Association of Hebrew Catholics Lecture Series The Mystery of Israel and the Church

Fall 2016 – Series 18 On the , Part 2 Talk #7 Frequent ;

© Dr. Lawrence Feingold STD Associate Professor of Theology and Philosophy Kenrick-Glennon Seminary, Archdiocese of St. Louis, Missouri

Note: This document contains the unedited text of Dr. Feingold’s talk. It will eventually undergo final editing for inclusion in the series of books being published by The Miriam Press under the series title: “The Mystery of Israel and the Church”. If you find errors of any type, please send your observations [email protected] This document may be copied and given to others. It may not be modified, sold, or placed on any web site. The actual recording of this talk, as well as the talks from all series, may be found on the AHC website at: http://www.hebrewcatholic.net/studies/mystery-of-israel-church/

Association of Hebrew Catholics • 4120 W Pine Blvd • Saint Louis MO 63108 www.hebrewcatholic.net • [email protected] Frequent Communion; Eucharistic Adoration

1. Frequency of Communion In a sermon attributed to St. Augustine and quoted by St. Thomas, there is a beautiful and balanced exhortation The Church teaches that it is good for the faithful to to daily communion: “Receive daily that it may profit you receive Holy Communion frequently—weekly and even daily. . . . So live as to deserve to receive it daily.”5 daily. This practice is recorded in Scripture and in the Church Fathers, continued to be recommended in the Me- Medieval Period dieval period, and was especially exhorted in the Council In the early seventh century in Spain, St. Isidore of Se- of Trent. St. Pius X officially promoted this practice ville speaks about the frequency for the reception of Holy in his decree of 1905 on frequent Communion entitled Communion. For those in a state of grace who receive with Sacra tridentina. devotion and humility, daily reception is a good thing, in The fittingness of daily reception of Communion is pre- accordance with the petition of the Lord’s Prayer regard- figured by the manna in the desert, which was eaten every ing our daily bread: day by the Israelites in the desert. Even on the Sabbath day Some say that the Eucharist ought to be received daily of rest in which the manna was not gathered, it was still unless some sin comes in the way; for, at the Lord’s com- eaten. The daily eucharistic celebration is also prefigured mand, we request that this bread be given to us daily, saying: in the fact that there was a daily sacrifice in the Temple, “Give us each day our daily bread” [Luke 11:3]. They say morning and evening, of a lamb, bread and wine.1 The fit- this well if they receive it with reverence and devotion and tingness is also implied the very nature of the Eucharist as humility, and if they do not perform this action, proudly spiritual nourishment. Why should we nourish our souls believing in the presumption of their own righteousness.6 much less frequently than our bodies? If there is mortal sin, Penance and reconciliation Early Church be done first. Venial sins, on the other hand, should not keep one from approaching communion, for too much There is much reason to think that Holy Communion abstinence from the Eucharist keeps the soul from drawing was received frequently, and often indeed daily, in the near to the source of life.7 early Church. Daily communion is hinted at in a brief St. Thomas agrees with Ambrose and Augustine that the sketch of the primitive Church in Acts 2:46: “And day by Eucharist should be received daily because of the power day, attending the Temple together and breaking bread in it has in itself to strengthen our spiritual life and heal our their homes, they partook of food with glad and gener- spiritual wounds. However, a person in a state of mortal ous hearts, praising God and having favor with all the sin cannot be urged to receive Communion until his sin people. And the Lord added to their number day by day is forgiven; and others whose infirmity or other those who were being saved.” In the middle of the third physical obstacles make it impossible for them to receive century, St. Cyprian says: “We who are in Christ, daily Communion also cannot be expected to receive daily. receive the Eucharist as the food of salvation.”2 St. Basil, in the mid-fourth century, writes, “It is commendable and 5 Sermon 84.3, in PL 39:1908–9, quoted in ST III, q. 80, a. 10. most beneficial to communicate and partake of the Body 6 Isidore of Seville, De Ecclesiasticis Officiis bk. 1, ch. 18, no. 7, and every single day.”3 St. Ambrose, a trans. T. L. Knoebel, Ancient Christian Writers 61 (New York; Mahwah, NJ: The Newman Press, 2008), 43. contemporary of St. Basil, says to the neophytes: 7 Ibid., no. 8: “On the other hand, if there are such sins that would What is it the apostle says about every time you receive move them back from the as if dead, penance is to be accomplished it? “As often as we receive it, we herald the death of the first and then this salvific medication is to be received. “For whoever eats Lord.” If we herald his death, we herald the remission of in an unworthy manner eats and drinks judgment against themselves” sins. If whenever his blood is shed, it is shed for the remis- [1 Cor 11:27, 29]. And this is to receive unworthily—if one receives at sion of sins, I ought always to receive him so that he may the very time that one ought to be doing penance. On the other hand, always forgive sins. Since I am always sinning, I always if the sins are not so great that it is judged one ought to be kept from need the medicine.4 communion, one should not separate oneself from the medicine of the Lord’s body, lest, the abstaining person being prohibited for a long time, he would be separated from the body of Christ. It is clear that they live 1 See Numbers 18:1–8. who draw near to his body. Thus, it is to be feared, lest, while one is 2 St. Cyprian, De dominica oratione 18 (PL 4:531). See also Tertu- separated for a long time from the body of Christ, one would remain lian, De idololatria, 7 (Patrologia Latina 1, 669). separated from salvation, the Lord himself saying: “unless you eat the 3 Epistula, 93 (PG 32, 484). flesh of the Son of Man and drink his blood, you have no life in you” 4 De Sacramentis 4.28, in Yarnold, The Awe-Inspiring Rites of [John 6:54]. Thus, whoever has presently ceased from sinning ought Initiation, 140. not to stop from communicating.”

2 AHC Lecture Series 18: On the Eucharist, Part 2 ––­ Lecture 7: Frequent Communion; Eucharistic Adoration There are two things to be considered regarding the use sacramental. But a Communion that is both sacramental of this sacrament. The first is on the part of the sacrament and spiritual is best. Hence the Council recommends the itself, the virtue of which gives health to men; and conse- faithful to live in such a way that they can frequently re- quently it is profitable to receive it daily so as to receive its ceive the “Bread of Angels.”10 fruits daily. Hence Ambrose says (De Sacramentis 4): “If, whenever Christ’s blood is shed, it is shed for the forgive- The Catechism of the Council of Trent further explains ness of sins, I who sin often, should receive it often: I need the three kinds of reception of the Eucharist. Those who a frequent remedy.” The second thing to be considered is receive only sacramentally and not spiritually (that is, not on the part of the recipient, who is required to approach this worthily) “receive no benefit from its participation; rather, sacrament with great reverence and devotion. Consequently, as the Apostle says, they ‘eat and drink judgment upon if anyone finds that he has these dispositions every day, he themselves’ (1 Cor 11:29).” The second group includes all will do well to receive it daily. Hence, Augustine after say- those who “share in this sacrament out of desire—even if ing, “Receive daily, that it may profit thee daily,” adds: “So the desire is itself only implicit. From this faith and love live, as to deserve to receive it daily.” But because many persons are lacking in this devotion, on account of the many they derive certainly very many of its benefits.” However, drawbacks both spiritual and corporal from which they suffer, the third way of receiving communion sacramentally and it is not expedient for all to approach this sacrament every spiritually is clearly far superior. Hence the Catechism day; but they should do so as often as they find themselves draws a strong conclusion in favor of frequent Commu- properly disposed.8 nion: When one is properly disposed frequent reception is Those, therefore, who are able, after due preparation, praiseworthy, but one cannot blame those who are physi- actually to receive the sacrament of the Body and Blood of cally or spiritually unable to receive, as long as they fulfill the Lord, but do not do so, because they prefer to receive holy Communion in a spiritual manner only, are clearly choosing the obligation of receiving Communion once a year, ac- a way which is only second best, and are thereby depriving cording to the obligation imposed by the Fourth Lateran themselves of inestimable gifts.11 Council in 1215. After the Council of Trent, the Jesuits became the princi- The Sixteenth Century and the Council of Trent pal promoters of frequent Communion. A contrary position In a letter commending the establishment of a confra- was vehemently maintained by the Jansenists in the mid- ternity of the Blessed Sacrament, St. Ignatius of Loyola seventeenth century, led by Antoine Arnauld, who wrote a work opposing frequent Communion, De la fréquente laments the state of Eucharistic devotion in his time (mid- 12 sixteenth century): communion, published in 1643. Due to the influence of Jansenism, the frequency of Communion underwent a In the early Church members of both sexes received further decline. Communion daily as soon as they were old enough. But soon devotion began to cool, and Communion became St. Pius X weekly. Then after a considerable interval of time, as devo- tion became still more cool, Communion was received on St. Pius X promulgated the definitive teaching on fre- only three of the principal feasts of the year. . . . And finally, quent Communion in the decree Sacra Tridentina, On because of our weakness and indifference, we have ended Frequent and Daily Reception of Holy Communion, of with once a year. You would think we are Christian only in 10 See the Council of Trent, 13th Session, 1551, Decree Concerning name, to see us so calmly accepting the condition to which 9 the Most Holy Sacrament of the Eucharist, ch. 8: “As regards the use, the greater part of mankind has come. our Fathers have correctly and appropriately distinguished three ways The Council of Trent earnestly recommends frequent of receiving this holy sacrament. They teach that some receive it only devout reception of Communion. First, the Council ex- sacramentally because they are sinners. Others receive it only spiritu- plains that there are three ways of receiving Communion: ally; they are the ones who, receiving in desire the heavenly bread put before them, with a living faith ‘working through love,’ experience its sacramentally only, spiritually only, and both sacramen- fruit and benefit from it. The third group receive it both sacramentally tally and spiritually. One receives sacramentally only if and spiritually; they are the ones who examine and prepare themselves one receives it in a state of mortal sin and thus is unable to beforehand to approach this divine table, clothed in the wedding gar- obtain any spiritual fruit from it. One receives spiritually ment. . . . Keeping in mind the great majesty and the most excellent only if one makes a spiritual communion. Communion love of our Lord Jesus Christ . . . who gave us his flesh to eat, may all is received both spiritually and sacramentally when it is Christians have so firm and strong a faith in the sacred mystery of his body and blood, may they worship it with such devotion and pious received sacramentally by a person who is rightly disposed veneration, that they will be able to receive frequently their ‘super- so as to receive also its spiritual fruit. A spiritual commu- substantial bread.’ May it truly be the life of their souls and continual nion, obviously, is better than a Communion that is only health for their minds.” ��� The Roman Catechism, p. 241. 8 ST III, q. 80, a. 10. ������������������������ See Antoine Arnauld, De la fréquente communion, DS 2316–2323 9 St. Ignatius of Loyola, Monumenta historica S.J., Monumenta (D1306-13). Eight propositions from this book were condemned by the Ignatians, 1, (Matriti, 1903), pp. 162-64. The letter is dated to 1540. Holy Office in 1690.

3 AHC Lecture Series 18: On the Eucharist, Part 2 ––­ Lecture 7: Frequent Communion; Eucharistic Adoration December 20, 1905. In this document he encourages daily it is enough that they be free from mortal sins and resolved Communion, and describes the necessary dispositions for never to sin again.”17 Finally he emphasizes the need for worthy reception. a “solid preparation” before communion, and afterwards A first argument in favor of frequent, and even daily, “a thanksgiving, according to each one’s strength, 18 communion is taken from the figure of the manna in the conditions, and duties.” desert, and from the Lord’s Prayer, in which we ask for our 2. Eucharistic Adoration “daily bread,” which principally signifies the Eucharist: Since Christ is truly present in the Eucharist in His sacred From this comparison of the Food of angels with bread humanity hypostatically united with the divine nature, the and with manna, it was easily to be understood by His dis- ciples that, as the body is daily nourished with bread, and Eucharist should receive the adoration of latria that is given as the Hebrews were daily fed with manna in the desert, so exclusively to God. Adoration of Christ in the Blessed the Christian soul might daily partake of this heavenly bread Sacrament is a natural consequence of the Church’s faith and be refreshed thereby. Moreover, we are bidden in the in the real substantial presence of Christ in the Eucharist. It Lord’s Prayer to ask for “our daily bread” by which words, also corresponds to the first of the three principal purposes the holy Fathers of the Church all but unanimously teach, for which Christ instituted the Eucharist. As we have seen, must be understood not so much that material bread which Christ wished to perpetuate His adorable human presence is the support of the body as the Eucharistic bread which among us after ascending definitely into heaven. The Eu- 13 ought to be our daily food. charist is the solution to this problem. In the consecrated Secondly, the purpose of the sacrament is principally species Christ has made Himself perpetually present to to be a strengthening of the soul in grace and charity His Church in His entire personal presence, including His and an antidote against the sins that attack us daily. It is sacred humanity. It follows that adoration of and intimate not a reward for established virtue, but the most central encounter with Christ in the Blessed Sacrament is not an means to grow in it. Since we always need it, it should afterthought, but an essential aspect of the Eucharist. be received frequently and even daily as long as we have The growth of Eucharistic adoration in the past two mil- right dispositions. lennia is a beautiful example of the organic development The desire, in fact, of Jesus Christ and of the Church that of doctrine and of Christian life and worship. Like Mary all the faithful of Christ approach the sacred banquet daily who kept the words of the Lord in her heart and meditated consists above all in this, that the faithful of Christ being on them day and night, so the Church has reflected over joined with God through the sacrament may receive from it the centuries on her greatest treasure—the Eucharist—and the strength to restrain passion, to wash away the little faults the fitting homage to give to it. The second millennium has that occur daily, and to guard against more grievous sins to witnessed the constant growth of the personal prayer of the which human frailty is subject; not principally, however, to render honor and veneration to God or as a sort of compensa- faithful before the Blessed Sacrament. Key figures in this tion or reward for the virtues of those who receive.14 development include St. , Bl. Juliana of Cornillon who received revelations concerning the institu- Therefore St. Pius X determines that “Frequent and daily tion of the feast of Corpus Christi, St. Thomas Aquinas who communion . . . must be open to all the faithful of what- wrote the liturgy for Corpus Christi, and countless other ever class or condition, so that none who is in the state of saints, among whom stand out St. Louis de Montfort, St. grace and approaches the holy table with a right and pious Alphonsus Liguori, and St. Julian Peter Eymard.19 intention may be turned away from it.”15 A right intention to receive communion is defined as Objections to Eucharistic Adoration and a follows: “that a person approach the holy table, not from Response by Joseph Ratzinger routine, vanity, or human motives, but because he wishes Joseph Ratzinger has a beautiful chapter on Eucharistic to please God, to be more closely united with him in char- adoration in Spirit of the Liturgy, in which he addresses the ity, and to overcome his infirmities and defects by means objection that Eucharistic adoration is a late development of this divine remedy.”16 in the life of the Church and the fruit of a decadence of With regard to venial sin, he insists that it does not her eucharistic faith: disqualify one from receiving communion, although “it is The Church of the first millennium knew nothing of extremely desirable that those who practice frequent and tabernacles. Instead, first the shrine of the Word, and then daily communion be free from venial sins, or at least from even more so the altar, served as sacred “tent”. Approached fully deliberate ones, and from all attachment to them, yet 17 Ibid., DS, 3381. 13 Sacra Tridentina, accessed at https://www.ewtn.com/library/ 18 Ibid., DS, 3382. CURIA/CDWFREQ.HTM. 19 For the history of Eucharistic adoration, see Benedict J. Groeschel 14 Ibid., DS 3375. and James Monti, In the Presence of Our Lord: The History, Theology, 15 Ibid., DS, 3379. and Psychology of Eucharistic Devotion, (Huntington, IN: Our Sunday 16 Ibid., DS, 3380. Visitor, 1997).

4 AHC Lecture Series 18: On the Eucharist, Part 2 ––­ Lecture 7: Frequent Communion; Eucharistic Adoration by steps, it was sheltered, and its sacredness underscored, Ratzinger then addresses the objection, made by Luther21 by a “”, or marble baldachino, with burning lamps as well as twentieth century theologians, that Jesus insti- hanging from it. A curtain was hung between the columns tuted the Eucharist for eating and not for adoring: of the ciborium. The tabernacle as sacred tent, as place of So let no one say, “The Eucharist is for eating, not the Shekinah, the presence of the living Lord, developed looking at”. It is not “ bread”, as the most ancient only in the second millennium. It was the fruit of passion- traditions constantly emphasize. Eating it — as we have ate theological struggles and their resulting clarifications, in just said — is a spiritual process, involving the whole man. which the permanent presence of Christ in the consecrated “Eating” it means worshipping it. Eating it means letting it Host emerged with greater clarity. come into me, so that my “I” is transformed and opens up Now here we run up against the decadence theory, the into the great “we”, so that we become “one” in Him (cf. Gal canonization of the early days and romanticism about the 3:16). Thus adoration is not opposed to Communion, nor is first century. Transubstantiation (the substantial change of it merely added to it. No, Communion only reaches its true the bread and wine), the adoration of the Lord in the Blessed depths when it is supported and surrounded by adoration. The Sacrament, eucharistic devotions with and pro- Eucharistic Presence in the tabernacle does not set another cessions — all these things, it is alleged, are medieval errors, view of the Eucharist alongside or against the Eucharistic errors from which we must once and for all take our leave. celebration, but simply signifies its complete fulfillment. “The Eucharistic Gifts are for eating, not for looking at” — For this Presence has the effect, of course, of keeping the these and similar slogans are all too familiar. Eucharist forever in church. The church never becomes a 20 Ratzinger responds to this objection by stressing the lifeless space but is always filled with the presence of the notion of doctrinal development: Lord, which comes out of the celebration, leads us into it, and always makes us participants in the cosmic Eucharist. “He is here, He Himself, the whole of Himself, and He What man of faith has not experienced this? A church with- remains here”. This realization came upon the Middle Ages out the Eucharistic Presence is somehow dead, even when it with a wholly new intensity. It was caused in part by the invites people to pray. But a church in which the eternal light deepening of theological reflection, but still more important is burning before the tabernacle is always alive, is always was the new experience of the saints, especially in the Fran- something more than a building made of stones. In this place ciscan movement and in the new evangelization undertaken the Lord is always waiting for me, calling me, wanting to by the Order of Preachers. What happens in the Middle make me “eucharistic”. In this way, He prepares me for the Ages is not a misunderstanding due to losing sight of what Eucharist, sets me in motion toward His return. is central, but a new dimension of the reality of Christianity opening up through the experience of the saints, supported The changes in the Middle Ages brought losses, but they and illuminated by the reflection of the theologians. At the also provided a wonderful spiritual deepening. They unfolded same time, this new development is in complete continuity the magnitude of the mystery instituted at the Last Supper with what had always been believed hitherto. Let me say it and enabled it to be experienced with a new fullness. How again: This deepened awareness of faith is impelled by the many saints … were nourished and led to the Lord by this knowledge that in the consecrated species He is there and experience! We must not lose this richness. If the presence remains there. When a man experiences this with every fiber of the Lord is to touch us in a concrete way, the tabernacle of his heart and mind and senses, the consequence is ines- must also find its proper place in the architecture of our capable: “We must make a proper place for this Presence”. church buildings. 22 In this development an important role was played by the Benedict XVI, typology of the worship of the presence of the Lord—the Pope Benedict XVI returned to his response to these Shekinah—in the Ark of the Covenant: objections against eucharistic adoration in his 2008 post- And so little by little the tabernacle takes shape, and synodal Sacramentum caritatis more and more, always in a spontaneous way, it takes the §§66–69. He begins by speaking of the experience of place previously occupied by the now-disappeared “Ark of 23 the Covenant”. In fact, the tabernacle is the complete fulfill- Eucharistic adoration during the Synod of Bishops. He ment of what the Ark of the Covenant represented. It is the then goes on to address some contemporary objections place of the “Holy of Holies”. It is the tent of God, His throne. against the practice of eucharistic adoration: Here He is among us. His presence (Shekinah) really does 21 Luther, “Misuse of the ,” in Luther’s Works, 36:172–173. now dwell among us — in the humblest parish church no 22 Ratzinger, Spirit of the Liturgy, 88–91. less than in the grandest cathedral. Even though the definitive 23 Sacramentum caritatis §66: “One of the most moving moments Temple will only come to be when the world has become the of the Synod came when we gathered in Saint Peter’s Basilica, together New Jerusalem, still what the Temple in Jerusalem pointed with a great number of the faithful, for eucharistic adoration. In this to is here present in a supreme way. The New Jerusalem is act of prayer, and not just in words, the assembly of Bishops wanted anticipated in the humble species of bread. to point out the intrinsic relationship between eucharistic celebration and eucharistic adoration. A growing appreciation of this significant aspect of the Church’s faith has been an important part of our experi- ence in the years following the liturgical renewal desired by the Second 20 Ratzinger, Spirit of the Liturgy, 85. Vatican Council.”

5 AHC Lecture Series 18: On the Eucharist, Part 2 ––­ Lecture 7: Frequent Communion; Eucharistic Adoration During the early phases of the reform, the inherent rela- In his Angelus message for Corpus Christi on June 10, tionship between Mass and adoration of the Blessed Sacra- 2007, Benedict XVI referred to this section of his Sacra- ment was not always perceived with sufficient clarity. For mentum caritatis on Eucharistic adoration: example, an objection that was widespread at the time argued that the eucharistic bread was given to us not to be looked After the celebration of the divine Mysteries, the Lord at, but to be eaten. In the light of the Church’s experience of Jesus remains alive in the tabernacle; for this reason special prayer, however, this was seen to be a false dichotomy. As praise is given to him with Eucharistic adoration, as I wished Saint Augustine put it: “nemo autem illam carnem manducat, to recall in the recent Post-Synodal Apostolic Exhortation nisi prius adoraverit; peccemus non adorando – no one eats Sacramentum Caritatis (cf. nn. 66-69). Indeed, an intrinsic that flesh without first adoring it; we should sin were we not connection exists between celebration and adoration. In fact, to adore it.”24 In the Eucharist, the Son of God comes to meet Holy Mass is in itself the Church’s greatest act of adoration: us and desires to become one with us; eucharistic adoration is “No one eats of this flesh,” as St Augustine writes, “without simply the natural consequence of the eucharistic celebration, having first adored it.” which is itself the Church’s supreme act of adoration. Receiv- Adoration outside Holy Mass prolongs and intensifies ing the Eucharist means adoring him whom we receive. Only what has taken place in the liturgical celebration and makes in this way do we become one with him, and are given, as it a true and profound reception of Christ possible. were, a foretaste of the beauty of the heavenly liturgy. The Today, then, the Eucharistic procession is taking place act of adoration outside Mass prolongs and intensifies all that in Christian communities in all parts of the world. It is a takes place during the liturgical celebration itself. Indeed, special form of public adoration of the Eucharist, enriched “only in adoration can a profound and genuine reception by beautiful and traditional expressions of popular devotion. mature. And it is precisely this personal encounter with the I would like to take the opportunity offered to me by today’s Lord that then strengthens the social mission contained in Solemnity to warmly recommend, to Pastors and to all the the Eucharist, which seeks to break down not only the walls faithful, the practice of Eucharistic adoration. that separate the Lord and ourselves, but also and especially 27 the walls that separate us from one another.” Other Magisterial Texts on Eucharistic Adoration Benedict then calls for greater catechesis on the im- St. John Paul II portance of eucharistic adoration and the setting aside of St. John Paul II spoke on numerous occasions of the churches and oratories for it.25 He also mentions that adora- great importance of Eucharistic devotion in the life of the tion is not just a personal devotion, but one that of its very faithful and especially of priests, and he was exemplary in nature leads to a greater appreciation of the communion of putting this in practice. In Dominicae cenae, his letter to the Church. Through adoration of the sacramental Body, the priests of the world issued on Holy Thursday, 1980, he we are nourished in love for the Mystical Body. For this speaks at length about Eucharistic adoration. He begins by reason it is fitting that there also be times of collective saying that the priest is responsible for the Eucharist, and eucharistic adoration in the parish.26 thus has been entrusted to bring it to the whole Church: 24 St. Augustine Enarrationes in Psalmis 98.9: CCL 39, 1385. In this way our eucharistic worship, both in the celebra- 25 Sacramentum caritatis §67: “With the Synod Assembly, there- tion of Mass and in our devotion to the Blessed Sacrament, fore, I heartily recommend to the Church’s pastors and to the People is like a life-giving current that links our ministerial or of God the practice of eucharistic adoration, both individually and hierarchical priesthood to the common priesthood of the in community. Great benefit would ensue from a suitable catechesis faithful, and presents it in its vertical dimension and with explaining the importance of this act of worship, which enables the its central value.28 faithful to experience the liturgical celebration more fully and more He also emphasizes that Eucharistic devotion has a fruitfully. Wherever possible, it would be appropriate, especially in densely populated areas, to set aside specific churches or oratories for Trinitarian focus. On the altar is the humanity of the Son perpetual adoration. I also recommend that, in their catechetical training, of God, who gave Himself for the glory of His Father, and especially in their preparation for First Holy Communion, children through the Holy Spirit.29 In adoration we try “to repay be taught the meaning and the beauty of spending time with Jesus, and that love immolated even to the death on the cross: it is our helped to cultivate a sense of awe before his presence in the Eucharist.” ‘Eucharist,’ that is to say our giving Him thanks, our praise 26 Ibid., §68: “The personal relationship which the individual be- liever establishes with Jesus present in the Eucharist constantly points beyond itself to the whole communion of the Church and nourishes updated and adapted to local circumstances, these forms of devotion a fuller sense of membership in the Body of Christ. For this reason, are still worthy of being practised today.” besides encouraging individual believers to make time for personal 27 http://www.vatican.va/holy_father/benedict_xvi/angelus/2007/ prayer before the Sacrament of the Altar, I feel obliged to urge parishes documents/hf_ben-xvi_ang_20070610_en.html. and other church groups to set aside times for collective adoration. 28 St. John Paul II, Letter Dominicae cenae On the Mystery and Naturally, already existing forms of eucharistic piety retain their full Worship of the Eucharist, Feb. 24, 1980, §3. value. I am thinking, for example, of processions with the Blessed 29 Ibid.: “This worship is directed toward God the Father through Sacrament, especially the traditional procession on the Solemnity of Jesus Christ in the Holy Spirit. . . . It is also directed, in the Holy Spirit, Corpus Christi, the Forty Hours devotion, local, national and interna- to the incarnate Son, in the economy of salvation, especially at that tional Eucharistic Congresses, and other similar initiatives. If suitably moment of supreme dedication and total abandonment of Himself.”

6 AHC Lecture Series 18: On the Eucharist, Part 2 ––­ Lecture 7: Frequent Communion; Eucharistic Adoration of Him for having redeemed us by His death and made us sisters, have I experienced this, and drawn from it strength, sharers in immortal life through His resurrection.”30 consolation and support! This worship, given therefore to the Trinity of the Father This practice, repeatedly praised and recommended by and of the Son and of the Holy Spirit, above all accompanies the Magisterium, is supported by the example of many and permeates the celebration of the Eucharistic Liturgy. But saints. Particularly33 outstanding in this regard was Saint it must fill our churches also outside the timetable of Masses. Alphonsus Liguori, who wrote: “Of all devotions, that of Indeed, since the Eucharistic Mystery was instituted out of adoring Jesus in the Blessed Sacrament is the greatest after love, and makes Christ sacramentally present, it is worthy of the sacraments, the one dearest to God and the one most thanksgiving and worship. And this worship must be promi- helpful to us.” The Eucharist is a priceless treasure: by not nent in all our encounters with the Blessed Sacrament, both only celebrating34 it but also by praying before it outside of when we visit our churches and when the sacred species are Mass we are enabled to make contact with the very wellspring taken to the sick and administered to them. of grace. A Christian community desirous of contemplating the face of Christ in the spirit which I proposed in the Apos- Adoration of Christ in this sacrament of love must also tolic Letters and Rosarium Virginis find expression in various forms of eucharistic devotion: Mariae cannot fail also to develop this aspect of Eucharistic personal prayer before the Blessed Sacrament, Hours of worship, which prolongs and increases the fruits of our com- Adoration, periods of exposition—short, prolonged and munion in the body and blood of the Lord. annual (Forty Hours)—eucharistic benediction, eucharistic processions, eucharistic congresses. A particular mention In Novo Millennio Ineunte 33 John Paul II spoke of the should be made at this point of the Solemnity of the Body parish as a “school of prayer” in which Eucharistic adora- and Blood of Christ as an act of public worship rendered to tion must have a central place: Christ present in the Eucharist. . . . Yes, dear brothers and sisters, our Christian communities The encouragement and the deepening of eucharistic must become genuine “schools” of prayer, where the meeting worship are proofs of that authentic renewal which the with Christ is expressed not just in imploring help but also in council set itself as an aim and of which they are the central thanksgiving, praise, adoration, contemplation, listening and point. . . . The Church and the world have a great need of ardent devotion, until the heart truly “falls in love.” Intense eucharistic worship. Jesus waits for us in this sacrament of prayer, yes, but it does not distract us from our commitment love. Let us be generous with our time in going to meet Him to history: by opening our heart to the love of God it also in adoration and in contemplation that is full of faith and opens it to the love of our brothers and sisters, and makes us ready to make reparation for the great faults and crimes of capable of shaping history according to God’s plan. the world. May our adoration never cease.31 Pope Francis on Adoration John Paul II returns to the subject of Eucharistic adora- tion in . After lamenting that “in Pope Francis has encouraged eucharistic adoration on some places the practice of Eucharistic adoration has been various occasions. In a letter to the almost completely abandoned,”32 he explains its great held in Genoa, he wrote: importance in the life of the Church: I want to encourage everyone to visit – if possible, every day – especially amid life’s difficulties, the Blessed Sacra- The worship of the Eucharist outside of the Mass is of ment of the infinite love of Christ and His mercy, preserved inestimable value for the life of the Church. This worship is in our churches, and often abandoned, to speak filially with strictly linked to the celebration of the Eucharistic Sacrifice. Him, to listen to Him in silence, and to peacefully entrust The presence of Christ under the sacred species reserved 35 yourself to Him. after Mass – a presence which lasts as long as the species of bread and of wine remain – derives from the celebration In his at the Casa Santa Marta on Oct. 20, 2016, of the sacrifice and is directed towards communion, both Pope Francis spoke of the necessity of prayer to come sacramental and spiritual. It is the responsibility of Pastors to know Jesus Christ. But even “prayer on its own is not to encourage, also by their personal witness, the practice of enough.” There must be worship and silent adoration: Eucharistic adoration, and exposition of the Blessed Sacra- ment in particular, as well as prayer of adoration before Christ 33 See Paul VI, Letter Mysterium Fidei (3 Septem- present under the Eucharistic species. ber 1965): AAS 57 (1965), 771: “In the course of the day the It is pleasant to spend time with him, to lie close to his faithful should not omit visiting the Blessed Sacrament, which breast like the Beloved Disciple (cf. Jn 13:25) and to feel the in accordance with liturgical law must be reserved in churches infinite love present in his heart. If in our time Christians must with great reverence in a prominent place. Such visits are a sign be distinguished above all by the “art of prayer”, how can we of gratitude, an expression of love and an acknowledgment of not feel a renewed need to spend time in spiritual converse, the Lord’s presence.” in silent adoration, in heartfelt love before Christ present ��� Visite al SS. Sacramento e a Maria Santissima, Introduction: in the Most Holy Sacrament? How often, dear brother and Opere ascetiche (Avellino, 2000), 295. 35 Pope Francis, message of July 7, 2016 to the Eucharistic Congress 30 Ibid. in Genoa, accessed at 31 Ibid., my italics . http://en.radiovaticana.va/news/2016/07/07/ ����������������� John Paul II, Ecclesia de Eucharistia §10. pope_sends_message_for_italy%E2%80%99s_upcoming_eucharistic_con- gress/1242541 7 AHC Lecture Series 18: On the Eucharist, Part 2 ––­ Lecture 7: Frequent Communion; Eucharistic Adoration We cannot know the Lord without this habit of worship, was most especially manifested in the Institution of the to worship in silence, adoration. If I am not mistaken, I be- Eucharist during the Last Supper, and in the entire course lieve that this prayer of adoration is the least known by us, of His Passion.37 it’s the one that we do least. Allow me to say this, waste time in front of the Lord, in front of the mystery of Jesus Christ. The institution of the Eucharist manifests all the infinite Worship him. There in silence, the silence of adoration. He love of Christ’s sacred Heart precisely because it contains is the Saviour and I worship Him.36 and prolongs the Sacrifice of Calvary, together with all the merits and riches it purchased for us. In the Mass, Christ The Eucharist and the Sacred Heart of Jesus is mystically immolated until the end of time, and Calvary There is an intimate relationship between the devotion is mystically made present to each one of us every day on to Christ in the Eucharist and devotion to the Sacred Heart every Catholic altar. of Jesus. Indeed, devotion to the Sacred Heart has always Christ’s Sacred Heart was physically pierced with a been intimately tied to Eucharistic adoration. It is no ac- lance at the sacrifice of Calvary, and out of that pierced cident that the miraculous flesh of the Eucharistic miracle Heart there continually flows the precious Blood that we of Lanciano was determined to be flesh of the wall of receive in the Eucharist, together with Christ’s Body, soul the heart. First of all, the Eucharist contains within it the and divinity. Sacred Heart, since it contains Jesus, whole and entire. At the last Supper, Christ said to His disciples: “I have Secondly, the Eucharist is the supreme offering of Our earnestly desired to eat this Passover with you before I Lord’s Sacred Heart, which He bequeathed to His Bride, suffer.” The great desire of the Sacred Heart of Christ was the Church. to immolate Himself for love of us, and to bequeath to His Why do we single out the physical member of Christ’s beloved Church that immolation of Himself perpetuated heart and give it a special prominence, favoring it with a in the Holy Eucharist, so that all of us may participate in special adoration? The heart is an organ that intimately His holy and immaculate sacrifice, joining our sacrifice expresses the affectivity of our will and passions. Our with that of His Heart. physical heart throbs when we are moved by love and the other emotions that spring from love, such as desire, zeal, anger, hope, and sorrow. Our emotions cause bodily effects of increased or diminished circulation of blood. Even when our love and desire is primarily spiritual, as in the love for the souls of those dear to us and for God, we still normally experience a bodily overflow, as it were. Our hearts can throb for the love of God, as they do for the love of a spouse. Our blood can pound with indignation for offense given to God, and with zeal for procuring the greater glory of God. The heart is the symbol for all these movements of our affections and affectivity, which is both spiritual and sensible at the same time. All of our passions and affections have their root in love. 37 See Pius XII, encyclical Haurietis aquas, On Devotion to the The Sacred Heart of Jesus is a thus a natural symbol for Sacred Heart, 1956, nn. 69-71: “But who can worthily depict those beat- all of the love of the Incarnate Son of God. The love of ings of the divine Heart, the signs of His infinite love, of those moments Jesus Christ was both divine and human, both spiritual and when He granted men His greatest gifts: Himself in the Sacrament of sensible. His human heart throbbed with His love for souls, the Eucharist, His most holy Mother, and the office of the priesthood and with His zeal for the glory of His Father. Likewise, shared with us? Even before He ate the Last Supper with His disciples, Christ Our Lord, since He knew He was about to institute the sacrament sorrow seized His Sacred Heart for the countless offenses of His body and blood by the shedding of which the new covenant was given to God by all men, and by the loss of so many souls to be consecrated, felt His heart roused by strong emotions, which He through their own fault. This sorrow, at once spiritual and revealed to the Apostles in these words: ‘With desire have I desired to sensible, was felt by Him with all its crushing weight in eat this Pasch with you before I suffer’ (Lk 22:15). And these emotions the Garden of Gethsemane, and throughout His Passion. were doubtless even stronger when ‘taking bread, He gave thanks, and broke, and gave to them, saying, “This is My body which is given for The love of the Sacred Heart of Christ was always you, this do in of Me.” Likewise the also, burning for us throughout His entire earthly life, starting after He had supped, saying, “This chalice is the new testament in My with the moment of His Incarnation. However, this love blood, which shall be shed for you” (Lk 22:19-20). It can therefore be declared that the divine Eucharist, both the sacrament which He 36 Pope Francis, homily of Oct. 20, 2016, online at gives to men and the sacrifice in which He unceasingly offers Himself ‘from the rising of the sun till the going down thereof’ (Mal 1:11), and . http:// likewise the priesthood, are indeed gifts of the Sacred Heart of Jesus.” en.radiovaticana.va/news/2016/10/20/pope_catechism_is_not_ enough_to_know_jesus,_we_need_prayer/1266534 8