Body worship - thanksgiving (eucharistein)

THE RISEN BODY
OF JESUS CHRIST

So he went in to stay with them.
When he was at the table with
them, he took bread, blessed
and broke it, and
gave it to them.
Then their eyes were
opened, and they
recognized him;
and he vanished
from their sight.

The sacrifice of Melchizedek, high priest,
who offered bread and wine, material of the Eucharist
to give thanks for the victory of Abraham (cf. Génesis 14, 1)
a gesture that would laterbe recalled by Saint Paul
in reference to Christ as “eternal priest”
of the or order de Melchizedek. (Heb 7,11)
THE EUCHARIST
IS PREFIGURED
IN THE OLD
TESTAMENT

The offering of Melchizedek
Genesis . 14,18-20.S.
*This myesterious personality presented as the
King of Salem, and priest of the Most Higth
God, unexpectedly appears in the life of
Abraham, offering him bread and wine and
blessing the patriarch and God for having
given him victory over powerful kings.
(cf. Gén 14,18-20).
*this personality also appears in the famous
psalm «Oracle of the Lord my God”, who proclaims
the priestly dignity of the davidic King:
«you are a priest forever according to the rite
of Melchizedek» (psalm 110,4). This psalm is
one of the most quoted in the New Testament,
even mentioned by Jesus himserl (cf. Mt 22,41-46).
*the letter to the Hebrews, in a long passage
(cf. Hb 7-), makes a paralelism with Melchisedek
to present Jesus as the only priest, supreme
and eternal, who since he is Son, assures a
perfect relation with God
This unique priest has offered once and for all
the unique sacrifice, his own body and blood.
The whole Christian tradition mentions
the type of offering Melchizedek made
– bread and wine which are figures of the eucharist.

The sacrifice of Abraham
The memory of the sacrifice of the patriarch
prefigures the eucharist first as an example
of faith, that is, of our total and free
surrender to God, uniting ourselves to
the complete offering of Christ.*Gén 22.
*Moreover in Jesus’ case God
went further that abraham:
“He didn’t pardon his own son but
surrrendered him for all of us” (Rm 8,32).
In the eucharist we recall and celebrate that
“God so loved the world
he surrended his only Son”. (Jn 3,16)
*the letter to the hebrews says that Abraham
when offering Isaac, «thought that God had
the power to raise the dead and therefore
recovered Isaac as a figure of the future»
(Hb 11,19).

The Passover Lamb
The Passover Lamb was efficacious:
that is, it produced an effect. If you
sacrificed and ate the lamb, your
firstborn would live. Eating the
lamb was part of the ritual, and was
commanded by God (Exodus 12:8-11).
El sacrificio del cordero pascual
In the New Testament, Christ, the firstborn of God, is
explicitly called “our Passover Lamb” (1 Corinthians 5:7),
and commands us to eat His Body (Matthew 26:26) to live
forever (John 6:54). Like the first Passover lamb of Old,
the Sacrifice of our Passover Lamb on the Cross is the
Atonement of the world, which we partake of most directly
by eating the flesh of that same Lamb in the Eucharist.

old rabbinical writings
show that the manna
was tied in with Jewish
expectations of the
Messiah.
- It’s the food of the
Jewish Exodus from
Egypt, the food for the
journey.
- It stops once they
arrive in the Promised
Land (Exodus 16:35).
-And significantly, this
food comes down from
Heaven.(Psalm 78:24),
- and it’s the food of
angels (Psalm 78:25).

THE LAMB OF
ATONEMENT
God commanded Moses that
once a year in the solemn feast of the
Expiation, he would place his hands
over a male goat so as to unload unto it
all the sins of the Israelites,
and then release it in the desert.
John the Baptist presents Jesus as the
Lamb of God who takes away the sins
of the world, substituting the lamb of
expiation for sin
It was a way of showing that God forgot
and pardoned the guilt of the people.
(cf. Lv 16,20-22). Jesus said: «this is my
blood…., which is shed for all for the
forgiveness of sins».
The death of Jesus, whose effect
reaches us in the Eucharist,
is the definitive source of pardon.

The bread of proposition were continually
exposed in the Temple of God, and only the
pure could partake of them (cf Ex 25,30)

Elijah flees from Queen Jezebel into the wilderness. After wandering for a day, he sinks
down by a lone tree and begs God to let him die. Instead, he is sent an angel who
brings a “hearth cake and a jug of water.” But this was not normal food—
it was enough to sustain him on a 40-day journey to Mt. Horeb where he had
a profound encounter with God in the “whistling of a gentle air.” 1 Kings 19

“Wisdom has built her house, She has hewn out her
severn pillars, She has prepared her food, she has
mixed her wine; She has also set her table”…”(Proverbs 9, 1)
Prophecies of the Eucharist

“And the LORD their God will save them
in that day as the flock of His people;
For they are as the stones of a crown,
sparkling in His land.
For what comeliness and beauty will be theirs!
Grain will make the young men flourish
and new wine the virgins” (Zacaríah 9, 16);

My name will be great among the nations,
from where the sun rises to where it sets.
In every place incense and pure offerings
will be brought to me, because my name
will be great among the nations,”
says the LORD Almighty.” (Malachy 1, 11)

The sign of water turned into wine at Cana already announces the Hour of Jesus' glorification.
It makes manifest the fulfillment of the wedding feast in the Father's kingdom,
where the faithful will drink the new wine that has become the Blood of Christ. CCC 1335
Signs of the eucharist in the gospels

“You give them something to eat.” Lc 9,15
The miracles of the multiplication of the loaves,
when the Lord says the blessing, breaks and
distributes the loaves through his disciples to feed
the multitude, prefigure the superabundance of this
unique bread of his Eucharist. CCC 1335

Late in the afternoon
the Twelve came to him and said,
“Send the crowd away so they can go to
the surrounding villages and
countryside and find food and lodging,
because we are in a remote place here.”
13 He replied,
“You give them something to eat.”
They answered,
“We have only five loaves of bread
and two fish—unless we go
and buy food for all this crowd.”
(About five thousand men were there.)
But he said to his disciples,
“Have them sit down in groups
of about fifty each.” 15
The disciples did so, and everyone sat
down. 16 Taking the five loaves and the
two fish and looking up to heaven,
he gave thanks and broke them.
Then he gave them to the disciples to
distribute to the people. 17 They all ate
and were satisfied, and the disciples
picked up twelve basketfuls of broken
pieces that were left over. Lk 9,12- 17

In the “Our Father”, Jesus asks for our bread –
"Daily" (epiousios) occurs nowhere else in the New
Testament. Taken in a temporal sense, this word is a
pedagogical repetition of "this day,"128 to confirm us in
trust "without reservation." Taken in the qualitative sense,
it signifies what is necessary for life, and more broadly
every good thing sufficient for subsistence.129 Taken
literally (epi-ousios: "super-essential"), it refers directly to
the Bread of Life, the Body of Christ, the "medicine of
immortality," without which we have no life within us.
- Finally in this connection, its heavenly meaning is
evident: "this day" is the Day of the Lord, the day of the
feast of the kingdom, anticipated in the Eucharist that is
already the foretaste of the kingdom to come.
For this reason it is fitting for the Eucharistic
Liturgy to be celebrated each day.
- The Eucharist is our daily bread. The power belonging to
this divine food makes it a bond of union. Its effect is then
understood as unity, so that, gathered into his Body and
made members of him, we may become what we receive. . . .
This also is our daily bread: the readings you hear each
day in church and the hymns you hear and sing. All these
are necessities for our pilgrimage.[San Agustín] CIC 2837

“I am the living bread that came down from heaven. Whoever eats of this bread will live forever;
and the bread that I will give for the life of the world is my flesh." --------"Very truly, I tell you,
unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.
54 Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day;
55 for my flesh is true food and my blood is true drink. 56 Those who eat my flesh and drink my blood
abide in me, and I in them. 57 Just as the living Father sent me, and I live because of the Father,
so whoever eats me will live because of me. 58 This is the bread that came down from heaven, not like
that which your ancestors ate, and they died. But the one who eats this bread will live forever." Jn 6,51-

“Take this all of you and eat of it,
this is my body which
will be given up for you”

The Road to Emmaus
he said to them,
"Oh, how foolish you are,
and how slow of heart to
believe all that the prophets
have declared! 26 Was it not
necessary that the Messiah
should suffer these things
and then enter
into his glory?"
27 Then beginning with
Moses and all the prophets,
he interpreted to them the
things about himself in all
the scriptures. 28 As they
came near the village to
which they were going, he
walked ahead as if he were
going on. 29 But they urged
him strongly, saying, "Stay
with us, because it is almost
evening and the day is now
nearly over.” Lk 24,25

Christ has
become
the head of
this people,
which
henceforth
Is His Body.
Lumen Gentium 6
CIC 753
THE CHURCH
The mystical
body of Christ

The faithful (sancti)
are fed by Christ's holy
body and blood (sancta)
to grow in the communion of
the Holy Spirit (koinonia) to
communicate it to the world.
- CIC948

Those who receive the Eucharist are united more closely to Christ. Through it
Christ unites them to all the faithful in one body - the Church. Communion renews,
strengthens, and deepens this incorporation into the Church, already achieved by
Baptism. In Baptism we have been called to form but one body.230 The Eucharist
fulfills this call: "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:" CCC 1396
The unity of
the Mystical Body
the Eucharist
makes the Church.

In an ancient prayer the Church acclaims the mystery of the Eucharist: "O sacred banquet in which
Christ is received as food, the memory of his Passion is renewed, the soul is filled with grace and
a pledge of the life to come is given to us." If the Eucharist is the memorial of the Passover of the Lord
Jesus, if by our communion at the altar we are filled "with every heavenly blessing and grace,"239
then the Eucharist is also an anticipation of the heavenly glory. CCC 1402
"PLEDGE OF
THE GLORY
TO COME"

At the Last Supper the Lord
himself directed his disciples'
attention toward the fulfillment
of the Passover in the kingdom of God:
"I tell you I shall not drink
again of this fruit of the vine
until that day when I drink it
new with you in my Father's
kingdom.”
Whenever the Church
celebrates the Eucharist she
remembers this promise and turns
her gaze "to him who is to come."
In her prayer she calls for his coming:
"Marana tha!" "Come, Lord
Jesus!"241 "May your grace come
and this world pass away!”
CCC 1403

The Church knows that the Lord comes even now in his Eucharist and that he is there in our midst.
However, his presence is veiled. Therefore we celebrate the Eucharist "awaiting the blessed hope
and the coming of our Savior, Jesus Christ," asking "to share in your glory when every tear
will be wiped away. On that day we shall see you, our God, as you are.
We shall become like you and praise you for ever through Christ our Lord.” CCC 1404

There is no surer pledge or
dearer sign of this great
hope in the new heavens
and new earth "in which
righteousness dwells
than the Eucharist.
Every time
this mystery
is celebrated,
"the work of our
redemption is
carried on
and we break
the one bread
that provides the
medicine of immortality,
the antidote for death,
and the food that makes us
live for ever in Jesus Christ.” CCC 1405

Nourished with his body in the Eucharist, we already belong to the Body of Christ.
When we rise on the last day we "also will appear with him in glory”Col 3,4 CIC 1003

The Spirit prepares men and
goes out to them with his grace,
in order to draw them to Christ.
The Spirit manifests the risen Lord
to them, recalls his word to them
and opens their minds to the
understanding of his
Death and Resurrection.
He makes present the mystery of
Christ, supremely in the Eucharist,
in order to reconcile them, to bring
them into communion with God,
that they may "bear much fruit.”
(Jn 15,5.8.16). CIC 737

"In virtue of their
rebirth in Christ there
exists among all the
Christian faithful
a true equality
with regard to dignity
and the activity
whereby all cooperate
in the building up of
the Body of Christ
in accord with each
one's own condition
and function."
LG 32 CIC 872

"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 Co 10,16-17):
CCC 1396
Communion renews,
strengthens, and deepens
this incorporation into the Church,
already achieved by Baptism.
In Baptism we have been called
to form but one body.
The Eucharist fulfills this call:

MATERIALS
AND SIGNS
“The signs of bread
and wine become,
in a way surpassing
understanding, the
Body and Blood of
Christ; they continue
also to signify the
goodness of creation.
Thus in the Offertory
we give thanks to the
Creator for bread and
wine, fruit of the
"work of human
hands," but above all
as "fruit of the earth"
and "of the vine" -
gifts of the Creator.
CCC 1333

unless a grain
of wheat falls
to the ground
and dies,
it remains only
a single seed.
But if it dies,
it produces
many seeds.
Juan 12,24
MATERIALS
AND SIGNS

“I am the vine;
you are the
branches.
If you remain
in me and I in you,
you will bear
much fruit;
apart from me you
can do nothing.
Jn 15,5

At the heart of the
Eucharistic celebration
are the bread and wine
that, by the words of Christ
and the invocation of
the Holy Spirit, become
Christ's Body and Blood.
Faithful to the Lord's
command the Church
continues to do,
in his memory and until his
glorious return, what he
did on the eve
of his Passion:
"He took bread. . . ."
"He took the cup
filled with wine. . .

While they were eating, Jesus took bread, and when he had given thanks,
he broke it and gave it to his disciples, saying, “Take and eat; this is my body.”
27 Then he took a cup, and when he had given thanks, he gave it to them,
saying, “Drink from it, all of you. 28 This is my blood of the covenant,
which is poured out for many for the forgiveness of sins. 29 I tell you,
I will not drink from this fruit of the vine from now on until that day
when I drink it new with you in my Father’s kingdom.”Mt 26,26
THE INSTITUTION

“This is the bread that came down from heaven,
not like that which your ancestors ate,
and they died, but the one who eats this bread
will live forever." Jn 6,51

Jesus "gave himself for our sins to deliver us from the present evil age, according
to the will of our God and Father. (Gal 1,4) "And by that will we have been
sanctified through the offering of the body of Jesus Christ once for all. (Hb 10,10). CIC 2824

THE HOLY GRAIL
The relic consists in the upper part, which is a cup
of agatha, finely polished, which shows strains of
bright colours when it refracts the light. It is the
precious “Alexandrine cup” that the archeologists
consider to be of oriental origin,
about 100 to 50 beforer Christ.
The traditión tells us that it is the same Cup
our Lord used in the Last Supper for
the institution of the Eucharist.
It was later brougth to Rome by St Peter and
the succeeding popes kept it until Saint Sixtus II,
who because of the mediation of the deacon
Saint Lawrence, or Spanish origin,
sent it to his native land of Huesca in the
III century to free it from the persecutión
of the emperor Valerian.
The phrase from the Roman Canon suggests
the permanencie of the Holy Grial in Rome:
“he took THIS glorious chalice”,
hoc praeclarum calicem; an expression of
admiration which is not found in other ancient
anáforas, and we cannot forget that the Roman
Eucharistic prayer is a latin version of another
in Greek, which was proper to the Church
of Rome since pope Saint Dámaso
in the V century.

“Those who
eat my flesh
and drink
my blood
abide in me,
and I
in them”.
(Jn 6,56). CIC 787

.
"At the Last Supper, on the night he was betrayed, our Savior instituted the Eucharistic sacrifice
of his Body and Blood. This he did in order to perpetuate the sacrifice of the cross throughout
the ages until he should come again, and so to entrust to his beloved Spouse,
the Church, a memorial of his death and resurrection: a sacrament of love, a sign of unity,
a bond of charity, a Paschal banquet 'in which Christ is consumed, the mind is filled with grace,
and a pledge of future glory is given to us.‘” SC 47, CCC 1323

We can adore the Father because he has caused us to be reborn to his life by adopting us as his children
in his only Son: by Baptism, he incorporates us into the Body of his Christ; through the anointing of his
Spirit who flows from the head to the members, he makes us other "Christs.“ God, indeed, who has
predestined us to adoption as his sons, has conformed us to the glorious Body of Christ. So then you
who have become sharers in Christ are appropriately called "Christs. [San Cirilo de Jerusalén] CIC 2782

The Eucharist contains and expresses all forms of prayer: it is "the pure offering"
of the whole Body of Christ to the glory of God's name and, according to
the traditions of East and West, it is the "sacrifice of praise.". CCC 2643

the Eucharist is the sum and summary of our faith:
Our way of thinking is attuned to the Eucharist, and
the Eucharist in turn confirms our way of thinking. CCC 1327

The Lord, having loved those
who were his own, loved them
to the end. Knowing that the
hour had come to leave this
world and return to the Father,
in the course of a meal he washed
their feet and gave them the
commandment of love. In order
to leave them a pledge of this love,
in order never to depart from his
own and to make them sharers in
his Passover, he instituted the
Eucharist as the memorial of his
death and Resurrection, and
commanded his apostles to
celebrate it until his return;
"thereby he constituted
them priests of
the New Testament.“
CCC 1337

"Do this in memory of me"
The command of Jesus to repeat his
actions and words "until he comes"
does not only ask us to remember
Jesus and what he did.
It is directed at the liturgical celebration,
by the apostles and their successors,
of the memorial of Christ, of his life,
of his death, of his Resurrection,
and of his intercession in
the presence of the Father. CCC 1341
From the beginning the Church has
been faithful to the Lord's command.
Of the Church of Jerusalem it is written:
They devoted themselves to the apostles'
teaching and fellowship, to the breaking
of bread and the prayers. . . . Day by day,
attending the temple together and breaking
bread in their homes, they partook of food
with glad and generous hearts. CCC 1342

Thus from celebration to celebration, as
they proclaim the Paschal mystery of
Jesus "until he comes," the pilgrim
People of God advances, "following the
narrow way of the cross,“ toward
the heavenly banquet, when
all the elect will be seated at the
table of the kingdom. CCC 1344
It was above all on "the first day of the week,"
Sunday, the day of Jesus' resurrection, that the
Christians met "to break bread.“ From that time
on down to our own day the celebration of the
Eucharist has been continued so that today we
encounter it everywhere in the Church with the
same fundamental structure. It remains
the center of the Church's life. CCC 1343

Called the Lord's Supper,
because of its connection with the supper
which the Lord took with his disciples
on the eve of his Passion and because it
anticipates the wedding feast of the Lamb
in the heavenly Jerusalem CCC 1329
Names of
the sacrament

Called Eucharist,
because it is an action of thanksgiving to God.
The Greek words eucharistein and eulogein
recall the Jewish blessings that proclaim -
especially during a meal –
God's works: creation,
redemption, and sanctification.

Called the Breaking of Bread,
because Jesus used this rite, part of a Jewish meal when as master of the
table he blessed and distributed the bread, above all at the Last Supper.
It is by this action that his disciples will recognize him after his Resurrection,
and it is this expression that the first Christians will use to designate their Eucharistic
assemblies;by doing so they signified that all who eat the one broken bread, Christ,
enter into communion with him and form but one body in him CCC 1329

"The Eucharist is
the efficacious sign
and sublime cause of that
communion in the divine life
and that unity of
the People of God
by which the Church
is kept in being.
It is the culmination
both of God's action
sanctifying the world in Christ
and of the worship men offer to
Christ and through him to the
Father in the Holy Spirit.
St. Irenaeus, Adv. haeres. 4, 18, 5: PG 7/l,
1028. CCC 1325

The Eucharist is
the memorial of
Christ's Passover,
the making
present and the
sacramental offering
of his unique sacrifice,
in the liturgy
of the Church
which is his Body.
In all the Eucharistic
Prayers we find after
the words of institution
a prayer called the
anamnesis or memorial
CCC 1362

The mystical communion
with his body - Dalí
by the Eucharistic celebration we already unite ourselves
with the heavenly liturgy and anticipate eternal life,
when God will be all in all. CCC1326 cf Lk 22,19; 1 Cor 11,24

THE FIRST MASSES OF
THE FIRST CHRISTIANS
As early as the second century we have the
witness of St. Justin Martyr for the basic
lines of the order of the Eucharistic celebration.
They have stayed the same until our own day
for all the great liturgical families. St. Justin
wrote to the pagan emperor Antoninus Pius
(138-161) around the year 155, explaining
what Christians did: - On the day we call
the day of the sun, all who dwell in the city
or country gather in the same place. -
The memoirs of the apostles and the writings
of the prophets are read, as much as time
permits. - When the reader has finished,
he who presides over those gathered
admonishes and challenges them to imitate
these beautiful things. - Then we all rise
together and offer prayers* for ourselves . .
.and for all others, wherever they may be,
so that we may be found righteous by our life
and actions, and faithful to the commandments,
so as to obtain eternal salvation.

-When the prayers are concluded we exchange the kiss. - Then someone brings bread and a cup of water
-and wine mixed together to him who presides over the brethren. - He takes them and offers praise and glory to
-the Father of the universe, through the name of the Son and of the Holy Spirit and for a considerable time
-he gives thanks (in Greek: eucharistian) that we have been judged worthy of these gifts.
When he has concluded the prayers and thanksgivings, all present give voice to an acclamation by saying: 'Amen.'
When he who presides has given thanks and the people have responded, those whom we call deacons give
to those present the "eucharisted" bread, wine and water and take them to those who are absent. CCC 1345

Parts of
the mass
The liturgy of the Eucharist unfolds according to a fundamental structure
which has been preserved throughout the centuries down to our own day.
It displays two great parts that form a fundamental unity:

1 – preparation;
the gathering,
the liturgy of the Word,
with readings, homily
and general intercessions;

2 - the liturgy of the Eucharist,
with the presentation of the bread and wine,
the consecratory thanksgiving, and communion.

Eucharistic
miracles
Sienna
Chirratakonam,
India
Tixtla,
Mexico

It is by the conversion of the bread and wine into Christ's body and blood that Christ
becomes present in this sacrament. The Church Fathers strongly affirmed the faith
of the Church in the efficacy of the Word of Christ and of the action of
the Holy Spirit to bring about this conversion. CCC 1375

The Council of Trent summarizes the Catholic faith by declaring: "Because Christ our Redeemer said
that it was truly his body that he was offering under the species of bread, it has always been the conviction
of the Church of God, and this holy Council now declares again, that by the consecration of the bread
and wine there takes place 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. This change
the holy Catholic Church has fittingly and properly called transubstantiation." CCC1376

Thanksgiving characterizes the prayer of the Church which, in celebrating the
Eucharist, reveals and becomes more fully what she is. Indeed, in the work of
salvation, Christ sets creation free from sin and death to consecrate it anew
and make it return to the Father, for his glory. The thanksgiving of
the members of the Body participates in that of their Head. CCC 2637

The Eucharist,
the sacrament of our salvation
accomplished by Christ on the cross,
is also a sacrifice of praise in thanksgiving
for the work of creation. In the Eucharistic
sacrifice the whole of creation loved by God
is presented to the Father through the death
and the Resurrection of Christ. Through
Christ the Church can offer the sacrifice of
praise in thanksgiving for all that God has
made good, beautiful, and just in creation
and in humanity. CCC 1359
The Eucharist is a sacrifice of thanksgiving
to the Father, a blessing by which the Church
expresses her gratitude to God for all his
benefits, for all that he has accomplished
through creation, redemption, and
sanctification. Eucharist means first of all
"thanksgiving." CCC 1360
The Eucharist is also the sacrifice of praise by
which the Church sings the glory of God in the
name of all creation. This sacrifice of praise is
possible only through Christ: he unites the
faithful to his person, to his praise, and to his
intercession, so that the sacrifice of praise to the
Father is offered through Christ and with him,
to be accepted in him. CCC 1361

Christ restores peace in the cosmos,
and friendship between God and man

In the sense of Sacred Scripture the memorial is not merely the recollection
of past events but the proclamation of the mighty works wrought by God for men.
In the liturgical celebration of these events, they become in a certain way present and real.
This is how Israel understands its liberation from Egypt: every time Passover is celebrated,
the Exodus events are made present to the memory of believers
so that they may conform their lives to them. CCC 1363

In the New Testament,
the memorial takes on
new meaning.
When the Church
celebrates the Eucharist,
- she commemorates
Christ's Passover,
- and it is made present
the sacrifice Christ
offered once for all
on the cross
remains ever present.
"As often as the sacrifice
of the Cross by which
'Christ our Pasch has
been sacrificed' is
celebrated on the altar,
the work of our
redemption
is carried out.”
CCC 1364 - LG 3; cf. 1 Cor 5:7.

Because it is the memorial of Christ's Passover, the Eucharist is also a sacrifice.
The sacrificial character of the Eucharist is manifested in the very words of institution:
• "This is my body which is given for you"
• and "This cup which is poured out for you is the New Covenant in my blood.”
• In the Eucharist Christ gives us the very body which he gave up for us on the cross, the
very blood which he "poured out for many for the forgiveness of sins." CCC 1365

The sacrifice of Christ and
the sacrifice of the Eucharist
are one single sacrifice:
"The victim is one and the same:
the same now offers through the
ministry of priests, who then
offered himself on the cross;
only the manner of offering
is different."
"And since in this divine sacrifice
which is celebrated in the Mass,
the same Christ who offered himself
once in a bloody manner on the
altar of the cross is contained and
is offered in an unbloody manner. . .
this sacrifice is truly propitiatory."
CCC 1367

The Eucharist is also the sacrifice of the Church.
The Church which is the Body of Christ participates in the offering of her Head. With him, she herself
is offered whole and entire. She unites herself to his intercession with the Father for all men.
In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his Body.
The lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ
and with his total offering, and so acquire a new value. Christ's sacrifice present on the altar
makes it possible for all generations of Christians to be united with his offering. CCC 1368

The community intercedes
also for all ministers who,
for it and with it, offer
the Eucharistic sacrifice:
Let only that Eucharist be
regarded as legitimate, which
is celebrated under [the
presidency of] the bishop or
him to whom he has
entrusted it.
The whole Church is united
with the offering and
intercession of Christ.
Since he has the ministry of
Peter in the Church, the Pope
is associated with every
celebration of the Eucharist,
wherein he is named as the
sign and servant of the unity
of the universal Church.
The bishop of the place is always responsible for the
Eucharist, even when a priest presides; the bishop's name
is mentioned to signify his presidency over the particular
Church, in the midst of his presbyterium
and with the assistance of deacons.

Through the ministry of priests the spiritual sacrifice of the faithful is completed
in union with the sacrifice of Christ the only Mediator, which in the Eucharist
is offered through the priests' hands in the name of the whole Church
in an unbloody and sacramental manner until the Lord himself comes. CCC 1369

To the offering of Christ
are united not only the
members still here on
earth, but also those
already in the glory
of heaven.
In communion with
and commemorating the
Blessed Virgin Mary and
all the saints, the Church
offers the Eucharistic
sacrifice. In the
Eucharist the Church is
as it were at the foot of
the cross with Mary,
united with the offering
and intercession of
Christ. CCC 1370

The Eucharistic sacrifice is also
offered for the faithful departed
who "have died in Christ but are
not yet wholly purified," so that
they may be able to enter into the
light and peace of Christ:
Put this body anywhere! Don't
trouble yourselves about it! I simply
ask you to remember me at the
Lord's altar wherever you are.
Then, we pray [in the anaphora]
for the holy fathers and bishops
who have fallen asleep, and in
general for all who have fallen
asleep before us, in the belief that
it is a great benefit to the souls
on whose behalf the supplication
is offered, while the holy and
tremendous Victim is present. . . .

By offering
to God our
supplications for
those who have
fallen asleep,
if they have sinned,
we . . . offer Christ
sacrificed for the
sins of all, and so
render favorable,
for them and for us,
the God who
loves man.
CCC 1371

The Lord addresses an
invitation to us, urging
us to receive him in the
sacrament of the Eucharist:
"Truly, I say to you, unless
you eat the flesh of the Son
of man and drink his blood,
you have no life in you."
CCC 1384

What material food produces in our bodily life,
Holy Communion wonderfully achieves in our spiritual life.
Communion with the flesh of the risen Christ, a flesh
"given life and giving life through the Holy Spirit,” CCC 1391

As bodily nourishment restores lost
strength, so the Eucharist strengthens
our charity, which tends to be
weakened in daily life; and this living
charity wipes away venial sins.
By giving himself to us Christ revives
our love and enables us to break our
disordered attachments to creatures
and root ourselves in him:
Since Christ died for us out of love,
when we celebrate the memorial of his
death at the moment of sacrifice we ask
that love may be granted to us by the
coming of the Holy Spirit. We humbly
pray that in the strength of this love
by which Christ willed to die for us,
we, by receiving the gift of the Holy
Spirit, may be able to consider the
world as crucified for us, and to be
ourselves as crucified to the world. . . .
Having received the gift of love,
let us die to sin and
live for God.
CCC 1394

Soul of my Savior sanctify my breast,
Body of Christ, be thou my saving guest,
Blood of my Savior, bathe me in thy tide,
wash me with waters gushing from thy side.
Strength and protection may thy passion be,
O blessed Jesus, hear and answer me;
deep in thy wounds, Lord, hide and shelter me,
so shall I never, never part from thee.
Guard and defend me from the foe malign,
in death's dread moments make me only thine;
call me and bid me come to thee on high
where I may praise thee with thy saints for ay.

Jesus gentlest Saviour
God of might and power
Thou Thyself art dwelling
In us at this hour
Nature cannot hold Thee
Heaven is all too strait
For Thine endless glory
And Thy royal state
Out beyond the shining
Of the furthest star
Thou art ever stretching
Infinitely far
Yet the hearts of children
Hold what worlds cannot
And the God of wonders
Loves the lowly spot

Take our bread,
We ask you take our hearts,
We love you take our lives,
O Father we are Yours,
we are Yours.
1- Yours as we stand
at the table you set.
Yours as we eat the bread,
our hearts can't forget.
We are the signs of
Your life with us yet.
We are Yours,
we are Yours.
2- Your holy people stand
washed in Your blood,
Spirit filled, yet hungry,
we await Your food.
Poor though we are,
we have brought
ourselves to You.
We are Yours,
we are Yours.

ACCLAMATIONS
Blessed be God.
Blessed be his holy name.
Blessed be Jesus Christ, true God and true
man.
Blessed be the name of Jesus.
Blessed be his most Sacred Heart.
Blessed be his most Precious Blood.
Blessed be Jesus in the most holy
sacrament of the altar.
Blessed be the Holy Spirit, the Paraclete.
Blessed be the great Mother of God, Mary most holy.
Blessed be her holy and Immaculate Conception.
Blessed be her glorious Assumption.
Blessed be the name of Mary, virgin and Mother.
Blessed be St. Joseph, her most chaste spouse.
Blessed be God in his angels and in his saints.
Amen.

You satisfy the hungry heart
With gift of finest wheat;
Come give to us, O saving Lord,
The bread of life to eat.
As when the shepherd calls his sheep,
They know and heed his voice;
So when you call your fam’ly, Lord,
We follow and rejoice.
With joyful lips we sing to you
Our praise and gratitude,
That you should count us worthy,
Lord, To share this heav’nly food.
Is not the cup we bless and share
The blood of Christ outpoured?
Do not one cup, one loaf, declare
Our oneness in the Lord?

Adoro te devote, latens Deitas,
Quae sub his figuris vere latitas:
Tibi se cor meum totum subiicit,
Quia te contemplans totum deficit.
Visus, tactus, gustus in te fallitur,
Sed auditu solo tuto creditur.
Credo quidquid dixit Dei Filius:
Nil hoc verbo Veritatis verius.
In cruce latebat sola Deitas,
At hic latet simul et humanitas;
Ambo tamen credens atque confitens,
Peto quod petivit latro paenitens.
Plagas, sicut Thomas, non intueor; Deum
tamen meum te confiteor.
Godhead here in hiding, whom I do adore,
Masked by these bare shadows, shape and nothing more,
See, Lord, at thy service low lies here a heart
Lost, all lost in wonder at the God thou art.
Seeing, touching, tasting are in thee deceived:
How says trusty hearing? that shall be believed;
What God’s Son has told me, take for truth I do;
Truth himself speaks truly or there’s nothing true.
On the cross thy godhead made no sign to men,
Here thy very manhood steals from human ken:
Both are my confession, both are my belief,
And I pray the prayer of the dying thief.
I am not like Thomas, wounds I cannot see,
But can plainly call thee Lord and God as he;

Fac me tibi semper magis credere,
In te spem habere, te diligere.
O memoriale mortis Domini!
Panis vivus, vitam praestans homini!
Praesta meae menti de te vivere
Et te illi semper dulce sapere.
Pie pellicane, Iesu Domine,
Me immundum munda tuo sanguine.
Cuius una stilla salvum facere
Totum mundum quit ab omni scelere.
Iesu, quem velatum nunc aspicio,
Oro fiat illud quod tam sitio;
Ut te revelata cernens facie,
Visu sim beatus tuae gloriae. Amen
Let me to a deeper faith daily nearer move,
Daily make me harder hope and dearer love.
O thou our reminder of Christ crucified,
Living Bread, the life of us
for whom he died,
Lend this life to me then:
feed and feast my mind,
There be thou the sweetness
man was meant to find.
Bring the tender tale true of the Pelican;
Bathe me, Jesus Lord, in what thy bosom
ran
Blood whereof a single drop has power to
win
All the world forgiveness of its world of sin.
Jesus, whom I look at shrouded here below,
I beseech thee send me what I thirst for so,
Some day to gaze on thee face to face in light
And be blest for ever with thy glory’s sight.
Amen.

Laud, O Zion,
Lauda Sion Salvatórem
Lauda ducem et pastórem
In hymnis et cánticis.
Quantum potes, tantum aude:
Quia major omni laude,
Nec laudáre súfficis.
Laudis thema speciális,
Panis vivus et vitális,
Hódie propónitur.
Quem in sacræ mensa cœnæ,
Turbæ fratrum duodénæ
Datum non ambígitur.
Sit laus plena, sit sonóra,
Sit jucúnda, sit decóra
Mentis jubilátio.
Dies enim solémnis ágitur,
In qua mensæ prima recólitur
Hujus institútio.
In hac mensa novi Regis,
Novum Pascha novæ legis,
Phase vetus términat.
Vetustátem nóvitas,
Umbram fugat véritas,
Noctem lux elíminat.

Quod in cœna Christus gessit,
Faciéndum hoc expréssit
In sui memóriam.
Docti sacris institútis,
Panem, vinum, in salútis
Consecrámus hóstiam.
Dogma datur Christiánis,
Quod in carnem transit panis,
Et vinum in sánguinem.
Quod non capis, quod non vides,
Animósa firmat fides,
Præter rerum ordinem.
Sub divérsis speciébus,
Signis tantum, et non rebus,
Latent res exímiæ.
Caro cibus, sanguis potus:
Manet tamen Christus totus,
Sub utráque spécie.
A suménte non concísus,
Non confráctus, non divísus:
Integer accípitur.
Sumit unus, sumunt mille:
Quantum isti, tantum ille:
Nec sumptus consúmitur.
Sumunt boni, sumunt mali:
Sorte tamen inæquáli,
Vitæ vel intéritus.

Mors est malis, vita bonis:
Vide paris sumptiónis
Quam sit dispar éxitus.
Fracto demum Sacraménto,
Ne vacílles, sed memento,
Tantum esse sub fragménto,
Quantum toto tégitur.
Nulla rei fit scissúra:
Signi tantum fit fractúra:
Qua nec status nec statúra
Signáti minúitur.
Ecce panis Angelórum,
Factus cibus viatórum:
Vere panis filiórum,
Non mitténdus cánibus.
In figúris præsignátur,
Cum Isaac immolátur:
Agnus paschæ deputátur
Datur manna pátribus.
Bone pastor, panis vere,
Jesu, nostri miserére:
Tu nos pasce, nos tuére:
Tu nos bona fac vidére
In terra vivéntium.
Tu, qui cuncta scis et vales:
Qui nos pascis hic mortáles:
Tuos ibi commensáles,
Cohærédes et sodáles,
Fac sanctórum cívium.
Amen. Allelúja.

Laud, O Zion, your salvation,
Laud with hymns of exultation,
Christ, your king and shepherd true:
Bring him all the praise you know,
He is more than you bestow.
Never can you reach his due.
Special theme for glad thanksgiving
Is the quick’ning and the living
Bread today before you set:
From his hands of old partaken,
As we know, by faith unshaken,
Where the Twelve at supper met.
Full and clear ring out your chanting,
Joy nor sweetest grace be wanting,
From your heart let praises burst:
For today the feast is holden,
When the institution olden
Of that supper was rehearsed.
Here the new law’s new oblation,
By the new king’s revelation,
Ends the form of ancient rite:

Now the new the old effaces,
Truth away the shadow chases,
Light dispels the gloom of night.
What he did at supper seated,
Christ ordained to be repeated,
His memorial ne’er to cease:
And his rule for guidance taking,
Bread and wine we hallow,
making Thus our sacrifice of peace.
This the truth each Christian learns,
Bread into his flesh he turns,
To his precious blood the wine:
Sight has fail’d, nor thought conceives,
But a dauntless faith believes,
Resting on a pow’r divine.
Here beneath these signs are hidden
Priceless things to sense forbidden;
Signs, not things are all we see:

Blood is poured and flesh is broken,
Yet in either wondrous token
Christ entire we know to be.
Whoso of this food partakes,
Does not rend the Lord nor breaks;
Christ is whole to all that taste:
Thousands are, as one, receivers,
One, as thousands of believers,
Eats of him who cannot waste.
Bad and good the feast are sharing,
Of what divers dooms preparing,
Endless death, or endless life.
Life to these, to those damnation,
See how like participation
Is with unlike issues rife.
When the sacrament is broken,
Doubt not, but believe ‘tis spoken,
That each sever’d outward token
doth the very whole contain.
Nought the precious gift divides,
Breaking but the sign betides
Jesus still the same abides,
still unbroken does remain.

Pange, lingua, gloriosi
Córporis mystérium
Sanguinísque pretiósi,
Quem in mundi prétium
Fructus ventris generósi
Rex effúdit géntium.
Nobis datus, nobis natus
Ex intácta Vírgine,
Et in mundo conversátus,
Sparso verbi sémine,
Sui moras incolátus
Miro clausit órdine.
In supremæ nocte coenæ
Recumbens cum frátribus,
Observata lege plene
Cibis in legálibus,
Cibum turbæ duodenæ
Se dat súis mánibus.
Verbum caro, panem verum
Verbo carnem éfficit,
Fitque Sanguis Christi merum,
Et, si sensus déficit,
Ad firmandum cor sincerum
Sola fides súfficit.
Tell, tongue, the mystery
of the glorious Body
and of the precious Blood,
which, for the price of the world,
the fruit of a noble Womb,
the King of the Nations poured forth.
Given to us, born for us,
from the untouched Virgin,
and dwelt in the world
after the seed of the Word had been scattered.
His inhabiting ended the delays
with wonderful order.
On the night of the Last Supper,
reclining with His brethren,
once the Law had been fully observed
with the prescribed foods,
as food to the crowd of Twelve
He gives Himself with His hands.
The Word as Flesh makes true bread
into flesh by a word
and the wine becomes the Blood of Christ.
And if sense is deficient
to strengthen a sincere heart
Faith alone suffices.

Tantum ergo Sacraméntum,
Venerémur cérnui:
Et antíquum documentum
Novo cedat rítui;
Præstet fides suppleméntum
Sénsuum deféctui.
Genitori Genitóque,
Laus et iubilátio;
Salus, honor, virtus quoque,
Sit et benedíctio;
Procedénti ab utróque
Compar sit laudátio. Amen.
Therefore, the great Sacrament
let us reverence, prostrate:
and let the old Covenant
give way to a new rite.
Let faith stand forth as substitute
for defect of the senses.
To Begetter and Begotten
be praise and jubilation,
health, honour, strength also
and blessing.
To the One who proceeds from Both
be praise as well. Amen.

O Sacrament most holy,
O Sacrament divine,
All praise and all thanksgiving
be every moment thine.

Love bade me welcome:
yet my soul drew back.
Guiltie of dust and sinne.
But quick-ey'd Love,
observing me grow slack
From my first entrance in,
Drew nearer to me, s
weetly questioning
If I lack'd anything.
A guest, I answer'd,
worthy to be here:
Love said, You shall be he
.
I the unkinde, ungrateful?
Ah, my deare,
I cannot look on thee.
Love took my hand,
and smiling did reply,
Who made the eyes but I?
Truth Lord, but I have marr'd them:
let my shame
Go where it doth deserve.
And know you not, sayes Love,
who bore the blame?
My deare, then I will serve.
You must sit down, sayes Love,
and taste my meat:
So I did sit and eat.

Soul of my Savior Sanctify my breast
Body of Christ be Thou my saving guest
Blood of my Savior bathe me in Thy tide
Wash me ye waters gushing from His side

Strength and protection May Thy Passion be
O blessed Jesus hear and answer me
Deep in Thy wounds Lord hide and shelter me,
So shall I never never part from Thee

Guard and defend me From the foe malign
In deaths drear moments Make me only Thine
Call me and bid me Come to Thee on high
Where I may praise Thee With Thy Saints for aye

ADORATION OF PRIESTS IN GETSEMANI

The Blessed Sacrament
is the center of the life
of the community

“Let the children come unto me”

A monument to the
Blessed Sacrament
on Holy Thursday

I am
the
Bread of
Life
come
down
from
Heaven

Jesu, dúlcis memória,
Dans véra córdis gáudia:
Sed super mel et ómnia
Ejus dúlcis præséntia.
Nil cánitur suávius,
Nil audítur jucúndius,
Nil cogitátur dúlcius,
Quam Jésus Déi Fílius.
Jésu, spes pæniténtibus,
Quan píus es peténtibus!
Quan bónus te
quæréntibus!
Sed quid inveniéntibus?
Nec língua válet dícere,
Nec líttera exprímere:
Expértus pótest crédere,
Quid sit Jésum dilígere.
Sis, Jésu, nóstrum gáudium,
Qui est futúrus praémium
Sit nóstra in te glória,
Per cúncta semper saécula.
Jesus, the very thought of Thee
With sweetness fills the breast!
Yet sweeter far Thy face to see
And in Thy Presence rest.
No voice can sing, no heart can frame,
Nor can the memory find,
A sweeter sound than Jesus' Name,
The Savior of mankind.
O hope of every contrite heart!
O joy of all the meek!
To those who fall, how kind Thou art!
How good to those who seek!
But what to those who find? Ah! this
Nor tongue nor pen can show
The love of Jesus, what it is,
None but His loved ones know.
Jesus! our only hope be Thou,
As Thou our prize shalt be;
In Thee be all our glory now,
And through eternity. Amen.

Honours
to the
Blessed
Sacrament

In the most blessed sacrament
of the Eucharist "the body
and blood, together with the
soul and divinity, of our Lord
Jesus Christ and, therefore,
the whole Christ is truly, really,
and substantially contained."
"This presence is called 'real' –
by which is not intended to
exclude the other types of
presence as if they could not
be 'real' too, but because it is
presence in the fullest sense:
that is to say, it is a substantial
presence by which Christ,
God and man, makes himself
wholly and entirely present."
CCC 1374

Worship of the Eucharist.
In the liturgy of the Mass we
express our faith in the real
presence of Christ under the
species of bread and wine
by, among other ways,
genuflecting or bowing
deeply as a sign of
adoration of the Lord.
"The Catholic Church has
always offered and still offers to
the sacrament of the Eucharist the
cult of adoration, not only during
Mass, but also outside of it,
reserving the consecrated hosts
with the utmost care, exposing
them to the solemn veneration
of the faithful, and carrying them
in procession." CCC 1378

Sacris Solemniis
At this our solemn feast
let holy joys abound,
and from the inmost breast
let songs of praise resound;
let ancient rites depart,
and all be new around,
in every act, and voice, and heart.
Remember we that eve,
when, the Last Supper spread,
Christ, as we all believe,
the Lamb, with leavenless bread,
among His brethren shared,
and thus the Law obeyed,
of all unto their sire declared.
The typic Lamb consumed,
the legal Feast complete,
the Lord unto the Twelve
His Body gave to eat;
the whole to all, no less
the whole to each did mete
with His own hands, as we confess.

He gave them, weak and frail,
His Flesh, their Food to be;
on them, downcast and sad,
His Blood bestowed He:
and thus to them He spake,
“Receive this Cup from Me,
and all of you of this partake.”
So He this Sacrifice
to institute did will,
and charged His priests alone
that office to fulfill:
to them He did confide:
to whom it pertains still
to take, and the rest divide.

Thus Angels’ Bread is made
the Bread of man today:
the Living Bread from Heaven
with figures dost away:
O wondrous gift indeed!
the poor and lowly may
upon their Lord and Master feed.
Thee, therefore, we implore,
O Godhead, One in Three,
so may Thou visit us
as we now worship Thee;
and lead us on Thy way,
That we at last may see the
light wherein Thou dwellest aye.

Verbum supernum
The heavenly Word proceeding forth,
Yet leaving not his Father’s side,
And going to His work on Earth,
Has reached at length life’s eventide.
By false disciple to be given
To foemen for His blood athirst,
Himself, the living bread from
Heaven,
He gave to his disciples first.
In twofold form of sacrament,
He gave His flesh, He gave His blood,
That man, of soul and body blent,
Might wholly feed on mystic food.

In birth man’s fellow-man was He,
His meat while sitting at the board;
He died, our ransomer to be,
He reigns to be our great reward.
O saving Victim, opening wide
The gates of heaven to man below;
Our foes press hard on every side,
Thine aid supply,
Thy strength bestow.
All praise and thanks to thee
Ascend for evermore,
blessed One in Three;
O grant us life that shall not end,
In our true native land with Thee.

PROCESSIONS OF THE HOLY SACRAMENT

A CARPET OF FLOWERS FOR THE LORD

ACT OF FAITH - ¡Lord Jesus Christ!, I firmly believe that I shall receive your Body and blood, soul and divinity”
ACT OF HOPE – lord I hope in you since you give yourself to me in the Eucharist, that you may have
mercy on me and grant me the graces I need for my eternal salvation.
ACT OF LOVE –My God, I love you with my whole heart, my whole soul, and all my forces above everything else.
ACT OF ADORATION - ¡Lord!, I adore you as my Creator, Redeemer and sovereign Lord.
SPIRITUAL COMMUNION – I wish to receive you Lord, with the purity, humility and devotion
of Mary your Mother most Holy, and the fervour of the saints.

I am the Bread of life,
He who comes to Me shall not hunger,
He who believes in Me shall not thirst.
No one can come to Me
Unless the Father draw him.
And I will raise him up,
And I will raise him up on the last day.
The bread that I will give
Is My flesh for the life of the world,
And he who eats of this bread,
He shall live for ever,
He shall live for ever.
Unless you eat
Of the flesh of the Son of Man
And drink of His blood,
And drink of His blood,
You shall not have life within you.

I am the Resurrection,
I am the Life,
He who believes in Me
Even if he die,
He shall live for ever.
Yes, Lord, we believe
That You are the Christ,
The Son of God
Who has come Into the world.

O Jesus Christ, alive even today,
In Tabernacle's sanctified bread-host,
Adored by faithful, praying night and day
-Visible sign of Father, Holy Ghost!
O Holy Sacrament of Eucharist!
Forgive our sins and fill our souls with grace;
This is the body of Redeemer Christ
That lives, although we cannot see His face!
We praise Thee Lord, and thank Thee for all things;
We sing to Thee and glorify Thee Lord;
Thou art the Lord of lords and King of kings
-The incarnated God and the fleshed Word!
Do hear our pleas of banished Eve's children;
Have mercy, Lord and take us to Heaven!
Dr. A.Celestine Raj Manohar M.D.,

Sweet Sacrament Divine,
Hid in Thine earthly home
Lo! 'round Thy lowly shrine,
With suppliant hearts we come
Dear Lord, to Thee our voice we raise
In songs of love and heartfelt praise
Sweet Sacrament Divine!
Sweet Sacrament of Peace!
Dear Home of ev-'ry heart
Where restless yearnings cease
And sorrows all depart.
There in Thine ear all trustfully
We tell our tale of misery
Jesus My Lord My God My All
Jesus Jesus Come to Me
Sweet Sacrament Divine,
Hid in Thine earthly home
Lo! 'round Thy lowly shrine,
With suppliant hearts we come
Dear Lord, to Thee our voice we raise

Dear Home of ev-'ry heart
Where restless yearnings cease
And sorrows all depart.
There in Thine ear all trustfully
We tell our tale of misery
Sweet Sacrament of Peace! (2)
Jesus, Jesus, come to me
All my longing is for Thee
Of all friends the best Thou art
Make of me Thy counterpart
Jesus I live for Thee
Jesus I die for Thee
I belong to Thee
Forever in life and death
Jesus My Lord My God My all
How can I love Thee as I ought?
And how revere this wondrous gift
So far surpassing hope or thought
Chorus
Sweet Sacrament We Thee adore
Oh make us love Thee more and more (2)
Had I but Marys Sinless Heart
To love Thee with my dearest King.
Oh with what burst of fervent praise,
Thy goodness Jesus would I sing.

You shall cross the barren desert,
but you shall not die of thirst.
You shall wander far in safety
though you do not know the way.
You shall speak your words in foreign lands
and all will understand.
You shall see the face of God and live.
Be not afraid.
I go before you always;
Come follow me,
and I will give you rest.
If you pass through raging waters
in the sea, you shall not drown.
If you walk amid the burning flames,
you shall not be harmed.
If you stand before the pow'r of hell
and death is at your side,
know that I am with you through it all.
Be not afraid.
I go before you always;
Come follow me,
and I will give you rest.

Sweet Sacrament divine,
hid in thine earthly home;
lo! round thy lowly shrine,
with suppliant hearts we come;
Jesus, to thee our voice we raise
sweet Sacrament divine.
Sweet Sacrament of peace,
dear home of every heart,
where restless yearnings cease,
and sorrows all depart.
there in thine ear, all trustfully,
we tell our tale of misery,
sweet Sacrament of peace.

Sweet Sacrament of rest,
ark from the ocean's roar,
within thy shelter blest
soon may we reach the shore;
save us, for still the tempest raves,
save, lest we sink beneath the waves:
sweet Sacrament of rest.
Sweet Sacrament divine,
earth's light and jubilee,
in thy far depths doth shine
the Godhead's majesty;
sweet light, so shine on us, we pray
that earthly joys may fade away:
sweet Sacrament divine.

THE “SEISES” HONOUR THE BLESSED SACRAMENT
IN THE CATHEDRAL OF SEVILLE

The dance of the “seises” in honour of the Blessed Sacrament.

In Venezuela the “demons”
flee before the Blessed Sacrament

“L'ou com balla”
(literally the “egg that dances”)
On the feast of Corpus,
the sacred host is represented
by the egg which is above the
chalice, symbolised by the cup
of the fountain, which
contains the water.
-The historian Ramón Nonat
places the beginnings of this
tradition in Barcelona around
the year 1440 when the full
-shell of an empty egg was
balanced on the stream
of a fountain,
without falling.
The fountains are decorated
with flowers and fruit.

LIST OF PRESENTATIONS IN ENGLISH
Revised 27-5-2020
Advent and Christmas – time of hope and peace
Amoris Laetitia – ch 1 – In the Light of the Word
Amoris Laetitia – ch 2 – The Experiences and Challenges of Families
Amoris Laetitia – ch 3 - Looking to Jesus, the Vocation of the Family
Amoris Laetitia – ch 4 - Love in Marriage
Amoris Laetitia – ch 5 – Love made Fruitfuol
Amoris Laetitia – ch 6 – Some Pastoral Perspectives
Amoris Laetitia – ch 7 – Towards a better education of children
Amoris Laetitia – ch 8 – Accompanying, discerning and integrating weaknwss
Amoris Laetitia – ch 9 – The Spirituality of Marriage and the Family
Beloved Amazon 1ª – A Social Dream
Beloved Amazon 2 - A Cultural Dream
Beloved Amazon 3 – An Ecological Dream
Beloved Amazon 4 - An Ecclesiastical Dream
Carnival
Christ is Alive
Familiaris Consortio (FC) 1 – Church and Family today
Familiaris Consortio (FC) 2 - God’s plan for the family
Familiaris Consortio (FC) 3 – 1 – family as a Community
Familiaris Consortio (FC) 3 – 2 – serving life and education
Familiaris Consortio (FC) 3 – 3 – mission of the family in society
Familiaris Consortio (FC) 3 – 4 - Family in the Church
Familiaris Consortio (FC) 4 Pastoral familiar
Football in Spain
Haurietis aquas – devotion to the Sacred Heart by Pius XII
Holidays and Holy Days
Holy Spirit
Holy Week – drawings for children
Holy Week – glmjpses of the last hours of JC
Inauguration of President Donald Trump
Juno explores Jupiter
Laudato si 1 – care for the common home
Laudato si 2 – Gospel of creation
Laudato si 3 – Human roots of the ecological crisis
Laudato si 4 – integral ecology
Laudato si 5 – lines of approach and action
Laudato si 6 – Education y Ecological Spirituality
Love and Marriage 1-
Love and Marriage 2 – growing up to sexual maturity
Love and Marriage 3 – psychological differences and complimentarity
Love and Marriage 4- causes of sexual attraction
Love and Marriage 5- freedom and intimacy
Love and Marriage 6 - human love
Love and Marriage 7 - destiny of human love
Love and Marriage 8- marriage between Christian believers
Love and Marriage 9 – sacrament of marriage
Lumen Fidei – ch 1,2,3,4
Medjugore Pilgrimage
Misericordiae Vultus in English
Mother Teresa of Calcuta – Saint
Pope Franciss in Thailand
Pope Francis in Japan
Pope Francis in Sweden
Pope Francis in America
Pope Francis in the WYD in Poland 2016
Pope Francis in the U.S.A. -1 ,2, 3
Querida Amazonia
Resurrection of Jesus Christ –according to the Gospels
Russian Revolution and Communismo 3 civil war 1918.1921
Russian Revolution and Communism 1
Russian Revolution and Communismo 2
Saint Joseph
Saint Patrick and Ireland
Sunday – day of the Lord
Thanksgiving – History and Customs
The Body, the cult – (Eucharist)
Valentine
Vocation – mconnor@legionaries.org
Way of the Cross – drawings for children
For commentaries – email – mflynn@legionaries.org
Fb – Martin M Flynn
Donations to - Congregación Legionarios de Cristo
IBAN: ES3700491749852910000635
Swift Code (BIC): BSCHESMMXXX
Dirección banco: Plaza de Parma, 8, Montequinto. CP 41700 Dos Hermanas,
Sevilla. España.

LISTA DE PRESENTACIONES EN ESPAÑOL
Revisado 27-5-2020
Abuelos
Adviento y Navidad, tiempo de esperanza
Amor y Matrimonio 1 - 9
Amoris Laetitia – ch 1 – A la luz de la Palabre
Amoris Laetitia – ch 2 – Realidad y Desafíos de las Familias
Amoris Laetitia – ch 3 La mirada puesta en Jesús: Vocación de la Familia
Amoris Laetitia – ch 4 - El Amor en el Matrimonio
Amoris Laetitia – ch 5 – Amor que se vuelve fecundo
Amoris Laetitia – ch 6 – Algunas Perspectivas Pastorales
Amoris Laetitia – ch 7 – Fortalecer la educacion de los hijos
Amoris Laetitia – ch 8 – Acompañar, discernir e integrar la fragilidad
Amoris Laetitia – ch 9 – Espiritualidad Matrimonial y Familiar
Carnaval
Cristo Vive
Domingo – día del Señor
El camino de la cruz de JC en dibujos para niños
El Cuerpo, el culto – (eucarisía)
Espíritu Santo
Familiaris Consortio (FC) 1 – iglesia y familia hoy
Familiaris Consortio (FC) 2 - el plan de Dios para la familia
Familiaris Consortio (FC) 3 – 1 – familia como comunidad
Familiaris Consortio (FC) 3 – 2 – servicio a la vida y educación
Familiaris Consortio (FC) 3 – 3 – misión de la familia en la sociedad
Familiaris Consortio (FC) 3 – 4 - participación de la familia en la iglesia
Familiaris Consortio (FC) 4 Pastoral familiar
Fátima – Historia de las Apariciones de la Virgen
Feria de Sevilla
Haurietis aquas – el culto al Sagrado Corazón
Hermandades y cofradías
Hispanidad
Laudato si 1 – cuidado del hogar común
Laudato si 2 – evangelio de creación
Laudato si 3 – La raíz de la crisis ecológica
Laudato si 4 – ecología integral
Laudato si 5 – líneas de acción
Laudato si 6 – Educación y Espiritualidad Ecológica
Lumen Fidei – cap 1,2,3,4
Madre Teresa de Calcuta – Santa
María y la Biblia
Medjugore peregrinación
Misericordiae Vultus en Español
Papa Francisco en Bulgaria
Papa Francisco en Rumania
Papa Francisco en Marruecos
Papa Francisco en México
Papa Francisco – mensaje para la Jornada Mundial Juventud 2016
Papa Francisco – visita a Chile
Papa Francisco – visita a Perú
Papa Francisco en Colombia 1 + 2
Papa Francisco en Cuba
Papa Francisco en Fátima
Papa Francisco en la JMJ 2016 – Polonia
Queridas Amazoznia 1 un sueños social
Queridas Amazoznia 2 un suepo cultural
Queridas Amazoznia 3 un seuños ecologico
Queridas Amazoznia 4 un sueño eclesial
Resurrección de Jesucristo – según los Evangelios
Revolución Rusa y Comunismo 1
Revolución Rusa y comunismo 2
Revolución Rusa y Comunismo 3
San José
Santiago Apóstol
Semana santa – Vistas de las últimas horas de JC
Vacaciones Cristianas
Valentín
Vocación – www.vocación.org
Para comentarios – email – mflynn@lcegionaries.org
fb – martin m. flynn
Donativos a - Congregación Legionarios de Cristo
IBAN: ES3700491749852910000635
Swift Code (BIC): BSCHESMMXXX
Dirección banco: Plaza de Parma, 8, Montequinto. CP 41700 Dos
Hermanas, Sevilla. España.

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