Our First and our Last Communions

by Riccardo Sanno

The story of an eleven-year-old girl who was murdered on this day in 1902 following a sexual assault is an extraordinary one. By any reasonable judgement, victims of sexual violence bear no guilt if they are unable to resist an attack. Nevertheless, Maria Goretti is honoured for her heroic witness, courage, and forgiveness. For a brief account of her story see here.

St Maria Goretti did not write about the Mass, but she lived its meaning profoundly. Her life reflected the sacrificial love, forgiveness and union with Christ that the Mass makes present. Having made her First Holy Communion only a short time before her death, she received her final Holy Communion with the same if not more fervour and devotion. May the same be true for those of us who have received the Eucharist over many years.

The Biblical roots of the Eucharist #1

Question: Where, in the Bible, is the Mass found?

Answer: The Mass makes present Christ's Paschal Mystery - especially his one sacrifice on the Cross, together with his Death, Resurrection and Ascension.  The origins of the Eucharist are in the teaching, ministry and, especially, the Passover of the Lord when he gave his body and blood for us on Calvary. The New Testament does not contain the fully developed theological language later used by the Church, but it contains the essential foundations of Eucharistic doctrine. 

It begins on the altar

The Eucharist is not a mere private devotion or practice reserved for a spiritual elite. Yes, of course, it is necessary and good that all of humanity be brought to the fullness of truth that is in Christ and that, I believe, is fully expressed in the Roman Catholic Church notwithstanding the many individual and collective acts of betrayal of some of its membership, including its leadership.

It is a scandal when the Eucharist is celebrated to condone or congratulate emperors, slave owners and despots.  In its long history, the Church has discovered and rediscovered the essential truths of the Gospel in its practice of the Eucharist purified of political associations either imposed or willingly embraced. I am thinking here, for example, of the association of some Catholics with fascist regimes in the mid-20^th Century. We have to face the truths of history with honesty.

Going to him when we are struggling

Sunday 5 July 2026

Lectio Divina:*

Zechariah 9:9-10 Psalm 145(144)

Romans 8:9-13 Matthew 11:25-30

Meditatio:

‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest’ (Matthew 11:28)

 

Commentary:

We tire from striving. We grow weary carrying burdens that were never meant to be carried alone. In his Son, God comes to us not as a despotic ruler but as a gentle king and suffering servant who gives his life for his people. God remains faithful when all around seems out of control. Evil never has the final word. Some may say that we are on the wrong side of history. Yet human history itself finds its meaning within God's greater plan of salvation. God's desire for his people is peace, life and communion with him. This is the theme running through each of the readings, today.

A thirty day challenge

Question: So, what do you say when you are in the Real Presence and focussed on adoration?

Answer: Nothing in particular.

A saint once said, “God looks at me and I look at God.” That is often enough.

If the Holy Spirit moves me to think, speak, or pray about something, then I follow that prompting. If I am lost for words, I simply remain there - quiet, attentive and receptive.

If I feel bored and find myself watching the clock, then that too becomes something I can offer to Jesus in the Blessed Sacrament: “Here I am, Lord - bored and dry.”

If I begin to wonder what I am doing there, or whether I truly believe in the Real Presence, I pray the words of the Gospel: “Lord, I believe; help my unbelief.”

What difference does it make?

Question: Does believing in the ‘Real Presence’ make any difference?

Answer: I believe that it does. It determines how we approach the great sacrament of the Eucharist, how significant participation is and what is at stake when we receive the sacrament in holy communion.  It also matters, I believe, because the bread and wine that become the body and blood of Christ transforms our worldly way of seeing things and living.  We cannot, simply, walk away and continue living as we did before. We have met the Risen Christ in an altogether special and unique way that demands a complete surrender of our wills and conversion of life. This is why it is a good and wholesome thing to receive as often as we can provided that we are properly disposed.

How do you know?

There follows a brief personalised Question and Answer blog series about the Eucharist. Today I consider the following question:

Question: How do you know that the bread and wine after the consecration are not 'substantially' bread and wine but the Body and Blood of Jesus?

Answer: I ‘know’ this because I am convinced that this is the consistent teaching of the catholic church since the earliest times and is consistent with the scriptures. 

Strictly speaking, I do not ‘know’ this in the same way that I know that 2+2=4 or that Australia exists as a place.  I ‘know’ it based on trust, understanding and – above all – gift.  At baptism, confession, communion and confirmation we are, each of us, given particular gifts compatible with our age, development and experience.  Like when I switch on a computer in the morning I do not understand the internal workings, codes and complicated interactions that occur. I trust that the machine will boot up and give me a view of windows and whatever programme or application I run.