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The Eucharist is the "source and summit of the Christian life " (CCC para 1324),
therefore it is essential that students be given an understanding of it that will inspire the appropriate awe and
reverence for it. They need to realize that the main focus of the Mass
is to give worship to God and to offer ourselves along with Christ to God.
We must get out this self-centered mode that we go to get something; that it is entertainment.
If we give as we are called to do, then we will be more open to receive what God has to give us.
Vocabulary
1. Sacrament - an outward sign instituted by Christ to give grace, which means that the visible
signs and rituals actually make happen on the spiritual and unseen level what they say they are
doing.
2. Eucharist - Greek word which means thanksgiving.
3. Liturgy - the work of the people.
4. Chronos - our time, secular time.
5. Kairos - God's time, eternal.
6. A Mystery of Faith - a truth revealed by God that we believe is true because he told us about it,
and it does not always make sense to our mind.
Prepared by Dorothy Burns, Director of Religious Education, October 2002. Some of these points were
brought out in the keynote address given by Troy Davies at Faith Days 2002.
An Excellent Reference for a more indepth look at the Eucharist - The Lamb's Supper by Scott Hahn
Entrance Song/Music - (The song/music which takes place during the entrance procession.)
Veneration of the Altar - (The revering of the altar with a kiss and the optional use of incense.)
Priest: In the name of the Father, and of the Son, The "altar" is by its very nature
and of the Holy Spirit. a table of sacrifice and at the
We begin the Mass (All together make the sign of the cross.) same time a table of the
with the sign of the
paschal banquet. It is a symbol
Cross - the oldest All: Amen. of Christ as well as of the
gesture of our faith -
whole Christian Community.
and a greeting. In this
Priest: The grace of our Lord Jesus Christ and the The veneration of the altar at
way we go back to
love of God and the communion of the Holy Spirit the beginning of the
the earliest traditions
be with you all. celebration is an act of
of the Eucharist. The
greeting, which recalls that
sign of the cross, a
the common table is holy and
traditional prelude to All: And with your spirit. sacred to the action of the
prayer, is a form of
assembly. It is the place from
self-blessing with
which prayer ascends like
strong baptismal
incense before God.
overtones.
Priest: Brothers and sisters, let us acknowledge our sins, and so prepare ourselves to celebrate the
sacred mysteries.
Recalling our faults and sins, in
All: I confess to almighty God, preparation for the unity of the
and to you, my brothers and sisters, Eucharist, is an ancient
that I have greatly sinned tradition in the Church. We
in my thoughts and in my words, recall our common need for
in what I have done and in what I have failed to do; salvation and God's merciful
We strike our breast during the next two lines: compassion.
through my fault, through my fault,
through my most grievous fault;
therefore I ask blessed Mary, ever virgin,
all the Angels and Saints,
and you, my brothers and sisters,
to pray for me to the Lord, our God.
Priest: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.
All: Amen.
Gloria – (Ancient hymn of praise in which the Church glorifies God. It is used on all Sundays (outside of
Advent and Lent), and at solemn celebrations. The text originates from the Christmas narrative in the
Gospel of Luke (Luke 2:14).)
(After a time of silent prayer, the Priest sings or says the Opening Prayer, which is different for
each Mass. At the end, the people proclaim their consent.)
All: Amen.
Liturgy of the Word – (That section of the celebration where readings from the Scriptures are
proclaimed and reflected upon.)
First Reading (Old Testament selection) The presence of the Old Testament in
the first reading manifests the
Lector: A reading from the Book (or Letter, or Acts) Church's firm conviction that all
of... Scripture is the Word of God. God is
speaking to His chosen people in the
(Different readings are prescribed for each day; after words of love through the whole
Liturgy of the Word. The reading
the lector ends, the people respond:)
prepares the table of God's Word for
the faithful and open up the riches of
Lector: The Word of the Lord. the Bible for them.
(Different readings are prescribed for each day; after the lector In the Second Reading, formerly termed
ends, the people respond:) the Epistle, the assembly encounters the
early Church living its Christian faith. This
witness of the apostolic community
Lector: The Word of the Lord.
provides an example for all times, since
Christians of every age are to recall the
All: Thanks be to God! love of the Father made present in
Christ, the good news of redemption
and the duty of Christian love. All
followers of Jesus are called to live
decently and without blemish, to be
tolerant of one another and to be
steadfast in the faith.
Alleluia Acclamation or Gospel Acclamation – (This acclamation of praise to God follows the second
reading and prepares the assembly for the Gospel.)
Gospel:
The Gospel is very sacred, since these are
the words and deeds of Christ, we surround
Before the Gospel Proclamation:
it by many distinct acts of respect; one of
these is that we stand for the Gospel
Reading. Whereas, any lector could Priest: The Lord be with you.
proclaim the other readings, a special All: And with your spirit.
minister was appointed to read the Gospel.
In the early Church it was the Deacon who Priest: A reading from the Holy Gospel according
was considered the special example of to... [Matthew, Mark, Luke, or John]
Christ as servant. Only in the absence of a
Deacon does the Priest proclaim the All: Glory to you, O Lord!
Gospel. The making of small signs of the
Cross on the book, forehead, mouth and
After the Gospel Proclamation:
heart express readiness to open one's mind
to the Word, to confess it with the mouth,
and to safeguard it in the heart. We are Priest: The Gospel of the Lord.
now ready to listen to the Gospel.
All: Praise to you, Lord Jesus Christ!
The homily (sermon) is a reflection by the celebrant or other minister on the Scripture readings and
on the application of the texts in the daily lives of the assembled community.
Profession of Faith – (The assembly together recalls and proclaims the fundamental teachings of the
Roman Catholic faith. The Profession of Faith, also referred to as the Creed, is used on all Sundays
and Holy Days.)
Nicene Creed
Prayer of intercession for all of humankind; for the Church, civil authorities, those with various needs,
for all peoples, and for the salvation of the world. The celebrant invites all to pray, another minister
proclaims the prayers of petition and the assembly responds by asking God to hear and to grant their
requests.
Liturgy of the Eucharist – (The section of the celebration when the gifts of bread and wine are
prepared and the Eucharistic Prayer is proclaimed by the celebrant, and the Blessed Sacrament is
distributed to the assembly.)
The second major part of the Mass contains elements of two ancient traditions - the meal, or bread
breaking, which Jesus left as His memorial; and the Hebrew tradition of sacrifice offered to God. These two
elements weave together in the symbolic actions and prayers of the Eucharist.
Please note that up until now, all of the actions have taken place away from the altar (either at the Priest's
chair or at the pulpit also known as the ambo). Everything will now center on the altar where the Eucharistic
Sacrifice will take place. The altar is prepared; the gifts are "set apart" and presented as a sign of the
community's desire to incorporate itself in the sacrifice of Christ.
You will recall that when Jesus was at Supper with His Disciples, He took bread, broke the bread and gave it
to His Disciples saying, "Do this in memory of me." The Mass then, is the perpetuation of the Last Supper of
Holy Thursday and the Sacrifice on the Cross, of Good Friday.
Blessed Sacrament - The Eucharist, the Body and Blood of Christ, whether at the Mass or
reserved in a special place in the Church.
Preparation of the Gifts - The time in the Mass when the bread and wine to be used in the
celebration are brought to the celebrant, usually by representatives of the faithful.
Offertory Song - Music used during the presentation of gifts to the celebrant and as the altar is
prepared for the Liturgy of the Eucharist.
Incense - Incense (material used to produce a fragrant odor when burned) is used as a symbol of
the Church’s offering; the rising smoke represents the prayers of the assembly rising to God.
Presentation of the Gifts / Preparation of the Altar: The priest washes his hands as a
symbol of internal purification to
prepare for the most sacred part
Priest: Blessed are you, Lord God of all creation, of the Mass. In former days, it was
The priest (deacon) quite often a real necessity for the
for through your goodness we have received
mixes a little water Priest to wash his hands after
with the wine to the bread we offer you: fruit of the earth and
receiving the gifts of the people -
symbolize the human work of human hands, it will become for us the which may have included fresh
and the divine natures bread of life. fish and live chickens as well as
of Christ joined in the bread and wine!
Mystery of the All: Blessed be God for ever.
Incarnation - God
becoming human as Priest: Blessed are you, Lord God of all creation, for through your goodness
the Priest continues. we have received the wine we offer you: fruit of the vine and work of
human hands, it we become our spiritual drink.
Priest: Pray, my brothers and sisters, that my sacrifice and yours may be acceptable to God, the
almighty Father.
Prayer Over the Gifts - The prayer by the celebrant asking that the gifts to be offered be made holy and
acceptable in the eyes of the Lord.
(The Priest sings or says this prayer, which is different for each Mass. At the end, the people respond:)
All: Amen.
Now we arrive at the most sacred part, the Eucharistic Prayer, "the center and high point to the entire
celebration. It is essentially a statement of praise and thanksgiving for God's works of salvation, making
present both the body and blood of the Lord and his great redeeming actions in our lives.
Recall that since the Apostles were Jews, they brought their familiar religious practices to Christianity. The
Eucharistic Prayer is based on the Jewish Table Prayers. The priest prays to God on our behalf, but as a
reminder that we are all offering this prayer, we will enter into a dialogue three times. The first will take
place at the beginning of the Preface.
Preface Dialogue - The introductory dialogue between the celebrant and assembly in which all are
invited to join in prayer and thanksgiving to God. The Holy, Holy, Holy. The response of the community
to the preface and a continuation of the general theme of praise and thanks. Also called the Sanctus.
Preface Dialogue:
Sanctus:
Consecration - The prayer and blessing during which the bread and wine become the Body and Blood of
Jesus Christ.
Intercessions - A series of prayers for the Church, the world, the Pope, clergy and laity, and the dead.
Priest: Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy
Spirit, all glory and honour is yours, for ever and ever.
Amen - Also called the Great Amen. It is the acclamation by the people expressing their agreement with
all that has been said and done in the Eucharistic prayer.
COMMUNION RITE
Lord's Prayer - (“Our Father…” The prayer of petition for both daily food (which for Christians means
also the Eucharistic bread) and the forgiveness of sins.)
Priest: At the Saviour’s command and formed by divine teaching, we dare to say,
Priest: Deliver us, Lord, we pray from every evil, graciously grant peace in our days, that, by
the help of your mercy, we may be always free from sin and safe from all distress, as we
await the blessed hope and the coming of our Saviour, Jesus Christ.
All: For the kingdom, the power, and the glory are yours, now and forever.
Priest: Lord Jesus Christ, you said to your Apostles: Peace I leave
The Sign of Peace has been part of you, my peace I give you, look not on our sins, but on the faith of
the Mass as early as the fourth your Church, and graciously grant her peace and unity in
century. Peace - "SHALOM" - means accordance with your will. Who live and reign for ever and ever.
all possible prosperity. We pray that
each person will live in total and All: Amen.
complete harmony with nature, self
and God. In the sign of peace we Priest: The peace of the Lord be with you always.
make a spiritual pledge to be open
to each other as Christ would, both All: And with your spirit.
in the celebration of the Liturgy and
after it. Since the Risen Christ is the
source of all peace, this gesture Deacon or Priest: Let us offer each other a sign of peace.
expresses faith that Christ is present
in the Assembly because of
reconciliation and wholeness.
Breaking of the Bread - The celebrant recreates gestures of Christ at
the Last Supper when He broke the bread to give to His disciples. The action signifies that in communion
the many are made one in the one Bread of Life which is Christ.
Lamb of God (“Agnus Dei”) - An invocation during the breaking of the bread in which the assembly
petitions God for mercy and peace.
All: Lamb of God, you take away the sins of the world: have mercy on us.
Lamb of God, you take away the sins of the world: have mercy on us.
Lamb of God, you take away the sins of the world: grant us peace.
Holy Communion - After saying a preparatory prayer, the celebrant (or other designated ministers)
gives communion (the consecrated bread and wine) to himself and the other ministers at the altar, and
then communion is distributed to the congregation.
Priest: Behold the Lamb of God, behold him who takes away the sins of the world.
Blessed are those called to the supper of the Lamb.
A small portion of the large host is now
All: Lord, I am not worthy that you should enter under my roof,
placed into the chalice signifying the
but only way the word and my soul shall be healed.
union of the Body and the Blood of
Christ. Just as the double consecration,
that is, OF the bread and OF the wine, Communion Song - The music that is used as the consecrated
represented the death of Christ, so it bread and wine – the Body and Blood of Christ – is distributed to
was deemed necessary to symbolize the the faithful.
reuniting of the Body and Blood of
Christ before communion – a symbolic Prayer After Communion - The final prayer by the celebrant in
re-enactment of the Lord's resurrection. which he petitions that the Sacrament be beneficial for all.
Concluding Rite - The brief rite which consists of the celebrant’s greeting to all present, final
blessing and dismissal; followed by a concluding song and concluding procession.
Dismissal:
The Priest will now reverence the altar once again as he did when he began the Liturgy. It is similar to the
ritual of love when we visit a friend or relative. The kiss of farewell at the end of the celebration mirrors the
kiss whereby the altar is greeted at the beginning of Mass. Both are gestures venerating the table as the
symbol of Christ.
A hymn is usually sung as the ministers leave the sanctuary. All those attending the Mass are expected to
remain until the ministers have reached the rear of the Church, so that they can greet us as we leave.
“Much obliged” is an old fashioned phrase first noted in the Old Oxford English Dictionary in
the sixteenth century. Over the centuries, the phrase has lost some of its richness. Originally,
it meant to be bound to a person by ties of gratitude. Today, the phrase is more often used
as an automatic response to someone who has performed a perfunctory service.
Unfortunately, this practice does not convey the sense of truly being bound to each other by
gratitude. What a loss! Because of that loss, many people understand the word obligation as
a burden rather than a commitment and duty that flows from a relationship. Obligation is a
form of indebtedness that comes from within the heart of a relationship.
Think of the obligations that make for a rich family life. A parent does not say, “I wonder if I
have to feed my children this week?” Husbands and wives carry out a myriad of obligatory
tasks in service to each other during the course of a week and never ask, “Do I have to?” In
loving relationships, we are grateful for the gift of each other and we express that gratitude
by doing right actions because we want to do so. Obligatory behaviors grow out of
communication, intimacy, and personal and communal relationships. These examples can
help us reflect on our “obligation to attend Mass on Sundays and on holy days of obligation
and rest from servile labor” (Catechism of the Catholic Church, #2041).
The heart of Sunday obligation is gratitude. The word Eucharist means “to give thanks.” We
gather each week because we are “much obliged” to God — for everything. This obligation
is not an automatic response to someone who has performed a perfunctory service. We
come together to “give thanks” to God, our Father who is the source of all life and creation,
and to Jesus, God’s Son who gave us eternal life through his death on the Cross that is made
present in every Mass as we participate again in Christ’s death and Resurrection through the
Eucharist.
Each time we “attend Mass,” we bring our lives, our very selves, to the Eucharist. We gather
together as a community, grateful to have each other as fellow pilgrims in faith and grateful
to be nourished by the body and blood of Christ. Just as the relationships and obligations in
families are nurtured and strengthened by intimacy and communion, so too does our
participation in the Eucharist nurture and strengthen our relationship with the Trinity. Food
nourishes our body in the same way that our participation in Holy Communion nourishes our
spirit and unites us together as individuals and as a community in Christ. Acting on our
Sunday obligation of being “much obliged” gives us reason to be “more obliged” in the
most authentic sense of obligation.
In what ways do I live out my Sunday obligation? What impact does my participation in
the Eucharist have on my daily life?
How can I explain Sunday obligation to someone who asks, “Do you have to go to Mass
every Sunday?
Actions to Take
Scripture Corner
Exodus 34:10 – 26; Psalm 100; John 4:4 – 42
Read and reflect on these passages. What do you bring to the worship experience in the
light of your reflection?
Maureen A. Kelly is an expert on sacramental catechesis and religious education. She holds an MA in theology
from the Catholic University of Louvain and is a founding member of the North American Forum on the
Catechumenate.
© 2006 Archdiocese of Chicago: Liturgy Training Publications, 1800 North Hermitage Avenue, Chicago, IL
60622-1161; 1-800-933-1800; www.ltp.org.
This page may be reproduced for personal or parish use. The copyright notice must appear with the text.
Not every Mass is going to be a great and deeply moving experience. Lifelong Catholics may have
grown so used to the ritual that they aimlessly go through the motions and find their minds often
wander. So, why bother going to Mass? Here is a list of the "Top 10" reasons:
Reason #10: To Follow the Commands of God, Jesus, and the Church
The third of the Ten Commandments given to Moses by God is, "Remember to keep holy the
Sabbath day." Christians observe Sunday as a day of worship and rest in order to honor the
Resurrection of the Lord Jesus. Before his Crucifixion, Jesus instituted the Eucharist at the Last
Supper when he took bread, blessed it, broke it, and gave it to them, saying, "This is my body, which
will be given for you. Do this in memory of me." When we celebrate the Mass, we repeat the Last
Supper, as Jesus commanded us to do. In doing this, we remember his great act of love for us on the
Cross - taking our sins upon himself so that we can live with him forever in heaven. Therefore, the
Church teaches that we must fulfill the command of Jesus by attending Mass. The Catechism of the
Catholic Church (#2042) explains that attending Mass on Sundays and Holy Days of Obligation is the
first of the five Precepts of the Church. Willingly disobeying this precept is seriously sinful.
Reason #3: To Commemorate Christ and Perpetuate His Sacrifice on the Cross
Whenever we gather together at Mass, we remember Christ. Furthermore, as the bishops said at
Vatican II, "…it is the liturgy through which, especially in the divine sacrifice of the Eucharist, the
work of our redemption is accomplished." At each Mass, God makes present and available to us, with
lavish generosity, the saving power of the cross. Through the Mass, we offer God our praise, sorrow
for our sins, and our deepest thanks for the gift of our redemption.
The Mass not only gives us a sense of what we ought to do, it also strengthens us for doing it. When
we hear "The Mass is ended; go in peace" we know that Christ has come physically to the altar, then
flows outward to the congregation, who carry Him out into the world. Our Lord does not send us out
into the world as orphans. Rather, He equips us for the journey. He has formed us by teaching us
through His Word, and He has fed us with His very Presence.
Without physical food we will die physically. In the same way, without spiritual food we will die
spiritually. By receiving Holy Communion we receive the graces needed to become more like Christ.
It's been said, "We are what we eat." St. Augustine expressed this well when he said about Eucharist,
"Believe what you receive. Receive what you believe. Become what you receive." This is why we are
called to receive Holy Communion regularly and frequently.
Vatican II emphasized that the Mass is the "summit" toward which all our activities point and it is the
"source" from which all our blessings flow. The Mass is the Lord giving Himself to us in His Word and
in His Real Presence, and calling forth our self-giving in return. Going to Mass allows us to meet Christ
within His community and to be with others whose faith makes a difference. This enables us to make
the lived Presence of Christ - going forth and doing God's work in the world - the central element of
our lives.
Copyright © Steve Hemler. Steve Hemler has been involved in youth ministry, pro-life political activism and religious
education. His articles have been published in America, Liguorian, Church, Modern Liturgy, Religion Teacher's Journal,
Liturgical Catechesis, and National Review.
The following is my personal account of a day I will remember for the rest of my life. It occurred in the late
spring of 1996.
During my conversion from Baptist Protestantism to Catholicism, I underwent many challenges. One was
particularly troublesome. As a Baptist, I was taught that the Lord's Supper was strictly symbolic. The first
time I heard that Catholics believe that the Eucharist is Christ's Body, Blood, Soul, and Divinity, I thought it
was absolutely bizarre and idolatrous.
After I became a Catholic, I was still unsettled regarding the Eucharist. Yet, I "willed" myself to believe
because I had done enough self-study to know that the early Church clearly believed that the Eucharist was
no mere symbol, but rather, the Real Presence of Christ.
Yet in my gut I still struggled. I prayed that God would remove my doubts. My wife Paula, a cradle Catholic,
prayed for me as well.
One Sunday we were preparing for Mass. My wife was in the rear seat, buckling our youngest child in our
Dodge Caravan, and I was buckling our oldest son in the front seat. I was holding on to the center beam of
the Caravan in order to balance myself as I leaned over to buckle him in. My wife didn't see my hand. I
suspect you're already cringing. You guessed it. From the inside, she slammed the heavy sliding door shut
across my fingers—hard enough to lock it in place!
I immediately dropped to my knees and began yelling. My wife was so distraught that she was unable to
open the door from the inside. I had to pull myself up and open the door with my other hand. The very top
of my pinky had been caught, my "ring finger" was caught about halfway to two-thirds of the way up, and
the top quarter of my middle finger had been injured as well.
Blood had been ejected through the skin and was dripping down my palm from both my ring finger and
middle finger. All three fingers had been "flattened" from where they had been caught, up to the tips, and
my ring finger and middle finger were about twice their normal width. I quickly assessed the damage and
asked my wife to call my brother and sister-in-law so we could drop off our children before heading to the
emergency room.
Then, after I wrapped a paper towel and face towel around my hand to stop the bleeding, a sudden "peace"
and clarity came over me. Though I was in great pain, I felt a compulsion to pray. I asked my wife to pray
with me. Together, we knelt in our family room. I prayed first that God would take away my wife's agony
over causing my injury. Then I prayed that God would heal my hand and make sure that I could continue to
play the piano. (I am a professional pianist/keyboardist.)
As I stood, I blurted out, "We're going to Mass anyway." I can remember thinking to myself, "We are? OK,
fine." My wife said, "Michael, what is wrong with you? We have to get you to the hospital—your fingers are
broken!"
All of a sudden, I understood why I needed to be at Mass. God intended me to hear this impassioned
sermon in order to dispel any lingering doubts about the Eucharist. I remember being thankful, telling God
that I completely believed now. When the time came for Communion, I was the last person in line, with my
hand still wrapped up and in pain. As we moved forward, I "heard," almost as if the word was implanted in
my consciousness, "Kneel." I remember thinking, "Did I just think that?" The word repeated more
forcefully, "Kneel." I got goosebumps.
Finally, I understood somehow that I was supposed to kneel when receiving communion. I remember
continuing down the aisle nervously thinking, "I hope no one thinks I'm trying to be 'Mr. Pious and Holy' or
something." When I finally arrived in front of the pastor, he looked down with concern at my red-and-white
towel-wrapped hand, as if to say, "What happened to you?" I sheepishly asked, "Is it OK if I kneel, Father?"
He replied, "Sure."
I knelt and received Communion. When I stood, I noticed a vague sensation of warmth. When I got back to
our pew, I asked my wife for some clean tissues for my wounds. As I took off the towel, I noticed Paula's jaw
drop and her eyes grow wide. She exclaimed in a whisper, "Oh my goodness, look at your hand!" To my
amazement, my fingers were perfectly back in shape. The blood that had collected under the surface of my
skin appeared to be receding back into my fingers before our eyes.
I thought, "This is a miracle!" I hesitated and then bent my fingers. There was no pain.
After almost everyone had left the church, the pastor came down toward the back, and Paula and I walked
over to him. After I explained what had happened, he said, "You know, before Mass, I had a strong feeling
that this homily was very important. I wasn't exactly sure why. Now I know."
He then asked me if I knew what the day was. I didn't, other than that it was Sunday. He said, "This is the
feast of Corpus Christi, Michael. It's all about the Real Presence of Christ in the Eucharist!" Then he
continued, "What are the chances that all this would happen right before Mass, that you would be the last
one in line so that everyone would see you with that towel around your hand kneeling to receive —and that
all this would happen on Corpus Christi? This isn't just for you, Michael; this is for the Church."
I did not speak about what had happened to anyone except my pastor and family for quite some time
because I didn't want to give anyone the impression that I thought I was "special." With time, others
convinced me that in trying to be "modest," I had hidden a wonderful work that God had done. In these
days, when Christ's Real Presence in the Eucharist is doubted by so many Catholics, I fervently hope that we
approach this Sacrament and all the Sacraments with a spirit of awe and thanksgiving. If my story helps
anyone toward that goal in some small way, it would be a great source of joy to me.
Recently, one of our parish priests mentioned the Eucharistic miracle of Lanciano in his sermon and also
mentioned some scientific studies that had been performed. Could you please provide a little more
information concerning this miracle
The miracle of Lanciano is the first, and many believe the greatest, Eucharistic Miracle of the Catholic
Church. Keep in mind that strictly speaking a miracle is an extraordinary event produced directly by
God or by His will and command through an agent, such as a saint. The miracle occurs in a religious
context and is a clear sign of supernatural, divine intervention. Most importantly, the miracle arouses
within the spectator or recipient a greater conviction of faith in God.
With this in mind, we now turn to the miracle in question which occurred in the 700s in the town of
Lanciano, then known as Anxanum, an ancient Roman city, located southeast of Rome. There the
monks of St. Basil had established a monastery under the patronage of St. Longinus, traditionally
believed to be the centurion at the crucifixion who proclaimed, “Truly, this was the Son of God” (Mt
27:54) and pierced the side of our Lord with his lance (Jn 19:34).
One day, a certain monk was offering the Holy Sacrifice of the Mass. Although we do not know his
identity, an ancient document described him as “...versed in the sciences of the world but ignorant in
that of God.” Apparently, he had been plagued by doubts about transubstantiation: he agonized
over whether the bread and wine changed substantially into the Body and Blood of our Lord at the
words of consecration, and whether our Lord was truly present in the Holy Eucharist.
This time, when the monk pronounced the words of consecration, the host was miraculously
changed into flesh and the wine into blood. The monk was awestruck. Weeping joyously, he regained
his composure. He called the congregation around the altar and said, “O fortunate witnesses, to
whom the Blessed God, to confound my unbelief, has wished to reveal Himself visible to our eyes!
Come, brethren, and marvel at our God, so close to us. Behold the Flesh and Blood of our Most
Beloved Christ.” Those who witnessed the miracle soon spread the news throughout the
surrounding area.
Shortly after the occurrence, the Blood coagulated into five globules of different sizes, but the Flesh
remained the same. The archbishop ordered an investigation. The testimony of witnesses was
recorded. The Flesh and Blood appeared to be human flesh and blood. The archbishop sent a scale
for the weighing of the globules: each individual globule weighed the same as the other individual
ones (although different in size) or as all five together or as any other combination. Eventually, the
Flesh and the globules of Blood were placed in a special ivory reliquary, but not hermetically sealed.
Church authorities certified the miracle although the original document was lost some time in the
16th century.
Over the centuries, different religious orders have had custody of the Church and the relics: originally
the Basilians until 1176, followed by the Benedictines until 1252, and since then by the Franciscans. In
1258, the Franciscans built a new Church under the patronage of St. Francis of Assisi to replace the
decaying Church of St. Longinus. The relics to this day remain at this basilica under the care of the
Franciscans.
In 1713, the original ivory reliquary was replaced by one of silver and crystal. The Flesh is displayed in a
monstrance just like the Sacred Host, and the globules of Blood are in a crystal chalice, which some
believe is the actual chalice used by the monk for Mass.
The most thorough study occurred in 1970-71. Pope Paul VI permitted a series of scientific studies on
the precious relics to verify their nature. Dr. Odoardo Linoli, professor of anatomy and pathological
histology, chemistry and clinical microscopy, and head physician of the hospital of Arezzo, conducted
the study. He was assisted by Dr. Ruggero Bertelli, professor emeritus of human anatomy at the
University of Siena. The analyses were performed in accord with scientific standards and
documented, and Dr. Bertelli independently corroborated Dr. Linoli’s findings. In 1981, using more
advanced medical technology, Dr. Linoli conducted a second histological study; he not only
confirmed the findings but also gathered new information.
The major findings from this research include the following: The Flesh, yellow-brown in color, has the
structure of the myocardium (heart wall) and the endocardium, the membrane of fibrous-elastic
tissue lining all the cardiac cavities. These have the same appearance as in the human heart. No
traces of preservatives were found in the elements.
The blood was also of human origin with the type AB. Proteins in the clotted Blood were normally
fractioned with the same percentage ratio as those found in the sero-proteic make-up of normal,
fresh human blood. The blood contained these minerals: chlorides, phosphorus, magnesium,
potassium, sodium, and calcium.
Professor Linoli asserted that the blood, if taken from a cadaver, would have deteriorated rapidly.
Given that these samples were centuries old, free of preservatives, and never hermetically sealed in
the reliquaries, they should have deteriorated. However, he underscored that the samples had the
same properties as fresh human blood and flesh.
Moreover, the doctors both concluded that only the skill of a trained pathologist could have
obtained such a sample, a tangential cut of the heart — a round cut, thick on the outer edges and
lessening gradually and uniformly to the central area.
The beauty of the miracle of Lanciano reflects the words our Lord spoke, “I am the Bread of Life. He
who feeds on my Flesh and drinks my Blood has life eternal and I will raise him up on the last day. For
my Flesh is real food and my Blood real drink. The man who feeds on my Flesh and drinks my Blood
remains in Me, and I in him” (Jn 6:35, 54-56). We must, therefore, never forget that when we
participate at Mass, we witness a miracle, and through the reception of Holy Communion we share in
the divine life of our Savior.
ACKNOWLEDGEMENT
Saunders, Rev. William. "The Miracle of Lanciano." Arlington Catholic Herald.
This article is reprinted with permission from Arlington Catholic Herald.
Year A – Matthew
Concept dates back to the Synagogue with appointed readings for feasts
and Sabbaths Year B - Mark (and 5 Sundays of
John)
Before Council of Nicea (325) a lectionary existed only for feasts
Year C – Luke
Sunday readings followed the reading of a chosen book until it was finished
The Gospel of John is read
Many Rites used 3 "lessons" and included Old and New Testament, some throughout Easter, and is
used for other liturgical
used 2 "lessons"
seasons including Advent,
Christmas, and Lent where
Before Vatican II, the Mass readings were repeated each year appropriate.
Revised Lectionary in 1969 provides 3 lessons on Sundays and feasts. Was Lectionary includes...
revised again in 1998.
3 Year cycle of Sunday Readings
Since then, the Sunday readings are on a 3 year cycle (A, B, C) and the
weekday readings are on a 2 year cycle (I (odd years) and II (even years) 2 Year cycle of weekday
beginning on 1st Sunday of Advent Readings
Second reading/lesson is usually a letter from Paul or James and does not General Principles for the
reference other readings. Liturgical Celebration of the
Word of God
Letters of Peter and John are read during Easter & Christmas
Celebration of the Liturgy of
the Word at Mass
Gospels are read continuously or semi-continuously
Offices and Ministries in the
This changes for feasts and seasons when readings are thematic. Celebration of the Liturgy of
the Word at Mass
Since 1992 the Canadian Roman Catholic lectionary is based on the New
Revised Standard Version (NRSV) of the Bible, the copyright for which is held General Arrangements for the
by the National Council of Churches of Christ in the United States of America. Readings for Mass
Jesus identifies with the The importance of the Salvation is offered to Dualistic struggle
lowly cross every one between forces of light
and darkness
Jesus is the world’s Discipleship Jesus identifies with the Faith in Jesus necessary
savior not just Israel’s lowly and respects and for eternal life
defends the dignity of
all
Jesus is the divine Son
Mary is the first Disciple of God
2. paschal candle The tall candle lit at the Easter Vigil and kept
near the baptismal font.
8. priest’s stole The vestment worn by the priest over the alb
and under the chasuble.
10. holy oils The oils blessed by the bishop and used for the
Sacraments.
19. baptismal font A font filled with holy water in which baptisms
take place.