THE ESSENCE: 2011

THE HOLY EUCHARIST

KNOW THY MASS…

· Priest kissing of the table – to unite himself to Jesus Christ, represented by the altar

· Sign of the Cross – The priest is declaring that he offers the sacrifice by the authority of the three Persons of the Holy Trinity

· “The Lord be with you” – These reciprocal wishes indicate the union of faith in Jesus Christ that exists between the priest and the people

· Gloria – This canticle or prayer is formed of the words that the celestial choirs used when the Angel came to announce to the shepherds the birth of the Savior. In it God is thanked for His Glory, because God has used our salvation for His glory by saving us through Jesus Christ, who, in offering Himself as a sacrifice to His Father, has procured salvation for men, and has given, at the same time, infinite glory to God.

· Prayer or Collect – thus called because the priest, performing the office of mediator between God and men, collects all the prayers of the people, and presents them to God. All these prayers are concluded with the Name of Jesus Christ.

· Epistle and the Gospel – While listening to the reading of the Epistle, we must hear it as if it is God Himself who speaks by the mouth of His prophets and apostles

· The priest then leaving the left side of the altar, which represents the Jewish people, passes to the right side, which represents the Gentiles, who accepted the Gospel that was rejected by the Jews. We should listen to the Gospel as we heard the words of our divine Savior instructing us Himself, and we should at the same time ask Him for the necessary help to put into practice what He teaches.

· After the Gospel is announced, the congregation marks a cross on their foreheads, lips, and breast as a sign that they wish the words of the Gospel to be in their minds, on their lips and in their hearts.

· Veneration of the Gospel - At the conclusion of the Gospel, the priest kisses the Gospel selection as a demonstration of respect for the saving words of the Gospel.

· It is an ancient custom to stand during the reading of the Gospel, to show that we are ready to follow the precepts and counsels that our Lord points out to us.

· “I believe….” – Renewal of our faith in all the mysteries and all the dogmas that the Church teaches.

· Offertory – begins with the offering of the gifts until the Preface. Here we present our gift, our love, our self (represented by the bread and wine); we unite ourselves with Christ who is about to present Himself, the perfect gift, to the Most Blessed Trinity.

· A little water is mixed with the wine to represent the mixture or union that takes place in the Incarnation of the Word between the divinity and the humanity, and also represents the intimate union that is effected in the sacramental Communion between Jesus Christ and the person who communicates, also the Blood and Water that came out from Jesus Christ when He was pierced at the Cross.

· Once the preparation of the bread and wine is completed, the priest washes his hands, which symbolizes the internal purification needed to approach the Eucharist.

· “Pray brethren….” – by these words the priest exhorts the people to supplicate the Lord to receive this sacrifice for the glory of His Name and the good of the faithful.

· Preface – in which the priest exhorts the faithful to raise their hearts to God, and he continues by inviting them to unite with him in thanking the Lord.

· “Holy, holy, holy….” – The priest entreats the Lord to accept our prayers united with those of the angels, who celebrate His glory and he concludes by repeating the words used by the Jewish people in their acclamations at the triumphant entry of Jesus into Jerusalem.

· Canon of the Mass – the priest first prays to his heavenly Father in the name of the whole Church, and through the merits of Jesus Christ, to accept and to bless the offerings that are made to Him, and that are called gifts without spot. The priest consecrates the gifts by pronouncing the very words used by Jesus Christ.

· The consecration is followed by the elevation of the host and the chalice in order to prove the truth of the Eucharist. The bell is also rang at this moments.

· The conclusion of the Eucharistic Prayer occurs as the priest elevates the Consecrated Bread and Wine and proclaims the final thankfulness to the Father through Jesus in union with the Holy Spirit. The congregation voices their agreement to the Eucharistic Prayer by an emphatic, great “Amen” or “So be it”

· Extending his hands, in the traditional gesture of the Hebrews, the priest begins the Communion Rite, the Family Meal of God’s people by leading the congregation in the Lord’s Prayer to the Father – this is prayed to respond to Jesus’ command to pray the prayer He taught. At the conclusion of the prayer he continues the theme of deliverance and the congregation responds by proclaiming the Kingdom, power and glory of the Father.

· In compliance to Jesus’ instruction of reconciliation before offering gifts at the altar, the priest wishes the congregation peace and he calls upon them to offer a sign of peace to one another.

· In preparation for the Communion, the priest breaks the Consecrated Bread into smaller portions for distribution to the congregation. The priest drops a small piece of the Consecrated Bread into the Consecrated Wine as a sign of union of Jesus’ Body and Blood. During this action, the congregation calls upon Jesus for mercy and peace in the Lamb of God.

· Communion Acclamation, holding the Consecrated Bread above the Consecrated Wine, the priest summons the congregation to partake of the Lord’s Supper. The congregation employs the words of the centurion who begged healing for his servant to declare his unworthiness to receive Jesus and to request His healing word.

· Communion – God, having accepted our gift and transformed it into the infinitely precious Person of His Son, returns the gift to us. Here, we are united with Jesus in reality, to grow and to live unto life everlasting.

· After cleansing the vessels used for the Eucharist, the priest invites the congregation to spend some time in quiet reflection and thanksgiving.

· Final Blessing – the priest dismisses the people, just as if he said, The Sacrifice is accomplished; and those who are present while thanking God by mouth, should acknowledge also that all good things come from God, and to thank Him for them.

(Excerpts from The Complete Works, Vol 6 – The Holy Eucharist of St Alphonsus Liguori, Doctor of the Church and The Holy Bible, located in Adoration Chapel of the Church in the Sky, Rizal, Philippines)

Questions about The Holy Eucharist

343. What is the Holy Eucharist?

The Holy Eucharist is a sacrament and a sacrifice. In the Holy Eucharist, under the appearances of bread and wine, the Lord Christ is contained, offered, and received.

(a) The whole Christ is really, truly, and substantially present in the Holy Eucharist. We use the words "really, truly, and substantially" to describe Christ's presence in the Holy Eucharist in order to distinguish Our Lord's teaching from that of mere men who falsely teach that the Holy Eucharist is only a sign or figure of Christ, or that He is present only by His power.

(b) All Christians, with but few minor exceptions, held the true doctrine of the Real Presence from the time of Christ until the Protestant Revolution in the sixteenth century.

344. When did Christ institute the Holy Eucharist?

Christ instituted the Holy Eucharist at the Last Supper, the night before He died.

(a) About a year before the Last Supper Our Lord promised to give us the Holy Eucharist. This promise is related in the sixth chapter of the Gospel according to Saint John. The fulfillment of this promise took place at the Last Supper.

345. Who were present when Our Lord instituted the Holy Eucharist?

When Our Lord instituted the Holy Eucharist the apostles were present.

346. How did Christ institute the Holy Eucharist?

Christ instituted the Holy Eucharist in this way: He took bread, blessed and broke it, and giving it to His apostles, said: "Take and eat; this is My body;" then He took a cup of wine, blessed it, and giving it to them, said: "All of you drink of this; for this is My blood of the new covenant which is being shed for many unto the forgiveness of sins;" finally, He gave His apostles the commission: "Do this in remembrance of Me."

347. What happened when Our Lord said: "This is My body . . . this is My blood"?

When Our Lord said, "This is My body," the entire substance of the bread was changed into His body; and when He said, "This is My blood," the entire substance of the wine was changed into His blood.

(a) Christ could not have used clearer, more explicit words than "This is My body." He did not say, "This is a sign of My body," or "This represents My body," but, "This is My body." Catholics take Christ at His word because He is the omnipotent God. On His word they know that the Holy Eucharist is the body and blood of Christ.

348. Did anything of the bread and wine remain after their substance had been changed into Our Lord's body and blood?

After the substance of the bread and wine had been changed into Our Lord's body and blood, there remained only the appearances of bread and wine.

(a) Because the appearances of bread and wine remain in the Holy Eucharist, we cannot see Christ with our bodily eyes in this sacrament. We do see Him, however, with the eyes of faith. Our bodily eyes, moreover, do not deceive us when they see the appearances of bread and wine for these appearances really remain after the Consecration of the Mass.

349. What do we mean by the appearances of bread and wine?

By the appearances of bread and wine we mean their color, taste, weight, shape, and whatever else appears to the senses.

350. What is the change of the entire substance of the bread and wine into the body and blood of Christ called?

The change of the entire substance of the bread and wine into the body and blood of Christ is called Transubstantiation.

351. Is Jesus Christ whole and entire both under the appearances of bread and under the appearances of wine?

Jesus Christ is whole and entire both under the appearances of bread and under the appearances of wine.

(a) We know that Christ is whole and entire under both appearances because, "Christ having risen from the dead, dies now no more" (Romans 6:9). Because Christ cannot die, His blood must remain united always to His body, and His soul to both. The divinity of Christ, moreover, always remains united to His body and blood and soul because He is God made man.

(b) The whole Christ is present under each part of the sacred appearances and remains present as long as the sacred appearances remain.

352. How was Our Lord able to change bread and wine into His body and blood?

Our Lord was able to change bread and wine into His body and blood by His almighty power.

(a) God, who created all things from nothing, who fed the five thousand with five loaves, who changed water into wine instantaneously, who raised the dead to life, can change bread and wine into the body and blood of Christ. Although the Holy Eucharist is a great mystery, and consequently beyond human understanding, the principles of sound reason can show that this great gift is not impossible by the power of God.

353. Does this change of bread and wine into the body and blood of Christ continue to be made in the Church?

This change of bread and wine into the body and blood of Christ continues to be made in the Church by Jesus Christ, through the ministry of His priests.

(a) Only ordained priests have the power of changing bread and wine into the body and blood of Christ. When they consecrate, they act in the person of Christ, through the power received in the sacrament of Holy Orders.

354. When did Christ give His priests the power to change bread and wine into His body and blood?

Christ gave His priests the power to change bread and wine into His body and blood when He made the apostles priests at the Last Supper by saying to them: "Do this in remembrance of Me."

355. How do priests exercise their power to change bread and wine into the body and blood of Christ?

Priests exercise their power to change bread and wine into the body and blood of Christ by repeating at the Consecration of the Mass the words of Christ: "This is My body . . . this is the Cup of My blood."

356. Why does Christ give us His own body and blood in the Holy Eucharist?

Christ gives us His own body and blood in the Holy Eucharist: first, to be offered as a sacrifice commemorating and renewing for all time the sacrifice of the cross; second, to be received by the faithful in Holy Communion; third, to remain ever on our altars as the proof of His love for us, and to be worshipped by us.

Taken from The Baltimore Catechism, Lesson 26
Electronic text (c) Copyright EWTN 1996. All rights reserved.

Questions on the Sacrifice of the Mass

357. What is the Mass?

The Mass is the Sacrifice of the New Law in which Christ, through the ministry of the priest, offers Himself to God in an unbloody manner under the appearances of bread and wine.

(a) The name "Mass" comes from the Latin word Missa meaning dismissal. In the early days of the Church the catechumens were asked to leave after the gospel and sermon were finished. The faithful, however, remained until they were dismissed after the sacrifice was completed. Then, as now, this was done by saying or singing Ite Missa Est. In the course of time the word Missa, or dismissal, was used to designate the entire sacrifice.

358. What is a sacrifice?

A sacrifice is the offering of a victim by a priest to God alone, and the destruction of it in some way to acknowledge that He is the Creator of all things.

(a) By his very nature man wants to adore and thank his Creator. Men mistaken at times about the nature of the true God have offered false worship; but they have always recognized the obligation of adoring the Supreme Being. As far back as the history of man is recorded, there is evidence that men acknowledged their dependence on the Supreme Being by offering sacrifices to Him.

(b) Before the coming of Christ, sacrifices were offered to God in many different ways. The patriarchs and Jewish priests at the command of God offered fruits, wine, or animals as victims. Cain, for example, offered fruits; Abel offered some sheep of his flock; Melchisedech offered bread and wine. The destruction of these offerings removed them from man's use and thereby signified that God is the Supreme Lord and Master of the entire created universe and that man is wholly dependent upon Him for everything. Sacrifice, therefore, is the most perfect way for man to worship God.

(c) All these different sacrifices of the Old Law were only figures of the sacrifice which Christ was to make of Himself. His offering of Himself on the cross was the greatest sacrifice ever offered to God. All the sacrifices of the Old Law derived their efficacy, or value, from the sacrifice which Christ was to offer on the cross.

359. Who is the principal priest in every Mass?

The principal priest in every Mass is Jesus Christ, who offers to His heavenly Father, through the ministry of His ordained priest, His body and blood which were sacrificed on the cross.

(a) The Mass is the same sacrifice as the sacrifice of the cross. It is now in the New Law, the sacrifice that is acceptable to God.

360. Why is the Mass the same sacrifice as the sacrifice of the cross?

The Mass is the same sacrifice as the sacrifice of the cross because in the Mass the victim is the same, and the principal priest is the same, Jesus Christ.

(a) Christ, though invisible, is the principal minister, offering Himself in the Mass. The priest is the visible and secondary minister, offering Christ in the Mass.

(b) The most important part of the Mass is the Consecration. In the Consecration bread and wine are changed into the body and blood of Christ who then is really present on the altar. Through the priest He offers Himself to God in commemoration of His death on the cross.

(c) The other most important parts of the Mass are the Offertory and the Communion. In the Offertory the priest offers to God the bread and wine that will be changed into the body and blood of Christ. In the Communion the priest and the people receive the body and blood of Our Lord under the appearances of bread and wine.

361. What are the purposes for which the Mass is offered?

The purposes for which the Mass is offered are: first, to adore God as our Creator and Lord; second, to thank God for His many favors; third, to ask God to bestow His blessings on all men; fourth, to satisfy the justice of God for the sins committed against Him.

(a) In every Mass adoration, praise, and thanksgiving are given to God, and reparation is made to Him.

(b) Besides the purpose for which the Mass is offered and the effects that it produces, there are also special fruits of the Mass. The fruits Of the Mass are the blessings that God bestows through the Mass upon the celebrant, upon those who serve or assist at it, upon the person or persons for whom it is offered, and also upon all mankind, especially the members of the Church and the souls in purgatory.

362. Is there any difference between the sacrifice of the cross and the Sacrifice of the Mass?

The manner in which the sacrifice is offered is different. On the cross Christ physically shed His blood and was physically slain, while in the Mass there is no physical shedding of blood nor physical death, because Christ can die no more; on the cross Christ gained merit and satisfied for us, while in the Mass He applies to us the merits and satisfaction of His death on the cross.

(a) On the cross Christ was offered in a bloody manner; in the Mass He is offered in an unbloody manner. On the cross Christ alone offered Himself directly; in the Mass He offers Himself through the priest, who is the secondary but true minister, dependent upon Christ.

(b) On the cross Christ suffered and died; in the Mass He can no longer suffer or die. On the cross He paid the price of our redemption; in the Mass He applies to us the merits of His Sacrifice on the cross.

first, a Solemn Mass, which is celebrated by a priest who is immediately assisted by a deacon and a sub-deacon; second, a High Mass, in which the celebrating priest sings certain parts of the Mass; third, a Low Mass, in which the priest reads all the parts of the Mass: fourth, a Pontifical Mass, which is celebrated by a bishop and by certain other prelates.

Any of these kinds of Masses can be a Requiem Mass, which is one offered for the dead. In a Requiem Mass the celebrating priest wears black vestments and reads or chants special prayers for the dead.

(d) Some prayers make up the "Ordinary" of the Mass and are practically always the same; others make up the "Proper" of the Mass and differ according to the seasons and the feasts of the ecclesiastical calendar.

(e) Ordinarily Mass must be offered on an altar stone consecrated by a bishop or by his delegate.

(f) The priest wears the following vestments during Mass: an alb, a long white linen garment covering the body; an amice, a white linen cloth placed over the shoulders and about the neck (as needed);a cincture, a cord tied about the waist (as needed); the stole, a long narrow band of cloth worn over the shoulders; and
the chasuble, an outer garment covering the greater part of the body.

These vestments have an ancient origin, and most of them resemble the garments worn by the apostles.

(g) The colors of the outer vestments worn during Mass are: white, which signifies purity of soul and holiness, red, which signifies the shedding of blood and burning love; green, which signifies hope; violet, which signifies penance; black, which signifies mourning; rose, which signifies joy in the midst of penance; and gold, which is used on solemn occasions in place of white, red, or green vestments.

White vestments are worn on feasts of Our Lord, the Blessed Virgin, saints who were not martyrs, and during the Easter season; red is used on the feasts of the Holy Ghost, the passion of Our Lord, and martyrs; green is used on the Sundays outside of Advent, Lent, and the Christmas and Easter season; violet is worn in Lent, Advent, and on penitential days, black is worn in Masses for the dead; rose may be used instead of violet on the third Sunday of Advent and on the fourth Sunday of Lent.

(h) Some of the important articles used during Mass are: the chalice, a gold-lined or other precious cup, in which the wine is consecrated; the paten, a gold-covered or other precious plate, on which the host is placed; the purificator, or cloth, for wiping the chalice, the pall, or linen-covered card, used to cover the chalice; the corporal, or square linen cloth, on which the host is placed; the missal, or book, from which the priest reads the prayers of the Mass; the candles, usually of beeswax; the crucifix over the altar; and the three linen cloths that cover the altar.

363. How should we assist at Mass?

We should assist at Mass with reverence, attention, and devotion.

(a) There are different ways of assisting at Mass devoutly: using the missal to follow the priest, saying the Mass prayers as found in a prayer book; singing hymns; and the like.

364. What is the best method of assisting at Mass?

The best method of assisting at Mass is to unite with the priest in offering the Holy Sacrifice, and to receive Holy Communion.

(a) It is evident from the words of the priest himself that we do unite with him in offering up the Holy Sacrifice. After the Offertory he turns to the people and says: "Pray, brethren, that my sacrifice and yours may be acceptable to God the Father Almighty." In the second commemoration of the Canon of the Mass he says: "Remember, O Lord, Thy servants . . . for whom we offer, or who offer up to Thee, this sacrifice of praise . . . "

365. Who said the first Mass?

Our divine Savior said the first Mass, at the Last Supper, the night before He died.

Modified slightly from the Baltimore Catechism, Lesson 27.

Questions about Holy Communion

366. What is Holy Communion?

Holy Communion is the receiving of Jesus Christ in the sacrament of the Holy Eucharist.

(a) Just as it is necessary to nourish our bodies with material food, so also it is necessary to nourish our souls with spiritual food. Our Divine Savior so loved us that He gave us Himself in the sacrament of the Holy Eucharist; He gave us His own body and blood as food for our souls.

(b) It is not necessary that we receive Our Lord's body and blood under the appearances of both bread and wine. Christ is entirely present under the appearances of bread, and also entirely present under the appearances of wine. Therefore, we receive Him whole and entire under the appearances of bread alone or of wine alone.

(c) In some Eastern Churches the faithful receive Holy Communion under the appearances of both bread and wine. In the Western Church the faithful receive Communion most commonly under the appearances of bread, with the Precious Blood generally reserved by law to special feasts or other particular circumstances.

367. What is necessary to receive Holy Communion worthily?

To receive Holy Communion worthily it is necessary to be free from mortal sin, to have a right intention and to obey the Church's laws on the fast required before Holy Communion out of reverence for the body and blood of Our Divine Lord. However, these are some cases in which Holy Communion may be received without fasting.

(a) Venial sin does not make us unworthy of receiving Holy Communion; but it does prevent us from receiving the more abundant graces and blessings which we would otherwise receive from Holy Communion.

368. Does he who knowingly receives Holy Communion in mortal sin receive the body and blood of Christ and His graces?

He who knowingly receives Holy Communion in mortal sin receives the body and blood of Christ, but he does not receive His graces and commits a grave sin of sacrilege.

(a) To receive Holy Communion unworthily is a serious abuse of the sacred body and blood of the Lord, and therefore a sacrilege.

369. What should we do to receive more abundantly the graces of Holy Communion?

To receive more abundantly the graces of Holy Communion we should strive to be most fervent and to free ourselves from deliberate venial sin.

370, What are the current rules for fasting before Holy Communion?

(a) For many centuries the Church commanded a strict fast from midnight before one could receive Holy Communion. However, in the 1950's Pope Pius XII introduced a much more lenient form of fasting before Holy Communion in order to give Catholics an opportunity to receive Holy Communion more frequently.

(b) Pope Pius XII also allowed the celebration of afternoon and evening Masses every day, when the spiritual good of a considerable number of the faithful requires it. It is the right of the bishop of each diocese to decide when such Masses may be offered in his diocese.

(c) Paul VI further reduced the fasting requirement after the Second Vatican Council, requiring only a one hour fast from all food and drink (excluding water). This may be reduced to 15 minutes for those who are sick or for other important reasons. This is the practice currently in force.

371. When may Holy Communion be received without fasting?

Holy Communion may be received without fasting when one is in danger of death, or when it is necessary to save the Blessed Sacrament from insult or injury.

(a) Ordinarily the danger of death comes from sickness or injury. But it is not necessary that a person be in danger of death from sickness in order to receive Holy Communion without fasting. The danger of death may come from some other cause. A soldier, for example, who is about to go into battle or a person about to be executed may receive Holy Communion without fasting.

373. How should we prepare ourselves for Holy Communion?

We should prepare ourselves for Holy Communion by thinking of Our Divine Redeemer whom we are about to receive, and by making fervent acts of faith, hope, love, and contrition.

(a) We should be neat, clean, and modest in our appearance, and respectful and reverent in our manner.

(b) Each time we receive Holy Communion we should try to be as devout and fervent as if it were the only Communion of our lives.

374. What should we do after Holy Communion?

After Holy Communion we should spend some time adoring Our Lord, thanking Him, renewing our promises of love and of obedience to Him, and asking Him for blessings for ourselves and others.

375. What are the chief effects of a worthy Holy Communion?

The chief effects of a worthy Holy Communion are:

first, a closer union with Our Lord and a more fervent love of God and of our neighbor;

second, an increase of sanctifying grace;

third, preservation from mortal sin the and remission of venial sin;

fourth, the lessening of our inclinations to sin and the help to practice good works.

376. When are we obliged to receive Holy Communion?

We are obliged to receive Holy Communion during Easter time each year and when in danger of death.

377. Why is it well to receive Holy Communion often, even daily?

It is well to receive Holy Communion often, even daily, because this intimate union with Jesus Christ, the Source of all holiness and the Giver of all graces, is the greatest aid to holy life.

378. How should we show our gratitude to Our Lord for remaining always on our altars in the Holy Eucharist?

We should show our gratitude to Our Lord for remaining always on our altars in the Holy Eucharist, by visiting Him often, by reverence in church, by assisting every day at Mass when this is possible, by attending parish devotions, and by being present at Benediction of the Blessed Sacrament.

(a) Benediction of the Blessed Sacrament is a ceremony in which the sacred host is exposed for a time on the altar, usually in the monstrance. During Benediction the priest blesses the people with the sacred host.

(b) The monstrance, or ostensorium, is a large vessel in which the host is exposed to view through a glass-covered opening in the center.

(c) The long cloak-like vestment worn by the priest at Benediction of the Blessed Sacrament is called a cope. The humeral veil is placed over the priest's shoulders before he gives the blessing.

Prayer of St. Faustina before the Eucharist

I adore You, Lord and Creator, hidden in the Most Blessed Sacrament. I adore You for all the works of Your hands, that reveal to me so much wisdom, goodness and mercy, O Lord. You have spread so much beauty over the earth and it tells me about Your beauty, even though these beautiful things are but a faint reflection of You, incomprehensible Beauty. And although You have hidden Yourself and concealed Your beauty, my eye, enlightened by faith, reaches You and my soul recognizes its Creator, its Highest Good, and my heart is completely immersed in prayer of adoration.

My Lord and Creator, Your goodness encourages me to converse with You. Your mercy abolishes the chasm which separates the Creator from the creature. To converse with You, O Lord, is the delight of my heart. In You I find everything that my heart could desire. Here You light illumines my mind, enabling it to know You more and more deeply. Here streams of graces flow down upon my heart. Here my soul draws eternal life. O my Lord and Creator, You alone, beyond all these gifts, give Your own self to me and unite Yourself intimately with Your miserable creature.

O Christ, let my greatest delight be to see You loved and Your praise and glory proclaimed, especially the honor of Your mercy. O Christ, let me glorify Your goodness and mercy to the last moment of my life, with every drop of my blood and every beat of my heart. Would that I be transformed into a hymn of adoration of You. When I find myself on my deathbed, may the last beat of my heart be a loving hymn glorifying Your unfathomable mercy. Amen.

O SACRAMENT MOST HOLY,

O SACRAMENT DIVINE
ALL PRAISE AND ALL THANKSGIVING

BE EVERY MOMENT THINE…

Dedication to Jesus

Lord Jesus Christ, take all my freedom,
my memory, my understanding, and my will.
All that I have and cherish you have given me.
I surrender it all
to be guided by your will.
Your love and your grace are wealth enough for me.
Give me these, Lord Jesus,
and I ask for nothing more. Amen.

Receiving Holy Communion

Anima Christi

Soul of Christ, sanctify me;
Body of Christ, save me;
Blood of Christ, inebriate me;
Water from the side of Christ, Wash me;
passion of Christ, strengthen me;
O good Jesus, hear me;
Within your Wounds hide me;
Separated from you, let me never be;
From the evil one protect me;
at the hour of my death, call me;
And close to you bid me;
That with your Saints, I may be praising you forever and Ever. Amen.

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