Saturday, January 16, 2016

Who Started Your Church?

Matthew Kelly, founder of Dynamic Catholic, posted the revealing history of how the Protestant Movement's  proclivity for splintering and division unfolded since the Protestant Reformation.  If you are a Protestant Christian it is something for you to chew on.  If you are a Catholic Christian it is a reminder to us to give glory to the Triune God.  In a world and culture of instability and distractions, take heart, the Catholic Church's foundation has held fast for over 2,000 years.  "Glory be to the Father, and to the Son, and to the Holy Spirit.  As it was in the beginning, is now, and ever shall be, world without end. Amen"

Who started your church?

Sunday, January 10, 2016

"Lord, Have Mercy!"

The Church is providing rich resources for daily prayer for this Jubilee Year of Mercy.  We have been consoled, encouraged, and, yes, chastised, by the writings from the Early Church Fathers, Sacred Scripture, and pastoral writings compiled for the "Magnificat Year of Mercy Companion". We will post from time to time some of the writings and prayers that are encouraging us as we join The Church in learning to offer "more evident signs of God's presence and closeness" by exercising mercy.

"Jesus' fifth beatitude--'Blessed are the merciful' --embodies a major part of the Christian message. The paradox is that mercy is evidently offered on the principle of stern justice. The mercy we show is precisely the mercy we receive. For most of us, this apppears a little concerning. It is not easy to forgive. The human heart is petty-minded, a connate master of grudge-holding.

The parable of the unforgiving servant makes this unpleasant point quite well. Here Luke comes wonderfully to the rescue. 'Forgive and you will be forgiven./Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap.  For the measure with which you measure will in return be measured out to you' (Luke 6:37-38).

The picture is not of a miserly God, who weighs out every ounce. God is more like a friendly grocer who stuffs as much within the measuring cup we bring as he possibly can, then heaps it up until it is spilling out. There is a real proportion between what we do and what we get; we make our own measuring cup; but such justice is always--thank God!--slanted generously toward mercy."

--Father Anthony Giambrone, O.P.

Lord God, may our every thought, word, and deed be "slanted generously toward mercy".  Amen

Sunday, January 3, 2016

A Prayer for the New Year

A prayer for this new Year of Mercy written by one of the 
pivotal players in our own journey home to The Catholic Church. Blessed John Henry Newman had no idea on this side of eternity that his difinitive service  to our Triune God did remain a link in a chain that drew many back to The Catholic Church.  We are a few of the benefactors of his mission of mercy. We are forever grateful!  Pray for us, Blessed John Henry Newman.

The Mystery of the Epiphany

Oh, when will that blessed day come on which we shall do as the Wise Men did, and, leaving everything, give ourselves to God?

I say, my brethren, that their faithfulness to their calling was strong; they overcame every difficulty and hindrance which stood in their way, so as to follow the star. And what sacrifices they had to make! They had to leave their country, their palaces, their families, and their kingdom, or in other words, they had to leave everything which was most dear to them in this world.

To part from them they underwent the fatigues of a long and troublesome journey, and all this of a very cold season of the year: everything seemed to stand in the way of their undertaking. How much ridicule did they not have to put up with from their equals, and even from people? But no! Nothing daunts them from undertaking this important journey. You see here plainly, my brethren, that the merit of the true faith consists in this: that we sacrifice all that which we love best to obey the voice of grace which calls to us.

   --St. John Vianney

Saturday, January 2, 2016

Vigil for the Year of Mercy

We welcome the New Year, the Year of Mercy, in a spirit of praise, for praise is that form of prayer which recognize that God is God. Praise lauds God for his own sake and glorifies him simply because HE IS. This posture of praise is the most apt way to greet our Incarnate Savior. This posture of humility is the most apt way to worship our Triune God.

Psalm 42 
"As the deer longs for streams of water, so my soul longs for you, O God.
My being thirsts for God, the living God. When can I go and see the face of God?
My tears have been my food day and night, as they ask daily, 'Where is your God?'
Those times I recall as I pour out my soul,
When I went in procession with the crowd, I went with them to the house of God,
Amid loud cries of thanksgiving, with the multitude keeping festival.
Why are you downcast, my soul; why do you groan within me?
Wait for God, whom I shall praise again, my savior and my God."

From our privileged place within the ark of Christ's holy Church, we wait like Noah for the sign of God's loving covenant to save us from the killing flood of sin. The Lord has gathered us to himself and kept us safe. It is the Lord who has filled us with the desire for himself, our souls yearning for holiness. Even as the flood waters subside, we find ourselves thirsting for the living water, for an encounter with the living God like the kind that the woman at the well longed for without knowing. 

Where can we turn to see the face of God? In our trust and abandonment, we await the Lord as the farmer awaits the great harvest that begins with the scattering of so much simple seed. He then goes to sleep at night and rises again in the morning, day after day, until the seed grows without his knowing how it happens. To know that we cannot force the seed of desire to sprout at our pleasure is to truly rest before the Creator of our lives. To claim God's provident care is the Christian's exalted glory. That glory is the fruit of humility and confidence.

For forty years the Israelites wandered in the desert. The Lord led them in their lengthy vigil, preparing them to enter into the Promised Land. Never did they go without food, without water, without protection. God's calendar and schedule are not our own. We wait in faith. We follow as disciples. We rejoice in the way God's will unfolds.

Our life is in God's hands. Even if an enemy is to come while we are asleep and to sow weeds through our wheat, we will wait. During our exile we humbly bow before God's sovereignty We will let weeds and wheat grow together until the time of harvest. Then we will gather the wheat into our barns, and burn the bundles of worthless weeds. For God's purpose rules in every circumstance. His greatness shines in the smallest details. The Lord overlooks nothing. And so, we throw off every temptation to fuss and fret, like the anxious Martha. We wait this eve in contemplation with Mary at the feet of the Master.

Lord Jesus, free us from all worry and anxiety. Refashion our hearts and our minds in your own divine image so that we may love the Father's will as you love it. Make us perfect as the heavenly Father is perfect so that we will live only for you.

Luke 18:2-7
"There was a judge in a certain town who neither feared God nor respected any human being. And a widow in that town used to come to him and say, 'Render a just decision for me against my adversary.' For a long time the judge was unwilling, but eventually he thought, 'While it is true that I neither fear God nor repect any human being, because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and stirke me.' The Lord said, 'Pay attention to what the dishonest judge saiys. Will not God then secure the rights of his chosen ones who call out to him day and night?'"

We, who have no right to God's mercy, call out to him day and night. Like the Canaanite woman who beseeched Jesus to free her daughter from the torment of a demon, we beg for some scrap of mercy. How the Lord delights in such obedience of faith. What at first seems like refusal on the Lord's part is in fact an invitiation to greater ardor. Jesus blesses us with the chance to show him how much we rely on him and how little we can depend onourselves. When we set our hearts on Christ, no matter how tumultuous the struggles of our lives, Jesus responds with the fullness of himself. We come before him, especially in the Blessed Sacrament, constant in prayer to receive not a crumb, but the very Bread of Life. The Eucharist empowers us to pray always without losing heart. It empowers us to live sacramentally every moment, every circumstance as we offer up our lives in living sacrifice.  It transforms us into Christ's likeness; we lack for nothing.

Jesus comes to reveal to us the Father. But how little fear we have of God. How little respect we have for our fellow human beings. Like the prodigal son, we eagerly get so caught up in our own ambitions, our own gratifications, our own self-indulgence. Our wanton ways lead us far away from the Father. And yet, the "happy  fault" of Adam wins for us the gift of the Redeemer who reclaims us in our sin. Through it all, the prodigal son's father keeps faithful, attentive vigil...watching on the road for a glimpse of his wayward child. His heart yearns for the slightest sign of the son's desire to return to his household. And then the father runs with all his might to meet his repentant son, to shower him with his mercy, and to restore him to his love.

Saint John Paul II wrote that "the father's fidelity to himself is totally concentrated upon the humanity of the lost son, upon his dignity." Our return to the Father in Jesus Christ reveals to us the depths of our dignity as human persons. The disordered and dis-integrated condition of our lives is integrated into our identity as a child of God. That experience of priceless mercy inspires us to show unfailing Christian justice to all those we meet, expecially the poor, the needy, the oppressed, and the marinalized. Saint John Paul II reminded us that "man attains to the merciful love of God to the extent that he himself is interiorly transfomed in the spirit of that love towards his neighbor." As we return from our wayward way because of the redemption won for us by the cross, may we keep vigil like the prodigal father, ready to run out to all those lost and disillusioned. May we be generous in enrobing them with the compassion that reconciles us to the Father. May we keep vigil like the prodigal father, ready to forgive our loved ones just as our Father has forgiven us.

Lord Jesus, may this New Year be marked by our profound desire to be reconciled to you in every way. May we remain close to you through our faithfulness to the sacraments. Fill us with an authentic spirit of repentance. Free us from our resentments, our grudges, and our regrets. May Christlike forgiveness be the hallmark of our lives. May we witness to our faith by proclaiming the dignity of all human life in our every thought, word, and deed. May our experience of your mercy make us generous in our acts of justice for the afflicted of the world, to that all may live in the freedom of your kingdom.

(Our acknowledgment to Father Peter Peter John Cameron, O.P. and Saint John Paul II for the words that inspired us in our vigil)

"Thank you for praying the Mass with us today."

The first words we hear from our priest at each mass is a thank you for praying the Mass with him today.  Foreign words to those who are non-Catholic in The Faith.  Consoling words to us as Catholics...words that have stood for millenia as the call to rightly ordered worship.

When we enter the parish, we leave the "profane" behind us, outside of it's reach and we step into salvation's history of sacrifical worship--sacrifice through prayer and thanksgiving.
When we enter the nave we make the sign of salvation over our physical body with the holy water (blessed creation). We kneel in humble submission and our eyes are now fixed on worship of the Triune God.  As salvation history and Christ's sacrifice is re-presented through the reading/praying of the Sacred Scriptures and the the sacrament of the Eucharist we enter into union/prayer with our Creator and Redeemer; our Lord and our Savior; the Soverign King of our lives.  Time, culture, wars and rumors of wars, fascinations, trends, entertainments, idolatry all fall away. We enter into God's story that is eternally present to re-order in us what was disordered in us by The Fall. We worship with angels, saints and martyrs in the neverending, neverchanging, never compromising worship of the ages where the "true north" of our identity as the created by the Triune God remains fast and secure.

When we try to explain to our thorough-going Protestant friends and family that it is this sacredness of worship held intact by the Sacred Authority of The Church since her inception that drew us to our reconcilliation with The Catholic Church, there is often dismay, rejection, confusion.  There is simply little comprehension of what Biblically-ordained worship was and is meant to be by a culutre that has protested the historical Church for century upon century.  The adherence was lost centuries ago through rebellion that led to dis-integration. Worship has been swallowed up by culture, and as the culture goes, so goes the Protestant Movement. And now, to call believers back to the sure foundation of The Church, asking them to dissemble everything that they hold dear to them requires severe re-thinking, even doubt. That's a tall order. We know, we lived it.

We have had a growing number of conversations with restless souls who are hungry for what we now feast upon.  In the words of St. Bernadette, our job is not to convince, it is to cordially inform. This is for you friends, you know who you are.  We are praying for you, we long for you to "taste and see that the LORD is good." And so we invite you again to read from the Catechism of The Catholic Church and the Sacred Scriptures and to learn from the Sacred Tradition.

1322 The holy Eucharist completes Christian initiation. Those who have been raised to the dignity of the royal priesthood by Baptism and configured more deeply to Christ by Confirmation participate with the whole community in the Lord's own sacrifice by means of the Eucharist.
1323 "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.'"135
1324 The Eucharist is "the source and summit of the Christian life."136 "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch."137
1325 "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."138
1326 Finally, by the Eucharistic celebration we already unite ourselves with the heavenly liturgy and anticipate eternal life, when God will be all in all.139
1327 In brief, 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."140
1328 The inexhaustible richness of this sacrament is expressed in the different names we give it. Each name evokes certain aspects of it. It is called:
Eucharist, because it is an action of thanksgiving to God. The Greek words eucharistein141 and eulogein142 recall the Jewish blessings that proclaim - especially during a meal - God's works: creation, redemption, and sanctification.
1329 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.143
The Breaking of Bread, because Jesus used this rite, part of a Jewish meat when as master of the table he blessed and distributed the bread,144 above all at the Last Supper.145 It is by this action that his disciples will recognize him after his Resurrection,146 and it is this expression that the first Christians will use to designate their Eucharistic assemblies;147 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.148
The Eucharistic assembly (synaxis), because the Eucharist is celebrated amid the assembly of the faithful, the visible expression of the Church.149
1330 The memorial of the Lord's Passion and Resurrection.
The Holy Sacrifice, because it makes present the one sacrifice of Christ the Savior and includes the Church's offering. The terms holy sacrifice of the Mass, "sacrifice of praise," spiritual sacrifice, pure and holy sacrifice are also used,150 since it completes and surpasses all the sacrifices of the Old Covenant.
The Holy and Divine Liturgy, because the Church's whole liturgy finds its center and most intense expression in the celebration of this sacrament; in the same sense we also call its celebration the Sacred Mysteries. We speak of the Most Blessed Sacrament because it is the Sacrament of sacraments. The Eucharistic species reserved in the tabernacle are designated by this same name.
1331 Holy Communion, because by this sacrament we unite ourselves to Christ, who makes us sharers in his Body and Blood to form a single body.151 We also call it: the holy things (ta hagia; sancta)152 - the first meaning of the phrase "communion of saints" in the Apostles' Creed - the bread of angels, bread from heaven, medicine of immortality,153 viaticum. . . .
1332 Holy Mass (Missa), because the liturgy in which the mystery of salvation is accomplished concludes with the sending forth (missio) of the faithful, so that they may fulfill God's will in their daily lives.
The signs of bread and wine
1333 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. . . ." 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,154 fruit of the "work of human hands," but above all as "fruit of the earth" and "of the vine" - gifts of the Creator. The Church sees in the gesture of the king-priest Melchizedek, who "brought out bread and wine," a prefiguring of her own offering.155
1334 In the Old Covenant bread and wine were offered in sacrifice among the first fruits of the earth as a sign of grateful acknowledgment to the Creator. But they also received a new significance in the context of the Exodus: the unleavened bread that Israel eats every year at Passover commemorates the haste of the departure that liberated them from Egypt; the remembrance of the manna in the desert will always recall to Israel that it lives by the bread of the Word of God;156 their daily bread is the fruit of the promised land, the pledge of God's faithfulness to his promises. The "cup of blessing"157 at the end of the Jewish Passover meal adds to the festive joy of wine an eschatological dimension: the messianic expectation of the rebuilding of Jerusalem. When Jesus instituted the Eucharist, he gave a new and definitive meaning to the blessing of the bread and the cup.
1335 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.158 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.159
1336 The first announcement of the Eucharist divided the disciples, just as the announcement of the Passion scandalized them: "This is a hard saying; who can listen to it?"160 The Eucharist and the Cross are stumbling blocks. It is the same mystery and it never ceases to be an occasion of division. "Will you also go away?":161 the Lord's question echoes through the ages, as a loving invitation to discover that only he has "the words of eternal life"162 and that to receive in faith the gift of his Eucharist is to receive the Lord himself.
The institution of the Eucharist
1337 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.163 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."164
1338 The three synoptic Gospels and St. Paul have handed on to us the account of the institution of the Eucharist; St. John, for his part, reports the words of Jesus in the synagogue of Capernaum that prepare for the institution of the Eucharist: Christ calls himself the bread of life, come down from heaven.165
1339 Jesus chose the time of Passover to fulfill what he had announced at Capernaum: giving his disciples his Body and his Blood:
Then came the day of Unleavened Bread, on which the passover lamb had to be sacrificed. So Jesus sent Peter and John, saying, "Go and prepare the passover meal for us, that we may eat it. . . ." They went . . . and prepared the passover. And when the hour came, he sat at table, and the apostles with him. And he said to them, "I have earnestly desired to eat this passover with you before I suffer; for I tell you I shall not eat it again until it is fulfilled in the kingdom of God.". . . . And he took bread, and when he had given thanks he broke it and gave it to them, saying, "This is my body which is given for you. Do this in remembrance of me." And likewise the cup after supper, saying, "This cup which is poured out for you is the New Covenant in my blood."166
1340 By celebrating the Last Supper with his apostles in the course of the Passover meal, Jesus gave the Jewish Passover its definitive meaning. Jesus' passing over to his father by his death and Resurrection, the new Passover, is anticipated in the Supper and celebrated in the Eucharist, which fulfills the Jewish Passover and anticipates the final Passover of the Church in the glory of the kingdom.
"Do this in memory of me"
1341 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.167
1342 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.168
1343 It was above all on "the first day of the week," Sunday, the day of Jesus' resurrection, that the Christians met "to break bread."169 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.
1344 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,"170 toward the heavenly banquet, when all the elect will be seated at the table of the kingdom.
The Mass of all ages
1345 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.171
1346 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:
- the gathering, the liturgy of the Word, with readings, homily and general intercessions;
- the liturgy of the Eucharist, with the presentation of the bread and wine, the consecratory thanksgiving, and communion.
The liturgy of the Word and liturgy of the Eucharist together form "one single act of worship";172 the Eucharistic table set for us is the table both of the Word of God and of the Body of the Lord.173
1347 Is this not the same movement as the Paschal meal of the risen Jesus with his disciples? Walking with them he explained the Scriptures to them; sitting with them at table "he took bread, blessed and broke it, and gave it to them."174
The movement of the celebration
1348 All gather together. Christians come together in one place for the Eucharistic assembly. At its head is Christ himself, the principal agent of the Eucharist. He is high priest of the New Covenant; it is he himself who presides invisibly over every Eucharistic celebration. It is in representing him that the bishop or priest acting in the person of Christ the head (in persona Christi capitis) presides over the assembly, speaks after the readings, receives the offerings, and says the Eucharistic Prayer. All have their own active parts to play in the celebration, each in his own way: readers, those who bring up the offerings, those who give communion, and the whole people whose "Amen" manifests their participation.
1349 The Liturgy of the Word includes "the writings of the prophets," that is, the Old Testament, and "the memoirs of the apostles" (their letters and the Gospels). After the homily, which is an exhortation to accept this Word as what it truly is, the Word of God,175 and to put it into practice, come the intercessions for all men, according to the Apostle's words: "I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings, and all who are in high positions."176
1350 The presentation of the offerings (the Offertory). Then, sometimes in procession, the bread and wine are brought to the altar; they will be offered by the priest in the name of Christ in the Eucharistic sacrifice in which they will become his body and blood. It is the very action of Christ at the Last Supper - "taking the bread and a cup." "The Church alone offers this pure oblation to the Creator, when she offers what comes forth from his creation with thanksgiving."177 The presentation of the offerings at the altar takes up the gesture of Melchizedek and commits the Creator's gifts into the hands of Christ who, in his sacrifice, brings to perfection all human attempts to offer sacrifices.
1351 From the very beginning Christians have brought, along with the bread and wine for the Eucharist, gifts to share with those in need. This custom of the collection, ever appropriate, is inspired by the example of Christ who became poor to make us rich:178
Those who are well off, and who are also willing, give as each chooses. What is gathered is given to him who presides to assist orphans and widows, those whom illness or any other cause has deprived of resources, prisoners, immigrants and, in a word, all who are in need.179
1352 The anaphora: with the Eucharistic Prayer - the prayer of thanksgiving and consecration - we come to the heart and summit of the celebration:
In the preface, the Church gives thanks to the Father, through Christ, in the Holy Spirit, for all his works: creation, redemption, and sanctification. The whole community thus joins in the unending praise that the Church in heaven, the angels and all the saints, sing to the thrice-holy God.
1353 In the epiclesis, the Church asks the Father to send his Holy Spirit (or the power of his blessing180) on the bread and wine, so that by his power they may become the body and blood of Jesus Christ and so that those who take part in the Eucharist may be one body and one spirit (some liturgical traditions put the epiclesis after the anamnesis).
In the institution narrative, the power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ's body and blood, his sacrifice offered on the cross once for all.
1354 In the anamnesis that follows, the Church calls to mind the Passion, resurrection, and glorious return of Christ Jesus; she presents to the Father the offering of his Son which reconciles us with him.
In the intercessions, the Church indicates that the Eucharist is celebrated in communion with the whole Church in heaven and on earth, the living and the dead, and in communion with the pastors of the Church, the Pope, the diocesan bishop, his presbyterium and his deacons, and all the bishops of the whole world together with their Churches.
1355 In the communion, preceded by the Lord's prayer and the breaking of the bread, the faithful receive "the bread of heaven" and "the cup of salvation," the body and blood of Christ who offered himself "for the life of the world":181
Because this bread and wine have been made Eucharist ("eucharisted," according to an ancient expression), "we call this food Eucharist, and no one may take part in it unless he believes that what we teach is true, has received baptism for the forgiveness of sins and new birth, and lives in keeping with what Christ taught."182