'We are all in there together'

An Orthodox Catholic priest explained in simple terms the mystery of the Eucharist in response to a question from a parent of child about to receive Holy Communion. He wrote:

So we don’t just say that we want Christ to live metaphorically in our hearts — we receive Him physically in our bodies. God comes to us, God transforms that bread and wine, so that He can truly become a part of us. Literally.

He also went on to write something very beautiful that I had not quite thought of before:

We don’t just say that we are meant to be in communion with God and with one another, but our priests place bits of bread for the Theotokos and the Saints, for the loved ones who have gone before us, into the communion chalice so that we are all in there together when we approach the one holy chalice as a parish community.

Far from imagining that the real change in the bread and wine was some notion invented in the West in the middle ages, St Cyril of Alexandria mirroring many other early Fathers of the Church wrote in 430 A.D.:

Receiving the Gift: Holy Communion, Tradition and Charity

It is extraordinary how Christians can find so much to argue about when it comes to the finer points of liturgy – language, vestments, posture etc.  Yes, it is really important to give of our best in divine worship and to pay attention to the details – we are responding to a magnificent invitation to sit at the Lord’s Table. However, let’s not forget that it is the Lord’s table and not our own.  It is surely good to follow tradition while being open to adaptation and innovation where initiated or permitted by legitimate authority.

More than a little controversy has erupted in recent times on the esoteric fringes of the online Catholic world where individuals take it upon themselves to pontificate on matters of liturgy. Should we receive Holy Communion on the tongue or in our hands? What is the history of practice in this regard?  Should there be room for diversity?  Opinions multiply and, in the meantime, many ‘do their own thing’. A sense of proportion and, not infrequently, a sense of charity is missing.

The call I did not expect

St Andrew's Church, Westland Row, Dublin

On this day, Saturday 23 August 1980, I made the following entry in my diary:

It was a sunny, warm day. By mid-afternoon I left the meeting feeling very fed up and incapable of continuing on with this way of life. On my way home, by bicycle, I stopped in Westland Row to pray in Saint Andrew's RC Church. I simply went in, genuflected and knelt down and started to pray as I looked towards the tabernacle. I did not stay very long.

The entry is significant because for 7 years prior to that date I had lived as a self-proclaimed atheist.  I had stopped religious practice in the Autumn of 1973. This was a rather unusual step in so far as most people of my age-group maintained some degree of outward religious practice even if not that frequent. 

There is, perhaps, a germ of personal hope in recounting this personal story because it seems to me that the widely adopted option of disowning belief (or simply declaring ‘I am not religious’) which seems to more or less the norm nowadays among millennials or Gen Z persons may not be sustainable in the very long-run. What I am trying to say here, in plain English is that:

Why special vestments?

 

Question: Why do priests wear vestments at Mass?
Answer:  For persons not familiar with Catholic ritual and practice the sight of priests or ministers wearing colourful robes and vestments may seem puzzling, if not quaint.  What has any of this to do with what is going on, one may ask?  The wearing of vestments is symbolic – it represents and signifies something sacred and set apart.  The priest acts ‘in the person of Christ’ (‘in persona Christi’) and not only leads the prayers but becomes a sacramental sign of Christ in the mystery of his death and resurrection.  The focus is not on the priest so much as on Christ who offered himself once for all on Calvary. In the Eucharist the fruits and graces of that one sacrifice are made present and applied to us.
Each liturgical season is associated with different colours so that, for example, in Ordinary Time (from Pentecost to Advent as well as immediately before Lent) the vestments as well as the altar cover and frontal as well as  the hanging lectern cloth are usually green.  During Advent and Lent, purple is used while red is used on feast days of the apostles, martyrs or at Pentecost. White is used on the great feasts of the Lord, on Marian feasts and on many solemnities and saints' days.

‘The shortest and safest way to Heaven’

Introducing young children to Eucharistic devotion as well as attendance at Sunday Mass is a wonderful gift that parents can make.  Communities ought to support families and children in facilitating this. After all, schools are known to introduce children to practices of mindfulness (and I have no issue with this). Why should we not also introduce children, in age-appropriate and carefully guided ways, to eucharistic prayer and adoration?

St Pope Pius X (1835-1914) whose feast day is today was instrumental in opening up reception of holy communion to children from the age of around 7.  He is associated with two reforms in particular:

• Frequent reception of holy communion - provided they were in the state of grace and approached with the right intention.
• Restoration of the age for First Communion to the age of reason (about seven years old).

The early Church commonly admitted children to Holy Communion, a practice that continued for many centuries and is still maintained in the Eastern Catholic Churches. Pope Pius rejected the idea that children needed advanced theological knowledge before receiving the Eucharist. He saw the Eucharist as the primary means of union with Christ.

A famous idea associated with Pius X is that the Eucharist is: ‘the shortest and safest way to Heaven.’  His reforms helped overcome lingering attitudes that discouraged frequent Communion due to scruples and fear. He opened his 1910 encyclical, Quam singulari, as follows:

The Eucharistic kiss

St Bernard of Clairvaux (1090-1153) did not write a systematic treatise devoted exclusively to the Eucharist in the way that later theologians would do. Bernard’s approach to the Eucharist is contemplative, mystical and unitive.  We can gain some insight into his approach by immersing ourselves in the monastic spirituality of the Benedictine family of which the Cistercians were a new development from the 12^th Century.  For the early Cistercians, and broadly within the Benedictine monastic tradition of Bernard's time, the focus was on a living relationship with Christ through Scripture, the liturgy and the sacrament. 
  In his Sermons on the Song of Songs, he uses the language of desire, intimacy and union between the disciple and Jesus.

For Bernard, Christianity was essentially a relationship with Christ. The Eucharist was not just a sacred object or ritual but a privileged meeting with the Bridegroom of the soul.   In one of his sermons he quotes the Song of Songs:

"Let him kiss me with the kiss of his mouth.”

Looking to the rock from which we were hewn

Sunday 23 August 2026

Lectio Divina:*

Isaiah 22:19-23 Psalm 138(137) Romans 11:33-36 Matthew16:13-20

(See also Mark 8:27-33 and Luke 9:18-22)

Meditatio:

 ‘Look to the rock from which you were hewn, and to the quarry from which you were dug. (Isaiah 51:1)

Commentary:

Every so often we may stop and wonder; stare and think; appreciate and move on.  The gospels contain one such ‘stop and wonder’ moment when Jesus asks what seems like a very simple question. It ran something like this:

I have been with you some time. We have had great times together and we have had hard times together. I never promised you that it would be easy.  You heard my call and you followed me.  Others did likewise.  News about us spread throughout the country. Some said I was a great prophet – even the greatest, others said I was a trouble maker and a fraud while others, still, said I was from the Evil One.  But, you – what do you think?  Who do you say I am? Why are you still following me? Who am I to you?

For today on this God-given Sunday, we are asked the same question.  ‘Who is Jesus Christ for you?’ ‘What does Jesus Christ mean for you today?’ ‘Does it matter?’ ‘What difference does Jesus make to my life today?’

Hitting rock bottom and meeting the risen Christ in the Eucharist

The venerable, Matt Talbot (1856-1925) came to be known as a holy man after his death in 1925.  (My late mother told me that she remembered, as a child, when her father read out a piece from the daily newspaper that a man had been found dead in a laneway in Dublin with chains on his body).

Matt transitioned from severe alcoholism at a very young age to living a holy life entirely devoted to prayer, daily Mass, long hours before the Blessed Sacrament, frequent confession and work. He admitted that from the time of his early teens to his late twenties, each day revolved around thoughts of how to obtain alcohol.

One account of his turning point at the rock bottom of his life at the age of 28 is as follows (The Eucharistic Devotion of Venerable Matt Talbot):

As Matt lay there, he had hit rock bottom. As he turned to God, he begged for the grace to overcome his addiction. As the faithful began to arrive for the early morning Mass, they were disgusted to see a drunk lying on the church doorsteps. What they did not realize was the miracle of grace taking place.

Bless also my enemies: the witness of Blessed Leisner

Inscription reads: 'Bless also, O Most High, my enemies'

Karl Leisner (1915-1945) was a German priest who died shortly after being held as a prisoner in Dachau concentration camp outside Munich. Dachau was the proto-type concentration camp conceived by the Nazis at the very beginning of their tyrannical reign in 1933.  During his formative years as a young man he was active in the Schoenstatt movement.

I recall visiting Dachau and seeing the cells and barracks where priests were imprisoned. The camp contained a special section, the so-called 'Priests' Block', in which many Catholic clergy were confined.

Leisner was possibly only known to the Nazis as a catholic activist arrested for articulating anti-Nazi views.

Leisner was showed extraordinary leadership and courage in the period leading up to his arrest in 1939.  He encouraged young people to remain faithful to Christ and not to submit to Nazi ideology.

A telling vision at Knock

There have been many reports of apparitions of Mary, the Mother of God, across the world in recent decades and centuries. Some have been recognised and approved by the authorities of the Roman Catholic church while some have not.  A few turned out to be hoaxes.  Most attract the presence and prayers of large numbers of people.  No approved apparition is imposed on the beliefs of Catholics. One is free to accept, reject, doubt or remain indifferent to all such apparitions.  What is required is faith in the truths revealed by God and taught by the Church through Sacred Scripture, Sacred Tradition and the Magisterium.

All that said, many holy places associated with claimed apparitions of Our Lady are important sites and, in my view, can be accorded some degree of credibility and importance in one’s spiritual life based on the evidence of the fruits flowing from such a place. ‘You will know them by their fruits.’ says Jesus in Matthew 7:16.

Extraordinary ministers and witnesses

ORTHODOX CHRISTIANITY THEN AND NOW: Saint Tarcisius the Acolyte

In my late childhood I was an altar server, as were a great many boys of my age at that time. "Serving Mass" was considered a great honour and required careful attention to the duties, gestures, rules and etiquette of the role. There was to be no whispering, fidgeting or staring out at the congregation. At that time, shortly after the introduction of the vernacular into the liturgy, the paten was still used as communicants received Holy Communion on the tongue while kneeling. One of the altar server's responsibilities was to hold a small metal paten beneath the chin of each communicant.

A decade later, after returning to the practice of my faith, I was commissioned as an Extraordinary Minister of Holy Communion, a role often referred to more informally as a Eucharistic Minister. The preparation involved attending a series of talks, obtaining the necessary liturgical booklets for bringing Holy Communion to the sick at home and, as far as I can remember, participating in a simple commissioning rite during Mass.

Where Mary Has Gone, the Eucharist Leads Us

 

Source: Dormition of the Virgin Mary

Today is the Solemnity of the Assumption of the Blessed Virgin Mary – it remains one of the great feasts of the Christian year – both in the Latin and Eastern Orthodox churches. While formally defined as dogma by the Roman Catholic Church only in 1950, belief in Mary's assumption into heavenly glory has deep roots in Christian tradition. Eastern Christians celebrate the same mystery as the Dormition, the ‘falling asleep’ of the Mother of God.

The Scriptures assigned to this Solemnity are marked by joy and triumph. The Book of Revelation presents the heavenly woman clothed with the sun. Psalm 45 depicts the Queen standing at the king's right hand. St Paul proclaims Christ's victory over death, and in Luke's Gospel Mary sings the Magnificat, praising God's saving power and mercy.

The others

Image: The Canaanite Woman asks for healing for her daughter

Naskh is the caligraphic style for writing in the Arabic alphabet that the biblical text is written in for this manuscript.  The artist, Ilyas Basim Khuri Bazzi Rahib, was most likely a Coptic monk in the late 17th century in Egypt. 1684 from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.

Sunday 16 August 2026

Lectio Divina:*

Isaiah 56:1-7 Psalm 67(66)

Romans 13:13-32 Matthew 15:21-28 (See also Mark 7:24-30)

Meditatio:

‘I will gather others to them besides those already gathered.’ (Isaiah 56:8)

Commentary:

The second part of this Sunday’s Gospel presents us with a challenging encounter. We find Jesus in the region of Tyre and Sidon, territory that would have been considered foreign by many of his fellow Jews. In Matthew’s Gospel, this episode follows immediately after a dispute between Jesus and certain Pharisees and scribes concerning the observance of the Law, particularly ritual practices of purification.

Into this setting comes a Canaanite woman, a foreigner, who approaches Jesus and begins crying out for help. She is not one of the chosen people of Israel, yet she recognises in Jesus a source of hope and salvation. Her plea raises an important question: why should a devout Jew respond to the request of a foreign woman? At first, Jesus appears not to answer her. Then, when he does speak, his words seem surprisingly harsh: 'It is not fair to take the children’s food and throw it to the dogs'.

Greater Love: St Maximilian Kolbe and the Eucharist

Maximilian Kolbe(1894-1941) was a Polish Franciscan priest, missionary as well as martyr at Auschwitz.  Canonised by Pope John Paul II in 1982 he is often invoked as the patron saint of political prisoners, journalists, prisoners and the pro-life movement.  On his day of martyrdom, 14 August 1941, he volunteered to die in place of a man named Franciszek Gajowniczek. He was living proof of the truth of Christ's words ^‘No one has greater love than this, to lay down one’s life for one’s friends’ (John 15:13).  This was possible for Kolbe only because of the sacrifice of Jesus on Calvary, the fruits and effects of which were communicated to St. Maximilian through the sacrament of the Eucharist. For him, Holy Communion means not only receiving the Body and Blood of Christ but also participating in the mystery of self-giving love in our own time and place.

Fr Kolbe was active throughout his life in promoting the veneration of Immaculate Virgin Mary as well as in numerous apostolates and ministries.  In 1917, he founded the

Sunday Mass and the meaning of time

 

Credit: Timothy McIntyre

The Mass is rightly referred to as a ‘Memorial’ of Christ’s passion, death and resurrection.  However, this does not mean that the Mass is merely a recall event in which past events are remembered and for which we give thanks.  It is infinitely more than that. Through the Eucharist, the saving events of Christ's passion, death and resurrection are made present in a living and active way here and now, whenever bread is broken, wine is poured and the prayer of consecration is offered.  We are more than just verbally proclaiming our faith in the crucified and risen Christ: we are caught up in the mystery of that death and resurrection in the midst of our turbulent and troubled world.

At a general audience in St Peter’s Basilica, yesterday, Pope Leo XIV spoke of the special place of Sunday Mass in the liturgy of the church. The full text of his address is

The price of Eucharistic faithfulness

The last Catholic martyr executed at Tyburn in London, St Oliver Plunkett (1625-1681) served as Archbishop of Armagh and successor of St Patrick. During a period of anti-Catholic persecution, he risked his life to provide the sacraments, ordain priests and sustain Eucharistic life among the faithful.

Canonised by Pope Paul VI in 1975, St Oliver Plunkett became the first new Irish saint in almost seven hundred years.  After spending many years in Rome while Catholics in Ireland faced severe restrictions, Plunkett returned to Ireland in 1670 following a relaxation in laws against Catholics. 

During the Stuart Restoration, Plunkett dissented from the Test Act.  The Test Act of 1673 required

Not to be taken for granted

Bees at work while the summer lasts     

It occurred to me, while at Mass last Sunday, that the kneelers were in lots of use with people in and out and up and down. In many Roman Catholic churches, the pews are positioned closely enough that people often need to step onto or over the kneelers when passing along a row – this even in spite of churches being far from packed in most places in Ireland, at least. 

Now, kneelers do not clean themselves and neither do aisle passages, seats, access porches, sanctuary carpets, altar covers, chalice palls, purificators, corporals or lavabo towels.  The bills for insurance, heating, light and water do not automatically pay themselves from year to year and church buildings need to be maintained and renovated.  The holding of a Mass necessitates that someone opens the church, puts out the required vestments or other items, lights the altar candles, switches on the microphones,

Of holy things

A chance visit to a parish church in the Loughboy area of Kilkenny City provided an interesting insight for me into church layout and symbolism. The church of St Fiacre is located beside a busy shopping area and access road on the outskirts of the city in the parish of StPatrick’s. The church building is in what might be styled avant-garde design typical of many Catholic churches constructed in the 1970-1980s. It appears, from online sources, that this church was opened around 1991.  It is arranged in a theatre or fan style with the focus on the  light coming from the sanctuary area.  The sanctuary area feels very open and accessible with minimal clutter. Still, some important and holy things are kept there including the Altar, an imposing and very large wooden cross, the Tabernacle, the lectern, the presider’s chair, the baptism font and, unusually, a box (or Ambry) containing three types of holy oil:

Edith Stein: a Eucharistic Witness unto Death

St Teresa Benedicta of the Cross – Edith Stein - died a martyr on this day 84 years ago.  She was among the Catholics of Jewish origin arrested after the Dutch bishops publicly condemned Nazi persecution of the Jews.  They were transported to Auschwitz-Birkenau, where they were murdered in the gas chambers.  I recall seeing aghast the remains of that place when I visited there in 2011: it was a ghastly reminder of the industrial scale of evil perpetrated by the Nazi regime and its accomplices.

Edith Stein was born in 1891 in Germany in what is now modern-day Poland.  She was a gifted child - encouraged by her mother to think critically.  During her teen years, she abandoned the Jewish faith of her childhood and described herself as an atheist in her early adulthood.  She was awarded  a doctorate in philosophy at the age of 26.  A reading of the autobiography of St Teresa of Avila in 1921 made such a deep impression on her that she decided to embrace Catholic Christianity in 1922.  She is on record for saying this:

Eucharist without borders

A strange development, in recent times, has been the rise of anti-migrant sentiment among a great many Catholics including many who would describe themselves as devout and loyal members of the church. Usually couched in language of being opposed to ‘uncontrolled mass, ‘illegal immigration’, ‘open borders’, ‘endangering our women and children’ and ‘civilisational erasure’, the view is presented as middle of the road and reasonable unlike that held by ‘woke’ or ‘radical left’.  These views – spoken or half-spoken are sometimes prefaced with ‘while I am not a racist…’

Even among Christians the polarising language around immigration is now commonplace online as well as offline.  Just listen to any conversation, now, in Ireland or elsewhere.  Sometimes, it seems to me that the more devout and the more ‘prolife’ a person is the more likely they are to be exercised about immigrants.

I generalise and, now, I risk jumping to judgmental conclusions