Yesterday, 02:47 PM
Chapter XXXIX. Of the Many Signs and Effects of Love Which Are Caused by the Sacrament of the Eucharist
I come now unto the Sacrament of love and grace which is called the Eucharist, and hereof will I say something more than what hath already been said.
This Sacrament hath to arouse devout prayer in us and make that the power thereof worketh for good in us. It doth likewise grant us deep humility of heart and moveth us with the desire for true love and charity. And I doubt not, but am very certain, that no soul who beholdeth and contemplateth this holy Sacrament could not be so insensible unto love that it would not be instantly filled with it, reflecting how greatly it had been loved in this Sacrament.
Verily, it seemeth unto me that this Sacrament, this holy Mystery, must be considered with great diligence by those who desire to celebrate and receive this sacrifice; the soul must not pass hastily over this meditation, but must dwell upon it carefully and earnestly. And albeit the things which may be said of this Sacrament cannot be expounded or set forth, methinketh they can be reduced unto seven points, or meditations, the which should be considered one by one.
Firstly, this holy Mystery is new and above all things marvellous, and far beyond our understanding. Albeit this Mystery was shown of old, as is set down in the Holy Scriptures, and is ancient as regardeth its form, it is nevertheless new as regardeth the exhibition of the Sacrament whereby the creature receiveth grace and new strength. For well do we know, and by faith do we hold without any doubt, that at the holy words ordained and first spoken by Christ Himself, and which He commanded should be likewise spoken by the priest, His minister, the bread and wine do through infinite divine power substantially become Christ. Therefore doth this substance of bread and wine by transubstantiation become the body of Christ, and Christ, God and Man, entereth by consecration into that Mystery. The colour, taste, virtue, shape, and all the qualities of that same bread and wine do still remain; yet not in Christ, but through the divine power over their own natures. For the colour is in itself, and the taste and shape and other qualities are all in themselves.
Wherefore, in very truth, this new thing is very great which the divine wisdom worketh of its supreme charity, infinite power, and great goodness, which the Creator doth work in His creatures, and there are, moreover, many other special new things, which the body and blood of Christ work in His friends and His elect. But let no man marvel thereat, nor at other things which are done in the Sacrament, for he must remember the power of Him who doeth them. Neither let him marvel how the Sacrament can be upon many altars at the same time, upon this side of the sea and upon that, and here and also in other places. For He saith: "Ye understand Me not, and this have I done without you and have worked without you, and unto Me is nothing impossible. I am He who made you what ye are, but now for your own good can ye not understand. If I had desired, I could have made you strong to understand, but this have I done in order that by your faith ye may be deserving; for there would have been no merit therein if ye had seen clearly wherefore it was done. Believe, therefore, and doubt not."
Secondly, this Sacrament is above all things gracious and kindleth love. For that which moveth Him who ordained this most holy Sacrament was the greatest of all things, and not less was the profit which should proceed therefrom. I know not what name I should give it, save that of immeasurable love, because of His boundless love did He institute this Sacrament.
Because of His great love towards us did He enter into the Sacrament and will abide therein until the end of the world. This He did not only in memory of His death, which is our salvation, but that He might ever and always remain nigh unto us. And whosoever will enter into this deep Mystery must needs have good eyes. Christ knew at His last supper that He must presently depart bodily; wherefore, overcome by the love which always uniteth the lover and the beloved, He did institute this Sacrament in order that He might always be bodily united with us.
Oh, burning and unquenchable love! Such was and is the love which He bare unto us! For albeit He had death before His eyes and foresaw most horrible suffering, yet nevertheless He gave Himself for those same sinners who persecuted Him, in order that He might be with us at least in this Sacrament, the joy whereof lieth in being united with the Son of Man.
What soul is there so cruel, who, profoundly and earnestly reflecting on that love, would not feel moved to return the love of such a Lover, who never forgot us either in life or in death, but did wholly give Himself that He might be ever united with us in love. Verily there is no soul, who, thinking well upon this, would not be wholly transformed in love.
Thirdly, this Sacrament is above all things compassionate and induceth unto compassion and suffering, because He endured mortal and unspeakable suffering.
When Christ ordained this most holy Sacrament He was on the point of separation from His beloved disciples and from the Virgin, His most dear mother. He knew and saw before Him all those whom He must forsake; He saw the traitor and that other who denied Him, unto whom He gave His body and His whole self; He knew that most bitter sufferings were about to fall upon Him, during the which He Himself would be forsaken; He foresaw the dreadful death, the scourgings, the ill-treatment, the Cross, the hard nails and the other things then being prepared for Him. For this reason, when praying after supper, He did sweat drops of blood, and not only a little, but so that it ran down upon the ground. Nevertheless, He refrained not from instituting this Sacrament and giving Himself unto us.
This Sacrament is, therefore, most proper as a memorial of His grievous and bitter Passion and the shedding of His blood for us miserable sinners. Wherefore did Christ say, "As often as ye shall do this, ye do it in remembrance of Me." And what soul is there who could behold these sufferings and not itself be transformed in suffering? Of a certainty not one, saving only he who remembereth not the cruel sufferings of Christ's heart.
Fourthly, this Sacrament is above all things worthy and venerable, to be regarded with the utmost reverence and humility, because He who ordained this sacrifice was Jesus Christ, God supreme and uncreate.
The soul who considereth this sacrifice hath not only to consider Him who ordained it, but likewise that which is contained in that Sacrament. For herein is contained God uncreate, invisible, and omnipotent, He who doeth all things, who is most merciful and just, Creator of the heavens and the earth, of all things visible and invisible; and this is the chief thing upon which we need here reflect.
There is also a lesser thing joined together with this great thing: for herein is found God made Man, which is to say, divinity and humanity united in one person. So that sometimes in this present life the soul receiveth greater delight from this lesser thing than from the greater, inasmuch as it is better able to receive and understand the lesser thing which it beholdeth in God incarnate. For the soul is a creature, which liveth by its flesh and all the members of its body, wherefore doth it in this life delight in God uncreate, whom it beholdeth in human form, and Christ the Creator and the creature, Deity and soul, with the flesh and blood and all the members of His most holy body.
Of a certainty the soul here beholdeth the union of many things herein contained, and from the lesser — that is to say, from the humanity — is it led unto the divinity, and in like manner from the divinity unto the humanity. For which reason doth the soul who well considereth it behold here the ineffable divinity, in which are all the treasures of wisdom and knowledge and incorruptible riches. In that divinity it beholdeth likewise the only joys which do satisfy our minds, and many other things unspeakable doth it find.
Moreover, it beholdeth here the most Precious Soul and the holy, immaculate oblation, with all the virtues and gifts of the Holy Spirit. It beholdeth here the most precious body of our Redeemer, the blood with which we were saved and given new life, together with other unspeakable things, which should all excite in us the utmost reverence. For here verily is He whom all the dominions of heaven adore, whom all the celestial spirits do fear, and before whom the strongest powers of the heavens do tremble. If we did but behold Him as they do, with what reverence and humility should we look upon and receive that Sacrament! What soul is there so proud, who, when it considereth the aforesaid things, doth not humble itself in heart and body in the presence of that Sacrament!
Fifthly, this Sacrament is above all things profitable, and above all things high and spiritual, and it upraiseth us unto heavenly things.
This Sacrament was ordained by the most holy Trinity in order that It might bind unto Itself that which It most greatly loved, that It might draw the soul unto Itself, unto God, and away from all created things joining it together with God uncreate; and thus did It bestow upon the soul spiritual and divine love and mortify and purify it from its sins. It was ordained by the most holy Trinity in order that It might unite and incorporate Itself with us and us with It, and It desireth that we should receive the Sacrament in order that He may receive us; It desireth that we should bear it in order that He may bear us, fortify us, and comfort us.
What soul is there so wretched, therefore, who, if it well considereth the matter, will refuse to let itself be drawn nigh unto such a Lord, seeing how that such clearness of vision hath been sent from heaven to draw it away from earthly things?
Sixthly, this Sacrament is above all things profitable, and giveth us all good things and all grace.
Verily, God uncreate doth not come unto us spontaneously in this Sacrament, with so great a perfection of Deity and humanity; but of a certainty He is there to be received by the soul if only it hath been tried and hath no desire to sin. Hereby He granteth remission of sins, strength against temptation, it restraineth our opposers, augmenteth grace, and heapeth up merit; wherefore should it be received often and with great reverence. Concerning the words of Saint Augustine wherein he saith, "I do neither praise nor blame the custom of receiving it every day," I say that Saint Augustine was a most wise and holy man who saw how good and evil were mingled together in the Church of God; and in order that he might not hinder the good, he blamed not this practice, and in order that he might not thereby give security unto the evil, he praised it not.
Many other gifts and benefits innumerable are conferred upon us if we receive this Sacrament worthily; it cannot be declared how much grace the soul obtaineth in one single worthy reception, provided only that its misdeeds cause no hindrance.
Seventhly, this Sacrament is above all things to be extolled, and is supremely worthy of all grace and praise.
All that is good, all that is holy, all that is beautiful is found in this Sacrament. For this reason is it the Supreme Good uncreate, which is the Divinity, and it is the supreme good created, which is the humanity of Christ Jesus. Therefore should we ofttimes praise it, because the holy angels cease not to extol it, saying, "Holy, holy, holy." And not only the holy angels, but all the saints and the blessed do see and hear and stand ever before it, and within it. Of a certainty they do stand within this sacrifice, in God the infinite Good; for these blessed ones are here ever in the presence of God uncreate, the Supreme Good, and of God made Man, who is found in this most admirable Sacrament.
And in this Mystery do they receive new sweetness and joy, and offer new praise and thanksgiving. And I do think this is because of the union and understanding which they have; for inasmuch as they do communicate with the Head and the members, that is, with Jesus Christ, with God the Head, and His faithful, they do see and hear and understand that Christ rejoiceth greatly in this most high Mystery, herein manifesting and showing forth His goodness, and herein taketh He singular pleasure, for and in the good of His followers and friends, with whom He is joined together by means of this sacrifice. For this reason also do the saints and angels rejoice with Christ in this Mystery, with new joy and praise and thanksgiving. For that which pleaseth Christ pleaseth these likewise. Christ rejoiceth also to be in this Sacrament with men, yea, He delighteth to be with the sons of men.
And all the blessed of the church triumphant do rejoice because of the good and the profit which the holy souls in the church militant do receive through this Sacrament. Wherefore should the whole church rejoice and praise God for such great blessings and benefits, giving Him great thanks and honour.
Therefore, whosoever meaneth to come unto this most holy Sacrament must consider to whom he cometh, how he cometh, and for what reason. For he cometh unto a certain good thing, which is itself all good and the cause of all good, the giver, maker, and possessor of all good; yet it is itself the only good, without which there can be none other. This good thing sufficeth and filleth everything, satisfying all the saints and holy spirits, all those who are justified by grace, and all the souls and bodies of the blessed who reign in everlasting glory. Man cometh to receive this good thing, which is God made Man, in whom are all, and who is above all beings. Oh, Good Supreme, unconsidered, unknown, unloved, but found by those who with their whole hearts entirely do desire thee!
If man, therefore, doth only consider and regard the morsel which he eateth with his body, if he beholdeth it not with his soul, and doth not meditate and reflect before he receiveth this great good, which is eternal and infinite, if he receiveth it unworthily, then it bringeth eternal death unto both soul and body. But if he receiveth it worthily, it overcometh death and gaineth life blessed and eternal, and without he receiveth this he hath no life. Christ saith, "Except ye eat the flesh of the Son of Man and drink His blood, ye have no life in you."
We should, therefore, approach that table and that great and good thing with the utmost reverence, fear, and trembling, but above all, with exceeding great love. And the soul should approach unto this Sacrament humbly, exalted, and adorned, for it goeth unto that which is the height of all beauty and perfect glory, supreme holiness, happiness, blessedness, exaltedness, and nobility, all sweetness and all love, and which hath the sweetness of love without end.
Thus should the soul go to receive the Sacrament, in order that it may itself be received. It should be pure, that it may be purified; alive, that it may be quickened; just, that it may be justified; ready, that it may be incorporated with God uncreate who was made man, and that it may be one with Him unto all eternity. Amen.
I come now unto the Sacrament of love and grace which is called the Eucharist, and hereof will I say something more than what hath already been said.
This Sacrament hath to arouse devout prayer in us and make that the power thereof worketh for good in us. It doth likewise grant us deep humility of heart and moveth us with the desire for true love and charity. And I doubt not, but am very certain, that no soul who beholdeth and contemplateth this holy Sacrament could not be so insensible unto love that it would not be instantly filled with it, reflecting how greatly it had been loved in this Sacrament.
Verily, it seemeth unto me that this Sacrament, this holy Mystery, must be considered with great diligence by those who desire to celebrate and receive this sacrifice; the soul must not pass hastily over this meditation, but must dwell upon it carefully and earnestly. And albeit the things which may be said of this Sacrament cannot be expounded or set forth, methinketh they can be reduced unto seven points, or meditations, the which should be considered one by one.
Firstly, this holy Mystery is new and above all things marvellous, and far beyond our understanding. Albeit this Mystery was shown of old, as is set down in the Holy Scriptures, and is ancient as regardeth its form, it is nevertheless new as regardeth the exhibition of the Sacrament whereby the creature receiveth grace and new strength. For well do we know, and by faith do we hold without any doubt, that at the holy words ordained and first spoken by Christ Himself, and which He commanded should be likewise spoken by the priest, His minister, the bread and wine do through infinite divine power substantially become Christ. Therefore doth this substance of bread and wine by transubstantiation become the body of Christ, and Christ, God and Man, entereth by consecration into that Mystery. The colour, taste, virtue, shape, and all the qualities of that same bread and wine do still remain; yet not in Christ, but through the divine power over their own natures. For the colour is in itself, and the taste and shape and other qualities are all in themselves.
Wherefore, in very truth, this new thing is very great which the divine wisdom worketh of its supreme charity, infinite power, and great goodness, which the Creator doth work in His creatures, and there are, moreover, many other special new things, which the body and blood of Christ work in His friends and His elect. But let no man marvel thereat, nor at other things which are done in the Sacrament, for he must remember the power of Him who doeth them. Neither let him marvel how the Sacrament can be upon many altars at the same time, upon this side of the sea and upon that, and here and also in other places. For He saith: "Ye understand Me not, and this have I done without you and have worked without you, and unto Me is nothing impossible. I am He who made you what ye are, but now for your own good can ye not understand. If I had desired, I could have made you strong to understand, but this have I done in order that by your faith ye may be deserving; for there would have been no merit therein if ye had seen clearly wherefore it was done. Believe, therefore, and doubt not."
Secondly, this Sacrament is above all things gracious and kindleth love. For that which moveth Him who ordained this most holy Sacrament was the greatest of all things, and not less was the profit which should proceed therefrom. I know not what name I should give it, save that of immeasurable love, because of His boundless love did He institute this Sacrament.
Because of His great love towards us did He enter into the Sacrament and will abide therein until the end of the world. This He did not only in memory of His death, which is our salvation, but that He might ever and always remain nigh unto us. And whosoever will enter into this deep Mystery must needs have good eyes. Christ knew at His last supper that He must presently depart bodily; wherefore, overcome by the love which always uniteth the lover and the beloved, He did institute this Sacrament in order that He might always be bodily united with us.
Oh, burning and unquenchable love! Such was and is the love which He bare unto us! For albeit He had death before His eyes and foresaw most horrible suffering, yet nevertheless He gave Himself for those same sinners who persecuted Him, in order that He might be with us at least in this Sacrament, the joy whereof lieth in being united with the Son of Man.
What soul is there so cruel, who, profoundly and earnestly reflecting on that love, would not feel moved to return the love of such a Lover, who never forgot us either in life or in death, but did wholly give Himself that He might be ever united with us in love. Verily there is no soul, who, thinking well upon this, would not be wholly transformed in love.
Thirdly, this Sacrament is above all things compassionate and induceth unto compassion and suffering, because He endured mortal and unspeakable suffering.
When Christ ordained this most holy Sacrament He was on the point of separation from His beloved disciples and from the Virgin, His most dear mother. He knew and saw before Him all those whom He must forsake; He saw the traitor and that other who denied Him, unto whom He gave His body and His whole self; He knew that most bitter sufferings were about to fall upon Him, during the which He Himself would be forsaken; He foresaw the dreadful death, the scourgings, the ill-treatment, the Cross, the hard nails and the other things then being prepared for Him. For this reason, when praying after supper, He did sweat drops of blood, and not only a little, but so that it ran down upon the ground. Nevertheless, He refrained not from instituting this Sacrament and giving Himself unto us.
This Sacrament is, therefore, most proper as a memorial of His grievous and bitter Passion and the shedding of His blood for us miserable sinners. Wherefore did Christ say, "As often as ye shall do this, ye do it in remembrance of Me." And what soul is there who could behold these sufferings and not itself be transformed in suffering? Of a certainty not one, saving only he who remembereth not the cruel sufferings of Christ's heart.
Fourthly, this Sacrament is above all things worthy and venerable, to be regarded with the utmost reverence and humility, because He who ordained this sacrifice was Jesus Christ, God supreme and uncreate.
The soul who considereth this sacrifice hath not only to consider Him who ordained it, but likewise that which is contained in that Sacrament. For herein is contained God uncreate, invisible, and omnipotent, He who doeth all things, who is most merciful and just, Creator of the heavens and the earth, of all things visible and invisible; and this is the chief thing upon which we need here reflect.
There is also a lesser thing joined together with this great thing: for herein is found God made Man, which is to say, divinity and humanity united in one person. So that sometimes in this present life the soul receiveth greater delight from this lesser thing than from the greater, inasmuch as it is better able to receive and understand the lesser thing which it beholdeth in God incarnate. For the soul is a creature, which liveth by its flesh and all the members of its body, wherefore doth it in this life delight in God uncreate, whom it beholdeth in human form, and Christ the Creator and the creature, Deity and soul, with the flesh and blood and all the members of His most holy body.
Of a certainty the soul here beholdeth the union of many things herein contained, and from the lesser — that is to say, from the humanity — is it led unto the divinity, and in like manner from the divinity unto the humanity. For which reason doth the soul who well considereth it behold here the ineffable divinity, in which are all the treasures of wisdom and knowledge and incorruptible riches. In that divinity it beholdeth likewise the only joys which do satisfy our minds, and many other things unspeakable doth it find.
Moreover, it beholdeth here the most Precious Soul and the holy, immaculate oblation, with all the virtues and gifts of the Holy Spirit. It beholdeth here the most precious body of our Redeemer, the blood with which we were saved and given new life, together with other unspeakable things, which should all excite in us the utmost reverence. For here verily is He whom all the dominions of heaven adore, whom all the celestial spirits do fear, and before whom the strongest powers of the heavens do tremble. If we did but behold Him as they do, with what reverence and humility should we look upon and receive that Sacrament! What soul is there so proud, who, when it considereth the aforesaid things, doth not humble itself in heart and body in the presence of that Sacrament!
Fifthly, this Sacrament is above all things profitable, and above all things high and spiritual, and it upraiseth us unto heavenly things.
This Sacrament was ordained by the most holy Trinity in order that It might bind unto Itself that which It most greatly loved, that It might draw the soul unto Itself, unto God, and away from all created things joining it together with God uncreate; and thus did It bestow upon the soul spiritual and divine love and mortify and purify it from its sins. It was ordained by the most holy Trinity in order that It might unite and incorporate Itself with us and us with It, and It desireth that we should receive the Sacrament in order that He may receive us; It desireth that we should bear it in order that He may bear us, fortify us, and comfort us.
What soul is there so wretched, therefore, who, if it well considereth the matter, will refuse to let itself be drawn nigh unto such a Lord, seeing how that such clearness of vision hath been sent from heaven to draw it away from earthly things?
Sixthly, this Sacrament is above all things profitable, and giveth us all good things and all grace.
Verily, God uncreate doth not come unto us spontaneously in this Sacrament, with so great a perfection of Deity and humanity; but of a certainty He is there to be received by the soul if only it hath been tried and hath no desire to sin. Hereby He granteth remission of sins, strength against temptation, it restraineth our opposers, augmenteth grace, and heapeth up merit; wherefore should it be received often and with great reverence. Concerning the words of Saint Augustine wherein he saith, "I do neither praise nor blame the custom of receiving it every day," I say that Saint Augustine was a most wise and holy man who saw how good and evil were mingled together in the Church of God; and in order that he might not hinder the good, he blamed not this practice, and in order that he might not thereby give security unto the evil, he praised it not.
Many other gifts and benefits innumerable are conferred upon us if we receive this Sacrament worthily; it cannot be declared how much grace the soul obtaineth in one single worthy reception, provided only that its misdeeds cause no hindrance.
Seventhly, this Sacrament is above all things to be extolled, and is supremely worthy of all grace and praise.
All that is good, all that is holy, all that is beautiful is found in this Sacrament. For this reason is it the Supreme Good uncreate, which is the Divinity, and it is the supreme good created, which is the humanity of Christ Jesus. Therefore should we ofttimes praise it, because the holy angels cease not to extol it, saying, "Holy, holy, holy." And not only the holy angels, but all the saints and the blessed do see and hear and stand ever before it, and within it. Of a certainty they do stand within this sacrifice, in God the infinite Good; for these blessed ones are here ever in the presence of God uncreate, the Supreme Good, and of God made Man, who is found in this most admirable Sacrament.
And in this Mystery do they receive new sweetness and joy, and offer new praise and thanksgiving. And I do think this is because of the union and understanding which they have; for inasmuch as they do communicate with the Head and the members, that is, with Jesus Christ, with God the Head, and His faithful, they do see and hear and understand that Christ rejoiceth greatly in this most high Mystery, herein manifesting and showing forth His goodness, and herein taketh He singular pleasure, for and in the good of His followers and friends, with whom He is joined together by means of this sacrifice. For this reason also do the saints and angels rejoice with Christ in this Mystery, with new joy and praise and thanksgiving. For that which pleaseth Christ pleaseth these likewise. Christ rejoiceth also to be in this Sacrament with men, yea, He delighteth to be with the sons of men.
And all the blessed of the church triumphant do rejoice because of the good and the profit which the holy souls in the church militant do receive through this Sacrament. Wherefore should the whole church rejoice and praise God for such great blessings and benefits, giving Him great thanks and honour.
Therefore, whosoever meaneth to come unto this most holy Sacrament must consider to whom he cometh, how he cometh, and for what reason. For he cometh unto a certain good thing, which is itself all good and the cause of all good, the giver, maker, and possessor of all good; yet it is itself the only good, without which there can be none other. This good thing sufficeth and filleth everything, satisfying all the saints and holy spirits, all those who are justified by grace, and all the souls and bodies of the blessed who reign in everlasting glory. Man cometh to receive this good thing, which is God made Man, in whom are all, and who is above all beings. Oh, Good Supreme, unconsidered, unknown, unloved, but found by those who with their whole hearts entirely do desire thee!
If man, therefore, doth only consider and regard the morsel which he eateth with his body, if he beholdeth it not with his soul, and doth not meditate and reflect before he receiveth this great good, which is eternal and infinite, if he receiveth it unworthily, then it bringeth eternal death unto both soul and body. But if he receiveth it worthily, it overcometh death and gaineth life blessed and eternal, and without he receiveth this he hath no life. Christ saith, "Except ye eat the flesh of the Son of Man and drink His blood, ye have no life in you."
We should, therefore, approach that table and that great and good thing with the utmost reverence, fear, and trembling, but above all, with exceeding great love. And the soul should approach unto this Sacrament humbly, exalted, and adorned, for it goeth unto that which is the height of all beauty and perfect glory, supreme holiness, happiness, blessedness, exaltedness, and nobility, all sweetness and all love, and which hath the sweetness of love without end.
Thus should the soul go to receive the Sacrament, in order that it may itself be received. It should be pure, that it may be purified; alive, that it may be quickened; just, that it may be justified; ready, that it may be incorporated with God uncreate who was made man, and that it may be one with Him unto all eternity. Amen.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre