The Guardian Angel: Why Eucharistic Miracles
Our late and most beloved Pope John Paul II called us repeatedly to take up the work of the New Evangelization, that is, to bring Christ to a totally secularized world by teaching, celebrating and living our Catholic faith as if for the first time. He constantly directed us to the Blessed Virgin Mary and to the saints, also of our own time, as examples of the holiness of life, to which the New Evangelization calls us for the salvation of our souls and the transformation of our world, and as friends and intercessors in meeting the many challenges of leading a holy life. He urged us to be one with our Blessed Mother and the whole communion of saints in looking upon the Face of Christ, in hearing His invitation to put out into the deep (Lk 5:4), and in putting aside our doubts and fears in order to bring Him to the world.
The last three major documents of Pope John Paul II’s pontificate form a unity in presenting to us the program of the New Evangelization and in urging us to embrace it with the enthusiasm and energy of the first disciples and the first missionaries to our continent and nation. They are the Apostolic Letter Novo millennio ineunte, “At the Close of the Great Jubilee of the Year 2000” (January 6, 2001); the Apostolic Letter Rosarium Virginis Mariae, “On the Most Holy Rosary” (October 16, 2002); and the Encyclical Letter Ecclesia de Eucharistia, “On the Eucharist in Its Relationship to the Church” (April 17, 2003 – Holy Thursday).
The goal of the New Evangelization is, as Pope John Paul II explains in the Encyclical Letter Ecclesia de Eucharistia, “to rekindle” our loving wonder before the Holy Eucharist, the great Mystery of Faith. Let us read again his words to us:
I would like to rekindle this Eucharistic “amazement” by the present Encyclical Letter, in continuity with the Jubilee heritage which I have left to the Church in the Apostolic Letter Novo millennio ineunte and its Marian crowning, Rosarium Virginis Mariae. To contemplate the Face of Christ, and to contemplate it with Mary, is the “program” which I have set before the Church at the dawn of the Third Millennium, summoning her to put out into the deep on the sea of history with the enthusiasm of the New Evangelization. To contemplate Christ involves being able to recognize Him wherever He manifests Himself, in His many forms of presence, but above all in the living sacrament of His Body and His Blood. The Church draws her life from Christ in the Eucharist; by Him she is fed and by him she is enlightened (Ecclesia de Eucharistia, n. 6).
The Holy Eucharist is the source at which Christ’s life is nourished within us with the incomparable food which is His Body, Blood, Soul and Divinity. The Holy Eucharist is the highest expression of our life in Christ, for it unites us Sacramentally to Christ in the Sacrifice of the Cross, which is made always new in the celebration of the Holy Mass.
In the last years of his pontificate, our late and beloved Pontiff directed his attention, above all else, to teaching us about the Holy Eucharist, and to restoring the discipline by which the Holy Mass is celebrated, and the Holy Eucharist is reposed in the tabernacle and worshiped outside of the Holy Mass. In the final year of his service as Vicar of Christ, he called us to observe the Year of the Eucharist (October 2004 to October 2005).
The Year of the Eucharist began with the International Eucharistic Congress, held at Guadalajara in Mexico, and concluded with the Ordinary Assembly of the Synod Bishops, “The Eucharist: Source and Summit of the Life and the Mission of the Church,” at which Pope John Paul II’s successor, Pope Benedict XVI, presided.
As we carry forward the work of the New Evangelization, the Eucharistic Mystery is the source of our direction and strength. At the same time, the deeper knowledge and love of the Holy Eucharist, born of our loving wonder and “amazement” at the mystery of God’s love for us in His Son, Jesus Christ, is our goal. To assist us in reawakening and deepening our love of the Holy Eucharist, The Real Presence Eucharistic Education and Adoration Association, an apostolate founded by the late Father John A. Hardon, S.J., tireless apostle and catechist of the Eucharist, has worked with the Pontifical Academy Cultorum Martyrum (founded to promote and deepen the veneration of the Holy Martyrs), to present, in English, the story of 126 miracles associated with faith in and worship of the Most Blessed Sacrament.
Each of the miracles is venerated at a shrine, all of which have been approved by the Diocesan Bishop and some of which have the approval of the Holy See. Cooperating with the Pontifical Academy, the Real Presence Eucharistic Education and Adoration Association has made available in English the Vatican International Exhibit, The Eucharistic Miracles of the World.
The miracles presented in the Vatican International Exhibit, like all miracles, are gifts from God “to witness to some truth or to testify to someone’s sanctity” (Father John A. Hardon, S.J., Modern Catholic Dictionary, p. 352). It should not surprise us that God has granted so many miracles to deepen our knowledge and love of His greatest gift to us, the gift of the Body and Blood of His only-begotten Son, our Lord Jesus Christ, as the Heavenly Food of our earthly pilgrimage and the Medicine of eternal life.
The Eucharistic Miracles of the World provides a wonderful service to the work of the New Evangelization. The popular devotion associated with each miracle is a most worthy vehicle of the New Evangelization. As Pope Paul VI taught us, in his Magna Carta on the New Evangelization, the Apostolic Exhortation Evangelii nuntiandi, “On Evangelization in the Modern World” (December 8, 1975), popular piety, “if it is well oriented, above all by a pedagogy of evangelization,” offers a great good to the life of the Church. Describing the fruits of popular piety, Pope Paul VI observed:
It manifests a thirst for God which only the simple and poor can know. It makes people capable of generosity and sacrifice even to the point of heroism, when it is a question of manifesting belief. It involves an acute awareness of profound attributes of God: fatherhood, providence, loving and constant presence. It engenders interior attitudes rarely observed to the same degree elsewhere: patience, the sense of the Cross in daily life, detachment, openness to others, devotion (Evangelii nuntiandi, n. 48d).
The piety and devotion surrounding the Eucharistic miracles down the Christian centuries has borne its richest fruit in the total love of our Lord Jesus Christ in the Blessed Sacrament and in the readiness to give one’s life for love of our Eucharistic Lord. The devout study of the Eucharistic miracles inspires in us a deeper awareness and more ardent love of our Lord’s Real Presence with us in the Holy Eucharist.
With the publication of The Eucharistic Miracles of the World, the remarkable Vatican International Exhibit of the same title can be brought into the homes of the faithful, into parishes and schools, and into the hands of all who desire to come to know or to ponder anew the Mystery of Faith, which is inexhaustible in its richness for our life and salvation. It is my hope that the study of The Eucharistic Miracles of the World will inspire in every reader a greater holiness of life, a life patterned on and nourished by the Eucharistic Sacrifice of Christ. In a particular way, it is my hope that it will lead all to a deeper appreciation of the call which our Lord gives to each of us, the call to “put out into the deep,” especially by embracing our vocation in life with an undivided heart. For children and young people, may it lead them to reflect upon God’s call in their lives and especially to ask God whether He may be calling them to the ordained priesthood or to the consecrated life.
What can bring us greater joy and peace than to draw near to our Lord in the Most Blessed Sacrament. May both the Vatican International Exhibit, The Eucharistic Miracles of the World, and the book which memorializes it be worthy and effective instruments of the New Evangelization. May they lead us to Christ in the Holy Eucharist, so that, one with Christ, we can bring Him to our world.
Adoremus in aeternum Sanctissimum Sacramentum.
The Most Reverend Raymond Leo Burke Archbishop of Saint Louis August 6, 2006 – Feast of the Transfiguration of the Lord
The Eucharistic Miracles of the World
The Real Presence
The Eucharist as the Real Presence is the touchstone of sanctity. As evidence of this fact we have the witness of the saints who, when they speak or write about the power of the Blessed Sacrament to sanctify, seem to be positively extreme in their claims about what the Real Presence can achieve in making a sinful person holy.
In order to appreciate the value of the Real Presence in the spiritual life, we must go back in spirit to the event described by St. John when our Lord, after He had worked the miracle of the multiplication of the loaves and fishes, made the solemn promise of the Eucharist.
"I am the Bread of Life," Christ declared on that occasion. "He who comes to me will never be hungry. He who believes in me will never thirst. But, as I have told you, you can see me and still you do not believe. All that the Father gives me will come to me and whoever comes to me, I shall not turn him away because I have come down from heaven, not to do my own will, but to do the will of the one who sent me. Now the will of him who sent me is that I should lose nothing of all that he has given to me and that I should raise it up on the last day. Yes, it is my Father's will that whoever sees the Son and believes in him shall have eternal life and that I shall raise him up on the last day."
By now we have read and heard and meditated on these words many times, but they deserve further reflection because they contain so much mystery that after nineteen centuries of the Church's existence she has not begun to exhaust the richness of their meaning.
Every time we go back, every time we go back to Christ's words of revelation, we always discover something new. Always! The key word in Christ's discourse on the Eucharist is the word believe.
On the answer to what do we believe depends in large measure whether we shall only know about sanctity or also attain it, whether holiness will remain only an idea or whether we shall actually become holy. What a difference!
The simplest way to express what Christ asks us to believe about the Real Presence is that the Eucharist is really He. The Real Presence is the real Jesus. We are to believe that the Eucharist began in the womb of the Virgin Mary; that the flesh which the Son of God received from His Mother at the Incarnation is the same flesh into which He changed bread at the Last Supper; that the blood He received from His Mother is the same blood into which He changed wine at the Last Supper. Had she not given Him His flesh and blood there could not be a Eucharist.
We are to believe that the Eucharist is Jesus Christ – simply, without qualification. It is God become man in the fullness of His divine nature, in the fullness of His human nature, in the fullness of His body and soul, in the fullness of everything that makes Jesus Jesus. He is in the Eucharist with His human mind and will united with the Divinity, with His hands and feet, His face and features, with His eyes and lips and ears and nostrils, with His affections and emotions and, with emphasis, with His living, pulsating, physical Sacred Heart. That is what our Catholic Faith demands of us that we believe. If we believe this, we are Catholic. If we do not, we are not, no matter what people may think we are.
Our faith is belief because we do not see what we believe. We accept on Christ's words that all of this is there, or rather, here in the Holy Eucharist. Faith must supply what, as the Tantum Ergo sings, "the senses do not perceive." And faith must reveal what the mind by itself cannot see. Let us never forget this phrase, first in Latin, lumen fidei, the light of faith. Faith reveals, faith discloses, faith enlightens, faith empowers the mind to see what the mind without faith cannot see.
Strange as it may sound, when we believe in the Real Presence, we believe in things twice unseen. We see only what looks like bread and wine, tastes and smells like bread and wine, and yet we are to believe that behind these physical appearances is a man. Faith number one. And we are further to believe that behind the unseen man is God. Faith number two.
Is it any wonder the Church calls the Eucharist, Mysterium Fidei, the Mystery of Faith? Those who accept the Real Presence accept by implication all the cardinal mysteries of Christianity. They believe in the Trinity, in the Father who sent the Son and in the Son who sent the Holy Spirit. They believe in the Incarnation, that the Son of God became man like one of us. They believe in Christ's divinity since no one but God could change bread and wine into His own body and blood. They believe in the Holy Catholic Church which Christ founded and in which through successive generations is communicated to bishops and priests the incredible power of making Christ continually present among us in the Blessed Sacrament. They believe, against all the betrayals by the Judases of history and all the skepticism of Christ's first disciples, in an unbroken chain of faith ever since Peter replied to Christ's question whether he and his companions also wanted to leave the Master. What a chance Christ took. "Lord," Peter looked around, "whom shall we go to?" (And he spoke for all of us.)" You have the message of eternal life, and we believe, we know, that you are the holy one of God."
There is a prayer in the Coptic Liturgy that I think perfectly answers the first question we are asking. "What do I believe when I believe in the Real Presence?" The prayer goes as follows, a little long, but worth it:
"I believe and I will confess to my last breath that this is the living bread which Your only-begotten Son, our Lord and God and Savior, Jesus Christ, took from our Lady and the Queen of Mankind, the holy, sinless Virgin Mary, Mother of God. He made it one with His Godhead without confusion or change. He witnessed before Pontius Pilate and was of His own free will condemned in our place to the holy tree. Truly I believe that His Godhead was not separated from His manhood for a moment, not even for the twinkle of an eye. He gave His body for the remission of our sins and for eternal life to those who partake of this body. I believe, I believe, I believe that this is in very truth that body. Amen."
That is your faith and mine.
But why do we believe in terms of the promises He made? What blessings and benefits did He assure those who believe in this Eucharistic Mystery? All the blessings that Christ promised to those who believe in the Holy Eucharist are summed up in His own masterful promise of life. Those who believe will receive life and the life that He promised was zoé – the kind of life that belongs to God, the kind of life that Father, Son and Holy Spirit shared and interchanged from all eternity. Those who believe will receive this life. Those who do not believe will die. What kind of life was Christ talking about? It must have been the supernatural life of grace in our souls, of partaking or participation in His own divine life.
This, in homely language, is what the Savior promised those who believed in His Real Presence. He assured them and, therefore, assures us, that we shall be not only alive, but filled with His life, full to brimming and flowing over with strength and power and wisdom and peace and all manner of holiness. This is what sanctity is all about. It is the muchness of the good things of God. It is the more and more and still more of the life of God in our souls. More still, He promises that, provided that we believe in Him in the Eucharist, He will sustain this life in our souls into eternity. In other words, being alive now we shall never die. And most marvelous, He will even make this life pour from our souls into our bodies risen from the grave on the last day and glorified by the vision of God.
No wonder the Eucharist is called panis vitae, the Bread of Life. It is that, and let us remind ourselves, and here is the condition, one condition, that before we eat this bread with our lips, we take it by faith into our hearts. Indeed, unless we first have faith, we shall, as Paul tells us, "eat it to our malediction." Only believers can benefit from this Bread of Life, only believers can profit from the Blessed Sacrament, and only believers can grow in spirit by partaking of the Eucharist depending always on the measure of their faith. Those who believe deeply in the Real Presence will benefit greatly from the Real Presence; those who believe weakly will also benefit accordingly. The Eucharist is capable of working miracles in our lives. So it can – after all, the Eucharist is Jesus. He worked – change the tense – He works miracles, but as it depended then (remember, Christ could not work miracles in certain places for lack of faith), the same now. It depends on the depth and degree of our faith.
Fr. John A. Hardon, S.J.