The God who draws near

Saint Lawrence of Brindisi (1559-1619) whose feast day is celebrated, today, in the Roman Catholic Church was a Capuchin friar and priest as well as one of the Doctors officially recognised as such by the Roman Church. Among his many gifts were a wide range of languages including Hebrew and Greek helping him to preach in ways that were thoroughly grounded in sacred scripture. This was of particular significance at the height of the controversies that ensued from the protestant reformation in the 16^th and 17^th centuries. He was also known as a great listener, diplomat and peacemaker. As oneFranciscan source said about him:

His constant devotion to Scripture, coupled with great sensitivity to the needs of people, present a lifestyle which appeals to Christians today.

Obligation or privilege?

Question: is it a mortal sin to miss Mass on a Sunday?

Answer: This, I suggest, is the wrong starting point.  The first question should be: How could a Christian possibly miss the celebration of the Lord’s death and resurrection on the Lord’s own day?  And, how could anyone, knowingly and intentionally, miss such a wonderful opportunity to unite one’s sufferings and joys with those of Christ and to do so in communion with other believers in a parish or specific geographical community?  Legally speaking, attendance at Mass is a strict requirement for Roman Catholics on Sundays and Holy Days (the latter as appointed by the local Church authorities).  It is written into Canon Law and is seen as part of the fulfilment of the Third Commandment to keep the Sabbath holy. There is no disputing that.

I recall being taught that there was a gradation of seriousness in missing parts of Mass, and that arriving after a certain point in the liturgy could mean that one had not fulfilled the Sunday obligation. My recollection was that the Gospel marked an important dividing line, though the actual moral theology was probably more nuanced than a simple venial-versus-mortal distinction. There were, also, the question of knowledge and consent. So, for example, a farm worker might have been delayed due to the lambing season or a family member suddenly got sick and had to be attended.

Just by way of reality check and based on my own personal calculations, a parish in Ireland today would count its good fortunes to get a turnout of more than 20% among nominally Catholic parishioners or 5% among those between the ages of 12 and 40. And, frankly, I would not vouch for the *orthopraxis* (as distinct from orthodoxy) of many of those who do attend.

As Catholics we need to grow up more and take responsibility for the wonderful faith in, and gift of, this sacrament. And, if the homily is less than inspiring and if the presence of others whose lives might appear to be less than exemplary we have yet another occasion to make our daily offering of suffering [thankfully the homilies are inspiring in my parish!].  After all the Church could be seen as a Refugium Peccatorum – a refuge of sinners (applied often to Our Lady who was of course without sin) - and there is always room for one more – me!

*orthopraxis* - denotes right practice (living according to those beliefs)

'....and around you thousands will be saved'

St Seraphim of Sarov

According to St Seraphim of Sarov, a Saint of the Russian Orthodox Church (1754-1833):

‘Acquire a peaceful spirit, and around you thousands will be saved’.

In his monastic life he touched the lives of many though he lived much of his life as a hermit. He lived in communion with the Church and by all accounts the gifts of Holy Spirit were showered on him in abundance.  Seventy years after his death he was canonised by the Russian Orthodox Church. His relics were confiscated by the Bolsheviks after the 1917 revolution but rediscovered in 1991 having been hidden in an anti-religious museum during the Soviet era.

Let the sanctuary speak

Church of the Holy Spirit, Ballyroan, Dublin

The sanctuary is the focal point of any Roman Catholic or Orthodox church. It is the area where the altar (or Holy Table in the Orthodox tradition) is located, together with the ambo for the proclamation of God's Word and the chair of the presiding priest. The reserved Eucharist is normally given a place of special honour, often within the sanctuary or in a prominent chapel associated with it.

Why can only priests say Mass?

Question: Why can only priests say Mass

Answer:  Catholics believe that the Mass links back, directly, to the Last Supper. At the Last Supper, Jesus instituted the Eucharist and, commissioned the apostles to continue the commemoration of his Passover in the breaking of bread.  The Letters of St Paul and the Acts of the Apostles testify to the key importance of the Eucharist in the life of the early Church. Over time, practices became more ritualised and the person presiding at the breaking of bread was recognised as someone who had received authority through the apostles to preside on behalf of the Church.

A God of second chances

Sunday 19 July 2026

Lectio Divina:*

Wisdom 12:13-19 Psalm 86(85)

Romans 8:26-27 Matthew 13:24-43 The Last Judgement – fresco paining by Giotto di Bondone (1267-1337). Source is here.

Meditatio:

‘Let anyone with ears listen!’  (Matthew 13:43)

Commentary:

In today’s first reading from the Book of Wisdom - one of the books included in the Catholic and Orthodox biblical canon - we encounter a God who offers second chances to those who stray. He is a God who never ceases to seek out people and invite them into his Kingdom. As the reading tells us about God, ‘you judge with mildness’ (Wisdom 12:18). Some translations render this phrase as, ‘you govern us with great lenience’.

What do you feel at Holy Communion?

Question: Do you have particular feelings or insights when you receive Holy Communion?  Have you ever had a mystical experience at Mass or Holy Communion?

Answer: No.

Typically, I do not recall particular unusual or ‘other worldly’ experiences at Mass or Holy Communion.  Two or three, at least, in 1981/82 I recall a moment of what I might call lucidity or raised awareness of a higher power or love looking over a group of people. That lucidity was a moment of quiet peace and joy that is hard to put in words. However, this was not in the context of a celebration of Mass. Rather, it was during a meeting of Christians gathered in the name of Jesus – on one occasion to sing the Divine Liturgy of Vespers or Compline and the other during a meet of people to share experiences. Frankly, I am not what one might call a particularly outward person given to strong emotional expressions or someone who has had special ‘mystical’ experiences however that might be defined.

Since embracing or re-embracing Catholicism more than one in my adult life I have adhered to a very ordinary and unremarkable practice of participation. Speaking in tongues, having visions, being slain by the Holy Spirit and bursting into tears of joy or compunction is not my way. In no way, do I disparage or dismiss those who follow a different way of expression.

Of course, there have been times of particular consolation or even excitement such as when receiving during the Covid-19 period after being ‘locked in’ for a while.

All that said, I will confide that at least one of the seven sacraments has been the occasion, at times, of strong feeling and insight into God’s mercy – the Sacrament of Reconciliation or Penance. Therein, lies a jewel in Catholic practice and life and one that I have never let go of since 1981.

‘We knew not whether we were in heaven or on earth’

Saint Vladimir of Kiev (963–1015) is commemorated today by the Greek Orthodox and Roman Catholic Churches as a saint of the undivided, pre-schism Church.

He ruled the lands of Kievan Rus, centred on Kiev and encompassing territories that today form parts of Ukraine, Belarus and western Russia. The Christianisation of these lands came relatively late. Under Vladimir's rule, Christianity gradually supplanted the pagan deities and religious practices that had long held sway among the peoples of Rus.

Saint Vladimir used princely authority to promote the Christianisation of his realm. This process almost certainly involved varying degrees of coercion and compulsion, though historians continue to debate the extent to which conversions were forced.

Strengthened by Heavenly Food

Of the three ‘sacraments of initiation’ (Baptism, Confirmation and the Eucharist), the Eucharist is the only sacrament that can be repeated over and over again.  This is so because we need the heavenly bread for our journey and this is echoed or prefigured in the story of Elijah in the first Book of Kings (19:4-8):

Signs of the Eucharist in Genesis, Exodus and Leviticus

Abraham and Melchizedek - by Juan Antonio de Frías y Escalante (1633-1670)

As discussed in an earlier post, An important work (Jesus and the Jewish roots of the Eucharist #1), and in the short series tagged Jewish roots, I have explored the specifically Jewish character of the Eucharist. Christians understand many of the language, symbols and rituals of the Old Testament as foreshadowing or prefiguring the Eucharist. This understanding arises in the light of Christ and the New Testament, rather than from the conscious intention of the ancient authors themselves.

In this post, I briefly consider several passages from the Pentateuch - the Torah, or the first five books of the Bible - that Christians have traditionally associated with the Eucharist.

In Genesis14:18 we read:

King Melchizedek of Salem brought out bread and wine; he was priest of God Most High.

Catholic tradition has long seen Melchizedek's offering of bread and wine as a foreshadowing of the Eucharist. These are the very elements used by Jesus at the Last Supper, when he speaks of the cup as the ‘new covenant in my blood’ (Luke22:20).  This connection is reflected in the Roman Canon (Eucharistic Prayer I), whose core elements are attested by the late fourth century and whose overall form was substantially fixed by the sixth century. Shortly after the consecration, the priest prays:

Be pleased to look upon these offerings with a serene and kindly countenance and to accept them, as once you were pleased to accept the gifts of your servant Abel the just, the sacrifice of Abraham, our father in faith, and the offering of your high priest Melchizedek, a holy sacrifice, a spotless victim.

The sacrifice of Isaac in Genesis22 is likewise regarded by many scholars as a foreshadowing of Christ's sacrifice and therefore, indirectly, of the Eucharist. Abraham is tested in his obedience to God, but God provides a substitute victim on the mountain, where Isaac had carried the wood for his own sacrifice.

In Exodus12, the institution of the first Passover centres on a lamb without blemish whose blood saves God's people. The lamb is then eaten in a ritual memorial of God's saving action. Christians have traditionally understood the Passover as a type of Christ’s sacrifice and of the Eucharist. Christ is the true Paschal Lamb who takes away the sins of the world and the Eucharist is our sacramental participation in his one sacrifice. When Jesus declares, ‘This is my body’ (Matthew26:26), he identifies himself as the true sacrificial offering. Through his blood we are delivered and redeemed, a reality foreshadowed in the Passover and fulfilled on the Cross. In the Holy Sacrifice of the Mass, we remember, celebrate and partake of this saving mystery.

Respecting others and keeping unity

There are times when we feel we have a right to do good things regardless of others. I am speaking, here, of particular prayers, forms of liturgy and participation in good and holy things.  Just because an action is good in itself does not necessarily mean that it is the best thing to do or, indeed, the right thing to do in a given situation.  We must be mindful of our own relationships, family, community and faith tradition to which we belong.  If our actions cause unnecessary upset to others or risks sowing or exacerbating divisions in the Body of Christ then we ought not do such good things but, instead, trust in providence.

Saint Benedict and the Eucharist

Picture caption:  Laborare est Orare ('to work is to pray')- 

a 1862 painting by John Rogers Herbert 

which depicts monks at work in the fields.

Saint Benedict (AD 480-550) was the founder of Western monasticism and is regarded as a patron Saint of Europe.  He wrote a Rule for monks living communally under the authority of an Abbot.  This serves as the founding document of Benedictine monasticism and spirituality.  Over the centuries, Benedictine monasticism spread across the  world; Benedictine monasticism was introduced into Ireland during the eleventh- and twelfth-century church reforms, and expanded further around the time of the Norman settlement.  An important branch of the Benedictine family is the Cistercian Order, founded at Cîteaux in 1098 by Saints Robert of Molesme, Alberic and Stephen Harding.

Divine and human mystery

 

Sunday 12 July 2026

Lectio Divina:*

Isaiah 55:10-11 Psalm 64(65)

Romans 8:18-23 Matthew 13:1-23

Meditatio:

‘But as for what was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty’ (Matthew 13:23)

Commentary:

Since retirement and moving to the countryside, I have had the space, time and opportunity to take up gardening. I am still learning. The pleasure of seeing something grow from a tiny seed is a reward in itself. Yet I am very aware that I am only a partner in the process.

Someone else harvested, processed and packaged the seeds. The soil provided nourishment. Sunshine and plentiful Irish rain created the conditions for growth. And still, many seedlings failed to appear. Of the twenty-four seeds I planted in one tray, perhaps only half made it as far as transplanting. Gardening is a humbling experience.

Why the ritual?

 

Question: why is there so much ritual in the Roman Catholic liturgy?

Answer:  To understand the role of ritual in the liturgy, we must first remember that the liturgy is the work of God, who continues to sanctify his people through the sacraments. In the Eucharist, Christ becomes truly present and draws us into his saving sacrifice.

Catholic liturgy – including the Eucharist – is rooted in ancient tradition and is anchored in clear rites, prayers, and customs so that the mysteries of Christ may be celebrated faithfully and handed on from generation to generation. A free-for-all approach does not sit comfortably with this tradition. We are dealing with sacred realities that transcend personal preference and popular fashion.

A thin place

Church of the Immaculate Conception*, Inis Meáin, County Galway, Ireland. The inscription on the altar cloth translates as 'My Lord and my God'. The stain glass window is the work of the famous artist, Harry Clarke.

To mark our anniversary, we are spending some time on one of the three Aran Islands off the west coast of Ireland. It is a refreshing break from the heatwave in the south-east of Ireland. With temperatures 10–12 degrees lower than at home, the cool, fresh climate is most welcome.

The sign of peace

Question: Why do people shake hands at Mass?

Answer:  The Sign of Peace is a powerful gesture and reminder that we participate in the Eucharist not as isolated individuals but as members of the Body of Christ. It calls us to be reconciled with one another before we approach the altar (Matthew 5:23-24). It is also an expression of friendship, communion and goodwill towards those gathered around us. In exchanging the Sign of Peace, we are wishing the peace of Christ upon our neighbours, recalling the words of the Risen Lord who greeted his disciples, saying, “Peace be with you” (John 20:19–26).

There are numerous references in the New Testament to Christians greeting one another with a “holy kiss”: Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, 1 Thessalonians 5:26 and 1 Peter 5:14. Saint Paul reminds us:

Because there is one bread, we who are many are one body, for we all partake of the one bread  (1 Corinthians 10:17).

Why so often?

Question: Why do some Catholics go to Mass often including, in some cases, every day?

Answer: Clearly, the answer must lie in the good sense and experience of those who attend very frequently.  Very frequent attendance might be defined, here, as attending more often than once a week on Sunday – or on a Holy Day - which is required of all Catholics.  A more frequent participation in the Mass along with reception of Holy Communion is a daily exercise that greatly adds to other exercises such as walking, eating, reading and giving thanks.  More frequent participation in the Eucharist nourishes our relationship with Christ and strengthens us for Christian discipleship.

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.