Visit 30 Jesus Eucharistic Holy Communion and Frequent Holy Communion

Holy Communion and frequent Holy Communion I. The manna which fell in the desert was but a sigure of the true bread from heaven—Jesus in the Holy Eucharist.

II. Let us hasten to receive this heavenly manna, * containing in itself all sweetness."

III. The manna of the desert was the food of the children of Israel until it was replaced by the fruits of the Promised Land. The eueharistic manna is to be our food until we taste the joys of Heaven.

CONSIDERATIONS.
"The manna, which possessed every kind of delicious tast was foof formed it would appear, in the air by the ministry of angels, whence it had the name too of ‘ food of angels5 (Ps. ixxvii. 25); but the Eucharist is a miracle far more stupendous, the handiwork, not of angels, but of Almighty Love. The manna, miraculous as it was, was a material food, like to the hoar-frost which falls at morning on the earth (Exodus xvi. 14). It was a food designed to satisfy the hunger and preserve the life of the body; but holy communion is a spiritual food, all heavenly, and designed to nourish, not a perishable body, but the immortal soul. dddThe Chosen People were fed with manna all through the time in which they wandered in the solitudes of Arabia Petrsea journeying towards the Promised Land (lb. 35), and we, pilgrims in th J wilderness of this life, have given us for our food the Eucharistic Manna to support us throughout the journey towards our Land of Promise, the heavenly paradise. 'Holy Communion’ is the name most commonly applied to this ' Bread from Heaven’—this 'Eucharistic Manna.’ And indeed the word communion, compounded of the two words ‘ union with,’ admirably expresses the union effected by the Holy Eucharist between the faithful and Jesus Christ, and the union of the faithful one with another. " In the same manner as the eucharistic iransubstantiation is a living act by which Jesus Christ changes the bread into His flesh, and the wine into His blood, so the eucharistic communion is a living act by which He possesses Himself of our soul, pervades it through and through in all its powers, makes it His own, and moulds it to His divine wishes and instincts. This prodigy is expressed by St. Paul the Apostle, in these words: ‘ I live, now no longer I, but Christ liveth in me* (Gal. ii. 20). ddd‘‘Marvellous food I By partaking of Christ in' this Sacrament, He is not changed into us, as happens with material food, but we are changed and transformed into Him, and being united with Him we feel the quickening virtue of His lifegiving' flesh. True it is that this life-giving action of Holy Communion is fleeting and passes away with the disappearance of the eucharistic species; but nevertheless the close espousal of the soul, thus wedded to her divine Lover, remains forever. So He has told us: ‘ He that eateth My flesh and drinketh My blood remaineth in Me and I in him . . , and he that eateth Me the same also shall live by Me.’ The sacrament, the actual communion, is transient, but its reality, viz., the perpetual ‘ espousal of the soul with Jesus Christ is permanent. The faithful soul is the nuptial couch whereon the divine espousals are completed, and in the profoundest depths of that soul the sweet voice of the spouse says: ‘ My son, give me thy heart.’ ddd" As we all partake in holy communion of one and the same food, the body of Christ. so we become of necessity one with one another, enjoying in common the possession of Christ. This is why St. Paul says: ‘We, being many, are one bread, one body, all who partake of one bread’ (1 Cor. x. 17). St. Paul attributed the perfect union of the faithful with one another to the communion of the Body of Christ, because it is the identity of this bread, which not only draws us together and unites us, but unifies and makes us grains of one ear, grapes of the same cluster: ‘ That they may be one as we also are one ’ (John xvii. 11). No wonder, then, that concord and agreement with one another should be the indispensable condition which precedes a worthy reception of the body of Christ:—‘Therefore, if thou offerest thy gift at the altar, and there shalt remember that thy brother hath anything against thee, leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift’ (Matt. v. 23, 24). dddHearts thus harmonized by the communion of Our Lord’s body, find in Christ their common centre, and are thus all the more closely knitted one to the other; they become but one heart and one soul, like the primitive Christians, who broke the holy bread from house to house in joy and simplicity of heart, and ‘ the multitude of the believers had but one heart and one soul’ (Acts iv. 32). Happy age I when Christians felt and pro*. fessed their common brotherhood, and could b~ pointed out by the Gentiles with. the remark—‘See how they love one another I * The warm hearth where this affection and love sprang up and was festered was the sacrament of their eucharistie and daily food."—"blames of the Eucharist." dddLet us go to the holy table frequently, for the saints who recommend us to go have all in the course of their lives experienced the Sanctifying t effects of the bread which is served up at this table of the Lord. From frequently eating of this bread they have one and all drawn that power to overcome themselves, that grace to perfect themselves, and that constancy to persevere, the outcome of which has been to make them saints. Their personal experience, surely, ought to lend additional weight to the recommendations these holy servants of God give to us. Let us go to the holy table very frequently; in fact as often as our father confessor will allow us. dddLet us go to the holy table, for it is but right that we be imitators of the saints. That which rendered them so dear to God, which elevated them to such an eminent degree of sanctity, ought to sanctify us also, according to the measure of holiness demanded of us individually by the Almighty. As the holy communion sanctified their souls, so it will most certainly sanctify-our souls also. dddSt. Thomas Aquinas, in the thirteenth century, appropriating to himself the admirable words of St. Denis, the first apostle of the Gauls, spoke in this wise: "The Holy Eucharist! behold the source from which all sanctity springs. Ko man need, ever expect to reach any degree of perfection save by means of the action of the Holy Eucharist on his soul.? ' dddAbout the same time St. Francis of Assisi said: "The Body of Our Lord is that food without which the soul languishes and wastes away. Why, then, do not men desire to come to the table where this food is offered to all? Why do they not come there daily to receive it? A man who is making a long and wearisome journey has all the greater reason for partaking of food frequently and abundantly. Kow, if we are on a journey, and if we haveour footsteps directed towardstheheavenly country, ought we not to be anxious to strengthen ourselves with this most sweet and most exquisite nourishment? dddThe prophet Elias was nourished with it merely in figure; and we know that through the strength it imparted to him he was able to proceed upon his way. Did we, on our part, but eat of this spiritual bread with greater frequency, and with befitting dispositions, we should certainly make more rapid progress in virtue; we should march on with firmer step to that celestial land which is the term of our journey." In the sixteenth century St. Philip Keri, taught by his long experience in ministering to souls, was in the hahit of saying that frequent communion, united with devotion to the Blessed Virgin, was the best, the only means, especially for the young, to preserve intact the purity of their souls; that it was by this alone they could persevere in the faith, or make progress in virtue, in the midst of the world. "Let us all go to the Eucharistic Table," he used to exclaim; " let us go to it burning with a nlost ardent desire to nourish ourselves with this sacred food. Let us hunger for it, let us hunger for it! " dddSt. Francis of Sales, about the same time, wrote in his work, "The Introduction to a Devout Life " : " Communicate frequently, Philothea, and as often as you can ... by adoring and eating beauty, goodness, and purity itself in this Divine Sacrament, you yourself will become altogether fair, altogether good, altogether pure. . . . If worldlings ask you why you communicate so often, tell them you do so because you wish to learn to love God, to purify yourself from your defects, to rescue yourself from your miseries, to receive comfort in your afflictions, to be strengthened in your infirmities." dddSt. Ignatius of Loyola, writing to the inhab itants of Azpeitia, in Spain, among other things, spoke thus to them: "I beg, I implore of you, with the deepest earnestness, to devote yourself to the honor and service of Jesus Christ in this most admirable Sacrament of the Euchari«t " And, after having declared to them that the most effactual'means of honoring Our Savior was to receive Him frequently and worthily in the holy communion—meantime recalling to their minds the practice of the early Christians—he then went on to say: "Alas 1 at the present day there remains of Christianity naught save the empty phantom of the Christian name. . . ; We should, then [he concludes], at all costs, restore the pious practices of Christians of former times. The interests of the Divine Majesty demand it; our own most pressing needs require it. At least once a month, if it is too much to expect more, let all, having made their confession, receive the Eucharist. 2knd if there be some who are desirous to communicate more frequently, there can be no doubt whatever but they will by so doing render themselves most pleasing to Almighty God." dddIn the seventeenth century, St. Alphonsus Liguori, who was so distinguished for his devotion towards the Most August Sacrament of the Altar, said: " What should men desire more than to receive Jesus Christ as often as possible in the holy communion.... Oh! what rapid and steady progress in the love of God, as we well know from experience, do not those persons make, who with pious affection and with the approval of their spiritual director, frequently receive the holy communion! ... If I may say what I wish to say, permit me to remark that,generally speaking.those persons are the most exemplary in their lives, who go most frequently to the holy communion." dddSt. Leonard of Port-Maurice, who lived towards the middle of the eighteenth century, exclaimed in one of his mission sermons: Ah! my brethren, do you wish to be angels in the flesh, do you wish to live pure and chaste, do you wish to conquer the temptations that assail you against the angelical virtue? If so, here is the means. Go and feast at the tabic of the angels, if not every day, at least every eight days. Yes, the holy communion, weekly received, will change you into angelic beings; it will preserve you in the grace of God, and conduct you to the glory of the heavenly kingdom." ddd"With what charms is not virtue clothed," says Father Eymard, " at the school of the holy communion I How easy does not the practice of humility become when one has been to the altar, when one has just beheld the Lord of glory humbling Himself to such a degree as to come into a heart so poor, a mind so ignorant, a body so wretched 1 How easy is it not to be meek and gentle when one has just been under the salutary influence of the tender goodness of Jesus, Who in the sweetness of His heart has bestowed Himself upon us! How lovable does not the neighbor become when we have seen him nourished with the same bread of life as ourselves, when we have sat side by side with him at the divine table, when we shave witnessed Jesus Christ Himself pouring out upon him such an effusion of love 1 How is not the bitterness taken out of penance, mortification, and self-abnegation, when we have only a while ago received into our hearts the crucified Jesus! dddNo, without communion we should experience only the painful side of the conflict, we should be acquainted with the virtues only through the trouble it cost us to acquire them, we should not know them under their more attractive aspect, namely, in the happiness we feel in laboring for the love of God, and for the greater honor and glory of God." dddPrayer.
Come to me often in holy communion, my dear Jesus. I will receive Thee as often as my spiritual director will permit me. Come to me, then, in this heavenly banquet, my life-giving Jesus, in Thy sweetness and might. Give me a greater longing for Thy gift of gifts. Satisfy my hunger with the living Bread, and slake my thirst with the Wine of God. Now I see Thee dimly in Thy creatures, and now darkly I know Thy love. I feel, the wickedness of my heart and am cast down greatly, when I think of my unfaithfulness to Thee. Purify me more and more, and cleanse me with the fire of Thy heart. Wash me with Thy precious blood and I shall be white; give me more of Thy Holy Spirit, and'I shall be cleansed. I adore Thee, Jesus, in the Blessed Saerament, and with all my heart I wish to make myself a fitting temple for Thee. Fill me with the sweetness of Thy love, 0 my Jesus ’

Our Lady of the Most Holy Sacrament, Mother and model of adorers, pray for us, who have recourse to thee.

St. Joseph, pray for us, that like thee, we may die in the arms of Jesus and Mary.


PRAYER TO THE HOLY GHOST
0 Holy Ghost, Thou Teacher and Sanctifier, Who givest light and strength to my soul, bless me that I may be more faithful to Jesus, my Savior and my God, Who is hidden in the Blessed Sacrament, and that I may love Him more and more. In the light of the tabernacle I ask of Thee, 0 Holy Spirit, to fill my heart with pure desire for Jesus, the Living Bread. Give me grace to adore Him with the zeal and humble ven­eration of the holy angels; grant that His will may be done on earth as it is in heaven, and that His will be done in my soul. Help me to thank Him for all His gifts, and, most of all, for Himself. By this Holy Sacrament He strengthens souls on earth, gives rest to souls in purgatory, and gladdens souls in heaven. He is the hidden manna, promised by Himself to all who overcome them­selves and love Him. May I taste the sweetness of Jesus! Set up more and more Thy kingdom in my soul, that I may keep my body under and bring it to subjection, lest I should be a castaway from Jesus and from Thee.

SPIRTUAL COMMUNION
0 Jesus, my Savior, Who art truly present in the Blessed Sacrament for the nourishment of our souls! since I cannot now receive Thee sacramentally, I humbly and earnestly beseech Thee to re­fresh me spiritually. I love Thee above all things and I desire to possess Thee within my soul. Come into my mind to illumine it with the light of heaven; come into my heart to enkindle therein the fire of Thy love. Unite me so intimately with Thee, that it may be no more I that live, but Thou that livest and reigneth in me forever.



FRUIT OF THE VISIT.
I. Behold Christ seated in thy heart, as a most tender-hearted Host, holding converse with thee in words sweeter than honey and the honeycomb; regard thyself as a servant ennobled by the presence of a Host so great (Ps. xviii. 11).

II. Love Him above all sweet sounds and above all things which soothe the ears; that so thou mayest listen not to the words of those who tell thee fables, that are not according to the law of God (Ps. cxviii. 85).

III. Ask Him for the virtue of " Prudence," and be no more a child, tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, and by cunning craftiness whereby they lie in wait to deceive (Ephes, iv. 14).

Aspiration.
His conversation hath no bitterness, and His company no tediousness, but joy and gladness (Wisd. viii. 16).

EUCHARISTIC GEMS.
" In holy communion we reverse, in a manner, that token of love and friendship which passed between Jesus and St. John at the Last Supper; for there the disciple leaned upon his Master’s bosom, but here the Lord condescends to repose in the breast of His unworthy servant. Oh! how pure and brightly clean should we keep the couch, on which He thus deigns to rest." —Cardinal Wiseman, dddJesu Nostra Refeciio.
Jesu, the Meat and Drink indeed
That bids Thine own rejoice.
Sweetness and mirth and melody
Of heart and soul and voice;
What mercy bends Thee, Lord, to feed
Man in his misery
With Thine own flesh, the Bread of Heaven,
Brought near to such as we?
Our Ransomer and Ransom Thou,
Our Banquet, too, Thou art;
Thou Who dost heal our soul's disease,
Joy be Thou of our heart,
Thou Who dost give us here foretaste,
So sweet, of joys to be,
Give us in our dear Fatherland
Fruition full of Thee.