Woman of the Eucharist

 "Fiat" and "Amen

When we look through the Gospels to find the moments that tell us about Mary, we may be surprised to find that she is not mentioned in the descriptions of the Last Supper. Could it be that she was not involved in this event? It is difficult to believe this, since the testimonies of the following days clearly show us her presence in Jerusalem. After all, she was "at the foot of the Cross" with the other women, and it was on the Cross that Christ, expressing his will, entrusted her to the care of Saint John. ....

St John Paul II, in his encyclical "Ecclesia de Eucharistia", points out that the presence of Mary in the Eucharistic gatherings of the first community of the Church can be presumed, even though it is not explicitly described. He draws his conclusion from the account in the Acts of the Apostles, where we read that "They were all standing with one accord in prayer, together with the women, Mary the mother of Jesus, and his brothers". (Acts 1:14)

In fact, Mary is associated with the Eucharist not only because she participated in the "breaking of bread" in the early days of the Church. Her relationship with this Sacrament begins even before its institution and is expressed in an attitude that we can call "Eucharistic".

The particular moment in which this attitude is expressed is the moment of the Annunciation. It is at this moment that Mary's "fiat" expresses her consent to receive into her life the "Word made flesh" and, through her consent, to "dwell among us".

At that moment Christ became a part of Mary's life in a bodily way. From that moment on, His real presence began to influence her life in the same way that a conceived life influences the life of the mother who carries it in her heart. It can also be said, I think without much exaggeration, that from that moment Mary's life changed in many ways, responding and submitting to that Presence.

The Divine Presence, hidden at first, became more and more public as the days went by. The more Christ grew in his mother's body, the more she had to be attentive to his presence. The more she had to take care of this presence and dedicate herself to it.

If we look at the scene of the Annunciation, we can find in it a foreshadowing of what today becomes part of every Mass for those who come to it in a state of sanctifying grace. Each time we receive Holy Communion, we find ourselves in a situation similar to that of Mary at the Annunciation. When the priest shows us the Sacred Host, when he utters the words "Body of Christ"... we could say that he announces to us that we have "found favour with God", that we have been chosen so that the "Word made flesh" may dwell in our lives in a special way. 

In the liturgy, we respond to these words of the priest with the word "Amen", which has, among its many possible meanings, that of Mary's response to the angel: "May it be so". With this word we reaffirm our faith in the Holy Presence. We express the conviction that the true God is truly present in the form of a white wafer. With this word we express the idea that the priest does not give me something, but SOMEONE.

Following the example of Mary, quoted earlier, in whose life accepting the physical presence of God meant adopting concrete attitudes and actions, we can also ask ourselves what effect receiving the Eucharistic Christ has on my life.

Referring to the Catechism of the Catholic Church, we read the following fruits of Holy Communion in paragraphs 1391 et seq:

1. The Lord's Supper deepens our union with Jesus Christ. 
2. Holy Communion does in a wonderful way in our spiritual life what material food does in our physical life.
3. Communion protects us from sin
4. Just as physical food serves to restore lost strength, so the Eucharist strengthens love, which is weakened in daily life, and animated love takes away venial sins.
5. The Eucharist preserves us from future mortal sins through the love it awakens in us.
6. The unity of the Mystical Body: The Eucharist constitutes the Church. Those who receive the Eucharist are more closely united to Christ, and thus Christ unites them with all the faithful in one body, the Church.

Our Amen. Our "fiat" in response to the "body of Christ" of the minister who gives us Communion is an opening, a consent to make it all ours.

Mary's "fiat", her attitude of openness to receive God and to the effects of that reception, should be for us an example of the attitude we should have towards Jesus when he comes to us in Holy Communion.

What is needed on our part is a living faith in his presence, trust in his action on our behalf and a great love that becomes a source of consent for him to act in us. 

The example of Mary's life shows us something that may be difficult to consent to, but which cannot be avoided. Genuine, sincere and loving acceptance of God in one's life cannot remain unaffected. It means accepting that our existing habits, everything that is not compatible with this presence, must be abandoned, written off. Just as a woman who is expecting a child is "invited" by his presence in her life to give up, to give up everything that could threaten this presence, this life.

Receiving Christ in Holy Communion is also an invitation to make our lives more and more "Christ-like". To make more and more room in our lives for what is divine. What is holy.

Let us be inspired by the example of Mary, the Woman of the Eucharist, who was the first to receive into her life the Most Holy Presence of the Lord's Body and Blood.

St Florian, martyr

 John 15:18-21

Lectio

- The world - a concept firmly anchored in today's Gospel. It describes a reality that is opposed to Jesus. Jesus himself mentions that he "chooses disciples out of the world".

- The world hates Jesus and his disciples.

- Election is another word that stands out in today's Gospel. Being chosen by Jesus takes you out of the world into a different reality where you are more connected to Jesus. Strong enough to experience what has become his experience.

Meditatio

Because of my name... These few words seem to be the key to understanding the few, rather complicated sentences that make up today's Gospel passage. 

First of all, it sets up quite well the relationship between the world and the elect. It focuses on the name of Jesus and therefore on his person.

Jesus draws attention to how he himself was treated by the people. He reminds us that there were those who rejected Him and fought against Him, but there were also those who accepted His word. 

He points out that those who have been chosen by him should not expect anything different. The same will be true for them.

This is also fulfilled in the life of today's patron saint, St Florian, who suffered martyrdom as a Christian who stood firm in his faith. 

But to be chosen by Jesus is one thing. In the end, you can reject it and not care. You can stay in the world. 

St Florian experienced persecution because he remained faithful. The experience of being chosen is an important experience for him. An experience more precious than life itself.

Oratio

Lord Jesus. Already in the Sacrament of Baptism I have experienced election through You. Let me experience it as a special union with You. Help me to protect myself in You from the difficulties of a world that does not want to live with You, and help me to proclaim You effectively to those to whom You send me.

The principal struggle - St Anthony the Great

And that said, the man who lives in the desert and abides in contemplation is free from the threefold struggle: for hearing, for speaking and for seeing. He only has to fight for the heart.

The first thing that struck me in the above sentence was the information that the desert dweller is not free from struggle at all. There is a constant battle for his heart - the most important battle that can take place in a person's life.

It seems to me that Abba Anthony emphasises this on purpose, so that some people don't think that escaping to the desert is a demanding but ultimately comfortable option, because it relieves them of a lot of effort. It is not.

In fact. Retreating to the desert frees one from certain circumstances which, in normal life, give rise to temptations and can lead to falling into sin. But the absence of occasions to sin does not make a person virtuous, nor does it guarantee that he will turn his heart to God.

The struggle of which Anthony speaks is precisely this. For the heart of man not only to be free from sin, but to be full of love for God. It is a struggle for this love to find concrete expression. Concrete manifestations. 

It is interesting to read this reflection from the perspective of modern man, who has come to live in a world that is as far from the ideal of the desert as it is possible to be. In a world where it is difficult to find a space of true silence, where no sound can reach except that of nature. In a world where streams of messages (because not even words themselves, if you consider any kind of social media based on film or images) are thrown out. In a world that tries to influence people in so many ways through what they see.

So the basic struggle of many modern people is the struggle to find at least a patch of desert for themselves. It is a struggle, by the way, that many lose because they see no point in it.

This struggle is so absorbing that it often overshadows the need to fight for one's heart. 

And that seems to be something worth thinking about.