The ripple effects of adoration

The butterflies have been active throughout the summer months, helping to pollinate flowers and contributing to a healthy garden ecosystem. These are insects of such delicacy and beauty – yet we seldom associate them with powerful effects. 

There is a theory that tiny changes in one place can have ripple effects elsewhere in the world. This idea, often associated with the ‘butterfly effect’, suggests that complex systems can be surprisingly sensitive to small changes. This might seem fanciful at first, but a moment’s reflection on just how complex, unpredictable and inter-related our world is suggests that these ideas associated with ‘chaos theory’ are not so far-fetched.

The flap of a butterfly's wings may not trigger a tornado across the ocean. Yet the insight behind the butterfly effect - that small actions can have consequences far beyond what we immediately perceive - reminds us not to underestimate acts of kindness, presence and adoration.

My interest in one particular application of the butterfly effect was triggered by a chance reading of this article – The “butterfly effect” in eucharistic adoration:

The wounds of the church and the eucharistic mystery

In the upheaval surrounding the trauma suffered by victims of sexual, psychological and physical abuse over recent decades, very many people directly or indirectly affected have turned their backs on the Roman Catholic Church. Although the reasons for abandoning the Church and its sacraments are many and complex, the prevalence not only of abuse but also of the woefully inadequate - and at times mendacious - response of senior prelates has been a major factor in accelerating the decline in religious observance.

I know people who have been deeply traumatised and for whom the very sight of a religious habit or symbol evokes anger, fear and revulsion. Catholics do well not to underestimate this reality. It is true that media coverage has not always been fair and that the impressions left on the wider population are sometimes misleading. Nevertheless, the suffering of victims and the failures of Church leadership have left deep wounds.

Amid this maelstrom of grief, anger and disillusionment, some have asked: "How can a Mass celebrated by an evil priest ever be valid?" Or, "How can defiled hands consecrate the Body of Christ?"

Grandparents: sowing the seeds of a eucharistic faith

Today is the World Day for Grandparents and the elderly.  Realistically, being a senior and a grandparent often go together! One of the great blessings of being a grandparent is the freedom to welcome the little children as Jesus did and then return them to their parents!

According to a number of sources including this one, Mikhail Gorbachev, the former Soviet leader, was baptised due to the influence and encouragement of his grandmother in the decade of the Stalinist terror of the 1930s. The Christian faith survived in Russia and other parts of the USSR thanks in no small part to the witness of countless believers, among them many of the babushki – the grandmothers of Russia.  When many churches were closed and public religious practices made difficult if not impossible, family networks kept the faith alive.  Many grandparents encouraged baptisms of their grandchildren and prayed with them.  Their involvement in the lives of their grandchildren helped preserve memories, customs and the rudiments of a living faith.

Adoration at the heart of the city

My home city, Dublin, has been blessed with the presence of the Congregation of the BlessedSacrament since 1970. A modest chapel opened that year on D'Olier Street before moving, in 1995, to Bachelor's Walk, where it remains today.

Many hundreds of people pass through its doors each day - some to pause for a prayer before the exposed Blessed Sacrament, others to attend one of the daily Masses or celebrate the sacrament of reconciliation or, perhaps, seek spiritual help as I did from 1981 for a time. People come from every walk of life, representing a wide range of ages, backgrounds and circumstances. The visible signs of homelessness, addiction and mental health struggles that mark the streets of the city are not absent from this oasis of peace. Equally noticeable is the growing number of visitors from other continents, many of whom appear younger than those typically found in many parish congregations.

Discerning God's prompting in our hearts

Sunday 26 July 2026

Lectio Divina:*

1 Kings 3:5-12 Psalm 119(118)

Romans 8:28-30 Matthew 13:44-52

Meditatio:

‘Give your servant therefore an understanding mind to govern your people, able to discern between good and evil; for who can govern this your great people?’’  (1 Kings 3:9)

Commentary:

The gift of discernment is something we treasure especially as we learn, hopefully, from successes and mistakes in the course of one’s life.  In the first reading, we hear that God was pleased with his servant, Solomon, ‘because you … have not asked for yourself long life or riches’ but had asked for ‘understanding to discern what is right’. Listening to a moving and inspiring introductory speech by newly appointed Prime Minister, Andy Burnham, on the outside 10 Downing Street the other day prompted me to think about the role of political leadership especially at this time when all that we had taken for granted – democracy, human rights, freedom of the press, rule of law, international solidarity and peace – seem to be very much under attack.

The grain of wheat: the martyrdom of St Oscar Romero

About Romero –
The Archbishop Romero Trust

Central America has been a particularly troubled part of the globe over the decades; it has been the crossroads of competing political ideologies and economic interests. The Roman Catholic Church continues to play an important role, there as well as elsewhere, in speaking out for the poor and the  marginalised.  On 24 March,1980, Archbishop Oscar Romero was shot dead while celebrating Mass in the chapel of Divine Providence Hospital in El Salvador.

He died at the altar while offering the Holy Sacrifice of the Mass, uniting his life to the sacrifice of Christ.  His crime was that he had spoken out courageously and continually against injustice and State terror. He had called on members of the security forces not to obey immoral orders to kill. 

A holy priest who had earned a reputation as a somewhat quiet and conservative man dedicated to piety moved into a troubled place when he had been appointed archbishop of El Salvador in 1977. As the Vaticannews site says:

Mind your language

Source: here

Some years ago I was buying provisions in a shop in the West Cork Gaeltacht (Irish-speaking area).  I spoke in Irish with the shop keeper. For some reason I burst out in tears afterwards. The conversation had triggered a strong emotion. You see, my late father used to speak to me, on occasions, in Irish using his ‘Muscaraí’ dialect of Irish as spoken today by a small number of people in West Cork. He was not a native speaker and I was not brought up through Irish. However, the inflections, cadences, rhythm and turn of phrase was, for me, like walking back in time.  It was a delightful experience even if tinged by sadness at my loss.

Language is a strange thing. People go to war over language; it  touches on identity, connection, meaning and continuity.  In the Church some people go to war over language in the liturgy…

Latin is the ‘official’ language of the Roman Catholic Church.  For over 1,500 years it was the only or main language used in the Roman rites of the Western Church.  I heard Mass only in Latin for the first 10 years or so of my own life before the ‘vernacular’ became the norm in the mid- to late-1960s following the reforms ushered in by Vatican II.

A common misconception, nowadays, is that Vatican II ‘abolished’ the Latin Mass.  Vatican II had relatively little to say about the language of the Liturgy. In Sacrosanctum Concilium (1963) it did confirm that:

More than words

A prayer meeting organized by the Taizé community.
Credit: Christian Pulfrich, CC BY-SA 4.0 DEED, Wikimedia 

As human beings, we are sentient creatures with the capacity to taste, hear, see, touch, and smell. God speaks to all our senses, not merely to our intellects or inner hearts. When we receive and taste what appears to be bread and wine in the Eucharist, we participate in something sacred and real. When we hear the Word of God proclaimed, we are listening to words of both divine and human authorship. Saint Paul reminds us that ‘faith comes from what is heard, and what is heard comes through the word of Christ’ (Romans 10:17). When we see beautiful works of art in a church, we are often moved to awe, praise and thanksgiving.

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.