How to Adore

Published on August 31, 2012 by in Prayer


The Holy Sacrifice of the Mass is the most sublime prayer. At Mass Jesus Christ offers Himself to His Father, adoring Him, thanking Him, making reparation to Him, and petitioning Him in behalf of His Church, of men His brothers, and of the poor sinners.

Jesus continues this august prayer unceasingly through His state of Victim in the Eucharist. Let us unite our prayer to that of our Lord; let us pray as He does according to the Four Ends of the Sacrifice; this form of prayer sums up religious worship and entails the practice of every virtue.


The act of Eucharistic adoration has for its Divine object the infinite perfection of Jesus Christ, which of itself is worthy of all honor and glory.

Unite your praises, therefore, to those of the heavenly court when, prostrate at the foot of the throne of the Lamb and filled with admiration, it cries out: “To Him that sitteth upon the throne and to the Lamb that was slain, honor, glory, thanksgiving, strength, power, and Divinity for ever and ever!”

In union with the four and twenty ancients who cast their crowns in homage at the feet of the Lamb, lay your whole being, your faculties, and all your works in homage at the foot of the Eucharistic throne and say to our Lord: “To Thee alone be love and glory!”

Then contemplate the greatness of the love of Jesus as He institutes, multiplies, and perpetuates His Divine Eucharist to the end of time.

Marvel at His wisdom in this Divine invention which excites the wonder of the Angels themselves. Praise His power which has triumphed over every obstacle, and exalt His goodness which has determined the gifts of that power.

On realizing that you are the very end of the greatest as of the holiest of Sacraments, break forth into a transport of joy and love; Jesus Christ would have done for you alone what He has done for all. What love!

Unable to adore your sacramental Jesus as He deserves, call upon your Guardian Angel, your faithful companion through life, to help you. He will be so happy to do with you here below what he must continue doing eternally with you in Heaven.

Holy Church intrusts this God to you that you may be her representative at His feet; offer Him her adoration.

Unite your adoration to that of the pious souls on earth, of the Angels and Saints in Heaven, but especially to that of Mary and Joseph when, as the only possessors of the Hidden God, they were His entire court and household.

Adore Jesus through Jesus Himself; that is the most perfect adoration He is both God and Man, your Savior and Brother.

Adore the Heavenly Father through His Son, the object of all His delights, and your adoration will be worth that of Jesus; it will be His.


Thanksgiving is the soul’s most delightful act of love as also the most pleasing to God; it is a perfect homage to His infinite goodness. The Eucharist itself is perfect thanksgiving. The word Eucharist means thanksgiving. Jesus Eucharistic renders thanks to His Father for us; He is our own thanksgiving.

Give thanks therefore to God the Father for having given you His Divine Son not only as Brother in the Incarnation, as Teacher of truth, and as Savior on the Cross, but especially as your Eucharist, your bread of life, your Heaven already begun.

Thank the Holy Ghost for continuing, through the priests, to produce Him daily on the altar, as He did the first time in Mary’s virginal womb.

Let your thanksgiving ascend to the throne of the Lamb, to the Hidden God as a sweet-smelling incense, as the most beautiful hymn of your soul, as the purest and tenderest love of your heart.

Thank Him in all humility of heart, like Saint Elizabeth in the presence of Mary and the Word Incarnate; thank Him with the vibrant ardor of Saint John the Baptist when he felt the closeness of his Divine Master, hidden like himself in His mother’s womb; thank Him with the joy and generosity of Zacheus when he received the visit of Jesus in his house; thank Him with the Holy Church and the heavenly court.

In order that your thanksgiving may never cease and go on forever increasing. do what is done in Heaven. Consider the goodness, the beauty ever old and ever new of the God of the Eucharist, Who for our sake is consumed and reborn without ceasing on the altar.

Contemplate His sacramental state, the sacrifices He has made since its institution in the Cenacle in order to reach you, and the struggle He has had to undergo against His own glory in order to lower Himself to the very edge of nothingness and sacrifice His freedom, His body, His very Self. He has done that without any condition as to time or place; and with no other protection than His love, He surrendered Himself to the love as well as to the hate of man.
In the presence of so many kindnesses of the Savior towards all men and above all towards you,—–since you possess Him, enjoy Him, and live of Him,—–open your heart and let thanksgiving leap from it like the flame of a great fire; let it envelop the Eucharistic throne; let it join, unite, and blend itself with the Divine fire, with the radiant and devouring flame of the Heart of Jesus. Let these two flames rise to Heaven, to the throne of God the Father Who has given you His Son—–in Whom you receive the Holy Trinity.


Reparation, or propitiation, must follow upon thanksgiving. From a sentiment of joy your heart must turn to sadness, to bewailings, to tears, to the deepest sorrow on considering the ingratitude, indifference, and impiety of most men towards the Eucharistic Savior. So many men forget Jesus after having loved and adored Him! Is He no longer lovable? Has He ceased to love them? The ungrateful creatures! They no longer want to love Him because He is too loving; they no longer want to receive Him because He is too good; they do not want to see Him anymore; they flee from Him; they do away with the thought of His presence and even with the very remembrance of Him, which annoys them and goads them on; and all that because He has made Himself too little, too humble, too much like nothingness.

There are some who, unable to ignore Him, do not hesitate to insult, abuse, and deny such a good Father and kind Master so as to take revenge on His excessive love. In order not to see this Sun of love, they close their eyes. Among these ungrateful persons there are sacrilegious virgins, unworthy priests, apostate hearts, fallen Seraphim and Cherubim.

This is your mission, O adorers: to weep at the feet of Jesus despised by His own, crucified in so many hearts, and abandoned in so many places; to console the Heart of this tender Father Whom the devil, His enemy, has robbed of His children. A Eucharistic Prisoner, He can no longer go after His lost sheep, the prey of ravenous wolves. Your mission is to beg forgiveness for the guilty; to pay their ransom to Divine mercy, which needs suppliant hearts; to become victims of propitiation with the Savior Jesus Who, no longer able to suffer in His risen state, will suffer in you and through you.


Finally, supplication or impetration must crown your adoration and make up its glorious trophy. Impetration is the force and power of Eucharistic prayer. Not everybody can preach Jesus Christ by word of mouth, nor labor directly for the con- version of sinners and the sanctification of souls; every adorer, however, has the mission of Mary at the feet of Jesus: an apostolic mission of prayer, of Eucharistic prayer, at the foot of the throne of grace and mercy.

To pray is to glorify God’s infinite goodness, to give work to Divine mercy, to bring joy and expansion to God’s love of His creature by the fulfillment of the law of grace, which is prayer. By prayer therefore man gives God the greatest glory possible.

Prayer is man’s greatest virtue. All virtues are comprised in it, for all the virtues are a preparation for it and a part of it. Faith believes, hope prays, and charity begs in order to give to others; humility of heart forms the prayer, confidence speaks it, and perseverance triumphs over God Himself.

Eucharistic prayer has an additional merit: it goes straight to the Heart of God like a flaming dart; it makes Jesus work, act, and relive in His Sacrament; it releases His power. The adorer does still more: he prays through Jesus Christ and shares our Lord’s role as Intercessor with the Father and Divine Advocate for His redeemed brethren.

But what should they pray for? The rallying cry, “Thy Kingdom Come” (Adveniat Regnum Tuum), expresses for adorers the end and the law of prayer. They should pray that the light of the truth of Jesus Christ may enlighten all men, especially the Infidels, Jews, Heretics and Schismatics, and that they may return to true faith and charity. They should pray for our Lord’s kingdom of holiness in His faithful, His religious, His priests, that He may live in them by love. They should pray above an for the Sovereign Pontiff, for all the intentions dear to his heart; for their own Bishop, for all that his zeal desires to accomplish; for all the priests of the diocese that God may bless their apostolic labors and inflame them with zeal for His glory and with love for Holy Church.

To vary their prayers, adorers may paraphrase the Our Father, or again the following beautiful prayer: “Most Holy Soul of Jesus, make me holy. Body of Jesus, save me. Most pure Heart of Jesus, make me pure, give me light, set me on fire. Blood of Jesus, inebriate me. Sacred Water from the side of Jesus, wash me. Passion of Jesus, make me strong.

Jesus, hide me in Thy wounds. Do not permit sin ever to separate me from Thee. Defend me from the evil spirit. Bid me come to Thee at the hour of death that with all the saints I may praise Thee eternally. Amen.” And again they may paraphrase the litany of the Holy Name of Jesus which lends itself so well to devotion.

Adorers should not withdraw from their Divine Master’s presence without thanking Him for His loving reception. Let them ask pardon for their distractions and irreverences. Let them offer Him as a homage of fealty a flower of virtue, a nosegay of little sacrifices. Then let them depart as they would from the Cenacle, or as the Angel who takes flight from God’s throne to carry out His Divine commands.

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This article, authored by St. Peter Julian Eymard in July, 1864, resumes our series of reflections on the Real Presence in the Eucharist in his writings. – Asst. Ed. 

We can rightly call the 19th Century the great century of the Holy Eucharist, just as it has been styled the century of Mary. 

Never in all the past ages has the cult of the Blessed Sacrament flourished so conspicuously. 

Solemn Exposition was rare, even in the ages of Faith. Perhaps there was some sort of misapprehension for the respect and majesty of the Sacrament of love, were it to be exposed too often to the piety of the faithful. 

There was, then, no special need of this excellent means of salvation, the last, perhaps, which is now offered to Christian society. But today, Solemn Exposition of the Blessed Sacrament is the grace and need of our times. 


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The following is the sixth in a series of sermons on the Eucharist to be published on  from The Real Presence by Saint Peter Julian Eymard.

– Asst Ed.                   


Quotiescumque manducabitis panem hunc, et calicem bibetis; mortem Domini annuntiabitis.
As often as you shall eat this bread, and drink the chalice, you shall show the death of the Lord.
(1 Cor. xi. 26.)

FROM whatever angle the Eucharist is viewed, it reminds us in a striking manner of the death of our Lord, He instituted it on the eve of His death, “the same night in which He was betrayed,” Pridie quam pateretur . . . in qua nocte tradebatur.
He called it the New Testament instituted in His Blood. Novum testamentum in sanguine meo.
The state of Jesus is one of death. At Brussels and at Paris, in 1290 and in 1369 respectively, He appeared with His wounds, like a Divine Victim.
He is without power of self-motion, without a will of His own; like a corpse that has to be carried around.


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Qui credit in Me, habet vitam aeternam. 
He that believeth in Me, hath everlasting life. (John vi. 47.) 

HOW happy we would be if we had a lively faith in the Most Blessed Sacrament! 
For the Eucharist is the royal truth of faith; it is the virtue and sovereign act of love, the whole of religion in action. Si scires donum Dei! Oh! if we but knew the gift of God! 
But belief in the Eucharist is a treasure we must seek by submissiveness, preserve by piety, and defend at any cost. 

Not to believe in the Blessed Sacrament is the greatest of misfortunes. 

FIRST of all, is it possible for one who formerly believed and received Communion to lose all faith in the Blessed Sacrament? No, I do not think so. A child may despise his father and insult his mother, but it is impossible for him not to recognize them. In the same way, a Christian cannot deny that he has communicated; he cannot forget that he was happy at least once. 
Unbelief in the Eucharist is never a result of the evidence of the reasons advanced against this mystery. 
Suppose that a man, immersed in temporal affairs, has allowed his faith to grow torpid, to lie dormant. He has forgotten; but let the grace of God arouse him, the ordinary grace of conversion, and he will instinctively come back to the Eucharist first of all. 
Passions that dominate the heart are another source of unbelief. A passion that wants to have its own way knows no mercy. When fully gratified, it scorns the object of its pleasure; when attacked, it denies. “How long is it,” we may ask, “since you have ceased believing in the Eucharist?” And by tracing this loss of faith to its source, we find a weakness, an evil impulse which he did not have the courage to resist. 
A faith that has gone on weakening and doubting over a long period of time is another source of unbelief. The sight of so many who are indifferent and live like unbelievers scandalizes us. The crafty arguments and sophisms drummed into our ears by a false science are also an object of scandal. Why does our Lord let these things go unpunished? Why does He allow Himself to be insulted if He is there? So many unbelievers are honest people! 
That is the kind of wavering faith that leads one to a loss of belief in the Eucharist. 
An untold misfortune indeed! For then, like the Capharnaumites, we separate ourselves from Him Who has the words of truth and life. 

WHAT are the consequences of unbelief in the Eucharist? It is a denial of the power of God. What! God is present under this mean appearance? It is impossible, and who can believe it? 
The unbeliever accuses Jesus Christ of falsehood, for our Savior said: “This is My Body. This is My Blood.” 
He despises our Lord’s goodness, like the disciples who, on hearing the Eucharistic promise, “went back and walked no more with” their Divine Master. 
Moreover, his faith in the other mysteries will soon be shaken and destroyed. If he does not believe in this living Mystery, the truth of which is confirmed by an actual fact, in what mystery will he believe? 
His virtue will soon become sterile; it is deprived of its natural food; it no longer associates with Jesus Christ from Whom it drew all its vigor; it loses sight of Jesus, its living Model, and forgets Him. 
His piety dries up almost immediately; it has lost its center of life and affection.
Consequently, he is without consolation in the trials of life, and if his tribulations become too great, he falls into despair. A sorrow that cannot find an outlet into the heart of a friend soon becomes overwhelming. 

LET us then believe in the Eucharist. “I believe, Lord,” we should often say. “Help my tottering faith!” There is nothing that gives greater glory to our Lord than this act of faith in His Eucharistic presence. 
It honors His Divine truthfulness in a supereminent fashion; the greatest honor that can be offered any man is to believe him on his word, just as the greatest insult would be to suspect him of lying, to doubt his word, and to demand a proof or a guarantee. Now, if a child believes his father on his word, a servant his master, a subject his king, why not believe Jesus Christ on His word when He declares with an oath that He is present in the Most Blessed Sacrament? 
This simple and absolute act of faith in the word of Jesus Christ gives Him glory because it pays Him the homage of recognition and adoration in His hidden state. The honor paid to a friend in disguise, or to a king without his royal insignia, is greater than any other, because it is really the person who is then honored and not his trappings. 
So it goes with Jesus in the Most Blessed Sacrament; to honor Him, to believe in His Divinity in spite of the veil of weakness thrown over Him is to honor His Divine Person and to respect the mystery which envelops Him. 
Such an act of faith adds to our merit. Like Peter confessing the Divinity of the Son of man, like the Good Thief declaring the innocence of the Crucified, we proclaim Jesus Christ to be what He really is in spite of what He seems to be. Still more, we believe the opposite of what our senses tell us, relying solely on the truth of His infallible word. 
Let us believe, and believe firmly in the Real Presence of Jesus in the Eucharist! Jesus Christ is there! When we enter a church, a feeling of respect should come upon us, a respect of faith and love on meeting Jesus Christ in person; for it is indeed He Whom we are meeting. 
Let that be our apostolate, our preaching; it is the most eloquent for the unbelievers and the impious. 



                                           THE WONDERFUL WORK OF GOD

Memoriam fecit mirabilium suorum.  . . .

He hath made a remembrance of His wonderful works. (Psalm cxi. 4.)

THE Eucharist is the work of a measureless love that had at its service an infinite power, the omnipotence of God.

Saint Thomas calls the Eucharist the wonder of wonders, the greatest of miracles, maximum miraculorum.

To be convinced of this we need but meditate on what the faith of the Church teaches us concerning this mystery.


THE first of the wonders wrought in the Eucharist is Transubstantiation. Jesus, and after Him His priests,—–by His command and institution,—–take bread and wine, pronounce the words of the consecration over them, and immediately all the substance of the bread and all the substance of the wine disappear; they are changed into the Sacred Body and the adorable Blood of Jesus Christ.

Under the appearances of the bread as also under the appearances of the wine the glorified Body of our Savior is truly, really, and substantially present.

Nothing remains of the bread and wine except the appearances: color, taste, and weight. The senses tell us it is bread and wine: faith tells us it is the Body and Blood of Jesus, concealed beneath the appearances which subsist only by a miracle. This is a miracle which the Almighty alone can perform, for it is contrary to the ordinary laws of nature for the qualities of a body to exist without the body itself which sustains them. That is the work of God. Their existence depends on His will just as our own existence does. God can do everything He wills to do. One thing is as easy for Him as another.

That is the first wonder of the Eucharist.


A SECOND wonder, included in the first, is that this miracle is renewed at the mere word of a man, the priest, and as often as he wants. For such is the power which God has imparted to him. He commands that God be on the altar, and on the instant, God is there. The priest works absolutely the same wonder that Jesus Christ worked at the Eucharistic Supper. He holds his power from Jesus Christ and acts in His name.

Our Lord has never disobeyed His priest, a miracle of the power of God! A weak, mortal creature gives birth to our sacramental Jesus!


IN THE desert Jesus took five loaves of bread. He blessed them, and the Apostles had enough to feed five thousand men. This was but a faint idea of the third wonder of the Eucharist, the miracle of its multiplication. 

Jesus loves all men. He wishes to give Himself personally and in His entirety to everyone of them. Everyone will have his share of the manna of life. He must therefore multiply Himself as many times as there are communicants desirous of receiving Him, and as often as they shall so desire it. The Eucharistic Table must, so to speak, cover the world. Through His power this marvel becomes a reality. All receive Him whole and entire, with all that He is. Every consecrated Host contains Him. Divide a Sacred Host into as many fragments as you like; Jesus is present whole and entire in each fragment. Instead of dividing Him, the breaking of the Host multiplies Him.

Who can tell the number of Hosts which Jesus has placed at the disposal of His children since the Cenacle!


NOT only is Jesus multiplied with the Sacred Particles, but by a wonder that follows from that of the multiplication, He is present at one and the same time in an infinite number of places.

During the days of His mortal life Jesus was present in one place only; He dwelt in one house only. Few persons were privileged enough to enjoy His presence and listen to His words. But today in the Most Blessed Sacrament, He is, so to speak, present everywhere at one and the same time. In a way His humanity shares the prerogative of His Divine immensity which fills all things. Jesus is present in His entirety in an infinite number of temples and in each one of them; Since all the Catholics scattered throughout the world are members of His Mystical Body, it does seem necessary that He, as the soul of it, should be everywhere, present throughout the whole body, giving it life, and sustaining it in each one of His members.

Lord Jesus, we adore Thy power which has multiplied “wonderful works,” thereby enabling Thee to dwell in the midst of Thy children, to come down to their level, and to be all their own.



                                THE SACRIFICES OF JESUS IN THE EUCHARIST

Dilexit me, et tradidit Semetipsum pro me. 
He loved me, and delivered Himself for me. (Galatians ii. 20.) 

WHAT are the proofs of a genuine love? There is only one, its sacrifices: the sacrifices it prompts us to do and. those it accepts with joy. 
Love without sacrifice is but an empty name, a self-love in disguise. 
If we would therefore know the greatness of the love Jesus in the Eucharist has for man, if we would estimate the value of this love, we should look into the sacrifices called for by the Eucharist. 
They are the same as those of the Passion of the God-Man. Now as then, Jesus Christ sacrifices His civil life, His natural life, and His Divine life. 

IN HIS Passion, to which His great love for us led Him, Jesus Christ was outlawed. His people disowned Him and calumniated Him; He did not say a word in self-defense. He was delivered into the hands of His enemies without any protection whatsoever. He did not demand for Himself what is the right of the most common defendant. Out of love for His people and for their salvation He sacrificed His rights as a citizen and an honest man. 
In the Eucharist Jesus Christ accepts again this immolation of His civil life. 
He is there without any rights whatsoever. The law does not give Him recognition. He, God made man, the Savior of the human race, has scarcely a word in the code of the nations He has redeemed. Although He lives in our midst, we do not know Him: Medius vestrum stetit, quem vos nescitis. “There hath stood One in the midst of you, Whom you know not.” 
He has no social standing. In many countries the Feast of Corpus Christi has been suppressed. Jesus Christ cannot come out or show Himself in public. He must hide Himself; men are ashamed of Him. Non no vi hominem. “I know not the man!” 
But who are they that are ashamed of Jesus Christ? Mohammedans? Jews? No, they are Christians! 
The Eucharist is without defense, without protection. Provided you do not publicly disturb Divine worship, you may abuse the Eucharist and commit sacrileges with impunity; that is no one’s business but your own. 
Jesus Christ is then without any protection from man. 
Perhaps Heaven will take up His defense? No! Jesus is delivered up by His Father to the caprice of sinners just as He was to Caiphas and Pilate. Tradidit Jesum vero voluntati eorum! “But Jesus he delivered up to their will!” 
What! Jesus knew all this when He instituted the Eucharist, and He freely chose this state? Yes, in order to be our Model, our consolation in our sorrows and in the persecutions of the world. 
And He will remain in this state even to the end of the world as an example and grace for everyone of His children. He loves us. 

DURING His Passion, Jesus Christ added to the sacrifice of His civil rights the immolation of everything that was human in Him: the immolation of His will and of the beatitude of His soul, which He allowed to be overwhelmed with sadness unto death; the immolation of His life on the Cross. 
It was not enough for His love to have done this once; in the Eucharist He perpetuates this natural death. 
In order to immolate His will He, a God, obeys His creature; He, a King, obeys His subject; He, a Liberator, obeys His slave! He obeys priest and people, Saint and sinner. He obeys without making any resistance, without our having to force His obedience. He obeys even His enemies. He obeys everybody with the same promptness. 
He obeys not only at Mass when the priest pronounces the words of the consecration, but at every moment of the day and night, whenever the faithful need Him. His permanent state is one of genuine and simple obedience. Is all this really possible? 
Oh! If man but understood the love of the Eucharist! 
During His Passion Jesus was bound; He lost His liberty. In the Eucharist He is the One that binds Himself. He has chained Himself with the unconditional and perpetual chains of His promises. 
He has chained Himself to the Sacred Species to which the sacramental words bind Him inseparably. In the Eucharist as on the Cross or in the Tomb He has no movement, no action of His own, although He possesses within Himself the fullness of the risen life. 
He is fully dependent on man like a Prisoner of love. He cannot break His bonds, or leave His Eucharistic prison; He is our Prisoner to the end of time. He pledged Himself to this; His contract of love goes as far as that. 
As to His soul’s beatitude, Jesus is no longer able, as at Gethsemane, to suspend its raptures and its joys, for He is risen and in glory. But He loses it in man, in the Christian, who is an unworthy member. How often Jesus has to suffer ingratitude and insult! How often Christians imitate the Jews! Jesus wept once over guilty Jerusalem. He loves us much more than He did the Jews, and He is much more afflicted by our sins, by our perdition than by the perdition of the Jews. If Jesus could weep in the Blessed Sacrament, what tears would He not shed! 
Lastly, Jesus, Who in the Host is no longer subject to a real death, assumes at least an apparent state of death. The Sacred Species are consecrated separately in order to recall the loss of His Blood which by escaping from His Body brought about His painful death. 
He gives Himself in Communion. The Sacred Species are consumed, destroyed in us. 
Jesus is also exposed to the loss of His sacramental existence through the profanations of the impious who do away with the Sacred Species. 
Sinners who receive Him unworthily crucify Him in their souls, bind Him to the devil, their sovereign master! Rursum crucifigentes sibimetipsis Filium Dei. “Crucifying again to themselves the Son of God.” 

THUS, inasmuch as it is possible for Him in His risen state, Jesus immolates His natural life in the Eucharist. In the Passion He had not spared His Divine life; neither does He spare it in the Eucharist. 
In the Passion He revealed nothing of His glory, majesty, and power, but only the man of sorrows, the accursed of God and man. Isaias could not recognize Him on account of the spittle and wounds that defiled His august face! 
In the Passion Jesus allowed only His love to appear. Woe to those who did not want to recognize Him! The adoration of His Divinity and the proclamation of His innocence had to come from a robber, a thief; and nature was the only one to mourn its Creator. 
In the Blessed Sacrament Jesus continues with a still greater love this immolation of His Divine attributes. 
Of all the power and glory of Jesus Christ we see nothing but a patience that would give cause for scandal did we not know that His love for us is infinite, that His love is a folly! Insanis! He is foolish. 
This gentle Savior seems to say to us: “Well, am I not doing enough for you? Do I not deserve your love? What more can I do? Try to find what sacrifice there is still for Me to make.” 
Woe to those that despise so much love! One readily understands that Hell is not too much for them.  . . . But let us not think of that. …The Eucharist is the supreme proof of Jesus’ love for us because it is the supreme sacrifice. 


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This is the fourth in a series of sermons by Saint Peter Julian Eymard from The Real Presence. – Asst. Ed.

Si scires donum Dei! 
If thou didst know the gift of God. (John iv. 10.) 

JESUS had reached the end of His mortal life. Heaven called back its King. He had battled enough; it was time for Him to triumph. Nevertheless Jesus did not want to abandon His new family, the children He had just redeemed. I go away, and I come unto you, He said to His Apostles. 
“Thou comest back to us, Thou both remainest and goest away, Lord? But by what miracle of Thy power wilt Thou do this?” 
That was the secret and the work of His Heart. 
Jesus would have two thrones, one of glory in Heaven, the other of meekness and goodness on earth; two courts, the triumphant and heavenly court, and the court of the redeemed here below. 
And, you may be sure, if Jesus could not remain simultaneously in Heaven and on earth, He would prefer to remain with us rather than return to Heaven without us. He has assuredly given abundant proof that He prefers the least of His poor ransomed creatures to all His glory, and that His “delights are to be with the children of men.” 
In what state was Jesus to remain with us? 
In a transitory state, from time to time? No; He would remain with us in a continuous state, and always. But at this point a wonderful struggle took place in the soul of Jesus. 
Divine justice protested. Was not the Redemption over and the Church founded? Was not man given possession of grace and of the Gospel, of the Divine law and of the help to keep it? 
The Heart of Jesus answered that what was enough to effect the Redemption was not enough to satisfy His love; that a mother is not content with giving birth to her child but that she feeds it, brings it up, and follows it everywhere. 


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This is the third in a series of sermons by Saint Peter Julian Eymard from The Real Presence. – Asst. Ed.

The Our Father 

Quodcumque petieritis Pat rem in nomine meo, hoc faciam, et glorificetur Pater in Filio.

Whatsoever you shall ask the Father in my name, that will I do: that the Father may be glorified in the Son. (John xiv. 13.)


I.—–Our Father Who art in Heaven, in the heaven of the Eucharist, to Thee, Who art seated on the throne of grace and love, be benediction, and honor, and glory, and power, for ever and ever!

II.—–Hallowed be Thy Name, first in ourselves, through the spirit of Thy humility, obedience, and charity. May we in all humility and zeal make Thee known, adored, and loved by all men in the Eucharist! 

III.—–Thy Kingdom come, Thy Eucharistic Kingdom. Rule Thou alone forever over us for Thy greater glory through the power of Thy love, the triumph of Thy virtues, and the grace of a Eucharistic vocation. Grant us the grace and mission of Thy holy love so that we may be able effectively to preach, extend, and spread Thy Eucharistic Kingdom everywhere, and thus realize the desire Thou didst express: “I am come to cast fire on the earth; and what will I but that it be kindled?” Oh! That we also might be the incendiaries of this heavenly fire!


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The following is the first in a series of sermons on the Eucharist to be published on  from The Real Presence  by Saint Peter Julian Eymard. Asst Ed.

The object of Eucharistic adoration is the Divine Person of our Lord Jesus Christ present in the Most Blessed Sacrament.

He is living there. He wants us to speak to Him, and He will speak to us. Anybody may speak to our Lord. Is He not there for everybody? Does He not tell us, “Come ye all to Me”?

This conversation between the soul and our Lord is the true Eucharistic meditation, i. e., adoration.

The grace of it is given to everybody. In order, however, to succeed in it and avoid routine or dryness of mind and heart, adorers must seek inspiration in the grace of their vocation, in the various mysteries of the life of our Lord and of the Blessed Virgin, or in the virtues of the Saints. In this way they will honor and glorify the God of the Eucharist through the virtues of His mortal life as through those of all the Saints, of whose holiness He was the grace and end as He is now its crown of glory. 

Look upon the hour of adoration assigned to you as an hour in Paradise. Go to your adoration as one would to Heaven, to the Divine banquet. You will then long for that hour and hail it with joy. Take delight in fostering a longing for it in your heart. Tell yourself, “In four hours, in two hours, in one hour, our Lord will give me an audience of grace and love. He has invited me; He is waiting! for me; He is longing for me.”

Read more: Adoration in Spirit and Truth

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The Month of Mary is the month of blessings and of grace, for, as St Bernard, in company with all the Saints, assures us, all grace comes to us through Mary. The month of Mary is a continuous festival in honor of the Mother of God, which prepares us well for the beautiful month of the Blessed Sacrament which follows it.

I. Because our vocation calls us to give special honor to the Holy Eucharist, we must not for that reason give any the less devotion to the Blessed Virgin. Far from it! He would be guilty of blasphemy who would say, “The Most Blessed Sacrament suffices for me; I have no need of Mary.” Where, then, shall we find Jesus on earth if not in Mary’s arms? Was it not she who gave us the Eucharist! It was her consent to the Incarnation of the Word in her womb that inaugurated the great mystery of reparation to God and union with us which Jesus accomplished during His mortal life, and that He continues in the Eucharist. […]

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