2016
What is the Eucharist or Communion? 5 #Eucharist Points to SHARE from the #Bible and #Catechism
1. What is this Sacrament called?
The word EUCHARIST comes from the Greek noun εὐχαριστία (eucharistia),meaning thanksgiving. In the New Testament of the Bible we find Jesus establishing the Eucharist
Bible basis: Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body. (Matt. 26:26)
CCC 1328 The inexhaustible richness of this sacrament is expressed in the different names we give it. Each name evokes certain aspects of it. It is called: Eucharist, because it is an action of thanksgiving to God. The Greek words eucharistein and eulogein recall the Jewish blessings that proclaim - especially during a meal - God's works: creation, redemption, and sanctification.
CCC1330 We speak of the Most Blessed Sacrament because it is the Sacrament of sacraments. The Eucharistic species reserved in the tabernacle are designated by this same name.
2. Why is it called the Lord's Supper?
Bible basis:
Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him.(John 6:53-56)
3. Why is it called Holy Communion?
The term "Communion" comes from Latin communio ("sharing in common"), translated from the Greek κοινωνία (koinōnía) coming from the New Testament:
Bible basis:
The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? (1 Cor. 10:16)
CCC 1331 Holy Communion, because by this sacrament we unite ourselves to Christ, who makes us sharers in his Body and Blood to form a single body.We also call it: the holy things (ta hagia; sancta)- the first meaning of the phrase "communion of saints" in the Apostles' Creed - the bread of angels, bread from heaven, medicine of immortality,viaticum. . . .4.What is the Breaking of Bread?
The phrase (Greek: του κλασαι αρτον) is found in the New Testament
Bible Basis:
The disciples of Jesus recounted what had taken place along the way, and how they had come to recognize him in the breaking of bread. (Luke 24:35)
They devoted themselves to the teaching of the apostles and to the communal life
Every day they devoted themselves to meeting together in the temple area and to breaking bread in their homes. (Acts 2:42)
3. Why is it called the Holy Mass?
Bible Basis:
Then he took the bread, said the blessing, broke it, and gave it to them, saying, “This is my body, which will be given for you; do this in memory of me.” (Luke 22:19)
CCC 1332 Holy Mass (Missa), because the liturgy in which the mystery of salvation is accomplished concludes with the sending forth (missio) of the faithful, so that they may fulfill God's will in their daily lives.
CCC means Catechism of the Catholic Church
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#Quote to SHARE by St. John Paul II "In that little Host is the solution to all the problems of the world"
St. John Paul II "In that little Host is the solution to all the problems of the world"
Free Catholic Movie : Joan of Arc : Star Ingrid Bergman
#PopeFrancis “A servant of Jesus Christ” Holy Mass for #Deacons Video and FULL TEXT #Homily
(Vatican Radio) Pope Francis on Sunday told Deacons from across the globe that they must be generous with their lives and with their time.
“One who serves cannot hoard his free time, he said, he has to give up the idea of being master of his day” because he knows that his time “is not his own, but a gift from God which is then offered back to him. Only in this way will it bear fruit.”
The Pope’s words came during the homily at Mass in St. Peter’s Basilica for the conclusion of the Jubilee for Deacons.
The Pope’s words came during the homily at Mass in St. Peter’s Basilica for the conclusion of the Jubilee for Deacons.
Deacons and their families from all around the world were invited to make a pilgrimage to Rome from 27 to 29 May in order to participate in this major gathering on the occasion of the Extraordinary Jubilee year of Mercy.
Listen to the report by Linda Bordoni:
Focusing on the fact that Deacons must be good and faithful servants, Pope Francis said: “One who serves is not a slave to his own agenda, but ever ready to deal with the unexpected, ever available to his brothers and sisters and ever open to God’s constant surprises”.
And speaking off-the-cuff, the Pope urged those present to have the courage to ignore timetables. He said he is not pleased when he sees a timetable on Church doors and parishes because it means that the doors are not always open, that there is not always a priest, a deacon or a layperson available to receive the people.
“A servant, he said, knows how to open the doors of his time and inner space for those around him, including those who knock on those doors at odd hours, even if that entails setting aside something he likes to do or giving up some well-deserved rest”.
“Dear deacons, if you show that you are available to others, your ministry will not be self-serving, but evangelically fruitful” he said.
Please find below the full text of the Pope’s homily for the conclusive Mass of the Jubilee for Deacons:
“A servant of Jesus Christ” (Gal 1:10). We have listened to these words that the Apostle Paul, writing to the Galatians, uses to describe himself. At the beginning of his Letter, he had presented himself as “an apostle” by the will of the Lord Jesus (cf. Gal 1:1). These two terms – apostle and servant – go together. They can never be separated. They are like the two sides of a medal. Those who proclaim Jesus are called to serve, and those who serve proclaim Jesus.
The Lord was the first to show us this. He, the Word of the Father, who brought us the good news (Is 61:1), indeed, who is the good news (cf. Lk 4:18), became our servant (Phil 2:7). He came “not to be served, but to serve” (Mk 10:45). “He became the servant (diakonos) of all”, wrote one of the Church Fathers (Saint Polycarp, Ad Phil. V, 2). We who proclaim him are called to act as he did. A disciple of Jesus cannot take a road other than that of the Master. If he wants to proclaim him, he must imitate him. Like Paul, he must strive to become a servant. In other words, if evangelizing is the mission entrusted at baptism to each Christian, serving is the way that mission is carried out. It is the only way to be a disciple of Jesus. His witnesses are those who do as he did: those who serve their brothers and sisters, never tiring of following Christ in his humility, never wearing of the Christian life, which is a life of service.
How do we become “good and faithful servants” (cf. Mt 25:21)? As a first step, we are asked to be available. A servant daily learns detachment from doing everything his own way and living his life as he would. Each morning he trains himself to be generous with his life and to realize that the rest of the day will not be his own, but given over to others. One who serves cannot hoard his free time; he has to give up the idea of being the master of his day. He knows that his time is not his own, but a gift from God which is then offered back to him. Only in this way will it bear fruit. One who serves is not a slave to his own agenda, but ever ready to deal with the unexpected, ever available to his brothers and sisters and ever open to God’s constant surprises. A servant knows how to open the doors of his time and inner space for those around him, including those who knock on those doors at odd hours, even if that entails setting aside something he likes to do or giving up some well-deserved rest. Dear deacons, if you show that you are available to others, your ministry will not be self-serving, but evangelically fruitful.
Today’s Gospel also speaks to us of service. It shows us two servants who have much to teach us: the servant of the centurion whom Jesus cures and the centurion himself, who serves the Emperor. The words used by the centurion to dissuade Jesus from coming to his house are remarkable, and often the very opposite of our own: “Lord, do not trouble yourself, for I am not worthy to have you come under my roof” (7:6); I did not presume to come to you” (7:7); “I also am a man set under authority” (7:8). Jesus marvels at these words. He is struck by the centurion’s great humility, by his meekness. Given his troubles, the centurion might have been anxious and could have demanded to be heard, making his authority felt. He could have insisted and even forced Jesus to come to his house. Instead, he was modest and unassuming; he did not raise his voice or make a fuss. He acted, perhaps without even being aware of it, like God himself, who is “meek and humble of heart” (Mt 11:29). For God, who is love, out of love is ever ready to serve us. He is patient, kind and always there for us; he suffers for our mistakes and seeks the way to help us improve. These are the characteristics of Christian service; meek and humble, it imitates God by serving others: by welcoming them with patient love and unflagging sympathy, by making them feel welcome and at home in the ecclesial community, where the greatest are not those who command but those who serve (cf. Lk 22:26). This, dear deacons, is how your vocation as ministers of charity will mature: in meekness.
After the Apostle Paul and the centurion, today’s readings show us a third servant, the one whom Jesus heals. The Gospel tells us that he was dear to his master and was sick, without naming his grave illness (v. 2). In a certain sense, we can see ourselves in that servant. Each of us is very dear to God, who loves us, chooses us and calls us to serve. Yet each of us needs first to be healed inwardly. To be ready to serve, we need a healthy heart: a heart healed by God, one which knows forgiveness and is neither closed nor hardened. We would do well each day to pray trustingly for this, asking to be healed by Jesus, to grow more like him who “no longer calls us servants but friends” (cf. Jn 15:15). Dear deacons, this is a grace you can implore daily in prayer. You can offer the Lord your work, your little inconveniences, your weariness and your hopes in an authentic prayer that brings your life to the Lord and the Lord to your life. When you serve at the table of the Eucharist, there you will find the presence of Jesus, who gives himself to you so that you can give yourselves to others.
In this way, available in life, meek of heart and in constant dialogue with Jesus, you will not be afraid to be servants of Christ, and to encounter and caress the flesh of the Lord in the poor of our time.
Sunday Mass Online : Sun. May 29, 2016 - Solemnity of the Most Holy Body and Blood of Christ
The Solemnity of the Most Holy Body and Blood of Christ
Lectionary: 169
Reading 1GN 14:18-20
In those days, Melchizedek, king of Salem, brought out bread and wine,
and being a priest of God Most High,
he blessed Abram with these words:
"Blessed be Abram by God Most High,
the creator of heaven and earth;
and blessed be God Most High,
who delivered your foes into your hand."
Then Abram gave him a tenth of everything.
and being a priest of God Most High,
he blessed Abram with these words:
"Blessed be Abram by God Most High,
the creator of heaven and earth;
and blessed be God Most High,
who delivered your foes into your hand."
Then Abram gave him a tenth of everything.
Responsorial PsalmPS 110:1, 2, 3, 4
R. (4b) You are a priest for ever, in the line of Melchizedek.
The LORD said to my Lord: "Sit at my right hand
till I make your enemies your footstool."
R. You are a priest for ever, in the line of Melchizedek.
The scepter of your power the LORD will stretch forth from Zion:
"Rule in the midst of your enemies."
R. You are a priest for ever, in the line of Melchizedek.
"Yours is princely power in the day of your birth, in holy splendor;
before the daystar, like the dew, I have begotten you."
R. You are a priest for ever, in the line of Melchizedek.
The LORD has sworn, and he will not repent:
"You are a priest forever, according to the order of Melchizedek."
R. You are a priest for ever, in the line of Melchizedek.
I received from the Lord what I also handed on to you,
that the Lord Jesus, on the night he was handed over,
took bread, and, after he had given thanks,
broke it and said, "This is my body that is for you.
Do this in remembrance of me."
In the same way also the cup, after supper, saying,
"This cup is the new covenant in my blood.
Do this, as often as you drink it, in remembrance of me."
For as often as you eat this bread and drink the cup,
you proclaim the death of the Lord until he comes.
Laud with hymns of exultation,
Christ, your king and shepherd true:
Bring him all the praise you know,
He is more than you bestow.
Never can you reach his due.
Special theme for glad thanksgiving
Is the quick’ning and the living
Bread today before you set:
From his hands of old partaken,
As we know, by faith unshaken,
Where the Twelve at supper met.
Full and clear ring out your chanting,
Joy nor sweetest grace be wanting,
From your heart let praises burst:
For today the feast is holden,
When the institution olden
Of that supper was rehearsed.
Here the new law’s new oblation,
By the new king’s revelation,
Ends the form of ancient rite:
Now the new the old effaces,
Truth away the shadow chases,
Light dispels the gloom of night.
What he did at supper seated,
Christ ordained to be repeated,
His memorial ne’er to cease:
And his rule for guidance taking,
Bread and wine we hallow, making
Thus our sacrifice of peace.
This the truth each Christian learns,
Bread into his flesh he turns,
To his precious blood the wine:
Sight has fail’d, nor thought conceives,
But a dauntless faith believes,
Resting on a pow’r divine.
Here beneath these signs are hidden
Priceless things to sense forbidden;
Signs, not things are all we see:
Blood is poured and flesh is broken,
Yet in either wondrous token
Christ entire we know to be.
Whoso of this food partakes,
Does not rend the Lord nor breaks;
Christ is whole to all that taste:
Thousands are, as one, receivers,
One, as thousands of believers,
Eats of him who cannot waste.
Bad and good the feast are sharing,
Of what divers dooms preparing,
Endless death, or endless life.
Life to these, to those damnation,
See how like participation
Is with unlike issues rife.
When the sacrament is broken,
Doubt not, but believe ‘tis spoken,
That each sever’d outward token
doth the very whole contain.
Nought the precious gift divides,
Breaking but the sign betides
Jesus still the same abides,
still unbroken does remain.
The shorter form of the sequence begins here.
Lo! the angel’s food is given
To the pilgrim who has striven;
see the children’s bread from heaven,
which on dogs may not be spent.
Truth the ancient types fulfilling,
Isaac bound, a victim willing,
Paschal lamb, its lifeblood spilling,
manna to the fathers sent.
Very bread, good shepherd, tend us,
Jesu, of your love befriend us,
You refresh us, you defend us,
Your eternal goodness send us
In the land of life to see.
You who all things can and know,
Who on earth such food bestow,
Grant us with your saints, though lowest,
Where the heav’nly feast you show,
Fellow heirs and guests to be. Amen. Alleluia.
I am the living bread come down from heaven, says the Lord;
whoever eats this bread will live forever.
R. Alleluia, alleluia.
The LORD said to my Lord: "Sit at my right hand
till I make your enemies your footstool."
R. You are a priest for ever, in the line of Melchizedek.
The scepter of your power the LORD will stretch forth from Zion:
"Rule in the midst of your enemies."
R. You are a priest for ever, in the line of Melchizedek.
"Yours is princely power in the day of your birth, in holy splendor;
before the daystar, like the dew, I have begotten you."
R. You are a priest for ever, in the line of Melchizedek.
The LORD has sworn, and he will not repent:
"You are a priest forever, according to the order of Melchizedek."
R. You are a priest for ever, in the line of Melchizedek.
Reading 21 COR 11:23-26
Brothers and sisters:I received from the Lord what I also handed on to you,
that the Lord Jesus, on the night he was handed over,
took bread, and, after he had given thanks,
broke it and said, "This is my body that is for you.
Do this in remembrance of me."
In the same way also the cup, after supper, saying,
"This cup is the new covenant in my blood.
Do this, as often as you drink it, in remembrance of me."
For as often as you eat this bread and drink the cup,
you proclaim the death of the Lord until he comes.
Sequence - Lauda Sion
Laud, O Zion, your salvation,Laud with hymns of exultation,
Christ, your king and shepherd true:
Bring him all the praise you know,
He is more than you bestow.
Never can you reach his due.
Special theme for glad thanksgiving
Is the quick’ning and the living
Bread today before you set:
From his hands of old partaken,
As we know, by faith unshaken,
Where the Twelve at supper met.
Full and clear ring out your chanting,
Joy nor sweetest grace be wanting,
From your heart let praises burst:
For today the feast is holden,
When the institution olden
Of that supper was rehearsed.
Here the new law’s new oblation,
By the new king’s revelation,
Ends the form of ancient rite:
Now the new the old effaces,
Truth away the shadow chases,
Light dispels the gloom of night.
What he did at supper seated,
Christ ordained to be repeated,
His memorial ne’er to cease:
And his rule for guidance taking,
Bread and wine we hallow, making
Thus our sacrifice of peace.
This the truth each Christian learns,
Bread into his flesh he turns,
To his precious blood the wine:
Sight has fail’d, nor thought conceives,
But a dauntless faith believes,
Resting on a pow’r divine.
Here beneath these signs are hidden
Priceless things to sense forbidden;
Signs, not things are all we see:
Blood is poured and flesh is broken,
Yet in either wondrous token
Christ entire we know to be.
Whoso of this food partakes,
Does not rend the Lord nor breaks;
Christ is whole to all that taste:
Thousands are, as one, receivers,
One, as thousands of believers,
Eats of him who cannot waste.
Bad and good the feast are sharing,
Of what divers dooms preparing,
Endless death, or endless life.
Life to these, to those damnation,
See how like participation
Is with unlike issues rife.
When the sacrament is broken,
Doubt not, but believe ‘tis spoken,
That each sever’d outward token
doth the very whole contain.
Nought the precious gift divides,
Breaking but the sign betides
Jesus still the same abides,
still unbroken does remain.
The shorter form of the sequence begins here.
Lo! the angel’s food is given
To the pilgrim who has striven;
see the children’s bread from heaven,
which on dogs may not be spent.
Truth the ancient types fulfilling,
Isaac bound, a victim willing,
Paschal lamb, its lifeblood spilling,
manna to the fathers sent.
Very bread, good shepherd, tend us,
Jesu, of your love befriend us,
You refresh us, you defend us,
Your eternal goodness send us
In the land of life to see.
You who all things can and know,
Who on earth such food bestow,
Grant us with your saints, though lowest,
Where the heav’nly feast you show,
Fellow heirs and guests to be. Amen. Alleluia.
AlleluiaJN 6:51
R. Alleluia, alleluia.I am the living bread come down from heaven, says the Lord;
whoever eats this bread will live forever.
R. Alleluia, alleluia.
GospelLK 9:11B-17
Jesus spoke to the crowds about the kingdom of God,
and he healed those who needed to be cured.
As the day was drawing to a close,
the Twelve approached him and said,
"Dismiss the crowd
so that they can go to the surrounding villages and farms
and find lodging and provisions;
for we are in a deserted place here."
He said to them, "Give them some food yourselves."
They replied, "Five loaves and two fish are all we have,
unless we ourselves go and buy food for all these people."
Now the men there numbered about five thousand.
Then he said to his disciples,
"Have them sit down in groups of about fifty."
They did so and made them all sit down.
Then taking the five loaves and the two fish,
and looking up to heaven,
he said the blessing over them, broke them,
and gave them to the disciples to set before the crowd.
They all ate and were satisfied.
And when the leftover fragments were picked up,
they filled twelve wicker baskets.
and he healed those who needed to be cured.
As the day was drawing to a close,
the Twelve approached him and said,
"Dismiss the crowd
so that they can go to the surrounding villages and farms
and find lodging and provisions;
for we are in a deserted place here."
He said to them, "Give them some food yourselves."
They replied, "Five loaves and two fish are all we have,
unless we ourselves go and buy food for all these people."
Now the men there numbered about five thousand.
Then he said to his disciples,
"Have them sit down in groups of about fifty."
They did so and made them all sit down.
Then taking the five loaves and the two fish,
and looking up to heaven,
he said the blessing over them, broke them,
and gave them to the disciples to set before the crowd.
They all ate and were satisfied.
And when the leftover fragments were picked up,
they filled twelve wicker baskets.
Saint May 29 : St. Maximinus of Trier : Bishop : #Trier
May 29
Born:
at Silly near Poitiers, France
Died:
12 September 349 or 29 May 352 (records vary)
Patron of:
Trier, Germany
Bishop of Trier, b. at Silly near Poitiers, d. there, 29 May, 352 or 12 Sept., 349. He was educated and ordained priest by St. Agritius, whom he succeeded as Bishop of Trier in 332 or 335. At that time Trier was the government seat of the Western Emperor and, by force of his office, Maximinus stood in close relation with the Emperors Constantine II and Constans. He was a strenuous defender of the orthodox faith against Arianism and an intimate friend of St. Athanasius, whom he harboured as an honoured guest during his exile of two years and four months (336-8) at Trier. He likewise received with honours the banished patriarch Paul of Constantinople in 341 and effected his recall to Constantinople. When four Arian bishops came from Antioch to Trier in 342 with the purpose of winning Emperor Constans to their side, Maximinus refused to receive them and induced the emperor to reject their proposals. In conjunction with Pope Julius I and Bishop Hosius of Cordova, he persuaded the Emperor Constans to convene the Synod of Sardica in 343 and probably took part in it. That the Arians considered him as one of their chief opponents is evident from the fact that they condemned by name along with Pope Julius I and Hosius of Cordova at their heretical synod of Philippopolis in 343 (Mans, "Sacrorum Conc. nova et ampl. Coll.", III, 136 sq.). In 345 he took part in the Synod of Milan and is said to have presided over a synod held at Cologne in 346, where Bishop Euphratas of Cologne was deposed on account of his leanings toward Arianism. (Concerning the authenticity of the Acts of this synod see the new French translation of Hefele's "Conciliengeschichte", I, ii (Paris, 1907), pp. 830-34.) He also sent Sts. Castor and Lubentius as missionaries to the valleys of the Mosel and the Lahn. It is doubtful whether the Maximinus whom the usurper Magnentius sent as legate to Constantinople in the interests of peace is identical with the Bishop of Trier (Athanasius, "Apol. ad Const. Imp.", 9). His cult began right after his death. His feast is celebrated on 29 May, on which day his name stands in the martyrologies of St. Jerome, St. Bede, St. Ado, and others. Trier honours him as its patron. In the autumn of 353 his body was buried in the church of St. John near Trier, where in the seventh century was founded the famous Benedictine abbey of St. Maximinus, which flourished till 1802. Catholic Encyclopedia
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