Introduction to the Book of Ester
How do you deal with someone's insidious plot to murder you and everybody like you?
The Book of Esther provides one possible answer to that question, tough cookie though it is. Today, that query may not loom quite as large in America, but it definitely does in many other places throughout the world (the Middle East, Burma, the Congo—and about a dozen or more other places). It happened to loom really large in the ancient Middle East too. In Esther's case, though, no one seems to know if there really was a wicked counselor named Haman who attempted to manipulate the emperor (probably Xerxes I, though here he's called "Ahasuerus") into having all the Jews in the Persian Empire murdered during the fifth century BCE. Nevertheless, you don't have to look too deeply into Jewish history to find highly similar attempts at genocide and persecution against the Jews. The story (which was probably written during the third or fourth Century BCE) may have helped people who were living under later rulers and needed to reckon with threats from above (regardless of how historically accurate the story is—or isn't).
Good Girl, Mad World
Esther is one of the first in a long line of stories about how a good and clever woman helps a powerful, evil, and monstrous (or maybe just confused) villain switch towards making the right decisions (in this case, it's King Ahasuerus). In a way, it's a little like Beauty and the Beast—except the Beast never sat around tacitly supporting a genocide, Belle never sought vengeance against the people who were trying to kill her, and Lumiere never walked around weeping and wearing sack-cloth. But despite all that, Esther's a good example of this type of story. To give a non-Disney version, you could think of The Arabian Nights, where the heroine gets her husband to stop murdering his wives every night by telling him a series of entertaining tales (come to think of it, actually that is a Disney example, because Aladdin's part of The Arabian Nights). It's also a bit of an unusual fit. It isn't one of the major books of the Tanakh or the prophets or anything. It's wedged in with the "Writings," next to a miscellany of texts, like The Book of Daniel and The Song of Songs. It's also particularly odd because it doesn't really mention God, doesn't really fit into that whole spiritual narrative which occupies the Torah and the Prophets. It's a suspense and adventure story on the one hand, but it's also a more serious tale about how the Jewish people manage to preserve themselves and their culture when faced with a threat from hostile authorities. Additionally, one of Esther's greatest contributions to culture—the holiday of Purim—is a time for fun and merriment (and also an opportunity to look for spiritual meanings hidden within the tale).
Why Should I Care?
The Book of Esther has a James Bond-ish, ticking-time-bomb plot. It's also heavy on action, drama, and Game of Thrones-style intrigue, while being notably lacking in legal codes, commandments, theology—all that kind of thing. This is one book of the Bible you could easily read while marinating in a bubble bath, without feeling particularly sacrilegious (not that, uh, any of us have done that here at Shmoop). Our point is that the book is compact and smooth—a straightforward, streamlined example of an ancient Hebrew short story. We're not suggesting that whoever wrote the book of Esther was exactly the Alice Munro of his or her time, but the author was indeed another master storyteller. A closer comparison would be a story that's a classic, but more focused on action than on character. Maybe F. Scott Fitzgerald's "The Diamond as Big as the Ritz" would work as an example of the style (if not of the substance).
But Esther is more than an entertaining yarn. To be sure, it is more of a "tale" than an epic investigation into the relationship between God and humanity. (In fact, considering that it doesn't really mention God, it might be the Bible's most secular book.) Overall, though, it's a story about how a pair of scrappy underdogs—Esther and Mordecai—face seemingly insurmountable odds and end up putting it all together in the end. The author suggests that, while living in exile the Jewish people can—with tough work and intelligence—secure a decent place for themselves within the kingdoms ruled by Gentile conquerors. (So, maybe it's more like The Little Giants or The Mighty Ducks than all that high-art literary Munro and Fitzgerald stuff.) Yet, there are darker dimensions to the story, going beyond the basic theme of preventing a genocide. Esther, Mordecai, and their allies seek vengeance against the supporters of the evil counselor Haman, racking up a considerable death toll, for one thing. As well, the king Ahasuerus is a bit of a cipher. You can't really figure out what the dude's psychology is, or what he's "on about" (to borrow a U.K.-ism). So, that's all disquieting food for thought. But despite these violent and confusing undertones and the somewhat confusing, momentary disappearance of God from the Biblical storyline, the reader will undoubtedly be moved to repeat an immortal line from The Royal Tennenbaums: "Go, Mordecai!"
Recently in America a political figure stated that due to the fact that half the country voted the wrong way there may be a need for re-education camps.
The Beatification of the Ulmas.
The beatification of nine members of a single family!
Written by: Kelly Dudek, Poland
Józef and Wiktoria were a couple of modest means living in a Polish village Markowa. Despite his limited formal education, Józef was amazingly skillful: able farmer and fruit grower, award-winning breeder of bees and silkworms, bookbinder, constructor of a domestic power station. With a home library of over 300 books, he read a lot and had a wide range of interests. One of his passions was photography, an extraordinary thing in his time, even more so since his first camera was of his own making. Wiktoria received basic schooling and attended courses at a folk high school. She was a performer at the village amateur theatre, reportedly cast as Mary in the Nativity play. When she married Józef, she dedicated herself entirely to family life.
Faith was vital at the Ulma home. A relative recalled that she would see Józef kneeling at the end of the day, his wife and children joining him to pray together. In their Bible they underlined the title of the Good Samaritan parable and wrote on the margin: YES. Like Mary’s fiat, this one word speaks volumes.
Their story shows how they took to heart Jesus’ answer to the question,
“Who is my neighbor?”
(Lk 10:29.) In 1939, Germany and Russia invaded Poland, having secretly divided the country between them (Molotov-Ribbentrop Pact.) Germans made Poland the center of their “death industry” creating death camps like Auschwitz and introducing criminal legislation unprecedented in other occupied lands. Nowhere else was there death penalty for the entire family whose member dared to help a Jew in any way. The occupants clearly expected opposition since Poles and Jews had lived on that land together for a thousand years, despite various winds of history.
In 1942, the Ulmas gave shelter to two Jewish families. German authorities learned about it and stormed the house at night. In a matter of moments, all three families were murdered, parents and children alike, including Wiktoria’s seventh child whose birth had just begun.
God sends us saints when we most need them. The threefold lesson from the Ulmas comes as family values are attacked, the Gospel is ridiculed, and the state of historical memory in western Europe provokes a repetition of war horrors (see Ukraine.) Thankfully, family is still a priority for many people in Poland including the government, and the Gospel rooted in Polish hearts inspired many
to shelter millions of Ukrainian refugees recently. But this is far from enough, so Józef and Wiktoria with their children come to encourage us all by their heroic example.
Blessed Ulmas Family, Pray for Us!
OCTOBER 8 Nineteenth Sunday after Pentecost
SAINT BRIDGET OF SWEDEN
Ester, Chapter 1, Verse 8
As a faithful catholic in the modern world, you may feel shaken with fear at the evils the new world order has taken, and you may expect to perish yourself but know that we can trust in Divine Mercy.
John Paul II Entrusted the World to Divine Mercy
On Aug. 17, 2002, twenty years ago today, Pope John Paul II entrusted the world to Divine Mercy as he consecrated the International Shrine of The Divine Mercy in Lagiewniki, Poland.
Standing before the image of Divine Mercy, the Pope said, “I wish solemnly to entrust the world to Divine Mercy. I do so with the burning desire that the message of God’s merciful love, proclaimed here through Saint Faustina, may be made known to all the peoples of the earth and fill their hearts with hope.”
He finished his homily with this prayer:
God, merciful Father,
in your Son, Jesus Christ, you have revealed your love
and poured it out upon us in the Holy Spirit, the Comforter,
We entrust to you today the destiny of the world and of every man and woman.
Bend down to us sinners,
heal our weakness,
conquer all evil,
and grant that all the peoples of the earth
may experience your mercy.
In You, the Triune God,
may they ever find the source of hope.
by the Passion and Resurrection of your Son,
have mercy on us and upon the whole world!
The consecration and entrustment of the world to Divine Mercy represented the fulfillment of a mission for Maria Faustina Kowalska (1905-1938). Faustina, a poor, young Polish nun experienced visions of Jesus in which he asked her to make his message of infinite love and mercy known to the world. At the request of her spiritual director, she made a record of the visions in her diary.
In his visitations, Jesus asked her to have a painting made portraying him as he appeared to her. In her diary she recorded the vision:
“Paint an image according to the pattern you see, with the signature: ‘Jesus, I trust in You.’ I desire that this image be venerated, first in your chapel, and then throughout the world. I promise that the soul that will venerate this image will not perish.”
In another visitation, he asked the nun that she help establish Divine Mercy Sunday on the first Sunday after Easter, to offer the world salvation.
Faustina recorded Jesus’ words:
“This Feast emerged from the very depths of My mercy, and it is confirmed in the vast depths of my tender mercies. Every soul believing and trusting in My mercy will obtain it.”
It was the mission that Pope John Paul II also felt called to help complete.
If St. Faustina was the initial receptacle for the message of Divine Mercy, her Polish compatriot saw to it that the requests Jesus made of the nun were fulfilled, and the devotion spread throughout the world.
As a young seminarian in Krakow in 1940, Karol Wojtyla first learned of St. Faustina’s revelations and the message of Divine Mercy. Later as a priest, he was a frequent visitor to the convent where Faustina lived, stopping by to pray, and hold retreats. When he became Archbishop of Krakow, he led the effort to put Faustina’s name before the Congregation for the Causes of Saints and defended her when the validity of her claims was questioned in Rome.
As pope, he published his second encyclical, Dives in misericordia (Rich in mercy), on Nov. 30, 1980.
The following year, while recovering from an assassination attempt, Pope John Paul II traveled to The Shrine of Merciful Love in Collevalenza, Italy, where he revealed that he felt spreading the message of Divine mercy to be his greatest calling.
”Right from the beginning of my ministry in St. Peter's See in Rome, I considered this message my special task. Providence has assigned it to me in the present situation of man, the Church, and the world. It could be said that precisely this situation assigned that message to me as my task before God,” he said.
At the beatification of Saint Faustina on April 18, 1993, the pope spoke of his delight at witnessing the popularity of the devotion to Divine Mercy.
“Her mission continues and is yielding astonishing fruit. It is truly marvelous how her devotion to the merciful Jesus is spreading in our contemporary world and gaining so many human hearts!” said the pope.
Yet there was more to be done. On Divine Mercy Sunday, April 30, 2000, Pope John Paul II canonized Saint Faustina Kowalska, and declared the Second Sunday of Easter as "Divine Mercy Sunday.”
Twenty years ago today, when Pope John Paul II entrusted the world to Divine Mercy, he shared his hope that the world would hear the message that God is merciful. Quoting from Faustina's diary, he said:
“May this message radiate from this place to our beloved homeland and throughout the world. May the binding promise of the Lord Jesus be fulfilled: from here there must go forth ‘the spark which will prepare the world for his final coming (cf. Diary, 1732)’.”
“This spark needs to be lighted by the grace of God. This fire of mercy needs to be passed on to the world. In the mercy of God the world will find peace and mankind will find happiness! I entrust this task to you, dear Brothers and Sisters, to the Church in Kraków and Poland, and to all the votaries of Divine Mercy who will come here from Poland and from throughout the world. May you be witnesses to mercy!” he said.
Today, devotion to Divine Mercy is popular among Catholics around the world. Churches and shrines and religious orders have dedicated themselves to sharing the message received by St. Faustina and which St. Pope John Paul II considered his “task before God."
Nineteenth Sunday after Pentecost
IN the Introit of the Mass God promises to hear the people who observe His law, and to help them in all their tribulations. “I am the salvation of the people, saith the Lord; in whatever tribulation they shall cry to Me, I will hear them, and I will be their Lord forever. Attend, O My people, to My law; incline your ears to the words of My mouth.”
O’almighty and merciful God graciously defend us from all that is hurtful, that, free in mind and body, we may with ready mind perform all that belongs to Thy service.
EPISTLE. Eph. iv. 23-28.
Brethren: Be renewed in the spirit of your mind: and put on the new man, who, according to God, is created in justice, and holiness of truth. Wherefore, putting away lying, speak ye the truth every man with his neighbor: for we are members one of another. Be angry, and sin not. Let not the sun go down upon your anger. Give not place to the devil. He that stole, let him now steal no more, but rather let him labor, working with his hands the thing, which is good, that he may have something to give to him that suffereth need.
The epistle of to-day particularly concerns such as live in falsehood, hatred, anger, injustice, impurity, or other sins. Perhaps we have often renewed our spirit at a jubilee, or a mission, or a spiritual retreat; we seemed then to be converted, and to have become new men, but how long did our spiritual renovation last? Alas, how soon were we sinners again! We thought that, after making a general confession, everything was done; instead of zealously using all means to preserve ourselves in this happy state of spiritual renewal, we allowed ourselves once more to resort to bad company and dangerous occasions, and gave ourselves up, as before, to idleness and indulgence. When shall we be lastingly converted?
GOSPEL. Matt. xxii. 2-14.
At that time Jesus spoke to the chief priests and Pharisees in parables, saying: The kingdom of heaven is likened to a king, who made a marriage for his son. And he sent his servants to call them that were invited to the marriage: and they would not come. Again, he sent other servants, saying: Tell them that were invited: Behold, I have prepared my dinner; my beeves (plural form of beef) and fatlings are killed, and all things are ready: come ye to the marriage. But they neglected, and went their ways, one to his farm, and another to his merchandise. And the rest laid hands on his servants, and, having treated them contumeliously, put them to death. But when the king had heard of it, he was angry, and, sending his armies, he destroyed those murderers, and burnt their city. Then he saith to his servants: The marriage indeed is ready: but they that were invited were not worthy. Go ye therefore into the highways; and as many as you shall find, call to the marriage. And his servants going forth into the ways, gathered together all that they found, both bad and good: and the marriage was filled with guests. And the king went in to see the guests: and he saw there a man who had not on a wedding garment. And he saith to him: Friend, how earnest thou in hither not having on a wedding garment? But he was silent. Then the king said to the waiters: Bind his hands and feet, and cast him into the exterior darkness: there shall be weeping and gnashing of teeth. For many are called, but few are chosen.
Remark. ---This parable is, in many respects, the same as that for the Second Sunday after Pentecost and has the same meaning. See, therefore, the explanation of that gospel; in addition to this, consider also the following.
1. In the present parable the king is our heavenly Father, Who has espoused His only-begotten Son to the Church.
2. The feast is made up of the doctrines of the Gospel, the holy sacraments, with the other means of salvation, and of eternal joys.
3. The servants sent to invite the guests are the prophets, apostles, and disciples of Christ.
4. Those invited are the Jews, who, despising the honor intended for them, put to death the prophets and apostles.
5. In their place others, that is, the heathen, were called from all quarters of the earth, who, having been in the broad road to destruction, now occupy the place of the Jews in the marriage-feast of the Church, and will one day occupy their place in heaven.
6. The wedding garment signifies charity, which shows itself by good works; without this, faith avails nothing. That the man without a wedding garment was silent when questioned by the king shows us that no one will be able to excuse himself before God for not having charity, since everyone may have it if he only asks it from God, and be willing to practice it.
I thank Thee, O Jesus, that, through Thy incarnation, passion, and death, Thou hast gained for me eternal happiness; give me also the wedding garment of charity, that I may be admitted to the heavenly marriage-feast, and not be cast into the exterior darkness.
Lessons of Consolation from the Joys of Heaven
In what these joys consist, St. Paul himself, though more than once caught up to heaven and allowed to see and taste them, could not describe. He only says that eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him. In heaven all beauties, all delights, all joys, are found in the highest and most perfect degree free from all evil, free from all anxiety and disgust, and free from all fear of ever losing them. In a word, in heaven man shall possess God Himself, the source of all joy and happiness, and shall, with Him, enjoy God s own happiness for all eternity. We shall be like to Him (i. John iii. 2). Is there need of anything more to give us the highest conception of heaven? How lovely are Thy tabernacles, O Lord of hosts! My soul longeth and fainteth for the courts of the Lord, my heart and my flesh have rejoiced in the living God (Ps. Ixxxiii). How weary of the world am I when I contemplate heaven!
St. Bridget of Sweden- St. Bridget received visions of Christ’s suffering many times throughout her life.
The words of our Lord Jesus Christ to His chosen and dearly beloved bride, Saint Bridget, about the proclamation of His most holy Incarnation and the rejection, desecration and abandonment of our faith and baptism, and how He bids His beloved bride and all Christian people to love Him.
“I am the Creator of the heavens and the earth, one in Divinity with the Father and the Holy Spirit. I am the one who spoke to the patriarchs and the prophets and the one whom they awaited. For the sake of their longing and in agreement with my promise, I assumed flesh without sin and concupiscence, by entering the womb of the Virgin like the sun shining through the clearest gem. For just as the sun does not damage the glass by entering it, likewise the virginity of the Virgin was not lost when I assumed Manhood. I assumed flesh in such a way that I did not have to forsake my Divinity, and I was no less God - with the Father and the Holy Spirit, governing and upholding all things - although I was in the womb of the Virgin in my human nature. Just as brightness is never separated from fire, so too, my Divinity was never separated from my Humanity, not even in death.
Thereafter I allowed my pure and sinless body to be wounded from the foot to the head, and to be crucified for all the sins of mankind. That same body is now offered each day on the altar so that mankind might love me more and remember my great deeds more often. But now I am totally forgotten, neglected, despised, and expelled as a king is from his own kingdom and in whose place the most wicked robber has been elected and honored.
I have indeed wanted my kingdom to be within man, and by right I should be King and Lord over him, for I made him and redeemed him. However, now he has broken and desecrated the faith which he promised me in his baptism, and he has broken and spurned my laws and commandments which I prescribed and revealed to him. He loves his own will and refuses to hear me. In addition, he exalts the most wicked robber, the devil, above me and has given him his faith. The devil really is a robber, since he steals for himself, by way of evil temptations, bad councils, and false promises, the human soul that I redeemed with my blood. But he does not do this because he is mightier than me; for I am so mighty that I can do all things with a word, and so just, that even if all the saints asked me, I would not do the least thing against justice.
But, since man, who has been given free will, willfully rejects my commandments and obeys the devil, it is only right that he also experiences his tyranny and malice. This devil was created good by me, but fell by his own wicked will, and has become, so to speak, my servant for inflicting vengeance on the workers of evil.
Yet even though I am now so despised, I am still so merciful that whoever prays for my mercy and humbles himself in amendment shall be forgiven his sins, and I shall save him from the evil robber - the devil. But to those who continue despising me, I shall visit my justice upon them, so that those hearing it will tremble, and those who feel it will say: “Woe, that we were ever conceived or born! Woe, that we ever provoked the Lord of majesty to wrath!”
But you, my daughter, whom I have chosen for myself, and with whom I now speak in spirit: love me with all your heart - not as you love your son or daughter or parents, but more than anything in the world - since I, who created you, did not spare any of my limbs in suffering for your sake! Yet, I love your soul so dearly that, rather than losing you, I would let myself be crucified again, if it were possible. Imitate my humility; for I, the King of glory and of angels, was clothed in ugly, wretched rags and stood naked at the pillar and heard all kinds of insults and ridicule with my own ears. Always prefer my will before your own, because my Mother, your Lady, has, from the beginning to the end, never wanted anything but what I wanted.
If you do this, then your heart shall be with my heart, and it will be inflamed by my love in the same way that anything dry becomes rapidly inflamed by fire. Your soul shall be so inflamed and filled with me, and I will be in you, so that everything worldly becomes bitter to you and all fleshly lusts like poison. You will rest in the arms of my Divinity, where no fleshly desires exist, but only spiritual delight and joy which fill the delighted soul with happiness - inwardly and outwardly - so that it thinks of nothing and desires nothing but the joy which it possesses. So love me alone, and you will have all the things you want, and you will have them in abundance. Is it not written that the oil of the widow did not decrease until the day the rain was sent to earth by God according to the words of the prophet? I am the true prophet! If you believe my words and follow and fulfill them, the oil - joy and jubilation - shall never decrease for you for all eternity.”
Our Lord Jesus Christ’s words to his daughter - whom He now had taken as His bride - about the articles of the true faith, and about what kind of adornments, tokens and desires the bride must have in order to please the bridegroom.
Our Lady of Good Remedy
Catechism of the Catholic Church
PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY
SECTION TWO-THE SEVEN SACRAMENTS OF THE CHURCH
CHAPTER ONE-THE SACRAMENTS OF CHRISTIAN INITIATION
Article 3-THE SACRAMENT OF THE EUCHARIST
IV. The Liturgical Celebration of the Eucharist
The Mass of all ages
1345 As early as the second century we have the witness of St. Justin Martyr for the basic lines of the order of the Eucharistic celebration. They have stayed the same until our own day for all the great liturgical families. St. Justin wrote to the pagan emperor Antoninus Pius (138-161) around the year 155, explaining what Christians did:
On the day we call the day of the sun, all who dwell in the
city or country gather in the same place.
The memoirs of the apostles and the writings of the prophets are read, as much as time permits.
When the reader has finished, he who presides over those gathered admonishes and challenges them to imitate these beautiful things.
Then we all rise together and offer prayers* for ourselves . . .and for all others, wherever they may be, so that we may be found righteous by our life and actions, and faithful to the commandments, so as to obtain eternal salvation.
When the prayers are concluded we exchange the kiss.
Then someone brings bread and a cup of water and wine mixed together to him who presides over the brethren.
He takes them and offers praise and glory to the Father of the universe, through the name of the Son and of the Holy
Spirit and for a considerable time he gives thanks (in Greek: eucharistian) that we have been judged worthy of these gifts.
When he has concluded the prayers and thanksgivings, all present give voice to an acclamation by saying: 'Amen.'
When he who presides has given thanks and the people have responded, those whom we call deacons give to those present the "eucharisted" bread, wine and water and take them to those who are absent.
liturgy of the Eucharist unfolds according to a fundamental structure which has
been preserved throughout the centuries down to our own day. It displays two
great parts that form a fundamental unity:
- the gathering, the liturgy of the Word, with readings, homily and general intercessions;
- the liturgy of the Eucharist, with the presentation of the bread and wine, the consecratory thanksgiving, and communion.
The liturgy of the Word and liturgy of the Eucharist together form "one single act of worship"; The Eucharistic table set for us is the table both of the Word of God and of the Body of the Lord.
1347 Is this not the same movement as the Paschal meal of the risen Jesus with his disciples? Walking with them he explained the Scriptures to them; sitting with them at table "he took bread, blessed and broke it, and gave it to them."
The movement of the celebration
1348 All gather together. Christians come together in one place for the Eucharistic assembly. At its head is Christ himself, the principal agent of the Eucharist. He is high priest of the New Covenant; it is he himself who presides invisibly over every Eucharistic celebration. It is in representing him that the bishop or priest acting in the person of Christ the head (in persona Christi capitis) presides over the assembly, speaks after the readings, receives the offerings, and says the Eucharistic Prayer. All have their own active parts to play in the celebration, each in his own way: readers, those who bring up the offerings, those who give communion, and the whole people whose "Amen" manifests their participation.
1349 The Liturgy of the Word includes "the writings of the prophets," that is, the Old Testament, and "the memoirs of the apostles" (their letters and the Gospels). After the homily, which is an exhortation to accept this Word as what it truly is, the Word of God, and to put it into practice, come the intercessions for all men, according to the Apostle's words: "I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings, and all who are in high positions."
1350 The presentation of the offerings (the Offertory). Then, sometimes in procession, the bread and wine are brought to the altar; they will be offered by the priest in the name of Christ in the Eucharistic sacrifice in which they will become his body and blood. It is the very action of Christ at the Last Supper - "taking the bread and a cup." "The Church alone offers this pure oblation to the Creator, when she offers what comes forth from his creation with thanksgiving." The presentation of the offerings at the altar takes up the gesture of Melchizedek and commits the Creator's gifts into the hands of Christ who, in his sacrifice, brings to perfection all human attempts to offer sacrifices.
1351 From the very beginning Christians have brought, along with the bread and wine for the Eucharist, gifts to share with those in need. This custom of the collection, ever appropriate, is inspired by the example of Christ who became poor to make us rich:
Those who are well off, and who are also willing, give as each chooses. What is gathered is given to him who presides to assist orphans and widows, those whom illness or any other cause has deprived of resources, prisoners, immigrants and, in a word, all who are in need.
1352 The anaphora: with the Eucharistic Prayer - the prayer of thanksgiving and consecration - we come to the heart and summit of the celebration:
In the preface, the Church gives thanks to the Father, through Christ, in the Holy Spirit, for all his works: creation, redemption, and sanctification. the whole community thus joins in the unending praise that the Church in heaven, the angels and all the saints, sing to the thrice-holy God.
1353 In the
epiclesis, the Church asks the Father to send his Holy Spirit (or the power of
his blessing) on the bread and wine, so that by his power they may become the
body and blood of Jesus Christ and so that those who take part in the Eucharist
may be one body and one spirit (some liturgical traditions put the epiclesis
after the anamnesis).
In the institution narrative, the power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ's body and blood, his sacrifice offered on the cross once for all.
1354 In the
anamnesis that follows, the Church calls to mind the Passion, resurrection, and
glorious return of Christ Jesus; she presents to the Father the offering of his
Son which reconciles us with him.
In the intercessions, the Church indicates that the Eucharist is celebrated in communion with the whole Church in heaven and on earth, the living and the dead, and in communion with the pastors of the Church, the Pope, the diocesan bishop, his presbyterium and his deacons, and all the bishops of the whole world together with their Churches.
1355 In the communion, preceded by the Lord's prayer and the breaking of the bread, the faithful receive "the bread of heaven" and "the cup of salvation," the body and blood of Christ who offered himself "for the life of the world":
Because this bread and wine have been made Eucharist ("eucharisted," according to an ancient expression), "we call this food Eucharist, and no one may take part in it unless he believes that what we teach is true, has received baptism for the forgiveness of sins and new birth, and lives in keeping with what Christ taught."
· Today in honor of the Holy Trinity do the Divine Office giving your day to God. To honor God REST: no shopping after 6 pm Saturday till Monday. Don’t forget the internet.
· Litany of the Most Precious Blood of Jesus
Goffine’s Devout Instructions, 1896.
Goffine’s Devout Instructions, 1896.