Where has all the common sense gone?

One of the highlights of the recent synod on the family is the valuable lesson that both the doctrine and the human person before us deserve our reverence and respect. The synod fathers call for a balance to be struck between mercy and fidelity to the truth of the Gospel. Whenever mercy and truth are separated, one can be sure that Christianity has been abandoned. 

It is possible to maintain a balance between remaining in the truth of Christ and sharing that truth in a manner that is loving, understanding and welcoming. 

It is absolutely possible – and essential for the salvation of souls – that human persons in irregular situations be welcomed and respected, all the while being challenged to avoid sin and seek greater holiness.  Jesus did not condemn the woman at the well; neither did He approve of her attempted marriages.

It is possible to maintain a balance between integration and avoiding scandal.  We can, with the inspiration of the Spirit, welcome people in irregular situations into the parish community, all the while not being unfair to those families who are blessed to be able to maintain the Church’s discipline.  If we cross the Church’s boundaries in making provision for those in unusual life situations to feel included in parish life, we risk scandalizing the faithful.  If public scandal has occurred, the truth must be spoken in love.  As we include and integrate, we need to be careful not to push away faithful Catholics. Cardinal Dolan warns us this phenomenon is already happening: “Can I suggest as well that there is now a new minority in the world and even in the Church?” Cardinal Dolan asked. “I am thinking of those who, relying on God’s grace and mercy, strive for virtue and fidelity.”  (Timothy Cardinal Dolan, Faithful Catholics are ‘new minority’ who often feel ‘excluded,’ even in the Church. October 14, 2015, www.lifesitenews.com.)

Each person is unique and so is each family.  Therefore the pastoral challenge is ever-evolving.  What matters most is that priests and laity alike have a sincere desire to forge the proper balance between mercy and truth.  It does no good to teach with authority and not also with love, or to speak falsely out of fear of offending. 

Because I recognize the value of balance in the life of the Church, I was disheartened by a homily given by a priest where I was attending Mass several weeks ago.  He began with a lengthy - a solid five minutes, which is long for a homily that should be no more than 15 minutes in order to be balanced with respect to time and integrated within the entire liturgy - description taken from a piece of 19th Century literature, the name of which eludes me and is not important for this exercise, of the agony of Hell.  I, a priest, was unsettled and squirmed in my seat as I imagined the rolling eyes of adults and blank stares of teenagers in the pews.  I wondered to myself: "Why would you lay on the faithful a frightening description of Hell as the introduction to an Easter Season homily?" 


Specifically, it was Divine Mercy Sunday, in the Jubilee Year of Mercy.  The next stage of the homily's descent was to assert, fairly explicitly that the purpose of the Year of Mercy was to set aside all talk of the pain of Hell in favor of a merciful description of God.  That's when it hit me: not only did the good Father bore us with a depiction of hell in language far more "antiquated" than one could claim the 2010 Roman Missal translation is, but he did so in order to set up a straw man which he later immolated on the altar of political correctness.  Classic silliness: mercy means there is no Hell! 


As if it could not get worse, he ended the homily with a Hopkins poem - one which, without the text before my eyes to read, even I could not comprehend. 


I had forgotten until that moment how much lack of balance and lack of sensitivity can really shake the soul.  The Catholic approach is "both...and" - both justice and mercy, love and truth, welcoming and defense of the faith, sacred beauty and active participation, eloquence and relevance.  So, pray and then be reasonable! 

We are nourished by the Lamb who has become our Shepherd

In the past two weeks, at Sunday and weekday Mass, we have heard from the Gospel of John.  In particular, the Scriptures chosen by the Church have focused on the themes of the Eucharist (John 6) and the Good Shepherd (John 10).  Each of these chapters is a discourse on its respective theme, which is divisible into three parts. 






The Bread of Life discourse is John 6: 22-71.  In the first part, verses 22-40, the people ask Jesus for a sign: "What can you do?  Our ancestors ate manna in he desert..."  They are challenging Him to show them a miracle to prove He is the Messiah.  If He is the Messiah, they reason, He will be able to do remarkable things as Moses did for their ancestors in the past.  Jesus ups the ante and tells them that it was Himself, as God, who fed them then and who will feed them now with the Bread of Life.  They beg Him, "give us this bread always."  He clarifies that HE is the Bread of Life.  This brings about the first objection.  The crowd murmurs because they insist that they know Jesus as the kid from Nazareth.  They scoff at the notion that He is from Heaven. 


Next, in verses 43b-52, Jesus goes deeper into His teaching and reveals that the Bread of Life is not just "Him" in a generic sense but His flesh and blood.  In Greek, He is telling them they need to munch or gnaw on Him, to consume Him in order to have life.  This ignites the second objection.  The crowd is disgusted by the notion of eating the flesh and blood of Jesus and they question "How can this man give us his flesh to eat?"  They still think Jesus is only a man. 


In the third part, verses 53-66, Jesus does not back down in the face of opposition but reiterates that the one who eats His flesh and drinks His blood has eternal life.  Notice the location of this discourse in verse 59: "These things He said while teaching in the synagogue at Capernaum."  Jesus is teaching in a place of honor in the synagogue - with the backdrop of the scroll of the Torah, in the role of authority of the Rabbis, on the foundation of the law and the prophets.  In this sacred place the Word of God is heard.  The Word Incarnate speaks the truth that comes from the Father.  To the Jews, His words were a line in the sand: believe or turn your back on eternal life!  This sparks the third objection.  The crowd has heard, they have listened, and they have determined that Jesus' saying is too hard for them.  They walk away and return to their former way of life.  Jesus' further clarifications fall on deaf ears.  They turn their backs on God's Word.  Finally, in conclusion, Jesus elicits a promise if fidelity from the remaining few disciples, the Twelve.  "Lord, to whom shall we go?  You have the words of eternal life." 


When God's Word to us is challenging for us, it is easy to come up with objections: we know better, we are disgusted to be asked to do something beyond our comfort zones, we find Jesus' teachings too hard to accept.  Perhaps we even know well one aspect of Church teaching and are closed to learning more or to having a deeper relationship with Jesus.  May we have the courage to go deeper and overcome ourselves in order to follow Jesus. 


In John Chapter 10: 1-39, Jesus presents Himself as the Good Shepherd.  Again, there are three sections to His teaching.  The Church places these readings on the Fourth Sunday of Easter, years A, B, C.  They also appear on weekdays during the Fourth Week of Easter. 


Verses 1-10 speak of the gate of the sheepfold.  In the ancient world, shepherds would entrust their sheep to a common corral under the watch of a gatekeeper so they could sleep at night.  In the morning, each shepherd would call our his won sheep, who would hear his voice and follow him.  The people of Jesus' time would have had this scene clearly in their minds when He used this parable.  Yet, they are still slow to believe that Jesus is the gate through which His flock enter into eternal life and the shepherd who leads them there.  False prophets are robbers who steal the sheep away from the Lord.


Next, in verses 11-21, Jesus identifies Himself as the Good Shepherd who lays down His life for the sheep.  In contrast to the cowardly hired man, the Good Shepherd is responsible for the fold and sacrifices out of love for them.  This deeper teaching of Jesus again ignites division among the crowds.  some say He is possessed; other wonder how He could be because He has done great miracles. 


Thirdly, in verses 22-30, Jesus explains that the flock of which He is the shepherd belongs ultimately to the Father and has been given to Jesus by the Father.  In saying that He and the Father are one, Jesus identifies Himself as consubstantial with God.  This the Jews interpret as blasphemy and they try to stone Jesus, who escapes from their power.  Once again, we see Jesus going deeper and deeper in His teaching - not backing down in the face of opposition - and the crowds reacting ever more violently.  Jesus is rejected for doing good and speaking the truth. 


Notice that in all three Good Shepherd passages speak of the shepherd's VOICE.  There are many voices clamoring for out attention today - Trump, Cruz, Sanders, Clinton, CNN, FOX News, militant atheism, the gay "marriage" lobby, Planned Parenthood and more.  Some voices want us to reject Jesus and throw stones at the Church's Tradition.  In order to live a virtuous life, we must first quiet ourselves and shut out the noise, in order that we might hear the Shepherd's voice.  A faithful sheep ignores every voice but that of his own shepherd, Christ Jesus, who died for us lowly sheep.  We have a High Priest who was tempted in every way, yet without sin, and thus sympathizes with our weaknesses, as the Letter to the Hebrews tells us.  We have a Good Shepherd, who was first a Lamb, the sacrificial Lamb of God, who was immolated for our salvation.  In His voice we will hear only love, only mercy, only truth.  He will never lie to us.  He will never abandon us. 


May we remain always fiercely loyal to the voice of our Shepherd, who nourishes us with Himself. 

Dangerous collaboration

Catholic Charities and Catholic Relief Services are teaming up with the federal government of the United States to assist in resettling refugees from various foreign countries, including Syria.  Ohio is one of the resettlement locations.  Ohio Catholic dioceses and Catholic Charities agencies have issued guidelines for preparing the "heart of it all" to welcome the refugees.  This is happening against the backdrop of terrorist attacks linked to members of the Islamic State in Europe and despite the warnings from the FBI that refugees cannot be adequately vetted.  The stream of refugees provides a cover for transient terrorists, as we have already seen in Paris and Texas.  Of course, not every refugee is a terrorist.  Yet, just one can kill thousands.  No American should be so quick to ignore the obvious threats to our national security and irresponsibly welcome refugees, anymore than we would welcome rank strangers into our home and among our children.  The reality of today's world demands a more careful response.  When (not if) a terrorist posing as an un-vettable refugee destroys life and property on American soil, the blood of the innocent will be on the hands of everyone remotely and materially cooperating in this harebrained scheme. 


https://www.thetrumpet.com/article/13307.2.0.0/world/terrorism/how-many-syrian-refugees-are-terrorists


https://www.numbersusa.com/news/fbi-says-there-no-way-vet-incoming-syrian-refugees


http://nypost.com/2015/11/15/two-syrian-refugees-among-seven-terrorists-in-paris-attacks/


http://freebeacon.com/national-security/disclosure-another-41-foreign-born-individuals-snagged-on-terror-charges/

Rich in Mercy

All of you who stand fast in the Lord are a holy seed, a new colony of bees, the very flower of our ministry and fruit of our toil, my joy and my crown.
St Augustine

From today's office of readings.

It is a joy for every pastor of souls to see those entrusted to his care buzzing like a new colony of bees - active in faith and works of mercy. It makes us smile to see the people ignited by the breath of the Spirit through our preaching and celebration of the sacraments and making the faith and parish life their own. How important it is for priests and laity to learn mutual respect - both admiration for another's talent and deference to the grace and office of ordination. The Queen of every parish is Our Lady and Christ is king. Thus there is no room for queen bee personalities or wannabe kings in the ministry of a parish. With deference to Christ we work together not as enemies so His mercy can be clearly visible.

There are three things the Church prays that we will grasp a hold of in our hearts and intellectually understand today...the font, the Spirit, the Blood. All of these belong to Jesus and are instruments of His mercy. The font cleanses. The Spirit of the Father and the Son possesses all power to heal body and soul. The Blood of Jesus flowed from His horribly painful wounds, cascading onto the ground, becoming an ocean of mercy into which we insert ourselves as taps into a rich a fragrant tree. Those wounds, still visible in the Risen Christ, endure as reminders that our redemption came at a great price. From the wounds in His broken Body came the redeeming Blood we consume in Holy Mass and the water which gives life to every font as Jesus breathed forth the Spirit for the last time on earth. The Spirit the Blood the water of the font-these three are Christ's and they testify that He is Lord. He is the first font of new life. He has power to heal all wounds and forgive all sins. Enter His wounds by embracing your own woundedness and meditating on what He endured for you. From His wounds into ours flows the ocean of mercy.

The Resurrection assures us that Christ conquers all evil – Easter 2016

Christ is risen!  Indeed He is risen!

 

In the Maronite Rite, there is a beautiful prayer which the priest says as he leaves the altar at the end of the liturgy.  It is the “Farewell to the Altar” and it highlights the significance of the Eucharist we celebrate as well as the sense of sorrow and longing we would feel should we be forced to live without it. 

 

Remain in peace, O holy altar of God.

May the offering that I have received from you forgive my sins

and prepare me to stand blameless before the throne of Christ

I do not know if I will be able return and offer another sacrifice upon you.

Protect me, O Lord, and preserve your holy Church as the way to truth and salvation.

Amen.

 

This same sentiment gives rise to the old adage in the Roman Rite:

O priest of God, say this Mass as if it were your first, your last, your only Mass.

 

The Mass and the gift of the Eucharist is a treasure we as Catholics hold so very dear.  If we were robbed of it we would feel the pain of spiritual malnourishment.  This is not a sentiment only for priests.  Every Catholic is given the opportunity to share in intimate union with Jesus in the Mass. 

 

This is the feeling that overwhelms the hearts of persecuted Christians throughout the world today – in Africa, Asia, the Middle East.  They do not know if they will be able to offer another Sacrifice of the Mass.  They might be murdered before they can return to church.  What we take for granted, or even skip sometimes when we would rather sleep or golf, is for many Christians a privilege so precious that they risk life and limb for it. 

 

This is the feeling of priests who are not free to pray the Mass, priests who are imprisoned.  It is the experience of priests like Fr. Tom, the priest captured by ISIS in Yemen several days ago when the four nuns were killed.  Allegedly, he is to be crucified by ISIS.  He knows not whether he will ever return to the altar. 

 

This was the experience of priests and Catholics in the concentration camps of the Third Reich.  They smuggled in the necessary elements, not only for Mass, but for priestly ordinations, for these sacraments were so important to them.  They risked torture and death in order to remain faithful to Jesus.  They knew not if they would ever return to an altar to offer Mass in public again. 

 

When we bid farewell to the altar at the end of Mass, we need to be keenly aware of the gift we have received and, therefore, filled with gratitude and expectation until we meet the Lord again in the Eucharist. 

 

For those persecuted Christians throughout the world, each farewell to the altar is not a casual event like it is for us as we depart to go back to our comparatively comfortable homes.  For persecuted Christians, bidding farewell to the altar involves a twinge of sadness, knowing that death may come before the next opportunity to receive the Lord. 

 

Persecution, also called genocide, is a reality for Christians in many places today.  There is something mysterious that encourages Christians throughout the world and down through the centuries to persevere in their faith and remain loyal to Christ no matter the odds. 

 

This “mysterious something” is the Risen Lord.  We Catholic Christians have faith, not in a philosophy or ideology or text but in a person, Jesus Christ, the Son of God and Son of Mary.  The Risen Jesus walks with us and sustains us even in the most frightening times.  He is light when we are in darkness, peace when we are afraid, hope when we are gasping for breath.  We know we need Jesus so badly and we cannot live without Him. 

 

Christians everywhere draw strength from the love of the Risen Jesus.  Whatever trials or obstacles we face, the knowledge that Jesus Christ rose triumphant over the grave bolsters our faith so that nothing this world or the evil one throw at us will ultimately bring us down!  Even if we were tortured for our faith and robbed of the blessed opportunity to consume the Eucharist at the altar, we know He is real, He is alive and He loves us!

 

Saint Paul tells us that our faith would be in vain had Jesus not risen from the grave.  God did all He could do to achieve our salvation by giving His Son, who died on the Cross.  The Cross won the victory over sin.  Still, if there were no Resurrection, Calvary would just be another man’s tragic death.  Death would be the end.  The Resurrection confirms that all that Jesus did on the Cross, all that He accepted and endured – the thorns, the whip, the nails, the bleeding and suffocation – was not in vain and was not just the sad death of a pathetic criminal among so many crucified in those days.   The Resurrection affirms that Jesus is alive.  He is God, who alone can conquer death and, therefore, His death means everything.  His Passion is the self-sacrifice of the Son of God.  His death means victory over all evil. 

 

If Jesus has power over the grave, He has power over everything else – our sins, addictions, tragedies, sufferings, persecutions and trials.  Through the Eucharist, that power is poured into us.  As we worthily consume the Lord, we are filled with His grace.  All the things over which we feel powerless, we give to Jesus.  Jesus can destroy them. 

 

The Cross in ancient times would have been a ridiculous choice for a religious symbol, as if someone today took the image of a noose or an electric chair and held it high as a sign of victory.  The people of ancient Rome worshiped Caesar, crying out as they greeted each other on the streets “Caesar is lord!”  The cross was Caesar’s horrific instrument of torture and death.  Saint Paul turns the ancient routine on its head when he declares “Jesus is Lord!” and we glory in His Cross, for it is the instrument of our salvation!

 

By dying Christ has trampled death and by rising has restored life to all who grasp His hand as He reaches out to lift us up to new and abundant life. 

 

The Exsultet, sung at the Easter Vigil, declares that “this day sets Christians apart.”  The Resurrection indeed sets us apart, not just because we believe in Jesus but because of what He did for us.  As Christ’s flock, we have been restored to life by the Paschal Mystery of the Lord and are truly set apart from the world by Baptism – set apart to have deep faith in Jesus and remain close to Him, set apart to celebrate that faith in daily prayer and the sacraments, set apart to teach that faith to every person who has ears to hear us. 

 

Christ is risen and with Him rises all our hopes and the promise of everlasting life.  God is alive and well in our midst and we shall not be overcome by this world’s evils.  Jesus gives is a love, a peace, a comfort, a strength which only He can give – a love which the world cannot never take away.  Jesus is risen! 

Holy Thursday: Christ, not Correctness

With the decree In Missa in Cena Domini, Pope Francis modified the rubrics regarding the ritual of the washing of feet on Holy Thursday, a ritual which may take place within the Mass of the Lord's Supper.  The decree of the Holy Father extends the participation in the rite beyond the previously mandated "twelve men" (viri) to include a representation of the whole People of God: ordained, consecrated, lay, elderly and young people, healthy and sick persons, men and women.  His intention is to allow the rite to demonstrate the role of humble service shown by Jesus to the Apostles and taken up by His priests for the well-being and salvation of all people.  The priest is responsible on judgment day not only for his own soul but will answer for what he did to save those entrusted to his care.  Priesthood is a life lived for others - all others without prejudice. 


While this change might be conceived as a welcome inclusion and deeper symbolism, there is a wider context and deeper implication to be considered.  It is important to take note that Cardinal Sarah, prefect of the Congregation for Divine Worship and the Sacraments - the dicastery responsible for issuing the decree - clarified on February 26th that each pastor "has to decide in accord with his own conscience, and according to the purpose for which the Lord instituted this feast."  Cardinal Sarah's remarks further clarify the discrepancy between the original decree and the explanatory document issued by Archbishop Roche, secretary of the same congregation.  The decree allows for the possibility of washing the feet of a variety of persons, whereas the explanatory document makes it appear obligatory ("pastors may" vs. "it is for pastors to choose").  Selecting a group of "washees" that represents each part of the People of God is an option for pastors, as, in fact, is the entire foot washing ritual itself.  Permission is not obligation. 


As each pastor makes his choice, he is informed by conscience and by history, says the Cardinal.  What is the "purpose for which the Lord instituted the feast"?  Holy Thursday is the birth-day of the Priesthood, which precedes the birth of the Church from the side of Christ as He hung upon the Cross and the evangelizing mission of the Church sparked by the flame of the Spirit at Pentecost.  The ritual of feet-washing, along with the consecration of the Eucharist, is a priestly ritual.  Jesus commands His Apostles - the first bishops/priests - to memorialize Him in two important ways: by calling down the Spirit to make Him present through the words of consecration under the species of bread and wine ("Do this in memory of me.") and to humble themselves to serve His flock, entrusted to their care, in the person of the Good Shepherd ("As I have done for you, so you ought to do.").  Through the priesthood of the ordained, the perpetual institution of the Passover is celebrated in the Sacrifice of the Mass and the living image of the Good Shepherd is alive in our midst. 


Each pastor should feel totally free and open to choose twelve men or a more outwardly representative group of persons for the feet washing.  However, in his reflection deep within his heart, he must keep in mind the priestly character of the day, the event and its individual elements.  Holy Thursday celebrated the institution of the Eucharist and of the Priesthood.  The rituals of the Mass for that day are fundamentally priestly actions.  This is why the washing of feet - as with the confecting of the Eucharist - is reserved to the clergy.  As we see the priest washing the feet of parishioners, we see both a historical symbol of what Jesus actually did and a spiritual symbol of what Jesus and all His priests do for the Church.  In the priest we are meant to see the Lord serving His Bride, the Church. 


In conscience, each priest may have his own reasons for the decision he makes regarding this ritual, which might be valid if they are in accord with our Catholic tradition.  It could be argued, for example, that choosing twelve men maintains a clear representation of the precise historical action of Jesus and also manifests the humble service of the priest - who ministers in persona Christi capitis (Christ the head) of the Mystical Body, the Church, and father to his parish flock - toward the men of the parish, who are the heads of their families, the domestic churches.  The men, in turn, are called to "wash the feet" of their brides as Jesus cleanses His Bride the Church by His saving Passion. 


Some have argued that the Last Supper prototype restricts the meaning and obligation of foot washing to the fraternity of the priesthood.  Jesus commanded that the Apostles do what He had done "for one another" not for others outside the Twelve.  Christianity demands that every believer serve all other human persons.  Priestly fraternity demands that every priest serve his brothers.  Yet, the implication of the Last Supper washing of feet is that the priest, representing Jesus, will stoop to do even the most undesirable tasks for his flock, even to the point of smelling like the feet of sheep.  In conscience, a pastor may legitimately choose to maintain the previous discipline of washing the feet of men to emphasize the role of men as fathers of the domestic church and maintain the historical example of Jesus washing the feet of the male apostles. 


The recent papal decree provides a context for discussing a broader pair of inter-related issues, namely, the granting of permission following the violation of existing law, which gives the appearance of a concession to heteropraxis, and the interpretation of permissions as obligations. 


There are three notable examples of this trend in recent history. 


1. The 1964 Vatican document Inter Oecumenici directed that church buildings should be constructed with the altar away from the wall in order to accommodate Mass celebrated facing the people.  No change in orientation was required.  Mass facing the people was documented a decade before it was permitted.  This one sentence in one document was used as justification not only for a universal change in the direction of the liturgy but the destruction of countless pieces of irreplaceable sacred art.  The result: Catholics today in large measure do not know Whom and for what purpose they worship. 


2. Permission was given for lay "Eucharistic Ministers" to distribute the Sacred Host and Precious Blood in the absence of a sufficient number of priests.  An further indult was granted (and, thankfully, later rescinded - not that anyone noticed) in the USA permitting EMHCs to purify the sacred vessels, well after it was already being done in many parishes.  The permission given for lay distributers in cases of true necessity was turned into an obligation by those who believed that the Priesthood of the Baptized was most fully exercised by the laity filling multifarious roles in the sanctuary rather than evangelizing the marketplace.  So much so that, in some parishes, 12 ministers distribute Holy Communion to 500 blank stares in under 5 minutes.  The result: Catholics in large measure do not know the difference between the Bread of Life and Panera.


3. Permission was given by the Vatican several years ago for females to serve Mass, long after "altar girls" were common in many parishes.  The permission was again interpreted by the inclusion-oriented to be an obligation.  Altar girls further evolved into the scenario of a middle-aged woman flaunting inappropriate attire and presenting the Missal, which is resting on her bosom, to the priest inches from his face as he stands at the chair.  Of course, all the young people and some of the adults have the very best intentions.  But not everyone does.  When such decisions are made without careful consideration, to door is opened to a variety of problems.  The result: Catholic young men have no training ground in which to observe the priest and listen for the possible call to priesthood, without the distractions we all know young women provide. 


What do these three have in common?  We have them - Mass facing the people, altar girls, proliferation of lay distributers - not because they are fabulous ideas and essential elements of Catholicism but because someone believed we need to be more inclusive.  No one is more inclusive than Jesus Christ, who DIED for ALL.  Fidelity to all that fosters the deepest faith in Him need not be construed as exclusion of others. 
Our service of God needs to be thoughtful.  We do things in the Church for the right theological and spiritual reasons, not because people think we need to adapt to the world's standards.  Reverence, sanctity, deeper knowledge of Jesus - these are the reasons for what we do.  Liturgical discipline is to be informed by theology, otherwise improper discipline itself fosters bad theology.  Lex credendi, lex orandi.  Adoring the Almighty together, fostering vocations to the priesthood and guarding against abuse of the Holy Eucharist are priorities for priests and lay persons which help to form men and women into saints through an experience the richness of the Church's authentic tradition. 
How can the washing of the feet, and all other rituals of the Church, foster the same growth in holiness?  This is the question this discussion brings to the fore. 


More information:
http://aleteia.org/2016/03/15/cardinal-sarah-catholic-priests-dont-have-to-wash-womens-feet-on-holy-thursday/
http://www.jacksongalloway.com/news/2016/3/17/ad-orientem

Preparing to Commune with Jesus Christ

Other Christian rites have lengthy prayers immediately before Holy Communion, which center one's mind and heart on the sacred act about to take place, that is, our intimate union with the living person of Jesus Christ.  Roman Catholics, generally speaking, have become far too lax in their preparation for and meditation on the True Presence of Jesus in the Eucharist.  Reflection on the following two prayers from the Anglican and Byzantine traditions will assist in awakening a sense of the sacred in us and cultivate amazement at the reality of the Eucharist. 


Jesus, the Son of God and Second Person of the Trinity, humbles Himself to enter into us under the form of bread and wine.  His Body and Blood are adored and received by the faithful, who are transformed by grace into living images of Jesus. 


Receiving Communion while in the state of mortal sin, without regular confession and firm purpose of amending one's sinful habits or actions contrary to the Church's teaching, without observing the fast (which includes chewing gum in the Communion line) - all these bring condemnation upon us for they mean we are receiving Christ unworthily. 


May we prepare ourselves well before every Mass we attend so that we may confidently access the treasury of grace with humility, professing that Christ is Lord and He is truly present in the Eucharist out of love for us poor sinners. 


These prayers can be memorized or written on a note card.  Then, we can say them as we approach the altar to receive the Lord.  Praying one of these prayers privately will enhance and deepen our communal recitation of the words "Lord, I am not worthy that you should enter under my roof.  Only say the word and I shall be healed."  We can then cultivate a serious devotion to the precise moment when we commune with the Lord in the Mass.

Prayers of Preparation before Holy Communion

 Prayer of Humble Access – Anglican-Catholic Rite

We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink His blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in Him, and He in us. Amen.

Prayer before Communion – Liturgy of Saint John Chrysostom

I believe and confess, Lord, that You are truly the Christ, the Son of the living God, who came into the world to save sinners, of whom I am the first. I also believe that this is truly Your pure Body and that this is truly Your precious Blood. Therefore, I pray to You, have mercy upon me, and forgive my transgressions, voluntary and involuntary, in word and deed, known and unknown. And make me worthy without condemnation to partake of Your pure Mysteries for the forgiveness of sins and for eternal life.

How shall I, who am unworthy, enter into the splendor of Your saints? If I dare to enter into the bridal chamber, my clothing will accuse me, since it is not a wedding garment; and being bound up, I shall be cast out by the angels. In Your love, Lord, cleanse my soul and save me.


Loving Master, Lord Jesus Christ, my God, let not these holy Gifts be to my condemnation because of my unworthiness, but for the cleansing and sanctification of soul and body and the pledge of the future life and kingdom. It is good for me to cling to God and to place in Him the hope of my salvation.

Receive me today, Son of God, as a partaker of Your mystical Supper. I will not reveal Your mystery to Your adversaries. Nor will I give You a kiss as did Judas. But as the thief I confess to You: Lord, remember me in Your Kingdom.