Lk 9:13). Indeed, it is Jesus who blesses and breaks the loaves and provides sufficient food to satisfy the whole crowd, but it is the disciples who offer the five loaves and two fish. Jesus wanted it this way: that, instead of sending the crowd away, the disciples would put at his disposal what little they had. And there is another gesture: the pieces of bread, broken by the holy and venerable hands of Our Lord, pass into the poor hands of the disciples, who distribute these to the people. This too is the disciples “doing” with Jesus; with him they are able to “give them something to eat.” Clearly this miracle was not intended merely to satisfy hunger for a day, but rather it signals what Christ wants to accomplish for the salvation of all mankind, giving his own flesh and blood (cf. Jn 6:48-58). And yet this needs always to happen through those two small actions: offering the few loaves and fish which we have; receiving the bread broken by the hands of Jesus and giving it to all.

Breaking: this is the other word explaining the meaning of those words: “Do this in remembrance of me.” Jesus was broken; he is broken for us. And he asks us to give ourselves, to break ourselves, as it were, for others. This “breaking bread” became the icon, the sign for recognizing Christ and Christians. We think of Emmaus: they knew him “in the breaking of the bread” (Lk 24:35). We recall the first community of Jerusalem: “They held steadfastly… to the breaking of the bread” (Acts 2:42). From the outset it is the Eucharist which becomes the center and pattern of the life of the Church. But we think also of all the saints – famous or anonymous – who have “broken” themselves, their own life, in order to “give something to eat” to their brothers and sisters. How many mothers, how many fathers, together with the slices of bread they provide each day on the tables of their homes, have broken their hearts to let their children grow, and grow well! How many Christians, as responsible citizens, have broken their own lives to defend the dignity of all, especially the poorest, the marginalized and those discriminated! Where do they find the strength to do this? It is in the Eucharist: in the power of the Risen Lord’s love, who today too breaks bread for us and repeats: “Do this in remembrance of me.”


May this action of the Eucharistic procession, which we will carry out shortly, respond to Jesus’ command. An action to commemorate him; an action to give food to the crowds of today; an act to break open our faith and our lives as a sign of Christ’s love for this city and for the whole world.

HOMILY OF ABBOT PAUL


Corpus Christi 2017

            “Taste and see that the Lord is good.” I am frequently reminded by the nurse who looks after me at my local surgery that, “You are what you eat.” She is a fervent Baptist, so I doubt she realises the theological implications of speaking to a Catholic like that. “You are what you eat.”

            St Basil wrote, “Through the Holy Spirit we acquire a likeness to God; indeed, we attain what is beyond our most sublime aspirations – we become God.” In the Creed we proclaim, “Et incarnatus est de Spiritu Sancto ex Maria Virgine et homo factus est.” Through the Holy Spirit God becomes man and through the Holy Spirit we become God. St Paul is really saying the same thing when he writes to the Corinthians: “The fact that there is only one loaf means that, though there are many of us, we form a single body because we all have a share in this one loaf.”

            Through our communion with the Body and Blood of Christ, we become one with him and, together, we become one in him. “He who eats my flesh and drinks my blood lives in me and I live in him.” These are the words of Jesus in John’s Gospel. Through the power of the Holy Spirit, God became incarnate and through the power of the Holy Spirit bread and wine become the Body and Blood, Soul and Divinity of Christ. “For my flesh is real food and my blood is real drink. Whoever eats me draws life from me. Whoever eats this bread will live for ever.”

            Today we give thanks for God’s infinite love and mercy and we give thanks for the particular way in which he chose to save us and share his life with us. God’s way is that of total self-giving, the way of the Cross. Jesus invites us to enter into communion with his death and resurrection by dying ourselves to sin, to all that separates us from God and goes against his will.  We are not mere passive recipients of the sacraments, but are called by God to cooperate actively, fully in Christ’s redemptive sacrifice. This is our Christian vocation. We too give our lives for the salvation of the world. “This is my body. This is my blood.” Total configuration to Christ, this is the meaning of the Mass, of Holy Communion and of Eucharistic Adoration. It is a two-way process.

            May our adoration and praise today lead us to a deeper commitment to live our lives in Christ, so that Christ can live his life in us. His words, “Do this in memory of me,” take us beyond the Eucharistic celebration to a life lived as Eucharist, a life of sacrifice and self-giving, a life of praise and thanksgiving, a life centred on Christ, a life in Christ, until God’s glory, love and mercy are fully manifested in each one of us and God is all in all. Amen.

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