THE BODY

WORSHIP

THE RISEN BODY OF JESUS CHRIST

So he went in to stay with them. When he was at the table with them, he took bread, blessed and broke it, and gave it to them.

Then their eyes were opened, and they recognized him; and he vanished from their sight.

The sacrifice of Melchizedek, high priest, who offered bread and wine, material of the Eucharist

to give thanks for the victory of Abraham (cf. Génesis 14, 1) a gesture that would laterbe recalled by Saint Paul

in reference to Christ as “eternal priest” of the or order de Melchizedek. (Heb 7,11)

THE EUCHARIST IS PREFIGURED IN

THE OLD TESTAMENT

The offering of Melchizedek Genesis . 14,18-20.S.

*This myesterious personality presented as the

King of Salem, and priest of the Most Higth God, unexpectedly appears in the life of

Abraham, offering him bread and wine and blessing the patriarch and God for having

given him victory over powerful kings. (cf. Gén 14,18-20).

*this personality also appears in the famous psalm «Oracle of the Lord my God”, who proclaims

the priestly dignity of the davidic King: «you are a priest forever according to the rite of Melchizedek» (psalm 110,4). This psalm is

one of the most quoted in the New Testament, even mentioned by Jesus himserl (cf. Mt 22,41-46).

*the letter to the Hebrews, in a long passage

(cf. Hb 7-), makes a paralelism with Melchisedek to present Jesus as the only priest, supreme and eternal, who since he is Son, assures a

perfect relation with GodThis unique priest has offered once and for all the unique sacrifice, his own body and blood.

The whole Christian tradition mentions the type of offering Melchizedek made

– bread and wine which are figures of the eucharist.

The sacrifice of Abraham

*Gén 22). The memory of the sacrifice of the patriarch prefigures the eucharist first as an

example of faith, that is, of our total and free surrender to God, uniting ourselves to the complete offering of Christ.

*Moreover in Jesus’ case God went further that abraham:

“He didn’t pardon his own son but surrrendered him for all of us” (Rm 8,32).

In the eucharist we recall and celebrate that “God so loved the world

he surrended his only Son”. (Jn 3,16)

*the letter to the hebrews says that Abraham when offering Isaac, «thought that God had the power to raise the dead and therefore recovered Isaac as a figure of the future»

(Hb 11,19).

The Passover Lamb The Passover Lamb was efficacious: that is, it produced an effect. If you sacrificed and ate the lamb, your firstborn would live. Eating the lamb was part of the ritual, and was commanded by God (Exodus 12:8-11).

El sacrificio del cordero pascual

In the New Testament, Christ, the firstborn of God, is explicitly called “our Passover Lamb” (1 Corinthians 5:7), and commands us to eat His Body (Matthew 26:26) to live forever (John 6:54). Like the first Passover lamb of Old, the Sacrifice of our Passover Lamb on the Cross is the Atonement of the world, which we partake of most directly by eating the flesh of that same Lamb in the Eucharist.

old rabbinical writings show that the manna

was tied in with Jewish expectations of the

Messiah.

- It’s the food of the Jewish Exodus from

Egypt, the food for the journey.

- It stops once they arrive in the Promised Land (Exodus 16:35).

-And significantly, this food comes down from Heaven.(Psalm 78:24),

- and it’s the food of

angels (Psalm 78:25).

THE LAMB OF ATONEMENT

God commanded Moses that once a year in the solemn feast of the Expiation, he would place his hands

over a male goat so as to unload unto it all the sins of the Israelites,

and then release it in the desert.

John the Baptist presents Jesus as the Lamb of God who takes away the sins of the world, substituting the lamb of

expiation for sin

It was a way of showing that God forgot and pardoned the guilt of the people. (cf. Lv 16,20-22). Jesus said:

«this is my blood…., which is shed for all for the forgiveness of sins».

The death of Jesus, whose effect reaches us in the Eucharist,

is the definitive source of pardon.

The bread of proposition were continually exposed in the Temple of God, and only the

pure could partake of them (cf Ex 25,30)

Elijah flees from Queen Jezebel into the wilderness. After wandering for a day, he sinks down by a lone tree and begs God to let him die. Instead, he is sent an angel who brings

a “hearth cake and a jug of water.” But this was not normal food—it was enough to sustain him on a 40-day journey to Mt. Horeb where he had

a profound encounter with God in the “whistling of a gentle air.” 1 Kings 19

“Wisdom has built her house, She has hewn out her severn pillars, She has prepared her food, she has mixed her wine; She has also set her table”…”(Proverbs 9, 1)

Prophecies of the Eucharist

“And the LORD their God will save them in that day as the flock of His people; For they are as the stones of a crown, sparkling in His land. For what comeliness and beauty will be theirs! Grain will make the young men flourish and new wine the virgins” (Zacaríah 9, 16);

My name will be great among the nations, from where the sun rises to where it sets. In every place incense and pure offerings will be brought to me, because my name will be great among the nations,” says the LORD Almighty.” (Malachy 1, 11)

The sign of water turned into wine at Cana already announces the Hour of Jesus' glorification. It makes manifest the fulfillment of the wedding feast in the Father's kingdom,

where the faithful will drink the new wine that has become the Blood of Christ. CCC 1335

Signs of the eucharist in the gospels

“You give them something to eat.” Lc 9,15

The miracles of the multiplication of the loaves, when the Lord says the blessing, breaks and

distributes the loaves through his disciples to feed the multitude, prefigure the superabundance of this

unique bread of his Eucharist. CCC 1335

Late in the afternoon the Twelve came to him and said, “Send the crowd away

so they can go to the surrounding villages and countryside and find food

and lodging, because we are in a remote place here.”

13 He replied, “You give them something to eat.”

They answered, “We have only five loaves of bread and two fish—unless

we go and buy food for all this crowd.” (About five thousand men were there.)But he said to his disciples, “Have them sit down in groups of about fifty each.” 15 The disciples did so, and everyone sat down. 16 Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke them. Then he

gave them to the disciples to distribute to the people. 17 They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces

that were left over. Lk 9,12- 17

In the “Our Father”, Jesus asks for our bread – "Daily" (epiousios) occurs nowhere else in the New Testament. Taken in a temporal sense, this word is a pedagogical repetition of "this day,"128 to confirm us in trust "without reservation." Taken in the qualitative sense, it signifies what is necessary for life, and more broadly every good thing sufficient for subsistence.129 Taken literally (epi-ousios: "super-essential"), it refers directly to the Bread of Life, the Body of Christ, the "medicine of immortality," without which we have no life within us.- Finally in this connection, its heavenly meaning is evident: "this day" is the Day of the Lord, the day of the feast of the kingdom, anticipated in the Eucharist that is already the foretaste of the kingdom to come. For this reason it is fitting for the Eucharistic liturgy to be celebrated each day. - The Eucharist is our daily bread. The power belonging to this divine food makes it a bond of union. Its effect is then understood as unity, so that, gathered into his Body and made members of him, we may become what we receive. . . . This also is our daily bread: the readings you hear each day in church and the hymns you hear and sing. All these are necessities for our pilgrimage.[San Agustín] CIC 2837

“I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh." --------"Very truly, I tell you, unless you

eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; 55 for my flesh is true food and

my blood is true drink. 56 Those who eat my flesh and drink my blood abide in me, and I in them. 57 Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me. 58

This is the bread that came down from heaven, not like that which your ancestors ate, and they died. But the one who eats this bread will live forever." Jn 6,51-

“Take this all of you and eat of it,this is my body which will be

given up for you”

The Road to Emmaushe said to them, "Oh, how foolish you are, and how

slow of heart to believe all that the prophets have declared! 26 Was it not

necessary that the Messiah should suffer these things

and then enter into his glory?" 27 Then beginning

with Moses and all the prophets, he interpreted to

them the things about himself in all the

scriptures. 28 As they came near the village to which

they were going, he walked ahead as if he were

going on. 29 But they urged him strongly, saying, "Stay with us, because it is

almost evening and the day is now nearly over.“

Lk 24,25

So he went in to stay with them. When he was at the table with them, he took bread, blessed and broke it, and gave it to them.

Then their eyes were opened, and they recognized him; and he vanished from their sight.

Andando por el camino te tropezamos, Señor,Te hiciste el encontradizo, nos diste conversaciónTenían tus palabras fuerza de vida y amor,Ponían esperanza y fuego en el corazón.

Te conocimos, Señor, al partir el pan (2)

Andando por los caminos, te tropezamos, Señor,En todos los peregrinos que necesitan amor,Esclavos y oprimidos que buscan la libertad,

Hambrientos, desvalidos, a quienes damos el pan.

Christ has become the head of this people,

which henceforth Is His Body.

Lumen Gentium 6 CIC 753

THE CHURCHThe mystical body of Christ

The faithful (sancti) are fed by Christ's holy

body and blood (sancta)

to grow in the communion of the Holy Spirit (koinonia) to

communicate it to the world. - CIC948

Those who receive the Eucharist are united more closely to Christ. Through it Christ unites them to all the faithful in one body - the Church. Communion

renews, strengthens, and deepens this incorporation into the Church, already achieved by Baptism. In Baptism we have been called to form but one body.230 The Eucharist fulfills this call: "The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one

bread, we who are many are one body, for we all partake of the one bread:" CCC 1396

The unity of the Mystical Body

the Eucharist makes the Church.

In an ancient prayer the Church acclaims the mystery of the Eucharist: "O sacred banquet in which Christ is received as food, the memory of his Passion is renewed, the soul is filled with grace and a pledge of the life to come is given to us." If the Eucharist is the memorial of the

Passover of the Lord Jesus, if by our communion at the altar we are filled "with every heavenly blessing and grace,"239 then the Eucharist is also an anticipation of the heavenly glory. CCC 1402

"PLEDGE OF THE GLORY TO COME"

At the Last Supper the Lord himself directed his disciples'

attention toward the fulfillment of the Passover in the kingdom of God:

"I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom.”

Whenever the Church celebrates the Eucharist she

remembers this promise and turns her gaze "to him who is to come."

In her prayer she calls for his coming: "Marana tha!" "Come, Lord Jesus!"241

"May your grace come and this world pass away!”

CCC 1403

The Church knows that the Lord comes even now in his Eucharist and that he is there in our midst. However, his presence is veiled. Therefore we celebrate the Eucharist "awaiting the blessed hope and the coming of our Savior, Jesus Christ," asking "to share in your glory when every

tear will be wiped away. On that day we shall see you, our God, as you are. We shall become like you and praise you for ever through Christ our Lord.” CCC 1404

There is no surer pledge or dearer sign of this great hope in the new heavens and new earth "in which righteousness dwells than the Eucharist.

Every time this mystery is celebrated, "the work of our redemption is carried on" and we break the one bread that provides the medicine of immortality, the antidote for death, and the food that makes us live for ever in Jesus Christ.” CCC 1405

Nourished with his body in the Eucharist, we already belong to the Body of Christ. When we rise on the

last day we "also will appear with him in glory”Col 3,4 CIC 1003

The Spirit prepares men and goes out to them with his grace, in order to draw them to Christ.

The Spirit manifests the risen Lord to them, recalls his word to them and opens their minds to

the understanding of his Death and Resurrection.

He makes present the mystery of Christ, supremely in the

Eucharist, in order to reconcile them, to bring them into communion with God,

that they may "bear much fruit.”(Jn 15,5.8.16). CIC 737

"In virtue of their rebirth in Christ there exists among all the

Christian faithful a true equality

with regard to dignity and the activity

whereby all cooperate in the building up of the Body of Christ in accord with each one's own condition

and function."

LG 32 CIC 872

"The cup of blessing which we bless, is it not a

participation in the blood of Christ?

The bread which we break, is it not a participation in

the body of Christ?

Because there is one bread, we who are many are one body, for we all partake of

the one bread:" (1 Co 10,16-17): CCC 1396

Communion renews, strengthens, and deepens this incorporation into the Church, already achieved by Baptism. In Baptism we have been called to form but one body.

The Eucharist fulfills this call:

MATERIALS AND SIGNS

“The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of

Christ; they continue also to signify the

goodness of creation. Thus in the Offertory we give thanks to the Creator for bread and

wine, fruit of the "work of human

hands," but above all as "fruit of the earth"

and "of the vine" - gifts of the Creator.

CCC 1333

unless a kernel of wheat falls to the ground

and dies, it remains only a single seed. But if it dies, it produces

many seeds.Juan 12,24

MATERIALS AND SIGNS

“I am the vine; you are the

branches. If you remain in me and I in you, you will bear much fruit; apart from me

you can do nothing.

Jn 15,5

At the heart of the Eucharistic celebration are the bread and wine that,

by the words of Christ and the invocation of the Holy

Spirit, become Christ's Body and Blood. Faithful to the Lord's command the Church continues to do, in his memory and

until his glorious return, what he did on the eve of

his Passion: "He took bread. . . ." "He took the cup filled with wine. . .

26 While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take and eat; this is my body.”

27 Then he took a cup, and when he had given thanks, he gave it to them, saying, “Drink from it, all of you. 28 This is my blood of the covenant, which is poured out

for many for the forgiveness of sins. 29 I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom.”Mt 26,26

THE INSTITUTION

“This is the bread that came down from heaven, not like that which your ancestors ate,

and they died. But the one who eats this bread will live forever." Jn 6,51

Jesus "gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father. (Gal 1,4) "And by that will we have been sanctified through the offering of the body of Jesus Christ once for all."(Hb 10,10). CIC 2824

THE HOLY CHALICEThe relic consists in the upper part, which is a cup of agatha, finely polished, which shows strains of bright colours when it refracts the

light. It is the precious “Alexandrine cup” that the archeologists consider to be of oriental

origin, sabout 100 to 50 beforer Christ.The traditión tells us that it is the same Cup

our Lord used in the Last Supper for the isntitution of the Eucharist.

It was later brougth to Rome by St Peter and the succeeding popes kept it until Saint Sixtus

II, who because of the mediation of the deacon Saint Lawrence, or Spanish origin,

sent it to his native land of Huesca in the III century to free it from the persecutión

of the emperor Valerian. The phrase from the Roman Canon suggests the permanencie of the Holy Grial in Rome:

“he took THIS glorious chalice”, hoc praeclarum calicem; an expression of

admiration which is not found in other ancient anáforas, and we cannot forget that

the Roman Eucharistic prayer is a latin version of another in Greek, which was proper

to the Church of Rome since pope Saint Dámaso in the V century.

“Those who eat my flesh and drink my blood

abide in me, and I

in them”.(Jn 6,56). CIC 787

.

"At the Last Supper, on the night he was betrayed, our Savior instituted the Eucharistic sacrifice of his Body and Blood. This he did in order to perpetuate the sacrifice of the cross throughout the ages until he should come again, and so to entrust to his beloved Spouse, the Church, a memorial of his death and resurrection: a sacrament of love, a sign of unity,

a bond of charity, a Paschal banquet 'in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us.‘” SC 47, CCC 1323

We can adore the Father because he has caused us to be reborn to his life by adopting us as his children in his only Son: by Baptism, he incorporates us into the Body of his Christ; through the anointing of his Spirit

who flows from the head to the members, he makes us other "Christs."God, indeed, who has predestined us to adoption as his sons, has conformed us to the glorious Body of

Christ. So then you who have become sharers in Christ are appropriately called "Christs.[San Cirilo de Jerusalén] CIC 2782

The Eucharist contains and expresses all forms of prayer: it is "the pure offering" of the whole Body of Christ to the glory of God's name and, according to the traditions of East and West, it is the "sacrifice of praise.". CCC 2643

the Eucharist is the sum and summary of our faith: “Our way of thinking is attuned to the Eucharist,

and the Eucharist in turn confirms our way of thinking.“ CCC 1327

The Lord, having loved those who were his own, loved them to the end. Knowing that the hour had come to leave this

world and return to the Father, in the course of a meal he

washed their feet and gave them the commandment of love.

In order to leave them a pledge of this love, in order never to depart from his own and to

make them sharers in his Passover, he instituted the

Eucharist as the memorial of his death and Resurrection, and commanded his apostles to celebrate it until his return;

"thereby he constituted them priests of the New Testament.“

CCC 1337

"Do this in memory of me" The command of Jesus to repeat his actions and words "until he comes" does not only ask us to remember

Jesus and what he did. It is directed at the liturgical celebration, by the

apostles and their successors, of the memorial of Christ, of his life, of his

death, of his Resurrection, and of his intercession in the presence of the

Father. CCC 1341

From the beginning the Church has been faithful to the Lord's command. Of the Church of Jerusalem it is written:

They devoted themselves to the apostles' teaching and fellowship, to

the breaking of bread and the prayers. . . . Day by day, attending the temple together and breaking bread in their

homes, they partook of food with glad and generous hearts. CCC 1342

Thus from celebration to celebration, as they proclaim the Paschal mystery of

Jesus "until he comes," the pilgrim People of God advances, "following the

narrow way of the cross,“ toward the heavenly banquet,

when all the elect will be seated at the table of the kingdom. CCC 1344

It was above all on "the first day of the week," Sunday, the day of Jesus' resurrection, that the

Christians met "to break bread.“ From that time on down to our own day the celebration of the

Eucharist has been continued so that today we encounter it everywhere in the Church with the

same fundamental structure. It remains the center of the Church's life. CCC 1343

Called the Lord's Supper, because of its connection with the supper

which the Lord took with his disciples on the eve of his Passion and because it

anticipates the wedding feast of the Lamb in the heavenly Jerusalem CCC 1329

Names of the sacrament

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.

Called the Breaking of Bread, because Jesus used this rite, part of a Jewish meal when as master of the table

he blessed and distributed the bread, above all at the Last Supper.It is by this action that his disciples will recognize him after his Resurrection,

and it is this expression that the first Christians will use to designate their Eucharistic assemblies; by doing so they signified that all who eat the one broken bread, Christ,

enter into communion with him and form but one body in him CCC 1329

"The Eucharist is the efficacious sign

and sublime cause of that communion in the divine life and that unity of the People of God by which the Church

is kept in being. It is the culmination both of God's action sanctifying the

world in Christ and of the worship men offer to Christ and through him to the Father in the Holy Spirit.St. Irenaeus, Adv. haeres. 4, 18, 5: PG 7/l, 1028.

CCC 1325

The Eucharist is the memorial of Christ's Passover,

the making present and the

sacramental offering of his

unique sacrifice, in the liturgy of the Church

which is his Body. In all the

Eucharistic Prayers we find after the

words of institution a prayer called the

anamnesis or memorial

CCC 1362

The mystical communion with his body - Dalí

by the Eucharistic celebration we already unite ourselves with the heavenly liturgy and anticipate eternal life,

when God will be all in all. CCC1326 cf Lk 22,19; 1 Cor 11,24

THE FIRST MASSES OF THE FIRST CHRISTIANSAs early as the second century we have the witness of St. Justin Martyr for the basic lines of the order of the Eucharistic celebration.

They have stayed the same until our own day for all the great liturgical families. St. Justin wrote to the pagan emperor Antoninus Pius (138-161) around the year 155, explaining what Christians did: - On the day we call the day of the sun, all who dwell in the city or country gather in the same place. -

The memoirs of the apostles and the writings of the prophets are read, as much as time permits. - When the reader has finished, he who presides over those gathered admonishes and challenges them to imitate these beautiful things. - Then we all rise together and offer prayers* for ourselves . . .and for all others, wherever they may be, so that we may be found righteous by our life and actions, and faithful to the commandments, so as to obtain eternal salvation.

- When the prayers are concluded we exchange the kiss. - Then someone brings bread and a cup of water and wine mixed together to him who presides over the brethren. - He takes them and offers praise and

glory to the Father of the universe, through the name of the Son and of the Holy Spirit and for a considerable time he gives thanks (in Greek: eucharistian) that we have been judged worthy of these gifts.

When he has concluded the prayers and thanksgivings, all present give voice to an acclamation by saying: 'Amen.' When he who presides has given thanks and the people have responded, those whom we call deacons give

to those present the "eucharisted" bread, wine and water and take them to those who are absent. CCC 1345

Parts of the mass

The liturgy of the Eucharist unfolds according to a fundamental structure which has been preserved throughout the centuries down to

our own day. It displays two great parts that form a fundamental unity:

1 – preparation; the gathering,

the liturgy of the Word, with readings, homily

and general intercessions;

2 - the liturgy of the Eucharist, with the presentation of the bread and wine,

the consecratory thanksgiving, and communion.

Eucharistic miracles

SiennaChirratakonam,

India

Tixtla, Mexico

It is by the conversion of the bread and wine into Christ's body and blood that Christ becomes present in this sacrament. The Church Fathers strongly affirmed the faith of

the Church in the efficacy of the Word of Christ and of the action of the Holy Spirit to bring about this conversion. CCC 1375

The Council of Trent summarizes the Catholic faith by declaring: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the

Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic

Church has fittingly and properly called transubstantiation." CCC1376

Thanksgiving characterizes the prayer of the Church which, in celebrating the Eucharist, reveals and becomes more fully what she is. Indeed, in the work of

salvation, Christ sets creation free from sin and death to consecrate it anew and make it return to the Father, for his glory. The thanksgiving of the members

of the Body participates in that of their Head. CCC 2637

The Eucharist, the sacrament of our salvation accomplished

by Christ on the cross, is also a sacrifice of praise in thanksgiving for the work of creation. In the Eucharistic

sacrifice the whole of creation loved by God is presented to the Father through the death

and the Resurrection of Christ. Through Christ the Church can offer the sacrifice of praise in thanksgiving for all that God has made good,

beautiful, and just in creation and in humanity. CCC 1359

The Eucharist is a sacrifice of thanksgiving to the Father, a blessing by which the Church expresses her gratitude to God for all his benefits, for all that he has accomplished

through creation, redemption, and sanctification. Eucharist means first of all

"thanksgiving." CCC 1360

The Eucharist is also the sacrifice of praise by which the Church sings the glory of God in the name of all creation. This sacrifice of praise is

possible only through Christ: he unites the faithful to his person, to his praise, and to his intercession, so that the sacrifice of praise to the Father is offered through Christ and with

him, to be accepted in him. CCC 1361

Christ restores peace in the cosmos, And friendship between God and man

In the sense of Sacred Scripture the memorial is not merely the recollection of past events but the proclamation of the mighty works wrought by God for men.

In the liturgical celebration of these events, they become in a certain way present and real. This is how Israel understands its liberation from Egypt: every time

Passover is celebrated, the Exodus events are made present to the memory of believers

so that they may conform their lives to them. CCC 1363

In the New Testament, the memorial takes on new

meaning. When the Church celebrates

the Eucharist, - she commemorates Christ's

Passover, - and it is made present the

sacrifice Christ offered once for all

on the cross remains ever present.

"As often as the sacrifice of the Cross by which 'Christ

our Pasch has been sacrificed' is celebrated on the altar, the work of our

redemption is carried out.”

CCC 1364 - LG 3; cf. 1 Cor 5:7.

Because it is the memorial of Christ's Passover, the Eucharist is also a sacrifice. The sacrificial character of the Eucharist is manifested in the very words of institution:

• "This is my body which is given for you" • and "This cup which is poured out for you is the New Covenant in my blood.”• In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he

"poured out for many for the forgiveness of sins." CCC 1365

The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different."

"And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner. . . this sacrifice is truly propitiatory." CCC 1367

The Eucharist is also the sacrifice of the Church. The Church which is the Body of Christ participates in the offering of her Head. With him, she herself

is offered whole and entire. She unites herself to his intercession with the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his Body.

The lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ and with his total offering, and so acquire a new value. Christ's sacrifice present on the altar

makes it possible for all generations of Christians to be united with his offering. CCC 1368

The community intercedes also for all ministers who, for

it and with it, offer the Eucharistic sacrifice:

Let only that Eucharist be regarded as legitimate,

which is celebrated under [the presidency of] the bishop

or him to whom he has entrusted it.

The whole Church is united with the offering and intercession of Christ.

Since he has the ministry of Peter in the Church, the Pope

is associated with every celebration of the Eucharist, wherein he is named as the

sign and servant of the unity of the universal Church.

The bishop of the place is always responsible for the Eucharist, even when a priest presides; the bishop's name is

mentioned to signify his presidency over the particular Church, in the midst of his presbyterium and with the

assistance of deacons.

Through the ministry of priests the spiritual sacrifice of the faithful is completed in union with the sacrifice of Christ the only Mediator, which in the Eucharist is offered

through the priests' hands in the name of the whole Church in an unbloody and sacramental manner until the Lord himself comes. CCC 1369

To the offering of Christ are united not only the members still here on earth, but also those

already in the glory of heaven. In communion

with and commemorating the

Blessed Virgin Mary and all the saints, the Church

offers the Eucharistic sacrifice. In the Eucharist the Church is as it were at the foot of the cross with Mary, united with

the offering and intercession of Christ. CCC

1370

The Eucharistic sacrifice is also offered for the faithful departed who "have died in Christ but are not yet wholly purified," so that they may be able to enter into the light and peace of Christ:

• Put this body anywhere! Don't trouble yourselves about it! I simply ask you to remember me at the Lord's altar wherever you are.

• Then, we pray [in the anaphora] for the holy fathers and bishops who have fallen asleep, and in general for all who have fallen asleep before us, in the belief that it is a great benefit to the souls on whose behalf the supplication is offered, while the holy and tremendous Victim is present. . . .

By offering to God our

supplications for those who have fallen asleep, if they have

sinned, we . . . offer Christ

sacrificed for the sins of all, and so render favorable, for them and for us, the God who

loves man. CCC 1371

The Lord addresses an invitation to us, urging us to receive him in the

sacrament of the Eucharist: "Truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you." CCC

1384

What material food produces in our bodily life, Holy Communion wonderfully achieves in our spiritual life. Communion with the flesh of the risen Christ, a flesh "given life and giving life through the Holy Spirit,” CCC 1391

As bodily nourishment restores lost strength, so the Eucharist

strengthens our charity, which tends to be weakened in daily life; and this living charity wipes away venial sins. By giving himself to us Christ revives our love and enables us to break our disordered attachments to creatures

and root ourselves in him:

Since Christ died for us out of love, when we celebrate the memorial of his death at the moment of sacrifice we ask that love may be granted to us by the coming of the Holy Spirit.

We humbly pray that in the strength of this love by which Christ willed to

die for us, we, by receiving the gift of the Holy Spirit, may be able to

consider the world as crucified for us, and to be ourselves as crucified to the world. . . . Having received the

gift of love, let us die to sin and live for God. CCC 1394

Soul of my Savior sanctify my breast,Body of Christ, be thou my saving guest,Blood of my Savior, bathe me in thy tide,

wash me with waters gushing from thy side.

Strength and protection may thy passion be,O blessed Jesus, hear and answer me;

deep in thy wounds, Lord, hide and shelter me,so shall I never, never part from thee.

Guard and defend me from the foe malign,in death's dread moments make me only thine;

call me and bid me come to thee on highwhere I may praise thee with thy saints for ay.

Jesus gentlest Saviour God of might and power Thou Thyself art dwelling In us at this hour

Nature cannot hold Thee Heaven is all too strait For Thine endless glory And Thy royal state

Out beyond the shining Of the furthest star Thou art ever stretching Infinitely far

Yet the hearts of children Hold what worlds cannot And the God of wonders Loves the lowly spot

Take our bread, We ask you take our hearts, We love you take our lives,

O Father we are Yours, we are Yours.

1- Yours as we stand at the table you set.

Yours as we eat the bread, our hearts can't forget.

We are the signs of Your life with us yet.

We are Yours, we are Yours.

2- Your holy people stand washed in Your blood,

Spirit filled, yet hungry, we await Your food. Poor though we are,

we have brought ourselves to You.

We are Yours, we are Yours.

ACCLAMACIONES

Blessed be God.Blessed be his holy name.

Blessed be Jesus Christ, true God and true man.Blessed be the name of Jesus.

Blessed be his most Sacred Heart.Blessed be his most Precious Blood.

Blessed be Jesus in the most holy sacrament of the altar.

Blessed be the Holy Spirit, the Paraclete.Blessed be the great Mother of God, Mary most holy.

Blessed be her holy and Immaculate Conception.Blessed be her glorious Assumption.

Blessed be the name of Mary, virgin and Mother.Blessed be St. Joseph, her most chaste spouse.Blessed be God in his angels and in his saints.

Amen.

You satisfy the hungry heartWith gift of finest wheat;

Come give to us, O saving Lord,The bread of life to eat.

As when the shepherd calls his sheep,They know and heed his voice;

So when you call your fam’ly, Lord,We follow and rejoice.

With joyful lips we sing to youOur praise and gratitude,

That you should count us worthy, Lord,To share this heav’nly food.

Is not the cup we bless and shareThe blood of Christ outpoured?

Do not one cup, one loaf, declareOur oneness in the Lord?

Adoro te devote, latens Deitas, Quae sub his figuris vere latitas:

Tibi se cor meum totum subiicit, Quia te contemplans totum deficit.

Visus, tactus, gustus in te fallitur, Sed auditu solo tuto creditur.

Credo quidquid dixit Dei Filius: Nil hoc verbo Veritatis verius.

In cruce latebat sola Deitas, At hic latet simul et humanitas;

Ambo tamen credens atque confitens, Peto quod petivit latro paenitens.

Plagas, sicut Thomas, non intueor; Deum tamen meum te confiteor.

Godhead here in hiding, whom I do adore, Masked by these bare shadows, shape and nothing more,

See, Lord, at thy service low lies here a heart

Lost, all lost in wonder at the God thou art.

Seeing, touching, tasting are in thee deceived: How says trusty hearing? that shall be believed;

What God’s Son has told me, take for truth I do;

Truth himself speaks truly or there’s nothing true.

On the cross thy godhead made no sign to men, Here thy very manhood steals from human ken:

Both are my confession, both are my belief,

And I pray the prayer of the dying thief.

I am not like Thomas, wounds I cannot see, But can plainly call thee Lord and God as he;

Fac me tibi semper magis credere, In te spem habere, te diligere.

O memoriale mortis Domini! Panis vivus, vitam praestans homini!

Praesta meae menti de te vivere Et te illi semper dulce sapere.

Pie pellicane, Iesu Domine, Me immundum munda tuo sanguine.

Cuius una stilla salvum facere Totum mundum quit ab omni scelere.

Iesu, quem velatum nunc aspicio, Oro fiat illud quod tam sitio;

Ut te revelata cernens facie, Visu sim beatus tuae gloriae. Amen

Let me to a deeper faith daily nearer move, Daily make me harder hope and dearer love.

O thou our reminder of Christ crucified, Living Bread, the life of us for whom he died,

Lend this life to me then: feed and feast my mind, There be thou the sweetness man was meant to find.

Bring the tender tale true of the Pelican; Bathe me, Jesus Lord, in what thy bosom ran—

Blood whereof a single drop has power to win All the world forgiveness of its world of sin.

Jesus, whom I look at shrouded here below, I beseech thee send me what I thirst for so,

Some day to gaze on thee face to face in light And be blest for ever with thy glory’s sight. Amen.

Laud, O Zion, Lauda Sion Salvatórem

Lauda ducem et pastórem In hymnis et cánticis.

Quantum potes, tantum aude: Quia major omni laude,

Nec laudáre súfficis.

Laudis thema speciális, Panis vivus et vitális,

Hódie propónitur.

Quem in sacræ mensa cœnæ, Turbæ fratrum duodénæ

Datum non ambígitur.

Sit laus plena, sit sonóra, Sit jucúnda, sit decóra

Mentis jubilátio.

Dies enim solémnis ágitur, In qua mensæ prima recólitur

Hujus institútio.

In hac mensa novi Regis, Novum Pascha novæ legis,

Phase vetus términat.

Vetustátem nóvitas, Umbram fugat véritas, Noctem lux elíminat.

Quod in cœna Christus gessit, Faciéndum hoc expréssit

In sui memóriam.

Docti sacris institútis, Panem, vinum, in salútis Consecrámus hóstiam.

Dogma datur Christiánis, Quod in carnem transit panis,

Et vinum in sánguinem.

Quod non capis, quod non vides, Animósa firmat fides,

Præter rerum ordinem.

Sub divérsis speciébus, Signis tantum, et non rebus,

Latent res exímiæ.

Caro cibus, sanguis potus: Manet tamen Christus totus,

Sub utráque spécie.

A suménte non concísus, Non confráctus, non divísus:

Integer accípitur.

Sumit unus, sumunt mille: Quantum isti, tantum ille: Nec sumptus consúmitur.

Sumunt boni, sumunt mali: Sorte tamen inæquáli,

Vitæ vel intéritus.

Mors est malis, vita bonis: Vide paris sumptiónis Quam sit dispar éxitus.

Fracto demum Sacraménto, Ne vacílles, sed memento,

Tantum esse sub fragménto,

Quantum toto tégitur. Nulla rei fit scissúra:

Signi tantum fit fractúra: Qua nec status nec statúra

Signáti minúitur.

Ecce panis Angelórum, Factus cibus viatórum:

Vere panis filiórum, Non mitténdus cánibus.

In figúris præsignátur, Cum Isaac immolátur:

Agnus paschæ deputátur Datur manna pátribus.

Bone pastor, panis vere, Jesu, nostri miserére:

Tu nos pasce, nos tuére: Tu nos bona fac vidére In terra vivéntium.

Tu, qui cuncta scis et vales: Qui nos pascis hic mortáles:

Tuos ibi commensáles, Cohærédes et sodáles,

Fac sanctórum cívium. Amen. Allelúja.

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.

Pange, lingua, gloriosiCórporis mystérium

Sanguinísque pretiósi,Quem in mundi prétiumFructus ventris generósi

Rex effúdit géntium.

Nobis datus, nobis natusEx intácta Vírgine,

Et in mundo conversátus,Sparso verbi sémine,

Sui moras incolátusMiro clausit órdine.

In supremæ nocte coenæRecumbens cum frátribus,

Observata lege pleneCibis in legálibus,

Cibum turbæ duodenæSe dat súis mánibus.

Verbum caro, panem verumVerbo carnem éfficit,

Fitque Sanguis Christi merum,Et, si sensus déficit,

Ad firmandum cor sincerumSola fides súfficit.

Tell, tongue, the mysteryof the glorious Bodyand of the precious Blood,which, for the price of the world,the fruit of a noble Womb,the King of the Nations poured forth.

Given to us, born for us,from the untouched Virgin,and dwelt in the worldafter the seed of the Word had been scattered.His inhabiting ended the delayswith wonderful order.

On the night of the Last Supper,reclining with His brethren,once the Law had been fully observedwith the prescribed foods,as food to the crowd of TwelveHe gives Himself with His hands.

The Word as Flesh makes true breadinto flesh by a wordand the wine becomes the Blood of Christ.And if sense is deficientto strengthen a sincere heartFaith alone suffices.

Tantum ergo Sacraméntum,Venerémur cérnui:

Et antíquum documentumNovo cedat rítui;

Præstet fides suppleméntumSénsuum deféctui.

Genitori Genitóque,Laus et iubilátio;

Salus, honor, virtus quoque,Sit et benedíctio;

Procedénti ab utróqueCompar sit laudátio. Amen.

Therefore, the great Sacramentlet us reverence, prostrate:and let the old Covenantgive way to a new rite.Let faith stand forth as substitutefor defect of the senses.

To Begetter and Begottenbe praise and jubilation,health, honour, strength alsoand blessing.To the One who proceeds from Bothbe praise as well. Amen.

O Sacrament most holy,O Sacrament divine,All praise and all thanksgivingbe every moment thine.

Love bade me welcome: yet my soul drew back.

Guiltie of dust and sinne.

But quick-ey'd Love, observing me grow slackFrom my first entrance in,

Drew nearer to me, sweetly questioningIf I lack'd anything.

A guest, I answer'd, worthy to be here:

Love said, You shall be he.

I the unkinde, ungrateful? Ah, my deare,

I cannot look on thee.

Love took my hand, and smiling did reply,

Who made the eyes but I?

Truth Lord, but I have marr'd them: let my shame

Go where it doth deserve.

And know you not, sayes Love, who bore the blame?

My deare, then I will serve.You must sit down, sayes Love,

and taste my meat:So I did sit and eat.

Soul of my Savior Sanctify my breast Body of Christ be Thou my saving guest

Blood of my Savior bathe me in Thy tide Wash me ye waters gushing from His side

Strength and protection May Thy Passion be O blessed Jesus hear and answer me Deep in Thy wounds Lord hide and shelter me, So shall I never never part from Thee

Guard and defend me From the foe malign In deaths drear moments Make me only Thine Call me and bid me Come to Thee on high Where I may praise Thee With Thy Saints for aye

ADORATION OF PRIESTS IN GETSEMANI

The Blessed Sacrament is the center of the life

of the community

“Let the children come unto me”

A monument to the Blessed Sacrament on Holy Thursday

I am the

Bread of Life come down from

Heaven

Jesu, dúlcis memória,Dans véra córdis gáudia:

Sed super mel et ómniaEjus dúlcis præséntia.

Nil cánitur suávius,Nil audítur jucúndius,Nil cogitátur dúlcius,

Quam Jésus Déi Fílius.

Jésu, spes pæniténtibus,Quan píus es peténtibus!

Quan bónus te quæréntibus!Sed quid inveniéntibus?

Nec língua válet dícere,Nec líttera exprímere:

Expértus pótest crédere,Quid sit Jésum dilígere.

Sis, Jésu, nóstrum gáudium,Qui est futúrus praémium

Sit nóstra in te glória,Per cúncta semper saécula.

Jesus, the very thought of TheeWith sweetness fills the breast! Yet sweeter far Thy face to seeAnd in Thy Presence rest.

No voice can sing, no heart can frame,Nor can the memory find,A sweeter sound than Jesus' Name,The Savior of mankind.

O hope of every contrite heart!O joy of all the meek!To those who fall, how kind Thou art!How good to those who seek!

But what to those who find? Ah! thisNor tongue nor pen can showThe love of Jesus, what it is,None but His loved ones know.

Jesus! our only hope be Thou,As Thou our prize shalt be; In Thee be all our glory now,And through eternity. Amen.

Honours to the

Blessed Sacrament

In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus

Christ and, therefore, the whole Christ is truly, really,

and substantially contained." "This presence is called 'real' -

by which is not intended to exclude the other types of

presence as if they could not be 'real' too, but because it is

presence in the fullest sense: that is to say, it is a substantial

presence by which Christ, God and man, makes himself wholly and entirely present."

CCC 1374

Worship of the Eucharist. In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine

by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord.

"The Catholic Church has always offered and still offers

to the sacrament of the Eucharist the cult of

adoration, not only during Mass, but also outside of it, reserving the consecrated

hosts with the utmost care, exposing them to the solemn

veneration of the faithful, and carrying them in procession."

CCC 1378

Sacris Solemniis

At this our solemn feastlet holy joys abound,

and from the inmost breastlet songs of praise resound;

let ancient rites depart,and all be new around,

in every act, and voice, and heart.

Remember we that eve,when, the Last Supper spread,

Christ, as we all believe,the Lamb, with leavenless bread,

among His brethren shared,and thus the Law obeyed,

of all unto their sire declared.

The typic Lamb consumed,the legal Feast complete,the Lord unto the Twelve

His Body gave to eat;the whole to all, no less

the whole to each did metewith His own hands, as we confess.

He gave them, weak and frail,His Flesh, their Food to be;

on them, downcast and sad,His Blood bestowed He:

and thus to them He spake,“Receive this Cup from Me,

and all of you of this partake.”

So He this Sacrificeto institute did will,

and charged His priests alonethat office to fulfill:

to them He did confide:to whom it pertains still

to take, and the rest divide.

Thus Angels’ Bread is madethe Bread of man today:

the Living Bread from Heavenwith figures dost away:O wondrous gift indeed!the poor and lowly may

upon their Lord and Master feed.

Thee, therefore, we implore,O Godhead, One in Three,

so may Thou visit usas we now worship Thee;and lead us on Thy way,That we at last may see

the light wherein Thou dwellest aye.

Verbum supernum

The heavenly Word proceeding forth,Yet leaving not his Father’s side,And going to His work on Earth,

Has reached at length life’s eventide.

By false disciple to be givenTo foemen for His blood athirst,

Himself, the living bread from Heaven,He gave to his disciples first.

In twofold form of sacrament,

He gave His flesh, He gave His blood,That man, of soul and body blent,Might wholly feed on mystic food.

In birth man’s fellow-man was He,His meat while sitting at the board;

He died, our ransomer to be,He reigns to be our great reward.

O saving Victim, opening wide

The gates of heaven to man below;Our foes press hard on every side,

Thine aid supply, Thy strength bestow.

All praise and thanks to thee ascendFor evermore, blessed One in Three;

O grant us life that shall not end,In our true native land with Thee.

PROCESION DEL SANTISIMO

UNA ALFOMBRA DE FLORES PARA EL SEÑOR

ACT OF FAITH - ¡Lord Jesus Christ!, I firmly believe that I shall receive your Body and blood, soul and divinity”ACT OF HOPE – lord I hope in you since you give yourself to me in the Eucharist, that you may have mercy

on me and grant me the graces I need for my eternal salvation.ACT OF LOVE – My God, I love you with my whole heart, my whole soul, and all my forces above everything else.

ACT OF ADORATION - ¡Lord!, I adore you as my Creator, Redeemer and sovereign Lord.SPIRITUAL COMMUNION – I wish to receive you Lord, with the purity, humility and devotion

of Mary your Mother most Holy, and the fervour of the saints.

I am the Bread of life,He who comes to Me shall not hunger,He who believes in Me shall not thirst.

No one can come to MeUnless the Father draw him.

And I will raise him up,And I will raise him up,

And I will raise him up on the last day.

The bread that I will giveIs My flesh for the life of the world,

And he who eats of this bread,He shall live for ever,He shall live for ever.

And I will raise him up,And I will raise him up,

And I will raise him up on the last day.

Unless you eatOf the flesh of the Son of Man

And drink of His blood,And drink of His blood,

You shall not have life within you.

And I will raise him up,

And I will raise him up,And I will raise him up on the last day.

I am the Resurrection,I am the Life,

He who believes in MeEven if he die,

He shall live for ever.

And I will raise him up,And I will raise him up,

And I will raise him up on the last day.

Yes, Lord, we believeThat You are the Christ,

The Son of GodWho has come Into the world.

And I will raise him up,And I will raise him up,

And I will raise him up on the last day.

O Jesus Christ, alive even today, In Tabernacle's sanctified bread-host,

Adored by faithful, praying night and day -Visible sign of Father, Holy Ghost!

O Holy Sacrament of Eucharist! Forgive our sins and fill our souls with grace;

This is the body of Redeemer ChristThat lives, although we cannot see His face!

We praise Thee Lord, and thank Thee for all things; We sing to Thee and glorify Thee Lord;

Thou art the Lord of lords and King of kings -The incarnated God and the fleshed Word!

Do hear our pleas of banished Eve's children; Have mercy, Lord and take us to Heaven!

Dr. A.Celestine Raj Manohar M.D.,

Sweet Sacrament Divine,

Hid in Thine earthly homeLo! 'round Thy lowly shrine,

With suppliant hearts we comeDear Lord, to Thee our voice we raiseIn songs of love and heartfelt praise

Sweet Sacrament Divine!Sweet Sacrament Divine!

Sweet Sacrament of Peace!Dear Home of ev-'ry heart

Where restless yearnings ceaseAnd sorrows all depart.

There in Thine ear all trustfullyWe tell our tale of misery

Sweet Sacrament of Peace!Sweet Sacrament of Peace!

Jesus My Lord My God My All

Jesus Jesus Come to MeSweet Sacrament Divine, Hid in Thine earthly home

Lo! 'round Thy lowly shrine,With suppliant hearts we come

Dear Lord, to Thee our voice we raiseIn songs of love and heartfelt praise

Sweet Sacrament Divine!Sweet Sacrament Divine!

Sweet Sacrament of Peace!Dear Home of ev-'ry heart

Where restless yearnings ceaseAnd sorrows all depart.

There in Thine ear all trustfullyWe tell our tale of misery

Sweet Sacrament of Peace! (2)

Jesus, Jesus, come to meAll my longing is for Thee

Of all friends the best Thou artMake of me Thy counterpart

Jesus I live for TheeJesus I die for Thee

I belong to TheeForever in life and death

Jesus My Lord My God My allHow can I love Thee as I ought?

And how revere this wondrous gift So far surpassing hope or thought

Chorus

Sweet Sacrament We Thee adore Oh make us love Thee more and more (2)

Had I but Marys Sinless Heart

To love Thee with my dearest King.Oh with what burst of fervent praise,

Thy goodness Jesus would I sing.

You shall cross the barren desert, but you shall not die of thirst. You shall wander far in safety

though you do not know the way. You shall speak your words in foreign lands

and all will understand. You shall see the face of God and live.

Be not afraid.I go before you always;

Come follow me,and I will give you rest.

If you pass through raging waters in the sea, you shall not drown.

If you walk amid the burning flames, you shall not be harmed.

If you stand before the pow'r of hell and death is at your side,

know that I am with you through it all.

Be not afraid.I go before you always;

Come follow me,and I will give you rest.

Sweet Sacrament divine,hid in thine earthly home;lo! round thy lowly shrine,

with suppliant hearts we come;Jesus, to thee our voice we raise

In songs of love and heartfelt praisesweet Sacrament divine.

Sweet Sacrament of peace,dear home of every heart,

where restless yearnings cease,and sorrows all depart.

there in thine ear, all trustfully,we tell our tale of misery,

sweet Sacrament of peace.

Sweet Sacrament of rest,ark from the ocean's roar,

within thy shelter blestsoon may we reach the shore;

save us, for still the tempest raves,save, lest we sink beneath the waves:

sweet Sacrament of rest.

Sweet Sacrament divine,earth's light and jubilee,

in thy far depths doth shinethe Godhead's majesty;

sweet light, so shine on us, we praythat earthly joys may fade away:

sweet Sacrament divine.

The dance of the “seises” in honour of the Blessed Sacrament.

THE “SEISES” HONOUR THE BLESSED SACRAMENT IN THE CATHEDRAL OF SEVILLE

In Venezuela the “demons” flee before the Blessed Sacrament

“L'ou com balla”(literally the “egg that dances”)

On the feast of Corpus, the sacred host is represented by the egg which is above the chalice, symbolised by the cup

of the fountain, which contains the water.

- The historian Ramón Nonat places the beginnings of this tradition in Barcelona around the year 1440 when the full shell of an empty egg was

balanced on the stream of a fountain, without falling.

- The fountains are decorated with flowers and fruit.

The end of life