Bread of Life

 this is the bread that comes down from heaven so that one may eat it and not die. (john 6: 50)
The miracle of God’s physical presence to us at every Mass is the truest testament to Christ’s love for us and His desire for each of us to have a personal relationship with Him. Jesus Christ celebrated the first Mass with His disciples at the Last Supper, the night before He died. He commanded His disciples, “Do this in remembrance of me” (Luke 22:19). The celebration of the Mass then became the main form of worship in the early Church, as a reenactment of the Last Supper, as Christ had commanded. Each and every Mass since commemorates Jesus’ sacrifice on the cross through the Holy Eucharist. Because the Mass “re-presents” (makes present) the sacrifice on Calvary, Catholics all around the world join together to be made present in Christ’s timeless sacrifice for our sins. There is something fascinating about continuing to celebrate the same Mass—instituted by Christ and practiced by the early Church—with the whole community of Catholics around the world…and in heaven.


Why does the Catholic Church believe Christ is really present in the Eucharist?
The Catholic doctrine of the Real Presence is the belief that Jesus Christ is literally, not symbolically, present in the Holy Eucharist—body, blood, soul and divinity. Catholics believe in the Real Presence of Christ in the Eucharist because Jesus tells us this is true in the Bible:

“I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh." The Jews then disputed among themselves, saying, ‘How can this man give us his flesh to eat?’ So Jesus said to them,

"Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him” - John 6:48-56
Furthermore, the early Church Fathers either imply or directly state that the bread and wine offered in the celebration of the Lord’s Supper is really the body and blood of Jesus Christ. In other words, the doctrine of the Real Presence that Catholics believe today was believed by the earliest Christians 2,000 years ago!

This miracle of God’s physical presence to us at every Mass is the truest testament to Christ’s love for us and His desire for each of us to have a personal relationship with Him.

Thursday, December 31, 2015


On Friday, January 1, the secular world will observe “New Year’s Day.” The Catholic world will not, for two reasons. One is that we have a genuine religious feast day to observe, in celebration of Mary, the Mother of God.

The second is that Catholics don’t find much use in celebrating the chronological movement from December 31, 2015 to January 1, 2016. Not because we are grumpy, and not because we are boring. Catholics don’t have much use for “New Year’s,” simply because we live on a different sort of calendar than the rest of the world.

The Catholic calendar is not progressive, in the sense that it does not continuously march on from one date to the next indefinitely, as does the secular calendar. The Catholic calendar is perpetually seasonal, cyclical, and repetitive. We like rote prayers, not just because we happen to have them memorized, but because we have accepted the rotary characteristic of our faith, our lives, and the world.

Shortened attention span created by technological gluttony and self-centeredness isn’t the only reason the secular world is bored by repetition. Fascination with the new is rooted in a worldview opposed to ours, which is enamored with the novel and dissatisfied with the static.

Pope Francis, for example, has warned of “those who doggedly uphold the myth of progress,” pointing out that they are largely to blame for causing the very problems that many contemporary progressives claim to be solving (Laudato Si, 60).

The progressive worldview has interesting origins from the perspective of religious history. Biblical religion brought with it a new emphasis on the idea of progress, in that the Jewish and Christian Scriptures testified to a cosmic significance in individual persons and actions that was somewhat foreign to the pagan philosophies.

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