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(2)THE COMMON LIFE OF THE CHURCH: Although our priests seek to unite and to
gather together the members of their particular flock as often as possible
for prayer, for preaching, for good works, and also to multiply for them
the different helps, spiritual and temporal, of which they stand in need,
there is one act that a priest and his parishioners do not perform for
themselves alone. There is a act which cannot be the possession, the
special property of any particular group alone; one act which is of its
nature the act of all, performed by all together, bound into one for an
action always the same, for a single purpose-that is the Holy Eucharist. It
is, as it we, the congregation acting as the Church. There is nothing which
gives us a better idea of oneness of life that a parochial Mass fittingly
celebrated. Its notes ring out louder, more vibrant, more clear that any
congress, pilgrimage or other religious manifestation. Any well organized
work in full activity may give us the same impression, but there it is the
harvest that we see; the seed, the root is in the Holy Eucharist.
Now in order to participate in it to the fullest, we must do so not as
individuals but as members of Christ's Mystical Body, in the unity of the
Communion of Saints, each acting with and through the other.

(3) THE CHURCH AND THE SACRAMENTS: The work of the sanctification of the
Church carries on by the Sacraments, of which she is at once the guardian
and the minister. These are all centered in the Holy Eucharist.
Apart from Baptisim, which is as it were entrance gate, the condition sine
qua non of sacramental life, all the Sacraments offer us special graces
corresponding to special aspects of Christian life. The Eucharist gives and
supports this life, and enables us to praise God as He wishes to be
praised.

On the other hand St. Thomas teaches, the Sacraments incorporate us into
Christ from different aspects, drawing us into His priesthood and so
preparing us to take an even greater part in the worship of God-in His
Sacrifice. This Sacrifice entrusted to the Church is the crown of the
edifice built up by our Lord, in which He continues His mission. By it the
Church has completed, all coverage's to this point. By means of the
Eucharist we are made one, all subjected to Christ as His possession; and
He will be able at the end of time to give us altogether, to His Father.

When I say that the Eucharist is the crown edifice, I do not mean to imply
that it is a termination, and end. On the contrary. The whole edifice has
on purpose: the Church is Christ on earth to be our way, to glorify Him and
follow Him and thoughts and in deeds.. To stop the building would be to
make of "The Way" a "No thoroughfare. "In the Eucharist Jesus Christ leads
us to the Father. To refuse to go so far with Him, to suggest as did St.
Peter on Thabor that we "pitch our tent there because it is good to be
there," would be to have misunderstood everything. "For He knew not what he
said." The Church leans on the Eucharist that she may go forward. She draws
from its unfailing fountain for all her needs. She calls us together to the
Altar, that we may share in it and find there the strength necessary for
each day's work, that we may grow daily in the divine life, as the Apostle
says "until we reach the measure of the age of fullness of Christ (Eph.4,
13); that is, until we have perfected in ourselves, as far as in us lies,
the likeness of Christ, and are ready to pass from the labors of a life of
faith to the glory of the vision of God.

Let us then broaden our piety. Following the lead of the Church, let us
keep ever before our eyes her full life-giving doctrine, which our
individualism will always seem to contract to our own private advantage.
Let us unite ourselves with the Church, who lives by the Eucharist, who
makes it manifest in all she does, who draws from it her joy and her glory.
Let us be proud to belong to this Eucharist society, to live the same life
as our brethren, to feed on the same Bread received at the same table, in a
spirit of indissoluble brotherhood. This point seems to me so important
that I venture to repeat it in another form.

The aim of the Church is to unite us all to Christ, to build us up into His
Mystical Body, to lead us to the Father. We might want to read (Eph. 4:12
and 2, 10) Now this union and this going ahead is effected by the
Eucharist. This is so clear from the whole doctrine of the Eucharist,
Sacrament of life and of incorporation into the "Whole Christ" that is to
say, of the union of the Head and the members, "that we may in all things
grow up in Him who is the Head, Christ...who maketh increase of the body
unto the building up of itself in charity" (Eph.4,15-16)-that it does not
seem necessary to develop this teaching again.

The Eucharist, therefore, is the essential means in the present order of
our redemption, and our spiritual life, by which  the Church lives, and it
is at the same time the climax of the life of the Church.

This Sacrament could suffice (Baptism being presupposed) for the whole of
our divine life, its maintenance, its development and its increase. We can
see then how important-dare I say again, how essential?-for us is a full
understanding of that divine means of sanctification. It cannot bear its
whole fruit if it does not abide by the normal condition of it institution.
All that we add or modify must react upon its sacramental efficacy; that
is, on the power with which God acts in our souls through it.
The Eucharist should be for a participation in the life of the Church: "we
are one Body, we feed upon on Bread." 

To approach the Eucharist, let us say to communicate, should be above all
to share actively and in common in the celebration of the Eucharist by the
Church. Whatever may be said of the other methods of preparation or
exception of Communion, it will always be by this divinely ordained channel
that grace will flow more abundantly into our souls and increase in the
fruits of devotion and of charity.

O SACRAMENTUM PIETATIS! O SIGNUM UNITATIS! O VINCULUM CARITATIS!

                         CHAPTER 2
THE "CULTUS" OF THE EUCHARIST:

The Eucharist is the life of the Church; it is our Life.
This life is infused into us by full participation in the Eucharistic
Mysteries of Holy Mass and Holy Communion. These Mysteries, Sacrifice and
Sacrament, constitute the "Eucharistic worship" in its real sense, namely
the worship which we offer to God through the Eucharist.

1. DEVELOPMENT OF THE WORSHIP OF THE EUCHARIST:

What has been said thus far would be incomplete if we did not speak of
another aspect of the "Eucharistic Life" of the Church. "There is nothing
really great but that which attains public notice; and until a thing
attains publicity, it is not at the height of its power" The things of God,
it is true, can prove their greatness and exercise their highest power
without having recourse to publicity. They are higher realities acting in
the secret depths of our souls, and their influence has its  highest
expression in the normal life of the Christians; that is, in the social
life of the Mystical Body of Christ. However, public manifestations are
often a help to the interior life by making it more clearly understood, and
by giving it a new power of expansion. It was fitting then that, in the
course of centuries of the Church should reveal in broad daylight the
treasures which God had confided to her. In this way the Church affirmed
before the whole world the power and influence of Him who, even under the
humble appearances of the sacramental species, is the source of her life.
It reawakened the vigilance of the faithful themselves and reminded them
that their Lord and their God is really present in their midst, that in Him
they must seek strength and consolation, and around Him they must gather
for every blessing and in every fight, to achieve their ultimate goal.

Further  more, it was right that the Church-a perfect society destined to
conquer the world-glorify her Founder by the public and external aspect of
her life, for without this public life she could not attain her end and
would seem to lack either the energy or the right to participate in the
social life of mankind. And slow expansion led us from the almost
clandestine celebration of the sacred mysteries to the triumphal pomp of
the Eucharistic Congresses. We, do not mean say that the Holy Eucharist is
in all our Churches of the 1996-but we must remember on the onset what was
said, in order to have a Valid Sacrament, there must be a Valid Priest,
many of the New Order Priest were not ordained to celebrate the Holy
Sacrifice of the Mass, as we traditional Catholics know it. We, must
continue to pray for the Life of Our Church Through the Holy Eucharist in
our own traditional churches and chapels.
No doubt, ever since it institution, the celebration of the "Eucharistic
Sacrifice" has not ceased to be..(and until the end of time never shall
cease to be) the fruitful spring from which the deep life of the Catholic
Church flows incessantly-but the eager soul which has drunk of this
inexhaustible spring finds the glimpse of the Eucharist afforded at Mass
only too short and passing. Again let us remember the necessity of
publicity, we cans say that the Holy mass has always, in a certain sense,
been something public-prior to Second Vatican Council-which proposed
changes-with great difficulty used public deceptions and new types of New
Order Mass-when it was the custom in early years-for the Mass to be
celebrated daily...This Holy Sacrifice was a public in all our Churches,
even in an ordinary Low Mass, was always a public act; and, in addition,
Mass was celebrated by every Priest daily and with great pomp in our
churches, and sometimes even in the open air, as was the case of
Traditional Archbishop Marcel Lefervre. But still, no matter with what
splendor it is offered, the Mass will always remain the Truth of Christ for
all time despite the Satanic efforts of men to destroy this Holy Sacrifice
of Mass, and will always remain something esoteric for those who are not
Christians.

On the on hand, then, the piety of the faithful, which at first had been
satisfied with the few moments of adoration and contemplation of Mass time,
understanding more and more the richness of the treasure of the Real
Presence, became ever more anxious to benefit by it, and south to prolong
that time of adoration. This desire led naturally  enough to the adoration
of the sacred species, when they began to be kept openly after Mass. The
devotion to the "Real Presence" showed itself in several different
manifestations, whcih increased and expanded by degrees.  On the other
hand, the enthusiasm of the worshippers overflowed beyond the doors of the
churches and delighted in glorious processions, in which Christ was shown
to all, to the fervent and the indifferent, to believers and unbelievers.
It was once again the meeting of Jesus and the whole people; and nobody
could withdraw himself from the sight, the presence and the blessing of God
made man, of Christ dwelling in our midst. After so may centuries of this
flowering of faith in the Eucharist, we find it hard to imagine how the
piety of the primitive Church- a piety certainly as pure faith and ardent
in fervor as ours-could have been satisfied without it, As, we are seeing
in the 90's when Catholics skip Mass, because there are very few true
Masses, the Eucharist is no longer present in the New Age Catholic Church..
to the primitive Church it may even at times seemed that adoration of the
Eucharist was in some way the end for which the Eucharist was instituted.

It is more particularly to the whole of the observances, rites and prayers
that the name "Eucharist" worship has been applied in recent times; and
people mean by this not the worship offered to the Father through the
Eucharist, but rather that special worship offered by us to the Eucharist,
namely to the person of our Lord Jesus Christ, really present in the
Eucharist-a worship which strictly speaking should be called rather the
"Worship or Cult of the Eucharist."

2. VARIOUS MANIFESTATIONS OF THIS WORSHIP:

(A) THE TABERNACLE: The veneration of the tabernacle was the first to
develop. In the beginning, before the early Christians possessed churches
or chapels, and while the Eucharist was offered wherever circumstances
permitted-in private houses, or in some secret place hidden from
persecutors-there could not have been any question of a tabernacle as we
traditional Catholics know it...now, in the 90's the tabernacle has been
put aside from the Center of the Church where the Life of the church was in
past times at the center of the Altar, where then the Eucharist was the
Life of The Church. It is no More the center, nor the Life of the Church of
the New Order.
Moreover, in early times, at the end of these primitive gatherings of the
faithful around the table of Sacrifice, no part of the consecrated Bread
was kept in reserve. Soon, however, so was laid aside to be brought to the
sick-who have always been the object of the maternal care of the
Church-that they might be comforted with the Bread of Life. The
persecutions, which were to last for three centuries, soon began , and it
became necessary to bring Holy Communion to the imprisoned brethren who
would have to profess their faith before judge and executioner.

When it became difficult and often dangerous to assist at the Holy
Sacrifice, the faithful developed the habit of taking home the Holy
Eucharist so that they might give themselves Communion on days when it was
impossible to come to the Eucharist table. It is unnecessary to add that,
in spit of the simplicity of this way of keeping the sacred species, the
Eucharist was then as now the same Sacrament, worthy of all adoration. But
it was altogether kept privately, and was treated with that respectful
familiarity and for those practical purposes which we have mentioned in
these writings. The sacred Bread was simply preserved in the homes in a
carefully guarded casket without any exterior ritualistic sign whcih would
betray its contents to indiscreet eyes. When restored freedom finally
permitted Christians to build churches, it was only natural that the sacred
species should be kept by preference in these places. At first no special
place was designated in which to deposit the "Blessed Sacrament" and the
former practice of keeping it in the house of  priests and  faithful was
not immediately discontinued.

In the Middle Ages a wave of more ardent devotions intensified the piety
inspired by the tabernacle. The desire to remain close to Jesus really
present there, to gaze on the sacred Host and to place themselves under its
protection, led people to carry it about with them when traveling. It was
this intense piety whcih led to the introduction into Mass itself of the
rite of Elevation (about the year 1200). Prayers and ceremonies grew around
the place which the sacred species were preserved. To look at the "Blessed
Sacrament" was the great devotion of the Middle Ages, and the faithful did
so with hearts overflowing with faith and confidence. To-day we have very
little faith, if any with less confident. The Middle Age era of
Christianity, wanted grilled doors to be put on the tabernacle, and inside
a lamp was lit so as to inform those who came that "The Blessed Sacrament"
was in this sacred vessel. Later, these were given sides or openings of
crystal so that the sacred Host itself could be seen and Adoration was in
order. We can see here the evolution of the form whcih was to be finally
adopted for our "Monstrance."

2. EXPOSITION:

Popular piety demanded still more. In some churches the sacred Host was
removed from the tabernacle and placed in a prominent position so that the
whole congregation could see it. In this modern era of the 90's, what is
there is not what the Primitive Christian would consider to be the Holy
Eucharist.
This exposition took place at the time of some devotional ceremony, or was
itself an occasion of particular solemnity and of special prayers. This
practice, whcih developed in the (12th)and (13th) centuries, was in turn
affected by the then recent institution of the Elevation  of which we have
just spoken.

3. BENEDICTION:

Exposition was the origin of Benediction given with a sacred vessel
containing the Host. This vessel we now call Monstrance. Confraternities in
honor of the Blessed Virgin, frequent during the Middle Ages, especially in
Italy and later in the Low Countries, early adopted the custom of
exposition of the "Blessed Sacrament" when their members assembled to chant
the Office. It was at the end of these reunions that Benediction, as we
Traditional Catholics know it, was first given. This ceremony, whcih we
venerate so deeply, had very obvious origin. The members of the sodality
made the sign of the cross when the sacred vessel was taken away or
replaced in the tabernacle, and this sign of the cross inspired the more
sacred sign made over then by the priest bearing the sacred Eucharist. The
rite of Benediction, all the same, does not seem to have spread before the
(16th and 17th) centuries. 

4. PROCESSIONS:

A still greater and more solemn public honor was paid to the Eucharist when
it was carried outside the church in procession. We, know that the feast of
"Corpus Christi" was celebrated for the first time in the year 1246 A.D. in
the city of Liege (Belgium), and later was extended to the Universal Church
by Pope Urban IV in 1246. But strangely enough, the procession, which for
us forms the outstanding ceremony of this feast, is not mentioned either at
Liege or in the Papal Bull. This procession was not decreed until 50 years
later by Pope John XII in the year 1318 A. D. But before it was
incorporated in the universal liturgy, it had begun to be organized in many
countries. This triumphal carrying our Lord through the streets and fields
satisfied in our forefathers a pious desire to associate the Eucharist with
their daily lives. They love- as we who are true Catholics today would have
loved to see the Eucharist surrounded by crowds of people; they were happy
to accompany it through the towns and villages as though reliving the days
when Jesus traveled through Palestine, stretching His hands towards little
children and invalids and distributing all around Him graces and miracles.
Thus manifestations of the love and piety of the Church developed step by
step under the guidance of the Holy Ghost.
These holy practices, which derive from the Mass and could not even exist
without it, surround us with memories of the Eucharist, increase our love
for it and call  us back again to the holy table.
The Real presence, continued in the tabernacle, is the same as that which
refreshed us in Communion. The sight of the sacred Host, exposed in  our
Traditional churches and chapels. or carried in glorious processions,
recalls to us vividly that in Communion we carry the same Jesus within us
and that we owe Him the constant homage of a life consecrated to His
service and glory. In each epoch the profound belief of the faithful has
given rise to that expression of piety which corresponded best with its
needs.

When the Laity begin to neglect assisting at Mass and Holy Communion, and
the priest's fail to celebrate Mass daily, at the time when luxuriant
growth of the invocation of Saints might have veiled for many the absolute
primacy of the adoration of God, devotion to the tabernacle became  more
ardent and emphasized the Eucharist was still our supreme means of
approaching God. When heresy dared to deny, wholly or in part,  the real
presence of Jesus Christ in the Eucharist, the impressive rite of the
Elevation came to emphasize the Consecration, the very moment of the 
"Transubstantiation" and the most august part of the Mass; and processions
and expositions of the Most Blessed Sacrament became more and more common.
Indeed in less remote times providence has stimulated new expressions of
Catholic piety, to renew and deepen our faith and love for the Sacrament of
life. We shall mention only a few.

In the 16th century imminent dangers menaced Europe, on the one hand torn
by heresy and on the other terrified by the victorious advances of the
Turks. The Christian peoples turned in their anguish to their Lord and
Savior Jesus Christ, and the great prayer of the Forty Hours was born, a
public and solemn adoration before the exposed Blessed Sacrament, and
earnest supplications continued without interruption for two days and two
nights. This devotion spread rapidly, being repeated frequently in many
cities, especially in Rome, where finally in the year 1705-Pope Clement XI
organized it so that it was continuous from one church to another
throughout the year.
The intentions of the Church in this devotion have been pointed out
repeatedly.  They were at that time to force back the Turks, to put an end
to heresy; now and always to preserve peace among Christians, and above all
to appease the anger of God provoked by our sins, to make reparation to His
majesty and to turn from us the punishment which we have deserved.
In the 17th and 18th centuries, when society , launched in the pursuit of
pleasure, became increasingly disdainful of the gifts of God, our Savior
revealed the treasures of His love for through the image of His Sacred
Heart, and the devotion of the Holy Hour began to spread. In  modern times
people like to assemble in circles, conferences or congresses, there to
discuss and spread ideas on politics, science, etc.; and very often  the
trend of public opinion is directed for such meetings. Neither did the
fervent worshippers of the Eucharist neglect this means of manifesting
openly the vital force which unites them all in one great brotherhood. Such
reunions would enable them to pool their efforts, and would provide them
with a powerful means of helping one another to a better understanding of
the great gift of God and of making it better known and loved. These
reunions were often organized in connection with some public  manifestation
of piety-High Mass, exposition of the Blessed Sacrament, or a procession.
We know the fruits of these Eucharistic Congresses, and how they grew from
being merely regional to become world-wide assemblies. The have everywhere
given a new impetus to the life of Catholic communities, making religious
convictions firmer and more explicit, making for more fervent and frequent
Communions, giving rise to Eucharistic leagues and other organizations
which sustain and develop the devotions of the faithful.

In all these ways the Church glorifies the power and majesty of Jesus
Christ in the Holy Eucharist, in face of the growing Apostasy in our
present human society. Far from being ashamed of the apparent humiliation
of her divine Master, for from minimizing the tremendous act of faith which
Jesus demands of us all, the Church displays it before all; and the
eagerness of her children to respond to her call, to profess their faith
and piety, becomes by this public and enthusiastic adoration the triumphant
glorification of the God who condescends so much through love of us.
But, as we said earlier, where the things of God are concerned, the most
magnificent public display is nothing in comparison with interior grace,
which alone sanc5tifies souls and unites them to God. This is the
supernatural glory which Jesus  gives to His Father, and this grace and
glorification has its source in the Sacrament itself. All these
manifestations and ceremonies effect us externally. What ever the spirit of
faith in which we perform them, the speak to our imagination and our
feelings, and thus direct towards good these powerful faculties of our
nature which are so often attracted towards dangerous and sinful
satisfactions. To have at hand these many and appealing devotions is a
great advantage in our spiritual life. Satisfying a need of our soul, they
help us to raise ourselves higher, to taste the supernatural truths, to
live in the spirit and to penetrate into the "deep things of God."
However, we should not regard these practices as though they formed the
sole or culminating point of our "Eucharistic" piety". To gaze on the
Eucharist, to acclaim it, to carry it in triumph, to adore it, and even  to
pass long hours in simple prayer before it..  and this will leave us only
on the threshold of the divine Mysteries.  Now we must  enter and
participate in them. Our imagination and feelings may have played the
preponderant part in our devotion throughout all these manifestations. To
approach the Eucharist, to receive it, and also to render fitting homage to
it, faith is above all necessary faith in the sanctifying power of Him to
whom we go. It is our faith alone that, in the Sacrament, will bring us
closer to Christ.

Perhaps some souls gain passing help from certain oratorical exaggerations
which represent Jesus in the Blessed Sacrament as though He were still in
His mortal state. We know that in reality all that is not correct, ans it
would be useless to dwell on these too vivid representations. Jesus
suffered during His Life and Passion, and nothing should diminish our
compassion for these sufferings. Let us, then, without looking for any
far-fetched representations, meditate in the Eucharist on the Passion of
our Saviour as described in the Gospels. This meditation will, without
dramatization, make us conceive a sincere sorrow for our faults and a firm
desire of amendment.

But let us not allow these salutary thoughts to absorb us to the point of
making us forger the very necessary contemplation of Christ in His glory,
the Christ of whom St. Paul unceasingly speaks, always living to intercede
for us. May our prayer be a constant  appeal for His life-giving grace. "If
have died in Christ and in His glory, the Christ as St. Paul says-and
teaches that we have passed through that death in our Baptism "We believe
that we shall also live with Him. For we know that Jesus Christ who was
raised up from the dead dies not more: death has no longer lordship over
Him, For, as for His dying, He died to sin once for all; but, as for His
living, He lives unto God His Father. Regard yourselves thus also as dead
for sin, but as living for God in Jesus Christ" (Rom. 6). It is the very
same risen Christ who gives Himself to us in the Holy Eucharist, in order
to draw us away with Him unto a life for God.

Jesus Christ indeed is in the Eucharist the Christ of the Passion, but now
glorious and incapable of suffering. Mass as the memorial of His
sufferings, but He does not endure them anew in the Mass. Either present on
the altar or in the tabernacle, He remains at the same tie what He is in
heaven; and abiding amongst us, He is surrounded by Angels who adore Him;
He enjoys unalterable happiness; He adores His Father and offers His merits
to Him on our behalf-all in the unchanging calm of His infinite love.

A new expression had to found to signify the mystery of this presence, of
this existence which our minds cannot fathom.
We call it the Sacramental presence or state. That does not explain how
Jesus is present in the Eucharist, nor how He operates in it-no such
explanation is possible. This term which makes it possible to speak of it
in an intelligible manner does not even seek to describe the conditions in
which Christ by His infinite condescension has placed Himself. It indicates
only-and this is the most important thing for us-that Jesus is amongst us
to be a Sacrament; that is, the visible sign of the invisible graces which
He pours forth in us. We must go to Him now as to the Sacrament if we wish
to live by Him.

Grace comes to us for His eternal Sacrifice; we apply that grace to
ourselves by taking part in the renewal of His Sacrifice which is the Mass;
we make ourselves on with that grace by uniting ourselves to Jesus Christ
in Communion. After adoring and glorifying the Eucharist from without, our
"Eucharistic Piety" must always come back to the source from which first is
sprang. There it will find its full development, its strength and its real
greatness; there it will fittingly glorify God and His Christ by drinking
of the Sacramental grace offered to us the Eucharistic Mysteries, Mass and
Communion.

3. FRUITS OF THE WORSHIP OF THE EUCHARIST:
I do not  intend to treat at length here, any more than in the preceding
chapters, of the fruits that we gain from these devotions to the Eucharist
outside Mass and Communion.
The sacred human nature of Jesus Christ, really present under the
sacramental species, is now as in the time of His life on earth and the
instrument of the grace which He bestows upon us. We have already said that
any contact whatever with the Eucharist thus places us under the influence
of this sacred human nature.  On the other hand, the affective aspect of
the majority of these practices arouse our interest and attracts us.

The symbols and ceremonies of the liturgy are intended to bring out for us
the truths of the great Mystery: Christ offering Himself to the Father, and
inviting us to offer ourselves up too in this same Sacrifice; Christ
feeding our souls, so the with Him and by Him we may live for Him and for
our Father who is in heaven. But many people have not paid to much
attention to the lessons of Mass....since in the 62's the Canonized Mass of
St. Pius V, is limited to those who refuse to accept the New Order of what
is called a Catholic mass, is but an Anglican Protestant gathering. There
is great neglect today in following the Words of Christ. People have lost
their faith, due to the lack of following what the Church teaches, that the
Eucharist is the Life Of The Church. And it is only right to add that the
neglect into which the Canonized liturgy of the Mass has fallen in these
time, due to lack of holy Priests, not allowing the people to attend the
dysfunctional New Order Liturgy. The people have gone into many directions,
unless to say it is the fault of the Pope's in charge and the Liberal
Hierarchy.  Many souls feel the need to reach out for the Truth in the Holy
Eucharist...but instead they felt that they need more devotions, other than
the devotions of the Mass and Communion. We, are unable to find the True
Eucharistic life, when the Catholic churches teaches a false Gospel.
Perhaps these writing will open the eyes of the blind, and open their eyes
to the Holy Eucharist and Holy Mass of St. Pius V. where the real presence
and to look towards the Eucharist, the life of the church, so Jesus might
be more visible to them in the Holy Eucharist, rather than for the
Sacrament; that is, the sign or symbol of the invisible grace which is to
operate within us. Devotion to the Eucharist, in addition to glorifying our
Lord, answers to this need.

It may also be observed that these devotions  presents an advantage which
should not be under-estimated. These devotional practices are for the most
part within easier reach of the majority of the faithful. We cannot at all
times participate in Holy Mass or Communion-only when available in the True
Chapels or Traditional Catholic Churches, Such participation must take
place in the morning-in a True Church or Traditional Chapel and certain
conditions must be observed, such as the Chapel or Church time-table
and-for Communion-fasting, and also, of course, purity of conscience, which
we may have lost.

In most Chapels and Traditional Churches, the tabernacle is accessible all
day long and without restriction; exposition and Benediction take place at
various times during the day, often in the evening, when the majority of
those tied down by work are free. In the present times of utter confusion
of the Catholic Church, many Traditional Chapels and Churches celebrate
Mass at various times-usually the local priest will celebrate Mass in the
early morning hours, and these will make place for Mass for those who
travel distances and reach Mass only on a few Sundays per month. So in the
Catholic Traditional Churches and Chapels, one can take advantage of the
Evening Praise (as they are called in Latin: Laudes Vespertinę) where their
devotions to the Blessed Sacrament they may find expression and they are
fed.
In order not to repeat what can be found in so many good books about the
Blessed Sacrament, I shall limit myself to recalling briefly the principal
fruits of our contact with the Eucharist out side of Mass and Communion.

1-Eucharistic devotions stimulate and strengthen our faith. It is because
we believe and know our Savior to be present that we wish to approach Him
as often as possible, that we wish to adore Him in the splendor of public
manifestations or in the peaceful contemplation, more intimate ceremonies.
But this contact with the Eucharist, these meditations and discourses on
the Mystery of Love, the very looks we cast on the sacred Host, are of
faith which in their turn deepen the faith over our thoughts and over
everyday life.

2-The ardent adoration given to the sacred species is not only and act of
faith; it is also an act of worship, which cannot be dissociated in our
thoughts from the complete and perfect adoration which is the Sacrifice of
Jesus Christ in the Mass. In this we have participated in union with Jesus
Christ. With Him and though Him we have given to the Father  the homage
which before all is due to Him. Now our adoration of the Eucharist,
prolonging this essential act of our devotion, reascends with adoration of
the Sacrifice up to the entire Holy Trinity.

3-These practices aid our prayer. We have already referred to the influence
of the sacred human nature of our Savior on those who approach Him with
faith. Indeed, more that any pious picture, the sight of the sacred Host,
the certitude of the close presence of the Lord, sustains our prayer, which
so often needs some outward support.

4-These practices naturalize in use the life of union which the Sacrament
has established within us, and make us accustomed to thinking of the
Eucharist.  Holy Hours and sermons on the Blessed Sacrament make us more
aware of it; by frequent prayer before the tabernacle we acquire a more
profound understanding of the sacred person of Jesus. To have Him thus
constantly in our thoughts and to love Him more and more is  one and the
same a preparation for receiving Him in Holy Communion and an efficacious
means of sustaining our fervor between Communions and of this stimulating
our cooperation with the sacramental grace whcih continues to live and act
in us.

5-Also, going to the Blessed Sacrament to adore and pray entails a certain
amount of effort on our part. It is possible to pray, and pray well, at
home, "clauso ostio" within closed doors according to the Gospel phrase;
and this prayer may travel though many material obstacles to our Lord
present in the tabernacles whcih surround us. But in order to give to the
Eucharist the honor of formal exterior worship, we must put ourselves to
come inconvenience, we must go to find "Our Lord in His own Home." By the
necessary efforts involved in going to Church, we recognize the sovereignty
of God and the preeminence in our lives of the things of the spirit; we
form a habit of giving something of our time, of ourselves, to the honor
and service of God-and this small sacrifice of love will not go unrewarded.

THE CONCLUSION:

There is one fruit of the Eucharist to which I have scarcely alluded, and
on which St. Thomas dwells with special predilection, that it is a pledge
and the seed of eternal life. 

             "Futurę glorię nobis pignus datur"

What would our life be, what would be the most spiritual of joys, if the
fruits did not help us on our way to the boundless happiness which will
know no end? What are the gleams of light, which our faith shows us, what
is the revelation of the immeasurable love of Christ in the Eucharist, if
there is to be  no tomorrow, if we are never to see that light unveiled, if
the sign is not one day to pass away, leaving us the full and unfailing
enjoyment of the reality of infinite love?

But, thanks be to God, our life is one. With the help of grace we build up
so laboriously on earth will not be destroyed nor forgotten; it will be
completed and perfected. The Eucharist is the pledge of this life unfolded
in the full glory.

The Gospel speaks of the Kingdom of God sometimes as being the Church here
below, sometimes as the City of the Blessed in heaven. It is both one of
the other, but only because these two are one. From the possession of God
in life eternal will flow as from a never ending spring the happiness of
the Christian brotherhood, which is but begun on earth. The Eucharist
begins the work; day by day through it is developed the life of the
Mystical Body of Christ, as the bonds uniting us to our brethren are
strengthened.

How often, when we recall those who are dear to us and who have gone before
us to God, we think of the happiness of these families which will be
reunited, of the friends who will meet again! The Church, too, thinks of
her family which is being formed again in heaven; she feed us on the Bread
of Life which prepares the endless banquet of eternity; she does not want
her children to leave this world without this "Viaticum", which will be as
it were the sign by which they are known in heaven. What will be the joy of
these meetings, when we enter the circle of the Blessed on whose lips
shines the sign of the Eucharist-not our merits, not even ourselves, but
Christ, the same in all, the bond of union! All individualism would be
incomprehensible in that the kingdom where all live the same life, unto
which we enter only because the Bread has made of us one Body.

Let us never ask ourselves anxiously: What will be come of me after death?
Let the heathen worry about the uncertainty of the other world; they have
no faith to guide them, they do not know the love of God. We know what the
blessed life will be-the life we received the adoption of God, by grace we
enjoy Him, though imperfectly as yet in this state of trial. When the trial
is ended, grace henceforth unimpeded in us will break forth into vision;
and without fear of our own defection we shall possess in unchangeable love
that which we have longed for, which already we seem to see, which indeed
we hold. The Eucharist is the living link between these two phases of our
life. By sacramental grace we are so united to God, that our souls are
transformed; we do but wait the liberation of death in order to live by God
alone.

What more is there to say? The little I have said is enough, I think, to
show that we must approach the Eucharist with our eyes fixed on eternity.
There must be nothing of this earth in our hearts, nothing which keeps us
closed within ourselves with our own desires and interests, nothing which
makes us aloof from our brethren at this moment. Naturally we shall think
of the needs of our soul, and of other needs too; but our chief desires
must be to free ourselves from what is passing, faulty and imperfect, from
the errors and limitations of egoism; it must be a ardent longing for
transformation, that we may all meet in the unity of faith so as to be but
one in the sight of God. (Donec occurramus omnes in unitatem fidei..Eph. 4,
13).and that we may love as we are loved.

That is a first step in eternity. The Eucharist will develop this seed, by
sanctifying even our bodies, in making God our life, in giving us "divine
manners," so that, we are made ready in body and soul, we may stand before
God in the likeness of His Son, one with Him, and never to seperated from
Him.

"Quid mihi est in caelo, et a te quid volui super terram? 
Deus cordis mei, et pars mea Deus in aeternum". What is there for me in
heaven, and what have I asked of Thee on earth? Thou are the God of My
Heart, and my portion forever.
(Ps. 72).