*On the Eucharist: Thoughts from the Pew (20)* *The “Ite Missa est” Trilogy* PART 2

The Eucharist is the Incarnated word, the scripture which we have all become is the judgement of the world, and it begins from us who are the household of His Spirit (1 Pet 4: 17). 

But, this judgement is not a negative one, it is a verb, it is work, it is love and it is entirely immersed in His mercy. We only experience this work, either as a judgement than of mercy, in proportion to our lack of faith and humility, than of the reality of our sins and insufficiency.

This judgement or mercy -as the case may be- happens this way: once we receive Him - in awareness or not - we become like a Sink (that beautifully analysed in the study of Thermodynamics) , a dumping space for the world’s garbage. Or, like dipped towels that absorb water, we acquire the capacity to cure the world’s ill by absorbing them, so doing making up ‘what is lacking in His suffering’ through this absorption (Col 1: 24). 

Unlike Thermodynamics Sinks, we go beyond converting and recycling our sins and the sins of the entire world. By faithfully fulfilling our daily duties, we develop the means - through Him, with Him and in Him- to expiate all sins committed, to purify every good badly done and to supply for enormous works omitted out of neglects. Welcome to Redemption where nothing is wasted. What wonders we shall see on judgement day, when those who do next to nothing are awarded an ultimate glory!

   

While the Eucharist does not eliminate the trials of life, it mitigates and leverages their negative effects through the merits of Christ’s sufferings. Whatever we may be going through now could have been worse without the Eucharistic effect . How would we have handled it, we who dread the present grave circumstances? 

He says: ‘'Come to Me all you who labour and are overburdened and I will give you rest'(Mt 11: 28). That statement finds an ultimate truth within the Eucharistic livelihood .

*On the Eucharist: Thoughts from the Pew (20)* *The “Ite Missa est” Trilogy* PART 1

If Albert Einstein’s thought on Relativity and Isaac Newton’s formula of Gravity, can provoke such a change of an entire civilization, then, affirming that a holy and faithful reception of the Eucharist achieves so much more in fostering the world’s goodness, would not be a frivolous statement of piety, but a perfect fact about the reality of progress.

Eucharist is the actual source of all the positivity that we see, yet we study with admiration the Einstein and Newton’s wonders, and forget that we who receive Christ in the Eucharist are the actual protagonists of civilisation. 

But, how are we sure that all these Eucharistic ponderations are not figments of our imaginations? The answer lies in an unselfish verification of their effects. Like the Disciples at Gethsemane, we are often asleep and do not perceive in us and in the world, the unbelievable Eucharistic consequences of Ite missa est. The gusto of life as an awakening is in the verification of these Eucharistic actions in our daily activities.

With a humble attentiveness and a holy perseverance, we can perceive the growing effect of the Eucharistic authenticity in our lives and in the world. It was not a day that we and our ancestors create the present mess, to presume that within this realm of existence, the resolution of them would take a day, is an illusion begging for forgiveness. A God who has not come to abolish the law, but, with grace and mercy, has come to complete them, works on everyone uniquely within the confine of their space and time. Blessed is he who can wait and see.

God’s work of recreation goes on. Do not dwell on the spectacular, an attentiveness and perception of little things is what produces a multiplication of thanksgiving, the origin of a multitude of blessings. Take nothing for granted, His work continues in us, sharp and prompt but, gentle as silence; directing our plights, perfecting our actions, warding us from every evil and inspiring every little motives and actions of ours. 

 

Let us perceive His actions (Jn 10: 38) in little things, such as, a reduced frequency of our losing things, serendipity, just in time experiences, meeting important appointments. He conquers massive evils by giving victories in little things. 

Gradually, He reduces our fears and develops in us a humble and authentic confidence. As in the process of metamorphosis, our fallen natures are gradually flayed and made to give way to the freedom of the Spirit, where we grow from glory unto glory (2 Cor 3: 18).

Slowly but surely, amidst the ‘flip-flop’ of life, we shall perceive the orderliness of our lives, even amidst trials, sins and inconsistencies; we shall gradually develop the capacity to accept the things that we cannot change, build the courage to change the things that we can change, and receive the clarity and wisdom of perceiving the difference between these two.

‘Ite Missa est’, “go forth. Go in peace to love and serve the Lord”. The Liturgy becomes ours, the Eucharistic baton is passed unto us. The church becomes for us, not simply a building along the high street, but a manifested source, where we experience the continuation of the liturgy, in us, and in the whole universe, within the uniqueness of our being. 

Resurrection then becomes a positive ad infinitum.

On the Eucharist: Thoughts from the Pew (19). “Union and Holy Comm-u-nion”

Has all ended with the bestowal of Peace and Mercy? One would suppose so, but no.

He moves again, through the Priest. He moves forth from the altar to bestow on us the entire abode of heaven: Himself. Ah!

Heaven is Him and His perception of things. He brings this heaven forth from the altar and changes the abode of our body and soul into it, because the entirety of our beings is infinitely dearer to Him than all the seraphic realm of the altar and tabernacle. And this is the end, but just the beginning…

We become Him by Him. There transposes a merger of the beginning and the end. The finale and beginning actually is about us; Infinity confluences in us and the word ‘eternal’ takes an entire new dimension. This occurrence changes everything and overturns all we think and understand about love, about beauty, about peace and serenity. This is the entire subject of the popular Jn 3: 16. Standing on the aisle, we cannot help but ask, why?

The scandal of the altar started with the Transubstantiation, the understanding of which attains its ultimate irresolution in holy communion. Holy communion is like death, a ‘consumatum est’ where the Liturgy recommences from the catacombs of our hearts, bringing forth life within and making of us ambassadors of His work (2 Cor 5:20),  a consequence of the fallen Grain on Calvary (Jn 12:24).

What attracts Him in our soul is trust and an awareness of our lack and dependence; and like Mary, these subjects makes of us His comfy abode (Lk 1:38). But our adamant pride belabours Him, resulting into an arduous space distortion and time prolongation of our destiny. So much discrepancy about worthiness, a begging sinner is the champion of positivity.

Sins are ugly, but we need an enlightenment that thrives, not only in spite of them, but such that sees in them a great utility for progress and a positive paradigm for salvation. Sins fuel progress for a man who is not only discomforted by them, but who is also full of confidence, in such a way that these anomalies indeed become manures for the next level of progress. ‘O happy fault’ is the triumph of mercy.

A devotion to the science of our weakness is the source of an ultimate strength and power, which should translate to the world around us, such that, like faithful sentinels, we develop a keen awareness and sustain an ingenuity that creates the capability of tapping goodness out of every corruption.

The conscious and unconscious champions of the next golden age of freedom would be found - not from the mainstream- but from among the non-conformists, the radicals, the Ignored, the marginalised and the abhorrent. It is within this matrix of chaos that freedom would be picked up by the wise who would be stopped by nothing (Mt 10: 34).

But how would rebels and canal beings like us, who cannot manage with humility, survive such gargantuan energy as the Eucharist? Love burns, and love burns hard. The Lord does arises and His enemies are scattered (Ps 68:1). Even if we often do not imagine ourselves as constituting any of the bad soils (Mt 13: 3-9), the unmoved ego within us will pay the price of adamancy. Rethink before you come off the Pew. Can you drink of the chalice? (Mk 10:38).

If It is said that the energy hitting the earth from the sun in a single hour is way more than that which powers our civilisation in an entire year. How can we sustain our presumption at approaching a Source far more powerful than the sun when we even dread a simple 240V electric shock? 

How can we resolve the issue of ‘worthiness’ in Holy Communion without a proper awareness of our utter insufficiency, and how can we sustain this awareness without involving the Blessed Virgin? She is the champion of this awareness, and she introduces us to the Confessional, the source of this self awareness. Confession is the sacrament of the Blessed Virgin. The more we frequent the confessional, the more we understand the consequence of a whole vista of faults, failings and imperfections, the consciousness of which becomes for us, a great source of wisdom translating into peace and mercy.

Keeping confession solely within the realm of mortal sins or reserving Communion only until Sunday could perpetuate a stunted spiritual growth within this age of ours where there are just too numerous militating agenda against the theological virtues.

The greatest pilgrimage we shall ever make is neither to Jerusalem nor Rome, it is that which we thread from the Pew to the Altar in order to receive the Lord of the Universe, we should thus keep our focus and never be distracted. That is the peak of all journeys.

*On the Eucharist: Thoughts from the Pew (18)* *"Agnus Dei”

Lamb of God, you take away the sins of the world, have mercy on us

Ascending with Him through the praise of Doxology, we arrive at this summit of everything from where we acquire the fruitful reward of His entire Eucharistic work, which is peace and mercy, the source of life, liberty and happiness.

As during the Confiteor, but with a deeper awareness of our utter lack of correspondence and a greater obligation against the imminence of our hypostatic union, we plead for mercy as we sense the consequential judgement that weighs upon us.

We say:

Lamb of God, you take away the sins of the world, have mercy on us.

The Eucharist is our kept part of God’s covenant, mercy is the obligatory part of the Father’s. Mercy is the same covenant promised to our fathers, to Abraham and his seeds forever (Lk 1:72). It is where we see the perfect orderliness of our lives, even amid discomforts and woes.

Mercy starts with  forgiveness of sins, but broadens by making the whole cosmos and creation happen because of us and as a reference to us. It is an irreducible positivity which lies outside the scope of judgement. It is impossible to judge mercy for, mercy is the judge of judgement.

Lamb of God, you take away the sins of the world, grant us peace.

Once, by trust we grasp the mercy which grants freedom from bondage and bestows success to the works of our hand, we see how it is the ultimate anathema of the evil one, and how Peace is the very source of this reality. Trust is what bestows peace and mercy. 

Behold the Lamb of God, behold Him who takes away the sins of the world, happy are we -unworthy though we are- who are called to the supper of the Lord.

But Who can be worthy? To whom shall we go (Jn 6:68)? Only the Lamb that was slain is worthy (Rev 5:12). He alone has the capacity to do this work and He beckons that we partake of this mystery by maintaining the desire and awe around the Eucharistic summit of the altar. Do not dance to the ‘Agnus Dei’, it bothers on sacrilege.

While with the Centurion we beseech Him to heal us by saying the word (Mt 8:8), with the Virgin Mary we should seek this primordial union by reminding Him to ‘Behold His handmaid’ (Lk 1 : 38).

A beggar’s position is what gains the victory. Agnus Dei is the perfect time to ask for whatever we need and get away with it.

On the Eucharist: Thoughts from the Pew (17). “Pax”

P: “Lord Jesus Christ, who said to your Apostles, Peace I leave you, my peace I give you, look not on our sins, but on the faith of your Church, and graciously grant her peace and unity in accordance with your will. Who live and reign for ever and ever”.

All: Amen.

Everything is now prepared on this heavenly mountain (Gen 22: 14) of the altar, as happened from the arduous work of Christ’s suffering, death and resurrection (Lk 14: 16-17).

It is peace that this work of Christ has prepared for us. Peace is the summit of every soul’s aspirations. It is the height of heaven, the essence of the Holy Spirit, and here at the Eucharistic banquet of the altar, it cannot get any better.

We see within this heavenly banquette a plenitude of peace, in good measure, pressed down, shaken together and running over; and here, this gift of peace, more than any dependence upon our moralistic measure (Lk 6: 38), is given as a reliance of an unfailing hope, according to the root of an ecclesiastical faith derived from Peter’s confession as we say:

‘Look not upon our sins, but upon the faith of your Church…’

The peace to be derived from the altar is like non-other. It is His heavenly peace, devoid of the materialism that the world offers (Jn 14: 27). Keep your gaze on Christ on the altar. Do not blink or you'll miss this peace!

It is right that there be limited distractions, even though, the essence of benefiting from this vertical dimension of the altar is to share it around the communal horizontal dimension across the pew (1 Jn 4: 20) because we hear:

‘Let us offer each other the sign of peace’

But during this sharing of peace, many end up losing their peace. Unlike the Wise Virgins, we give out the oil of our salvation (Mt 25: 9), we get distracted, we return handshakes with humour and we forget the solemnity of the altar. 

360 degrees we turn, across the aisle we move, up and down the pews we go, chit chat we make, and we get caught up, unprepared and distracted, as the ‘Agnus Dei’ follows.

If we happen to have missed the peace, O Lord, may we not miss the mercy that follows…

The Most Sacred Heart of Jesus

He gave up everything, everything most dear to Him: His Spirit, His Mother (Which is His body). His heart was pierced and we -the Church- became engrained, married into Him.

At creation, Adam was put into a deep sleep, and from his ribs Eve was fashioned (Gen: 2 : 21 – 23). This deep sleep of recreation was Christ’s death on the cross, the fashioning of His spouse, the Church, was through the blood and water that gushed forth from His side. Abraham also went through a deep agonising sleep which was the process of God’s covenant with him (Gen: 15: 12-21). The ‘deep sleep’, which brought forth the origin of Eve from Adam, our father in the flesh; and of the Covenant from Abraham, our father in faith, signifies death and finds an eternal plenitude within the great deep sleep: the death of Christ.

He gave us – sinners that we are- His heart. He is married to sinners. Look and believe. Calvary was a complete immolation and dismemberment. His Spirit was in heaven, His body was on earth and His soul was in hell. His head is of heaven, but His heart is for us on earth; from it gushes out mercy: no condemnation, no fear. Of the head, He said: “Into Thy hands I commend My Spirit”, of His heart He said: “Son, behold thy Mother”. The summit of mercy is His heart. It is the shortest route to heaven within His body and it is through Mary – call it the Immaculate Heart – that this mystery would be known in its fullest treasure.

The 2 greatest treasures He’s got are His Spirit and His Mother, the combination of His constituent: Spirit and body. His Spirit, unto His Father He giveth. His Mother, unto us –through the beloved disciple- He commended.

Love and care for Mary is the part given us. His Spirit did not initially fall under our correspondence; it is commended to the Godhead through His head. The safer route from Calvary is to deal with Mary and walk our way up to the God-heart, put it in a better way, to acquire the Spirit of Christ through His Sacred Heart.

The blood and water which gushed forth from Christ at death was the origin of this mystery. ‘This is My body, which will be given up for you’. He, being the head, gave up the Spirit through His head (take this literally). But this Spirit returned to humanity, not through the head, but through the heart at His piercing.

He gave up the Spirit, back to the Father and, while everything seems lost, by shear providence, beyond every calculation, from the providential action of the piercing of His heart by Longinus, blood and water gushed forth, creating a gateway, an access, a return afresh of the Spirit given to the Father. This is a great means of regeneration, of recreation, through the blood and water from His earth, which is the sacramental Baptism and the Eucharist.

When all hope seemed lost, mercy and life gushed forth within the font of this heart. This is the seal of the new and the eternal covenant, this is the origin of the Church, which is the true spouse of Christ, the new Eve which was borne out of the deep sleep of Adam from his rib. Here is the fulfilment between the Adamic and the Abrahamic mystery of the deep sleep.

This final and lasting act of mercy is the drama emanated from the heart of Christ on the cross at Calvary. Ipinlese. The beginning of a real access to God is through the opening forth of this heart from His body on Calvary. The busting forth of His Spirit into the world through His heart, from whence gushes forth elements to be used by the Church for an access to the heavenly Godhead. The Blood and Water for sinners.

His Spirit, which otherwise would have been sealed in heaven, found an eternal route to the earth through the Sacred Heart of Jesus, His body. From this heart comes forth the 3 witnesses to the world as proclaimed by John: The Spirit, the Water and the Blood (1 Jn 5:7), without which heaven would be impossible for man.

This sacramental blood of the Eucharist and the Water of Baptism gushing forth from His heart, the heart from His given-up body, the same body signified from the bounty of His love at the Last Supper, the same body offered up by Mary, in life, and on the cross of Calvary. presents a direct route and access for the 7 Spirits of God (Is 11: 2-3), Incarnated in the womb of the Virgin Mary, made manifest to us after His Baptism at Jordan, delivered back to the Father by Christ through His death on Calvary –confirming His poverty of Spirit-and whose legacy we’ve got at Pentecost, actually found a gateway through the Sacred Heart of Jesus, the commencement of our rebirth and of the new and eternal covenant of mercy, through the visible blood and water which gushed forth from His side. This is the visible mercy promised to our Fathers, to Abraham and his sons forever.

Man’s re-creation happened through the return of the Spirit, the source of which was the humanity of Christ, through the gateway of His Most Sacred Heart. The Spirit comes to recreate us and to renew the face of the earth through the Divine Mercy borne of His Sacred Heart and revealed through the mystery of the blood and water which gushed out from this heart, a reality of the sacrament of Baptism and the Eucharist.

Ultimately, it is this singular piercing of the heart of Jesus, by the mighty arm of God, through the providential act of Longinus that has become our ultimate rescue. Not the mercy of Abraham, not even that of Mary. Even, Jesus at a stage lost the sense of the meaningfulness of everything as He cried “Father, why have You forsaken Me?!”. But what is synonymous with everyone aligned with this covenant of mercy, irrespective of its depth and its timeliness, is the fact that its protagonist trusted in God and hopes against all hopes. This sense of poverty, humility and trust is what wins the victory.

The return of the Spirit was the force which gushed forth blood and water from the side of His humanity, through the human act of Longinus’ spear, from the depth of His Most Sacred heart. It was not from an earthly act, for He had been dead and immolated. It was borne of a complete sacrificial and immolating love which caused a new paradigm from the creativity of the Holy Spirit. This Trinitarian act is intermingled with the human elements of Christ and the human act of Longinus. What great mystery, that which is contained within the Most Sacred Heart of Jesus!

Christ’s unparalleled trust is the link and bond and continuity in the covenanted mercy between God and the Patriarchs. A providence of the Father, which does not make any mistake in ordering our lives, who tells us that the strands of our hair has been numbered, caused Longinus to pierce the heart of Christ and the seal which John almost despaired of in Revelation was opened.

This positive providence is that which occurred during the piercing of His heart, in ensuring that no bone of His broken, in directing Joseph Arimathea and Nicodemus accordingly regarding His body’s burial, in moving the heart of Pilate to let go of His body, in constructing further events according to His plans and purposes.

Underneath the quantic incorrigible events of the world lies an absolute precise understandable theory of relativity and it is only by following this Christian mystery that we understand the Theory of Everything!

It was the rending of the sacred heart that caused the rending of the temple veil. We recently entered the Church, the house of God, through the Jubilee door of mercy, but the real door of the Church –His Body- from whence we enter the mystery of the Divine Mercy of heaven is through the Sacred heart of Jesus, where we discover the principal sacraments of Baptism, Eucharist and Penance, from whence flow the Divine mercy which gives no judgement or condemnation.

Our route to the Divinity is not simply an abstract or a spiritual one. It is a journey through the humanity of Christ within the Church’s sacraments.

From an Incarnation derived from Mary, through the route of His body, the Church, signalled in the mystery of the Sacrament of Matrimony and Holy Order,  entered through the gateway of that body: His sacred heart where we discover the corpus  of water through Baptism and of blood through the Eucharist, these two, confluence through the sacramental actions of Penance and Anointing of the Sick and the 3 binary Sacraments finding a cyclic Trinitarian confluence in the Sacrament of the Holy Spirit: Confirmation, which is the life of the Church,, the spouse of Christ, which acts though her, with her and in her.

Everything is embedded within the merciful plan of the Father. Leave it with Him. Everything is embedded within this positive divine plan, but we must stick to His heart to understand this mercy.

Sins and weaknesses are ugly, but we need an enlightenment that thrives, not only in spite of them, but such that sees in them a great utility for progress and a positive paradigm for salvation. Sin fuels progress for a man who is not only discomforted by them, but is full of confidence, in a way that these anomalies indeed become manures for the next level of progress. Herein lays the wonder and triumph of mercy. O happy fault!

I believe that the Spirit, which returned to earth, almost immediately after His heart was pierced, would have to find Mary out. Mary, who is the manifested synergy of His body and thus a co-redemptrix in the ‘sword that pierced their hearts’. A physical spear pierced His Most Sacred heart but a spiritual sword pierced her sorrowful and Immaculate heart. This human and divine interventions are necessary for the redemption of man.

The Spirit would have to find Mary out again at Pentecost before the Church could fully understand the meaningfulness of the action of Calvary through the revelation of the mystery of His Sacred heart, of the Sacraments, of the purpose and relevance of the Church: His body and spouse. The link between the ephemerality of this world and the perpetuity of Wisdom is found in the reasonability within the nothingness of Mary.

Love is the only utility for progress, and the reservoir for this love in its entirety is found within the Sacred heart of Jesus. Love conquers everything and it is fostered from a disinterestedness unison perspective between what God does for us and what He does in others. We can look at the glory of others and rather than envying, we rejoice on progress once we see the reasonability in the universality of His works. Rejoice with the joyful and be sad with the sorrowful.

We see how John’s commentary regarding the 3 things that bear witness makes sense (1 Jn 5:7). He called them Spirit, water and blood. The total annihilation and absolute poverty of Christ as He commended His Spirit to the Father, from a supreme act of providence, caused a return of that Spirit as a form of recreation, as occurred during the 3 great baptismal acts of God: In the Virgin’s womb at Incarnation, at River Jordan in His Baptism, and now on Mount Calvary in His crucifixion; we see the initiative of the Holy Spirit in these 3 great acts, which manifested out of a great act of humility and obedience.

We must not take Christ’s individual words at the institutionalising of the Eucharist at the Last Supper for granted. His distinctive words regarding His body and blood have great significances.

Of His body, He said:

“Take this, all of you and eat it, for this is My body, which will be given up for you”

His body is exclusively, for His friends, the Church. One becomes grafted within the Church and its divine mystery the more one receives His body in faith. The personification of His body, which was buried, has resurrected, ascended into heaven and is now glorified, in human terms, is found in Mary, for He derived His body from Mary. So, there is a close similitude between the giving up of His body at the Last Supper, on the cross and unto John the beloved at Calvary. But it is from this body that the constituent of His heart from which commeth blood and water, which leads to His next words at the institution of the Eucharist.

Of His blood, He said:

“Take this all of you and drink from it, for this is the chalice of My blood, the blood of the new and the eternal covenant, which will be shed for you and for many(all), so that sins may be forgiven; do this in memory of Me”

This second gesture shows specifically how he meant to fulfil His plans by the utilisation of His blood. As it is usually said:

‘Without the shedding of blood there is no redemption’.

It is His blood that flows out of His Sacred Heart, which is His body, which is His Church. The blood gushes from His Church for all humanity. This flow of His blood is a movement, like the command His disciples to go out to the entire world and make disciples of all nations, baptising them in the name of the Father and of the Son, and of the Holy Spirit.

This Baptism whereas, is through the water from His side. The blood, also from His heart is a movement on a mission. The two, that is, both blood and water, took their actions by the Holy Spirit.

As John said-, together with the water and the Spirit, is one of the principal witnesses for the salvation of humanity. As such, the Church is deeply engrained with the particular mission of the Divinity and Trinitarian actions of the Father, the Son and the Holy Spirit, started from the Heart of Christ as Water, Blood and Spirit respectively. That Heart of Christ is His body of which we are its principal constituents. It is so much a unity such that these actions of ours and the Divinity are difficult to separate in the Heart of Christ.

It is this Trinitarian mission of the 3 elements, which first sought out the Apostles and grafted them into His Sacred Heart into becoming the Church, His Body, and through this Heart they also become agents of Trinitarian mission, become water, blood and Spirit, and witnessing through them to ever bring humanity into the heart of Christ, His body. Mission starts from the Heart. Peter may have a close relationship with His head as the head of the Church, but he is also saved through the Heart. Love conquers all, not faith, reason or perception.

It is this blood and water that should be utilised more and more by the church the living membrane of His body, through the action of the Holy Spirit, the third witness, to seek out all that are lost and the whole human race, that they may be grafted into His body, starting from His Most Sacred Heart. When His blood and water flow, they become mercy which forgives ‘70 x 7 times’, by faith through the Holy Spirit, its energy, until all are integrated into the mystery of His mystical body.

Remember, the Holy Spirit is within the Godhead. Christ’s head that was crowned literally is exclusively given over to the Father when He handed back His Spirit –the Holy Spirit- back to the Father as He said “Into Thy hands I commend My Spirit”, and yet, how impossible it is for one to disjoint His body from His head, even though we see how distinct they can be. This is the sort of unity between Him and His bride, the Church, between His humanity and His Divinity and between Him and the Trinity.

One cannot separate His body from the head nor His heart from His body, nor His blood from His heart, nor His water from His blood, yet all these are distinct but they are still the same Christ.

At the end of the day, all humanity, including all creation is a unity when perceived from the lenses of His most Sacred Heart. Great and lavish a mystery embedded in His divine mercy!

*On the Eucharist: Thoughts from the Pew (16)* *Pater Nosta*

When His disciples approached him with a request that he teach them to pray (Lk 11: 1), what they sought was a pry into His mind, which is the Trinitarian abode of heaven. Types and shadows, space and time, are illusive; it is the Bread on the altar that tells of reality.

We dialogue in the Spirit on this mountain where everything is unity, we speak with the Father through Christ, with Christ and in Christ as we passionately pray:

Our Father, who art in heaven: 

An audacious task for worms: the knowledge that we are Gods. But be not overwhelmed, for we cannot be God without God. A pry into his mind is a chance to be Him who tells us to call God our Father.

 

Hallowed be Thy name: 

Continuous surprises and thanksgiving at this discovery of dependence is the faithful tide which transports us on this journey, and awe becomes our paddle.

Thy Kingdom come: 

Caught up in the ‘Thy kingdom come’ war, we desire Him and this desire translates to the realization that this kingdom is not until ‘thy kingdom come’, but that which is already here!

Thy will be done on earth as it is heaven:

Taking responsibility for sin gives greater access to the potency of blood, water and spirit as witnesses within us (1 Jn 5:7), this translates into an intimate unity within the Trinity; a discovery made , not within holiness, but as an awareness of weakness and trust amidst the battle of wills (Rm 7:15-25).

Give us this day, our daily Bread:

The starting point of our desire is neither food nor money, but the daily Eucharist. This is what is worth toiling for (Jn 6:27), for, without the foundational wisdom from the Eucharist, every earthly bread becomes a regret with time.

Forgive us our trespasses as we forgive those who trespass against us:

The greatest discovery of this Eucharistic adventure is the triumph of the Triune within a tussle. Drop the hypocrisy, it is solidarity as a Society of Sinners that gains the victory. He is horrible at addition once we can let go and let God.

Lead us not into temptation but deliver us from evil:

There is no sin where struggle is sustained, everything ultimately falls under the category of temptation, of which we should plead to be spared. The Accuser bruises our heels in temptations, and these hurt, but we strike its head by rising from them.

Real evil -from which we pray to be delivered - is the despair, not so much of a slide from morality, but of a loss of faith and trust in His mercy, which are the gradual consequences of that sliding. 

When we do not rise, we fall deeper into the bottomless Blackhole which prevents us from standing on the Trinitarian mind of God called the Pater Nosta.