Tag: holy Eucharist

Here Are Five Powerful Effects of the Eucharist

Here Are Five Powerful Effects of the Eucharist

Beneath are five powerful effects of the Eucharist:


In the heat of the day, when we are weak, possibly discouraged and even in desolation, the most Holy Eucharist comforts and consoles us. Study Mt. 11:28-30… “Come to me and I will give you rest…”


Each time we receive Holy Communion we receive the “Total Christ”: the Body, Blood, Soul, and Divinity of Jesus. Safe to say we can receive both a mind transplant and a Heart-Transplant.  Saint Paul expresses:  “Put on the mind of Christ.”  Then he says: “You have the mind of Christ.” After receiving Holy Communion you indeed do have the mind of Christ.


The Holy Eucharist fills our soul and even our body with energy to carry out at times super-human works. What fuel is to a car, Eucharist is to the soul—power and energy!


A secondary effect of the reception of the most Holy Eucharist is healing of our daily ailment. The Council of Trent expresses at such: Holy Communion is the antidote to our daily infirmities. Saint Faustina suffering dreadful pulmonary issues, received Holy Communion and she felt like a spiritual electric current surge through her body and experienced true healing!


Jesus expresses: “ I am the Bread of Life, whoever eats my Body and drinks by Blood will have everlasting life and I will raise Him up on the last day.” (Jn. 6—“Bread of life” discourse)  That implies those who receive the Holy Eucharist with lively faith, occasionally (hopefully every day if possible) and with fiery fervor and love will be saved!

May Our Lady, who formed the most Sacred Heart of Jesus in her womb intercede for you and obtain for you the grace to fall in love with Mass, Holy Communion as well as daily Holy Communion. Then may you become an apostle of the Eucharist!

4 Things You Probably Don’t Know About The Eucharist

4 Things You Probably Don’t Know About The Eucharist

Probably, there’s so much you know about the Eucharist — the Blessed Sacrament, Holy Communion.

Here are the four things you need to understand about the Eucharist:

1. Feast day

The solemnity of Corpus Christi — the feast of the Most Holy Body and Blood of Christ — is a holy day of duty. While it’s prescribed as such in the general law of the Church, it’s not seen as one in the United States. It, along with the Epiphany, is transferred to a Sunday. (Also not observed as holy days of duty in America are the solemnities of St. Joseph, March 19, and Sts. Peter and Paul, June 29).

2. Consecration customs

It was during that period that the priest started elevating the host and chalice at Mass after the purification. Back then, people received Holy Communion inconsistently but at least they could see the host and cup. And, yes, that seems to be when the custom of ringing a bell at the elevation came into practice. At some churches, it was the tower bell that was rung. The use of a handbell actually started in England.

One more item from the 13th century. That was when churches started placing the host in a monstrance to be exposed on the altar. And they started carrying it in a procession in the church or out through the streets as part of the Corpus Christi celebrations.

3. Names

The Eucharist has a lot of other names, too. The breaking of the bread, Eucharistic assembly, memorial of the Lord’s passion and resurrection, Holy Sacrifice, Holy and Divine Liturgy, Holy Mass, Sacred Mysteries, Most Blessed Sacrament and Holy Communion.

And, probably recently in our own parish, we refer to as “the Saturday evening” or “the 9 o’clock.” As in, “This weekend I’m going to … ”

There’s no mention of those in the Catechism.

Nor is there a paragraph about coffee and donuts following in the parish hall.

4. Parts of the prayer

The Mass’ Eucharistic prayer is divided into different parts:

A prayer of thanks, including the preface. The proclamation (the Sanctus; Holy, Holy, Holy). The epiclesis, an invocation of the Holy Spirit. (Here the priest puts his hand over the bread and wine.) The institution narrative and consecration.

The memorial proclamation. (For example, one begins “When we eat this bread …”) The anamnesis, focusing on Christ’s passion, resurrection, and ascension.

The oblation, an offering from us: “Therefore as we celebrate the memorial of his death and resurrection, we offer you, Lord, the bread of life and the chalice of salvation, expressing gratitude that you have held us worthy to be in your presence and minister to you” (Eucharistic Prayer II). Intercessions, when the priest, in our name, prays for and with all the Church.

And the ending doxology (“through him, with him, and in him) to which the audiences reply “Amen.”

The Horror Facing Catholics in Nicaragua

The Horror Facing Catholics in Nicaragua


The horror facing Catholics in Nicaragua: attacks, arson, desecration

As violent oppression continues to rise in Nicaragua, with at least 10 people killed on Sunday, Catholic bishops have called for a day of prayer and fasting for July 20 “as an act of atonement for the profanation carried out in recent months against God.”

On that day, the bishops said, “We will pray the prayer of exorcism to St. Michael Archangel.”

Recent developments that led the bishops to issue the call include:

On Tuesday, according to the auxiliary bishop of Managua, the country’s capital, the neighborhood of Monimbo in the southeast city of Masaya was under attack. He said gunfire reached the parish of St. Mary Magdalene, where a Catholic priest was seeking refuge.
On Saturday, the Divine Mercy Church in Managua was under siege for 16 hours. It had become a refuge for students who, while protesting at a nearby university, were attacked by pro-government forces. Pictures posted to social media showed the church had been pockmarked by bullets.
On Sunday, the car of a bishop was shot at as he was on his way to the northern city of Nindiri, where he had hoped to stop an attack by the military. He wasn’t wounded, but the tires and windows of the car were destroyed.
On the same day, the house of a priest in Masaya was ransacked by the police. Belongings were taken with no explanation given.
On Monday, a center of the papal charity Caritas was set aflame in the northern city of Sébaco.
On July 9, a cardinal, a bishop and the papal representative were among clergy from Managua attacked as they attempted to protect St. Sebastian Basilica in the nearby city of Diriamba from a pro-government mob.
The list, though incomplete, serves as an illustration of the situation under President Daniel Ortega and his wife, the country’s vice president, who’ve labeled the Catholic Church as public enemy number one, amid a crisis that exploded in April with widespread protests against a social security reform plan that was never implemented.

“In Nicaragua, amidst this reality of violence, manifestations of evil are expressing themselves in this irrational and disproportionate violence,” said Father Boanerges Carballo, Managua’s episcopal vicar for pastoral affairs.

Yesterday, the brief video below, showing an apparent desecration of a tabernacle and consecrated hosts, appeared on social media with the explanation: “This was done today in Nicaragua – The priest posted a quick video for his bishop. Please pray. Heartbreaking.” It’s unclear where, exactly, this originated. (Please be patient. It may take a moment to load.)

Pray for the people of Nicaragua, their priests, their bishops. Our Lady of Guadalupe, patroness of the Americas, pray for us!

‘The Holy Eucharist Cannot Be Shared With Protestants… We Cannot Be More Merciful Than Christ’ – Cardinal Arinze

‘The Holy Eucharist Cannot Be Shared With Protestants… We Cannot Be More Merciful Than Christ’ – Cardinal Arinze

Cardinal Arinze weighs in on the Communion debate – and recalls the saint who inspired his vocation

Cardinal Francis Arinze was baptised into the Catholic Church on November 1, 1941, his ninth birthday. He was a child eager to convert to Christianity from a traditional African religion, not because of the wishes of adults or others around him, but of his own volition and by the grace of God.

The man who received him into the faith was Blessed Cyprian Tansi, at the time a parish priest whose example of great holiness left an impression on the boy that has endured for a lifetime. This was the priest who, perhaps most significantly, helped to teach Arinze to recognise and love Our Lord present in the Eucharist.

“He was the first priest I ever knew,” recalls Cardinal Arinze, now 85. “He gave me the first sacraments – baptism, then penance and Holy Communion. He prepared me for Confirmation and I was his Mass-server in 1945.

“He was what you would like to see in a parish priest – zealous, sincere. When he celebrated Mass you saw that he believed what he was celebrating, so his life was attractive in itself. It was no surprise that wherever he worked there were many seminarians and women going into religious life.”

Among them was Arinze himself. He entered the All Hallows seminary of the Archdiocese of Onitsha at 15 and proved to be an outstanding student. He passed the Cambridge School Certificate in 1950, the year that Blessed Cyprian left Nigeria to join the Cistercians at Mount St. Bernard in Leicestershire. In 1955, Arinze moved to Rome where he attained a doctorate in Sacred Theology summa cum laude from the Pontifical Urban University. He was ordained in 1958.

He attended the funeral of Blessed Cyprian in England in 1964, and has actively promoted his Cause for canonisation ever since, admitting that he fought to control his enthusiasm when it was first opened.

It was a year after Blessed Cyprian’s death that Fr Arinze became the youngest bishop in the world, when at the age of 32 he was consecrated as coadjutor of Onitsha. Within two years he succeeded as archbishop, becoming the first native African to lead the archdiocese, and in 1979 he became President of the Nigerian bishops’ conference.

Pope John Paul II elevated Arinze to the College of Cardinals in 1985 and in 2002 he was made Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments.

His tenure as Prefect was a productive one, corresponding with the publication of Ecclesia de Eucharistia, John Paul II’s 2003 encyclical on the relationship of the Church to the Holy Eucharist, and with Sacramentum Caritatis, Benedict XVI’s 2007 exhortation on the Eucharist as the source and summit of the Church’s life and mission.

Given Cardinal Arinze’s credentials, he cannot be ignored when he chooses to speak about the sacraments. One such moment came recently at Buckfast Abbey in Devon, at a time when the German bishops had become so publicly divided over moves to allow Lutheran spouses of Catholics to receive Communion at Mass on Sundays that the Vatican was asked to intervene.

“What does the Church do that is as great as the Mass?” asked Cardinal Arinze. “The Church has only one possession equal to the Mass and that is another Mass. Nothing else.

“It is very important to look at the doctrine,” he added. “The Eucharistic celebration of the Mass is not an ecumenical service. It is not a gathering of those who believe in Christ and who invent a prayer for the occasion. It is a celebration of the mysteries of Christ who died for us on the Cross, who made bread into His body and wine into His blood and told the Apostles ‘do this in memory of me’.

“So the Eucharistic celebration of the Mass is the celebration of the faith community, those who believe in Christ. They are communicating in the faith, and in the sacraments, and in ecclesiastical communion, not now Holy Communion but ecclesiastical unity with their pastor, their bishop and the Pope. It is the community that celebrates the Holy Eucharist. Anybody who is not a member of that community does not fit in at all.

“It isn’t just that we wish one another well. After Mass, you can have a cup of tea and even a glass of beer and a bit of cake. That’s OK. But the Mass is not like that.

“But we wish other Christians well. The Holy Eucharist is not our private possession which we can share with our friends. Our tea is such and also our bottle of beer. We can share those with our friends.”

He said that if Protestants wished to receive Communion in Catholic churches they should become Catholics. “Come, be received into the Church and then you can receive Holy Communion seven times a week. Otherwise, no.”

Furthermore, Catholics who have committed mortal sins must receive absolution before they can receive the Eucharist, he said.

If a person is not in a state of grace, even if he receives Holy Communion five times a day he doesn’t get grace at all but he commits five sacrileges because he wasn’t well prepared,” he says. “It means that the Holy Eucharist is for those in the Catholic faith and fold who hold on to that faith and who are well disposed. For the same reason you can see if a person is divorced and remarried then there is a problem. Christ said [that] he who drives away his wife or husband and marries another… Christ has one word: adultery. It is not we who made that. It is not a Vatican law. It is Christ who said it.

We cannot be more merciful than Christ. If any of us says he has permission from Christ to change one of the major points Christ gave us in the Gospel we would like to see that permission and also the signature. You can see that it is not possible. Not even if all of the bishops agree, it doesn’t become so.”

Senior Vatican officials soon afterwards instructed the German bishops to withdraw their document on shared Communion, although the majority of them supported its publication.

But it wasn’t the end of the matter. Pope Francis later explained to reporters that the bishops had erred because canonically such matters must be decided at a local rather than national level, in a way achieved perhaps by One Bread, One Body, the 1998 norms of the bishops of England and Wales for shared communion between Catholic and Anglican spouses.

Within days the German bishops published the guide, saying they felt “obliged to stride forward in this matter courageously”.

Archbishop Hans-Josef Becker of Paderborn has said he would approve of Communion for Protestant spouses “in individual cases” after a period of discernment, while Bishop Franz Jung of Würzburg invited Lutheran spouses to receive the Eucharist during jubilee marriage Masses celebrated in his cathedral.

Whether this represents a shift in Eucharistic theology, as well ecumenical practice, will be a matter of debate for years to come.

But certainly change is in the wind and before too long it will, without doubt, descend upon English-speaking countries. This is perhaps evident in the statement by the Anglican Roman Catholic International Commission published this month on authority and ecclesial communion.

In one paragraph it expresses traditional Catholic teaching on the Eucharist, held with such conviction by figures like Cardinal Arinze, while in another it gently nudges open the door to novelty.

The Catholic Church might “fruitfully learn from the Anglican practice of provincial diversity and the associated recognition that on some matters different parts of the Communion can appropriately make different discernments influenced by cultural and contextual appropriateness”, the document declares.

Such innovations might well hold out the prospect of closer unity with other Christian communities, but they surely carry within them a counter-productive risk of grave division within the universal Church.

This would not only upset Cardinal Arinze and those like him, but would arguably be contrary to the unity for which Jesus Christ himself prayed.

This article first appeared in the July 13 2018 issue of the Catholic Herald.

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