A hunger for truth, beauty and goodness

One of the most striking aspects of participating in the Eucharist – especially as one travels further east and south from Northern Europe – is the prominent role of music, chanting and art in the divine liturgy. A recent spell in Croatia has brought this home to me once again. As we move towards the liturgical solemnity of the Body and Blood of Christ (Corpus Christi) this coming weekend, it is worth reflecting on the importance of the sixth chapter of the Gospel of St John. We will hear an extract from this chapter (John 6:51–58) proclaimed next Sunday.

Food for body and soul

In a previous blog, A second-century ceebration of the Mass, I considered the writings and witness of a very early Christian martyr, St Justin Martyr (c. AD 100–165) whose feast day we celebrate today.  St Justin gives one of the earliest and clearest accounts of the Eucharist in which we receive not common bread and drink but the actual flesh and blood of Jesus. This transformation occurs in the Eucharist in the prayer of thanksgiving.  It is a gift to all baptised Christians who stand in unity with the core beliefs and teachings of the Christian community.  His descriptions place the Eucharist at the centre of the week on the Day of Resurrection. 

A Sunday without the Eucharist, in my view, makes no sense;  none.

All things to be done in unity

Rubrics in an illustrated Gradual - Wikipedia

In yesterday’s blog (Rightsand Rites), I distinguished between:

• the language used in the Mass
• the specific Rite (new, old, etc.)
• detailed rubrics

Rubrics derive from the Latin rubrica, meaning “red earth”, and refer to the red text in liturgical books that gives instructions about what is to be done during the Mass. They indicate, literally, the red writing on the page of the missal, describing what is to be done and how. These rubrics, and the detailed liturgical guidance they contain, are very important, but they belong to a different category of importance from the Rite itself.

Rites and Rights

 

My late mother used to say that one of the advantages of the ‘Old Latin Mass’ was that you could follow it more easily when you were abroad, as she experienced in the 1950s. She was no ‘traditionalist’ in the sense in which the term is used today to describe a small minority of Catholics who have rejected not only what they call the ‘New Mass’, but also some of the key teachings of the Second Vatican Council.

Salvation is on offer to all

Sunday 31 May 2026

Trinity Sunday

Lectio Divina:*

Exodus 34:4-9 Daniel 3:52-56

2 Corinthians 13:11-13 John 3:16-18

Meditatio:

‘..For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.’  (John 3:16)

 

Commentary:

This relatively short Gospel reading for Trinity Sunday contains one of the most beautiful passages in all Scripture:

“For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.” (John 3:16)

This is the heart of the Gospel: God’s love poured out for the world.

Celebrating the Eucharist: continuity, tradition and reform

 

Caption:  Pope Paul VI celebrates an open-air mass at Kololo Terrace in Kampala, during his historic three-day visit to Uganda in 1969.

One of the roles of the Pope, the Bishop of Rome, is to serve as a centre of unity for the worldwide Church. This role has developed over time, shaped by personal, political, and theological circumstances in each era. According to Roman Catholic understanding, the Pope is the visible head of the Church on earth and the Vicar of Christ – the one who represents Christ and exercises a unique ministry of leadership in His name.

What do you want?

In today’s Gospel reading for the Mass of the day we hear Jesus asking the blind man, Bartimaeus (Mark 10:46-52):

What do you want me to do for you. (Mark 10:51)

Each time we participate in the  Mass we need to prepare and still our souls in the time just before the celebration begins. He asks us, each time, ‘what do you want me to do for you today, N..?’

We should speak, heart to heart, with Jesus the lover our souls and say to him that we wish to grow in faith, hope and love. Perhaps we might add a special intention for someone. If we get what we ask for let’s thank Jesus for this. If we do not, or, if it is slow to happen or happens in a different and even surprising way let us thank Jesus for that too. He knows what is best for each one of us better than we know, ourselves.

Human dignity comes first

In our confused world, we question what is right or even what is true.  There are so many claims on our attention, our values and our behaviour.  Without a solid point of reference we risk losing our moorings and crashing on the rocks. For me and for millions of others Christ is the rock because He is the Way, the Truth and the Life (John 14:6). It is Christ who shows us our true worth and dignity.

In the Mass we meet the living bread who gives Himself to us in his Body and Blood. This is our source of life and this is the goal of our Christian living in a world thirsting for meaning and purpose.

In his recent encyclical, Pope Leo speaks of the Eucharist in these terms (#88):

For the Christian community, solidarity finds its source in the mystery of Christ and is nourished by the Eucharist. Solidarity emerges from communion in faith and the Sacraments: Baptism and Confirmation unite us in Christ, so that we may become one Body and one Spirit, one heart and one soul (cf. Eph 4:4; Acts 4:32). The Eucharist, which is the sacrament of unity, nurtures our belonging to the Body of Christ and teaches us how to share. The diverse sensibilities present in the Church and the strong convictions that animate each person are a source of richness if they remain anchored in the certainty that unity is a gift received and a responsibility to be fulfilled.

When we struggle to know the right path forward we must turn, first, to the Word of God proclaimed day after day in the Eucharist. There we find the source of true ‘intelligence’ and intelligence that surpasses all ideas and scripts designed to achieve short-term conquest, profit or ideology.  Rooted in Christ we can work with others to make technology work for us. However, this goes beyond any one nation state or global power alliance.  The human species’ very own survival is not to be taken for granted. It is urgent that we work for global justice and governance of what could enslave us and possibly ultimately destroy us

Artificial 'intelligence' and communion

Picture: Pope Leo XIV (Vatican)

Today we made the journey to Croatia for a break. Looking out at the grass outside where we are staying, a strange object is roaming about the lawn, somehow ‘knowing’ when to turn and cut the grass. A robotic lawnmower is only one of a myriad of new devices designed to make life easier.

Artificial ‘intelligence’ is transforming our world in countless ways. It resembles a new industrial revolution, accelerating communication and allowing access to information in seconds. It brings remarkable opportunities as well as serious challenges. I deliberately use quotation marks around the word ‘intelligence’ because it is not clear that these systems possess intelligence in the proper sense. Human beings reason, decide, feel, and act from their innate capacity to live for others and with others. Everything humans create—from chewing gum to computers to autonomous, AI‑guided military drones - is the fruit of human intelligence and freedom, ordered toward some purpose, whether for good or for harm.

Mother of the Eucharist

                                             Pic:  Francesca Pollio Fenton/EWTN News

Yesterday, we celebrated the birthday of the Church. At Pentecost, the Church was born – not quietly, but with a kind of holy explosion, bursting forth into the streets of Jerusalem and spreading rapidly to Samaria, Antioch, Alexandria, Rome and beyond. The Good News went out in every direction, reaching Asia, Africa, and Europe.

In 2018, Pope Francis established that today, the Monday after Pentecost, be celebrated as the Memorial of Mary, Mother of the Church. This feast forms an important link in a long tradition that stretches back to the earliest centuries of Christianity.

Eucharistic joy at Pentecost

The cultural and ethnic diversity of Ireland is most welcome and has greatly enriched our society. Yesterday, I attended an African cultural evening in Carlow Town. It was noisy, colourful, busy, and above all joyful. The dancing, the food, the music, and the lively chatter made it a truly memorable occasion.

There is something about African culture, as we experience it here in Ireland, that is uplifting, joyful, and community-oriented. Perhaps we have lost some of that spirit in recent years?

Amen

There is at least one word in the sacred liturgy that is seldom used in ordinary life except, perhaps, ironically or emphatically: Amen. This word appears many times throughout the Mass and also in the Liturgy of the Hours. It means “so be it” or “truly.”

The Great Amen is proclaimed by all the faithful at the end of the Eucharistic Prayer. In it, we are saying ‘yes’ to all that has been prayed and proclaimed – to the saving power of the death and resurrection of Jesus Christ.

Eat and drink

Picture source is here

A distinguishing feature of the celebration of the Eucharist in the Roman Catholic Church is that, in most instances – at least in my observation over several decades – Holy Communion is provided under one species only, namely the consecrated bread rather than the consecrated wine. The practice in the Eastern rites is different, where Communion is almost always given under both kinds.

Worthy to receive? (#2)

In yesterday’s blog (Worthy to receive? #1) I touched on the matter of worthiness to receive Holy Communion at least in the Roman Catholic church. As is well known, there are many rules and guidelines governing who may or may not be in a position to receive Holy Communion in the Roman Catholic Church. There are, for example, restrictions concerning those who are not in full communion with the Roman Catholic Church, although clearly defined exceptions do exist. In particular circumstances, it is possible for Christians belonging to communities of the Reformation (referred to in more recent times in Roman Catholic terminology as “ecclesial communities”) to receive Holy Communion, but only under specific and exceptional conditions.

How do we know that the Holy Spirit has come?

Sunday 24 May 2026

Lectio Divina:*

Acts 2:1-11 Psalm 104(103)

1 Corinthians 12:3-7 John 20:19-23

Meditatio:

‘..the disciples rejoiced when they saw the Lord’   (John 20:20)

 

Commentary:

---

The scene is set by John. The disciples are afraid - very afraid. They might well be like a small congregation in a tense situation today, glancing nervously at every uncertain movement, imagining the worst. Fear grips them at a deep, almost physical level. You can feel it in the gut.

Then, something extraordinary happens. Jesus stands among them again. As he does each time he appears after the Resurrection—and as he still does today in the life of the Church – he says: “Peace be with you.”

Worthy to receive? #1

Source: Pinterest

To receive Holy Communion is, to borrow a contemporary phrase, truly ‘awesome’. Indeed it is. While we ought to approach the Sacrament with confidence, joy, and hope, we should also pause and reflect on what it is that we are about to receive. It is no small thing to drink the cup of salvation, which is the Blood of Christ.

Jesus said to the disciples who sought places beside Him:

“You do not know what you are asking. Are you able to drink the cup that I drink, or be baptised with the baptism with which I am baptised?” (Mark 10:38).

The mysteries of the altar

Why Relics? | St. Innocent of Alaska Orthodox Monastery

When we enter a church, we see an altar. Usually it is large and stands out, though sometimes it is more like a small table. Whatever shape or size it takes, it is the centre of worship. Tradition has also associated the altar with the place where the Eucharist is reserved – in the Tabernacle in the West, or in the Artophorion in the East. If we look more closely, however, we begin to see that there is far more here than first meets the eye.

It may be helpful to step into a setting less familiar to many of us: the sanctuary area of an Eastern Orthodox church which uses the Byzantine rites. This sacred space is normally reserved for clergy and those with a blessing, and is only partially revealed to the congregation during the Divine Liturgy when the Royal Gates are opened.

The tabernacle - what, where and why?

The artiphorion or tabernacle on the altar at a celebration of the Eucharist in the UkrainianGreek  Catholic Church.

The first mention of the word tabernacle is in the Hebrew Bible, in the Book of Exodus. It refers to the mishkan – the dwelling place of God:

“And have them make me a sanctuary, so that I may dwell among them. In accordance with all that I show you concerning the pattern of the tabernacle and of all its furniture, so you shall make it.” (Exodus 25:8–9)

The mishkan, or “Tent of Meeting”, was the place where, above all, the people approached God. God was among His people. It was a visible sign of His enduring presence – a local and physical sign. It housed the Ark of the Covenant, containing the Ten Commandments given to Moses.

Jumping forward to the first millennium following the Resurrection of Christ, Christians had reason to reserve the consecrated bread after the Eucharist, principally in order to bring it to the sick who were unable to participate in the celebration (Viaticum).

Over time, the reserved consecrated bread became a focus of special veneration. It is noteworthy that in the ancient rites and customs of both the Eastern (Orthodox) and Western Churches, the consecrated bread was housed in a special and sacred container on the altar where the Eucharist was celebrated. Only since the reforms of the 1960s has the tabernacle often been placed apart from the altar in the Roman Catholic Church. Today, it is typically located within the sanctuary, often behind or to the side of the altar where Mass is celebrated.

The sanctuary area including the altar and, behind it, the Tabernacle in my home parish of Holy Trinity church, Goresbridge, County Kilkenny

For Catholics, the tabernacle is a sacred and special place where Jesus Christ is truly, really, and substantially present in the Blessed Sacrament. It is a focal point for prayer, adoration, petition, and silent contemplation. Typically, a sanctuary lamp, often red, is placed nearby to signify that the Eucharistic presence of Christ is reserved there.

In some parts of the Anglican Communion, the Blessed Sacrament is reserved, usually for the purpose of Communion for the sick between celebrations of the Eucharist. However, some Anglo-Catholic (“High Church”) communities give a place of prominence to the reserved sacrament, as in the example below, where a hanging pyx is used. The image of the Bread of Heaven, or manna, suspended above the altar is striking.

High Wycombe Anglican church, Buckinghamshire. Photo by Sarumsleuth

Practice in the Eastern Orthodox Churches is similar in some respects to that of the Roman Catholic Church. There, the Artophorion (Greek for tabernacle) is placed on the altar where the priest celebrates the Divine Liturgy. An important difference, however, is that the Orthodox generally do not practice private Eucharistic adoration outside the liturgy, as is common in the West. Rather, the consecrated Gifts are venerated within the context of the liturgy itself.

Below is a striking and beautiful image of the sanctuary in a Russian Orthodox church.

In the centre of the sanctuary, beyond the Royal Doors, is the altar table, which can only be glimpsed from a distance when the doors are opened during services. The Holy Table, or Prestol, is where the Eucharistic sacrifice is offered; the Book of the Gospels rests there, the Antimension is placed upon it, and the reserved sacrament is kept in the Artophorion (tabernacle). It is honoured as the throne of God, the tomb of Christ, and the heavenly altar.

Note the “altar of oblation” to the left. It is called the Prothesis and is the place where the bread and wine are prepared before the Divine Liturgy.

The Altar at the Church of All Saints in Yekaterinburg - Sergei Pyatakov / Sputnik

Tomorrow, I will explore the place of the Antimension in the Eastern liturgy. It is rich in symbolism and draws together many Eucharistic themes.

Everywhere, always, by all

 

In my blog of this series (“Bread for the Journey”) published yesterday (Just believe) I quoted from the Imitation of Christ written in the 15^th Century:

Do not argue in your own mind, or try to answer the doubts the Devil hurls against you. Trust the word of God, believe his saints and prophets, and you will put your wicked enemy to flight.

The author was interested in a relationship with the Lord and not in disputes over philosophy or theology important and useful as these may be in context.

Just believe

There is a considerable temptation on the part of some devout souls to agonise over aspects of the mystery of the Divine Eucharist and the manner of Christ’s presence in the same.

I suspect that devout souls in England were perplexed by some of the controversies swirling around the realm at the time of the Reformation and subsequent political and theological battles that ensued.  In a widely used poem whose source is disputed but often attributed to John Donne (1573-1631) and which has alsobeen attributed to Queen Elizabeth I (of mixed memories in Ireland, let it be said) there is a flavour of this in the lovely quaint English:

He was the Word that spake it;
He took the bread and brake it;
And what that Word did make it,
I do believe and take it.