FIRST EUCHARIST
During the Easter season many children receive the Body and Blood of Jesus in First Holy Communion for the first time. We congratulate them and their parents and teachers. They experience what we all believe about the presence of Jesus under the signs of bread and wine: that the Lord is truly with us to be our very life.

It is no accident that food and drink are the primary symbols of the presence of Jesus in Christian worship. Without food and drink we cannot survive. Without sharing the food and drink that is Eucharist we cannot live in Jesus. Actually, in our celebration, the ultimate sign of peace is not the handshake of friendship but the sharing of communion—sharing at the table of the Lord. Most parishes do fairly well at celebrating the communal nature of the liturgy until it comes to communion, then it can tend to become a rather individual experience. It's not that receiving Eucharist should not be intensely personal. But, at the same time, we need to be aware that the presence of the Lord must also include our brothers and sisters. We are sharing from the one loaf and the one cup which is meant to make us one in Christ.
We congratulate those receiving Eucharist for the first time. As they begin to experience with us a new level of sharing in the presence of Jesus, let’s pray that all of us can allow our sharing in the banquet table of the Lord to help us discover new ways to share our lives with others.

ALTAR SERVERS, ministers of the altar, serve the community's prayer by helping to make the ritual of the Mass proceed with style and grace. Servers are boys and girls who have already made their First Holy Communion. They remind us at every weekend Mass that in the task of worship there is a place for everyone. Their ministry includes being an example to the rest of the community through their faithful attention and participation during the liturgy.

FREQUENT COMMUNION
Today nearly everyone at Mass receives Holy Communion. Did you know that this was not always the case? In the beginning everyone present at the Eucharist received Holy Communion but this situation did not last. For a variety of reasons people began to receive Communion less frequently until, at many Masses, only the priest received Communion. The Church tried to reverse this trend by laws. Thus in 1215 it was the law to receive Communion at least once a year at Easter. It was Pope Pius X who strongly encouraged frequent Communion in 1905. In 1910 he lowered the age for first reception of Holy Communion. In 1953 and 1964 the laws requiring fasting from midnight were relaxed. In 1973 permission was given to receive Communion even more than once a day if a person participated in two Masses for different occasions. Perhaps it is important to remember that the purpose of the Eucharist is not to change the way we worship so much as to change the people who worship. We who gather at the table of the Lord are called to eat and drink the Lord’s Body and Blood so that we might be transformed into Christ.

EXTRAORDINARY MINISTERS OF HOLY COMMUNION
At every parish Mass the extraordinary ministers of Holy Communion have the great privilege of administering, along with the ordained ministers, the Body and Blood of Jesus to those who come forward to receive the Lord. This is a very prayerful, joyous, and humbling ministry. Many people say, “Oh, I could never do that. I’m not worthy.” None of us are worthy. If only those who were worthy could serve, we’d have no ministers at all! Most parishes need additional ministers both at liturgy and to visit the sick and homebound. Those who perform this ministry are quick to tell how their service is a gift that is returned many times over. This is one way to serve the parish community.

When does the Eucharist/Mass begin? It actually begins at home, when we prepare ourselves to go to church. The INTRODUCTORY RITE includes everything that happens from the moment you enter the church until we sit down for the LITURGY OF THE WORD. The worship area, NAVE, is Sacred Space meant for private prayer, reflection, and the celebration of the Sacraments. The NAVE is not a social hall. Please use our sacred space for prayer.

Front Seats
Catholics are known for not sitting in the front seats at liturgy. What difference does it make? It does make a difference. If we are a celebrating family, if we try to extend hospitality to one another, if we are sensitive to those who come late, if we are trying to participate in an action that is truly ours, then we will fill the front pews as we come in. This makes full, active participation in the Liturgy easier, because it puts us closer to the focus of the action. It is our action. The closer we are, the more it feels like our action. It also leaves room for late-comers to take a seat without disturbing those already present.

ON GIVING BLESSINGS DURING THE COMMUNION RITE [from the Congregation for Divine Worship, Rome]

Questions: What about giving blessings to people who come forward in the Communion line but who are not receiving Communion? Should a priest, deacon or an extraordinary minister of Holy Communion give the person a blessing instead? What if a person who is not receiving Communion presents himself with arms crossed over the chest, during the regular administration of Communion?

Answers: [dated 22 November 2008]
The liturgical blessing of the Holy Mass is properly given to each and to all at the conclusion of the Mass, just a few moments subsequent to the distribution of Holy Communion.
Lay people, within the context of Holy Mass, are unable to confer blessings. These blessings, rather, are the competence of the priest.
Furthermore, the laying on of a hand or hands — which has its own sacramental significance, inappropriate here — by those distributing Holy Communion, in substitution for its reception, is to be explicitly discouraged.
The Apostolic Exhortation Familiaris Consortio n. 84, “forbids any pastor, for whatever reason to pretext even of a pastoral nature, to perform ceremonies of any kind for divorced people who remarry.” To be feared is that any form of blessing in substitution for communion would give the impression that the divorced and remarried have been returned, in some sense, to the status of Catholics in good standing.
In a similar way, for others who are not to be admitted to Holy Communion in accord with the norm of law, the Church’s discipline has already made clear that they should not approach Holy Communion nor receive a blessing. This would include non-Catholics and those envisaged in can. 915 (i.e., those under the penalty of excommunication or interdict, and others who obstinately persist in manifest grave sin).

In summary:
Extraordinary Ministers of Holy Communion (always laity) cannot give sacramental blessings within Mass.
Young children, who have not yet received first Holy Communion accompanying their parents in the Communion line may come with their arms crossed over their chests as a signal to the minister that they are not receiving Communion and as an expression of the child’s reverence for the Blessed Sacrament; but not as a sign they want a blessing. This reverent gesture of a young child is laudable and appropriate.
It should be clear to all that the priest’s blessing at the conclusion of Mass includes everyone, and that there should not be separate blessings for any person during the Communion rite.

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LITURGICAL COLORS

Liturgies celebrated during the different seasons of the liturgical year have distinctive music and specific readings, prayers, and rituals. All of these work together to reflect the spirit of the particular season. The colors of the vestments that the priest wears during the liturgy also help express the character of the mysteries being celebrated.

White, the color of joy and victory, is used for the seasons of Easter and Christmas. It is also used for the feasts of Our Lord, for feasts of Mary, the angels, and for saints who are not martyrs. Gold may also be used on solemn occasions.

Red (the color of blood) is used on days when we celebrate the passion of Jesus on Passion Sunday and Good Friday. It is also used for the birthday feasts of the apostles and evangelists and for the celebrations of martyrs. Red (the color of fire) recalls the Holy Spirit and is used on Pentecost and for the sacrament of Confirmation.

Green, seen everywhere in plants and trees, symbolizes life and hope and is used during Ordinary Time.

The colors violet or purple in Advent help us to remember that we are preparing for the coming of Christ. Lent, the season of penance and renewal, also uses the colors violet or purple.

Rose may be used on the Third Sunday of Advent, Gaudete Sunday, and on the Fourth Sunday of Lent, Laetare Sunday. It expresses the joy of anticipation for Christmas and Easter, respectively.

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Thanksgiving after Holy Communion—Once everyone has received communion, there can be a pause for silent reflection. In some parishes, this is a time for a song of praise and thanksgiving. We offer our eucharistic thanks to God as a community.

Post Communion Prayer--In order to conclude the liturgy of the Eucharist, there is the “post communion prayer.” This prayer gives thanks to God for God’s gift to us of Jesus Christ in the Sacrament and prays that this Sacrament may be efficacious in our lives. The proper position for this prayer is standing. Pastoral considerations sometimes allow us to do otherwise.

LITURGICAL ACTIONS are important to our prayer. These actions include standing, kneeling, sitting, praying with raised hands, genuflecting and bowing. We stand when the presider of the Eucharist stands for prayer. We bow [at the waist] when we profess that Christ was born when we recite the Creed. We bow our head when the person in front of us receives Holy Communion. Our actions help us to pray and to honor our God.

What kind of bread can be used at Mass? Concerning the bread used for the celebration of the eucharist, the General Instruction of the Roman Missal, no. 321, states that, “The meaning of the sign demands that the material for the Eucharistic celebration truly have the appearance of food. It is therefore expedient that the Eucharistic bread, even though unleavened and baked in the traditional shape, be made in such a way that the priest at Mass with a congregation is able in practice to break it into parts for distribution to at least some of the faithful. Small hosts are, however, in no way ruled out when the number of those receiving Holy Communion or other pastoral needs require it...”

The Instruction, Redemptionis Sacramentum describes how “the bread used in the celebration of the Most Holy Eucharistic Sacrifice must be unleavened, purely of wheat, and recently made so that there is no danger of decomposition. It follows therefore that bread made from other substance, even if it is grain, or if it is mixed with another substance different from wheat to such an extent that it would not commonly be considered wheat bread, does not constitute valid matter for confecting the Sacrifice and the Eucharistic Sacrament. It is a grave abuse to introduce other substances, such as fruit or sugar or honey, into the bread for confecting the Eucharist. Hosts should obviously be made by those who are not only distinguisher by their integrity, but also skilled in making them and furnished with suitable tools.”

Vatican Directive on Using the Name of God: The U.S. bishops’ Committee on Divine Worship recently announced a new directive from the Vatican regarding the use of the name of God in the sacred liturgy. Specifically, the word “Yahweh” may no longer be “used or pronounced” in songs and prayers during liturgical celebrations. The decision was based on long-standing Jewish and Christian traditions of not pronouncing the divine name wherever it occurs in the biblical text. You may notice some small changes to a few songs that are sung during Mass from what is printed in your missals. This Directive affects the following songs: “I Lift Up My Soul” by Tim Manion; “Let the King of Glory Come” by Michael Joncas; “Me Alegré” by Carlos Rosas; “Sing a New Song” by Dan Schutte; “The Lord is King” by Rory Cooney; “You Are Near” by Dan Schutte; and “Yahweh” by Gregory Norbet/Weston Priory.

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The Eucharistic Prayer:

+The Memorial Acclamation follows the Institution Narrative. It is our turn once again to enter into the dialogue. The presider says, “Let us proclaim the mystery of faith.” There are four possible responses. Usually these are sung. Again, this is one of the most important of the assembly's parts of the Mass, and so there is a preference that it be sung. Ideally, the presider encourages the sung response by singing the invitation. The sung response is one of the opportunities we have during the liturgy to express and witness to our faith.

+The Anamnesis is a word that does not translate too well into English. We say remembrance or remembering, but the meaning goes beyond that. It means remembering that which has happened in the past, but which is effective and real in our lives in the present. “Calling to mind the death your Son endured for our salvation, his glorious resurrection and ascension into heaven…” We remember, and we celebrate the present reality.

+The Offering. We used to call the part of the Mass where we contributed our money the offertory of the Mass. Along with that, it seems that when the presider placed the bread and wine on the altar, it was being offered. As we noted, this part of the Mass has been renamed the “preparation of the altar and the gifts,” and the “presentation of the gifts.” As yet, there is nothing to offer. What we have done is to unite ourselves with the gifts that will become the perfect offering. So, NOW, after the bread and wine has become transformed into the Body and Blood of the Lord Jesus, we offer this Blessed Sacrament, and with it all that we are and have, which are now made worthy through the Lord Jesus. The presider says, “we offer you in thanksgiving this holy and living sacrifice.” This is the true offering of the Mass.

+Intercessions Following the offering, we make intercessions. We pray for ourselves, that “we may be filled with his Holy Spirit, and become one body, one spirit in Christ.” We pray for the world, for the Pope, bishops and clergy, and for those who have died. Having offered the one, holy, and effective sacrifice, we pray in Christ’s name for our needs and those of the world.

+The Doxology The Eucharistic Prayer is concluded by the doxology, “through him, with him, in him,” acknowledging that all is centered in Christ Jesus. “In the unity of the Holy Spirit all honor and glory is yours, almighty Father,” reminds us that we believe in a God that is a Trinity of persons, each involved in our salvation. All receive our praise and thanksgiving.

+Amen. This is our response of assent, approval, agreement. It is our statement that we believe and endorse all that has gone before. We call this the “great Amen,” because, although there are many throughout the liturgy, this is the BIG ONE. This is our agreement, “so it is,” to the wonderful prayer which we call the Eucharistic Prayer. Of all the parts of the Mass that are to be sung, this is the MOST important, because our response at this time is so important. It is our statement of faith and praise. It is our agreement to the whole action. Just as we offered our gifts, financial or otherwise, as a statement of our willingness to be part of this celebration and as a symbol of our willingness to be transformed with the bread and wine into the Body and Blood of Christ, so our hearty and heartfelt “AMEN” vocally asserts this intention.

+Communion Rite With the conclusion of the Eucharistic Prayer, we begin another part of the “Liturgy of the Eucharist” and that is the Communion Rite. So far we have experienced the taking of the bread (the Presentation of the Gifts) and the blessing of it (the Eucharistic Prayer). Now we prepare to break and share. But first we join together in the words that Jesus himself gave us. In many parishes people hold hands during the Lord's Prayer. This is not a gesture dictated by the liturgy, but one which has arisen from the people themselves and their feeling that this expresses the unity indicated by the words "Our Father." Many parishes invite the people to use the same gesture as the presider, with hands upraised and open, about shoulder height. This is called the “orans” or “prayer” position.

+The Our Father--Holding hands during the Our Father is an expression of the unity which we feel and/or desire. The danger is that the unity that we feel at that time may be greater than the unity that we feel with one another when we receive communion. Receiving communion should be the high point of our communion with one another as well as our communion with Jesus Christ. The Our Father and our “grass roots” gesture of holding hands during it should be seen only as a preparation for the greater unity that is a primary effect/goal of our sacramental participation.


The Real Presence of Jesus Christ in the Sacrament of the Eucharist:
Basic Questions and Answers

The Lord Jesus, on the night before he suffered on the cross, shared one last meal with his disciples. During this meal our Savior instituted the sacrament of his Body and Blood. He did this in order to perpetuate the sacrifice of the Cross throughout the ages and to entrust to the Church his Spouse a memorial of his death and resurrection. As the Gospel of Matthew tells us:
“While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, ‘Take and eat; this is my body.’ Then he took a cup, gave thanks, and gave it to them, saying, ‘Drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.’ (Mt 26:26-28; cf. Mk 14:22-24, Lk 22:17-20, 1 Cor 11:23-25)

While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, “Take and eat; this is my body.” Then he took a cup, gave thanks, and gave it to them, saying, “Drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.” (Mt 26:26-28; cf. Mk 14:22-24, Lk 22:17-20, 1 Cor 11:23-25)

Recalling these words of Jesus, the Catholic Church professes that, in the celebration of the Eucharist, bread and wine become the Body and Blood of Jesus Christ through the power of the Holy Spirit and the instrumentality of the priest. Jesus said: “I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world. . . . For my flesh is true food, and my blood is true drink” (Jn 6:51-55). The whole Christ is truly present, body, blood, soul, and divinity, under the appearances of bread and wine—the glorified Christ who rose from the dead after dying for our sins. This is what the Church means when she speaks of the “Real Presence” of Christ in the Eucharist. This presence of Christ in the Eucharist is called “real” not to exclude other types of his presence as if they could not be understood as real (cf. Catechism, no. 1374). The risen Christ is present to his Church in many ways, but most especially through the sacrament of his Body and Blood.

What does it mean that Jesus Christ is present in the Eucharist under the appearances of bread and wine? How does this happen? The presence of the risen Christ in the Eucharist is an inexhaustible mystery that the Church can never fully explain in words. We must remember that the triune God is the creator of all that exists and has the power to do more than we can possibly imagine. As St. Ambrose said: “If the word of the Lord Jesus is so powerful as to bring into existence things which were not, then a fortiori those things which already exist can be changed into something else” (De Sacramentis, IV, 5-16). God created the world in order to share his life with persons who are not God. This great plan of salvation reveals a wisdom that surpasses our understanding. But we are not left in ignorance: for out of his love for us, God reveals his truth to us in ways that we can understand through the gift of faith and the grace of the Holy Spirit dwelling in us. We are thus enabled to understand at least in some measure what would otherwise remain unknown to us, though we can never completely comprehend the mystery of God.

As successors of the Apostles and teachers of the Church, the bishops have the duty to hand on what God has revealed to us and to encourage all members of the Church to deepen their understanding of the mystery and gift of the Eucharist.

Why does Jesus give himself to us as food and drink? Jesus gives himself to us in the Eucharist as spiritual nourishment because he loves us. God’s whole plan for our salvation is directed to our participation in the life of the Trinity, the communion of Father, Son, and Holy Spirit. Our sharing in this life begins with our Baptism, when by the power of the Holy Spirit we are joined to Christ, thus becoming adopted sons and daughters of the Father. It is strengthened and increased in Confirmation. It is nourished and deepened through our participation in the Eucharist. By eating the Body and drinking the Blood of Christ in the Eucharist we become united to the person of Christ through his humanity. “Whoever eats my flesh and drinks my blood remains in me and I in him” (Jn 6:56). In being united to the humanity of Christ we are at the same time united to his divinity. Our mortal and corruptible natures are transformed by being joined to the source of life. “Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me” (Jn 6:57).

By being united to Christ through the power of the Holy Spirit dwelling in us, we are drawn up into the eternal relationship of love among the Father, the Son, and the Holy Spirit. As Jesus is the eternal Son of God by nature, so we become sons and daughters of God by adoption through the sacrament of Baptism. Through the sacraments of Baptism and Confirmation (Chrismation), we are temples of the Holy Spirit, who dwells in us, and by his indwelling we are made holy by the gift of sanctifying grace. The ultimate promise of the Gospel is that we will share in the life of the Holy Trinity. The Fathers of the Church called this participation in the divine life "divinization” (theosis). In this we see that God does not merely send us good things from on high; instead, we are brought up into the inner life of God, the communion among the Father, the Son, and the Holy Spirit. In the celebration of the Eucharist (which means “thanksgiving”) we give praise and glory to God for this sublime gift.

Why is the Eucharist not only a meal but also a sacrifice? While our sins would have made it impossible for us to share in the life of God, Jesus Christ was sent to remove this obstacle. His death was a sacrifice for our sins. Christ is “the Lamb of God, who takes away the sin of the world” (Jn 1:29). Through his death and resurrection, he conquered sin and death and reconciled us to God. The Eucharist is the memorial of this sacrifice. The Church gathers to remember and to re-present the sacrifice of Christ in which we share through the action of the priest and the power of the Holy Spirit. Through the celebration of the Eucharist, we are joined to Christ’s sacrifice and receive its inexhaustible benefits.

As the Letter to the Hebrews explains, Jesus is the one eternal high priest who always lives to make intercession for the people before the Father. In this way, he surpasses the many high priests who over centuries used to offer sacrifices for sin in the Jerusalem temple. The eternal high priest Jesus offers the perfect sacrifice which is his very self, not something else. “He entered once for all into the sanctuary, not with the blood of goats and calves but with his own blood, thus obtaining eternal redemption” (Heb 9:12).

Jesus’ act belongs to human history, for he is truly human and has entered into history. At the same time, however, Jesus Christ is the Second Person of the Holy Trinity; he is the eternal Son, who is not confined within time or history. His actions transcend time, which is part of creation. “Passing through the greater and more perfect tabernacle not made by hands, that is, not belonging to this creation” (Heb 9:11), Jesus the eternal Son of God made his act of sacrifice in the presence of his Father, who lives in eternity. Jesus' one perfect sacrifice is thus eternally present before the Father, who eternally accepts it. This means that in the Eucharist, Jesus does not sacrifice himself again and again. Rather, by the power of the Holy Spirit his one eternal sacrifice is made present once again, re-presented, so that we may share in it.

Furthermore, in the eucharistic re-presentation of Christ's eternal sacrifice before the Father, we are not simply spectators. The priest and the worshiping community are in different ways active in the eucharistic sacrifice. The ordained priest standing at the altar represents Christ as head of the Church. All the baptized, as members of Christ’s Body, share in his priesthood, as both priest and victim. The Eucharist is also the sacrifice of the Church. The Church, which is the Body and Bride of Christ, participates in the sacrificial offering of her Head and Spouse. In the Eucharist, the sacrifice of Christ becomes the sacrifice of the members of his Body who united to Christ form one sacrificial offering (cf. Catechism, no. 1368). As Christ's sacrifice is made sacramentally present, united with Christ, we offer ourselves as a sacrifice to the Father. “The whole Church exercises the role of priest and victim along with Christ, offering the Sacrifice of the Mass and itself completely offered in it”

Christ does not have to leave where he is in heaven to be with us. Rather, we partake of the heavenly liturgy where Christ eternally intercedes for us and presents his sacrifice to the Father and where the angels and saints constantly glorify God and give thanks for all his gifts: “To the one who sits on the throne and to the Lamb be blessing and honor, glory and might, forever and ever” (Rev 5:13). As the Catechism of the Catholic Church states, “By the Eucharistic celebration we already unite ourselves with the heavenly liturgy and anticipate eternal life, when God will be all in all” (no. 1326). The Sanctus proclamation, “Holy, Holy, Holy Lord . . . ,” is the song of the angels who are in the presence of God (Is 6:3). When in the Eucharist we proclaim the Sanctus we echo on earth the song of angels as they worship God in heaven. In the eucharistic celebration we do not simply remember an event in history. Rather, through the mysterious action of the Holy Spirit in the eucharistic celebration the Lord's Paschal Mystery is made present and contemporaneous to his Spouse the Church.

As early as the fourth century, catechists explained that the water represented humanity and the wine, divinity. Once you put the water into the wine, it’s impossible to take it out again. Because of Jesus, humanity can never again be separated permanently from God. So the custom continues.

When the bread and wine become the Body and Blood of Christ, why do they still look and taste like bread and wine? In the celebration of the Eucharist, the glorified Christ becomes present under the appearances of bread and wine in a way that is unique, a way that is uniquely suited to the Eucharist. In the Church’s traditional theological language, in the act of consecration during the Eucharist the “substance” of the bread and wine is changed by the power of the Holy Spirit into the “substance” of the Body and Blood of Jesus Christ. At the same time, the “accidents” or appearances of bread and wine remain. “Substance” and “accident” are here used as philosophical terms that have been adapted by great medieval theologians such as St. Thomas Aquinas in their efforts to understand and explain the faith. Such terms are used to convey the fact that what appears to be bread and wine in every way (at the level of “accidents” or physical attributes - that is, what can be seen, touched, tasted, or measured) in fact is now the Body and Blood of Christ (at the level of “substance” or deepest reality). This change at the level of substance from bread and wine into the Body and Blood of Christ is called “transubstantiation.” According to Catholic faith, we can speak of the Real Presence of Christ in the Eucharist because this transubstantiation has occurred (cf. Catechism, no. 1376).

Does the bread cease to be bread and the wine cease to be wine? Yes. In order for the whole Christ to be present—body, blood, soul, and divinity—the bread and wine cannot remain, but must give way so that his glorified Body and Blood may be present. Thus in the Eucharist the bread ceases to be bread in substance, and becomes the Body of Christ, while the wine ceases to be wine in substance, and becomes the Blood of Christ. As St. Thomas Aquinas observed, Christ is not quoted as saying, “This bread is my body,” but “This is my body” (Summa Theologiae, III q. 78, a. 5).

Is it fitting that Christ’s Body and Blood become present in the Eucharist under the appearances of bread and wine? Yes, for this way of being present corresponds perfectly to the sacramental celebration of the Eucharist. Jesus Christ gives himself to us in a form that employs the symbolism inherent in eating bread and drinking wine. Furthermore, being present under the appearances of bread and wine, Christ gives himself to us in a form that is appropriate for human eating and drinking. Also, this kind of presence corresponds to the virtue of faith, for the presence of the Body and Blood of Christ cannot be detected or discerned by any way other than faith. That is why St. Bonaventure affirmed: “There is no difficulty over Christ's being present in the sacrament as in a sign; the great difficulty is in the fact that He is really in the sacrament, as He is in heaven. And so believing this is especially meritorious” (In IV Sent., dist. X, P. I, art. un., qu. I). On the authority of God who reveals himself to us, by faith we believe that which cannot be grasped by our human faculties (cf. Catechism, no. 1381).

Are the consecrated bread and wine “merely symbols”? In everyday language, we call a “symbol” something that points beyond itself to something else, often to several other realities at once. The transformed bread and wine that are the Body and Blood of Christ are not merely symbols because they truly are the Body and Blood of Christ. As St. John Damascene wrote: “The bread and wine are not a foreshadowing of the body and blood of Christ—By no means!—but the actual deified body of the Lord, because the Lord Himself said: ‘This is my body’; not ‘a foreshadowing of my body’ but ‘my body,’ and not ‘a foreshadowing of my blood’ but ‘my blood’” (The Orthodox Faith, IV [PG 94, 1148-49]).

At the same time, however, it is important to recognize that the Body and Blood of Christ come to us in the Eucharist in a sacramental form. In other words, Christ is present under the appearances of bread and wine, not in his own proper form. We cannot presume to know all the reasons behind God’s actions. God uses, however, the symbolism inherent in the eating of bread and the drinking of wine at the natural level to illuminate the meaning of what is being accomplished in the Eucharist through Jesus Christ.

There are various ways in which the symbolism of eating bread and drinking wine discloses the meaning of the Eucharist. For example, just as natural food gives nourishment to the body, so the Eucharistic food gives spiritual nourishment. Furthermore, the sharing of an ordinary meal establishes a certain communion among the people who share it; in the Eucharist, the People of God share a meal that brings them into communion not only with each other but with the Father, Son, and Holy Spirit. Similarly, as St. Paul tells us, the single loaf that is shared among many during the Eucharistic meal is an indication of the unity of those who have been called together by the Holy Spirit as one body, the Body of Christ (1 Cor 10:17). To take another example, the individual grains of wheat and individual grapes have to be harvested and to undergo a process of grinding or crushing before they are unified as bread and as wine. Because of this, bread and wine point to both the union of the many that takes place in the Body of Christ and the suffering undergone by Christ, a suffering that must also be embraced by his disciples. Much more could be said about the many ways in which the eating of bread and drinking of wine symbolize what God does for us through Christ, since symbols carry multiple meanings and connotations.

Do the consecrated bread and wine cease to be the Body and Blood of Christ when the Mass is over? No. During the celebration of the Eucharist, the bread and wine become the Body and Blood of Christ, and this they remain. They cannot turn back into bread and wine, for they are no longer bread and wine at all. There is thus no reason for them to change back to their “normal” state after the special circumstances of the Mass are past. Once the substance has really changed, the presence of the Body and Blood of Christ “endures as long as the Eucharistic species subsist” (Catechism, no. 1377). Against those who maintained that the bread that is consecrated during the Eucharist has no sanctifying power if it is left over until the next day, St. Cyril of Alexandria replied, “Christ is not altered, nor is his holy body changed, but the power of the consecration and his life-giving grace is perpetual in it” (Letter 83, to Calosyrius, Bishop of Arsinoe [PG 76, 1076]). The Church teaches that Christ remains present under the appearances of bread and wine as long as the appearances of bread and wine remain (cf. Catechism, no. 1377).

What are appropriate signs of reverence with respect to the Body and Blood of Christ? The Body and Blood of Christ present under the appearances of bread and wine are treated with the greatest reverence both during and after the celebration of the Eucharist (cf. Mysterium Fidei, nos. 56-61). For example, the tabernacle in which the consecrated bread is reserved is placed “in some part of the church or oratory which is distinguished, conspicuous, beautifully decorated, and suitable for prayer” (Code of Canon Law, Can. 938, §2). According to the tradition of the Latin Church, one should genuflect in the presence of the tabernacle containing the reserved sacrament. In the Eastern Catholic Churches, the traditional practice is to make the sign of the cross and to bow profoundly. The liturgical gestures from both traditions reflect reverence, respect, and adoration. It is appropriate for the members of the assembly to greet each other in the gathering space of the church (that is, the vestibule or narthex), but it is not appropriate to speak in loud or boisterous tones in the body of the church (that is, the nave) because of the presence of Christ in the tabernacle. Also, the Church requires everyone to fast before receiving the Body and Blood of Christ as a sign of reverence and recollection (unless illness prevents one from doing so). In the Latin Church, one must generally fast for at least one hour; members of Eastern Catholic Churches must follow the practice established by their own Church.

If someone without faith eats and drinks the consecrated bread and wine, does he or she still receive the Body and Blood of Christ? If “to receive” means “to consume,” the answer is yes, for what the person consumes is the Body and Blood of Christ. If “to receive” means “to accept the Body and Blood of Christ knowingly and willingly as what they are, so as to obtain the spiritual benefit,” then the answer is no. A lack of faith on the part of the person eating and drinking the Body and Blood of Christ cannot change what these are, but it does prevent the person from obtaining the spiritual benefit, which is communion with Christ. Such reception of Christ's Body and Blood would be in vain and, if done knowingly, would be sacrilegious (1 Cor 11:29). Reception of the Blessed Sacrament is not an automatic remedy. If we do not desire communion with Christ, God does not force this upon us. Rather, we must by faith accept God’s offer of communion in Christ and in the Holy Spirit, and cooperate with God’s grace in order to have our hearts and minds transformed and our faith and love of God increased.

Does one receive the whole Christ if one receives Holy Communion under a single form? Yes. Christ Jesus, our Lord and Savior, is wholly present under the appearance either of bread or of wine in the Eucharist. Furthermore, Christ is wholly present in any fragment of the consecrated Host or in any drop of the Precious Blood. Nevertheless, it is especially fitting to receive Christ in both forms during the celebration of the Eucharist. This allows the Eucharist to appear more perfectly as a banquet, a banquet that is a foretaste of the banquet that will be celebrated with Christ at the end of time when the Kingdom of God is established in its fullness (cf. Eucharisticum Mysterium, no. 32).

Is Christ present during the celebration of the Eucharist in other ways in addition to his Real Presence in the Blessed Sacrament? We speak of the presence of Christ under the appearances of bread and wine as “real” in order to emphasize the special nature of that presence. What appears to be bread and wine is in its very substance the Body and Blood of Christ. The entire Christ is present, God and man, body and blood, soul and divinity. While the other ways in which Christ is present in the celebration of the Eucharist are certainly not unreal, this way surpasses the others. “This presence is called ‘real’ not to exclude the idea that the others are ‘real’ too, but rather to indicate presence par excellence, because it is substantial and through it Christ becomes present whole and entire, God and man” (Mysterium Fidei, no. 39).

Why do we speak of the "Body of Christ" in more than one sense? First, the Body of Christ refers to the human body of Jesus Christ, who is the divine Word become man. During the Eucharist, the bread and wine become the Body and Blood of Christ. As human, Jesus Christ has a human body, a resurrected and glorified body that in the Eucharist is offered to us in the form of bread and wine.
Secondly, as St. Paul taught us in his letters, using the analogy of the human body, the Church is the Body of Christ, in which many members are united with Christ their head (1 Cor 10:16-17, 12:12-31; Rom 12:4-8). This reality is frequently referred to as the Mystical Body of Christ. All those united to Christ, the living and the dead, are joined together as one Body in Christ. This union is not one that can be seen by human eyes, for it is a mystical union brought about by the power of the Holy Spirit.

Why do we speak of the "Body of Christ" in more than one sense? The Mystical Body of Christ and the eucharistic Body of Christ are inseparably linked. By Baptism we enter the Mystical Body of Christ, the Church, and by receiving the eucharistic Body of Christ we are strengthened and built up into the Mystical Body of Christ. The central act of the Church is the celebration of the Eucharist; the individual believers are sustained as members of the Church, members of the Mystical Body of Christ, through their reception of the Body of Christ in the Eucharist. Playing on the two meanings of “Body of Christ,” St. Augustine tells those who are to receive the Body of Christ in the Eucharist: “Be what you see, and receive what you are” (Sermon 272). In another sermon he says, “If you receive worthily, you are what you have received” (Sermon 227).

Why do we speak of the "Body of Christ" in more than one sense? The work of the Holy Spirit in the celebration of the Eucharist is twofold in a way that corresponds to the twofold meaning of “Body of Christ.” On the one hand, it is through the power of the Holy Spirit that the risen Christ and his act of sacrifice become present. In the eucharistic prayer, the priest asks the Father to send the Holy Spirit down upon the gifts of bread and wine to transform them into the Body and Blood of Christ (a prayer known as the epiclesis or “invocation upon”). On the other hand, at the same time the priest also asks the Father to send the Holy Spirit down upon the whole assembly so that “those who take part in the Eucharist may be one body and one spirit” (Catechism, no. 1353). It is through the Holy Spirit that the gift of the eucharistic Body of Christ comes to us and through the Holy Spirit that we are joined to Christ and each other as the Mystical Body of Christ.

Why do we speak of the "Body of Christ" in more than one sense? By this we can see that the celebration of the Eucharist does not just unite us to God as individuals who are isolated from one another. Rather, we are united to Christ together with all the other members of the Mystical Body. The celebration of the Eucharist should thus increase our love for one another and remind us of our responsibilities toward one another. Furthermore, as members of the Mystical Body, we have a duty to represent Christ and to bring Christ to the world. We have a responsibility to share the Good News of Christ not only by our words but also by how we live our lives. We also have a responsibility to work against all the forces in our world that oppose the Gospel, including all forms of injustice. The Catechism of the Catholic Church teaches us: “The Eucharist commits us to the poor. To receive in truth the Body and Blood of Christ given up for us, we must recognize Christ in the poorest, his brethren” (no. 1397).

Why do we call the presence of Christ in the Eucharist a “mystery”? The word “mystery” is commonly used to refer to something that escapes the full comprehension of the human mind. In the Bible, however, the word has a deeper and more specific meaning, for it refers to aspects of God’s plan of salvation for humanity, which has already begun but will be completed only with the end of time. In ancient Israel, through the Holy Spirit God revealed to the prophets some of the secrets of what he was going to accomplish for the salvation of his people (cf. Am 3:7; Is 21:28; Dan 2:27-45). Likewise, through the preaching and teaching of Jesus, the mystery of “the Kingdom of God” was being revealed to his disciples (Mk 4:11-12). St. Paul explained that the mysteries of God may challenge our human understanding or may even seem to be foolishness, but their meaning is revealed to the People of God through Jesus Christ and the Holy Spirit (cf. 1 Cor 1:18-25, 2:6-10; Rom 16:25-27; Rev 10:7).

The Eucharist is a mystery because it participates in the mystery of Jesus Christ and God’s plan to save humanity through Christ. We should not be surprised if there are aspects of the Eucharist that are not easy to understand, for God’s plan for the world has repeatedly surpassed human expectations and human understanding (cf. Jn 6:60-66). For example, even the disciples did not at first understand that it was necessary for the Messiah to be put to death and then to rise from the dead (cf. Mk 8:31-33, 9:31-32, 10:32-34; Mt 16: 21-23, 17:22-23, 20:17-19; Lk 9:22, 9:43-45, 18:31-34). Furthermore, any time that we are speaking of God we need to keep in mind that our human concepts never entirely grasp God. We must not try to limit God to our understanding, but allow our understanding to be stretched beyond its normal limitations by God’s revelation.

CONCLUSION
By his Real Presence in the Eucharist Christ fulfils his promise to be with us “always, until the end of the age” (Mt 28:20). As St. Thomas Aquinas wrote, “It is the law of friendship that friends should live together. . . . Christ has not left us without his bodily presence in this our pilgrimage, but he joins us to himself in this sacrament in the reality of his body and blood” (Summa Theologiae, III q. 75, a. 1). With this gift of Christ’s presence in our midst, the Church is truly blessed. As Jesus told his disciples, referring to his presence among them, “Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it” (Mt 13:17). In the Eucharist the Church both receives the gift of Jesus Christ and gives grateful thanks to God for such a blessing. This thanksgiving is the only proper response, for through this gift of himself in the celebration of the Eucharist under the appearances of bread and wine Christ gives us the gift of eternal life. Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. . . . Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me. (Jn 6:53-57)



SILENCE is golden in Liturgy. Silence is time for prayer. We need silence before and after spoken prayers, proclaimed Word, and songs. Silence is time for God to speak to us.



THE GOSPEL ACCLAMATION is to be introduced by the Cantor then repeated by the people together before the Reader or Cantor reads or sings the Gospel Verse before the people sing the Acclamation a second time. Overall, the acclamation is sung three times—once by the Cantor, twice by the people.



BOWING your body at the waist as you say “by the power of the Holy Spirit he was born of the Virgin Mary, and became man” is the proper gesture to acknowledge this sacred moment in our history.



STANDING as the priest prays “Pray my brothers and sisters that our sacrifice may be acceptable…” after the gifts have been presented and prepared in order to pray “May the Lord accept the sacrifice…” standing is proper gesture for praying this prayer. You may prepare to stand as the priest washes his hands.



MASSES FOR VARIOUS NEEDS AND OCCASIONS were approved by the United States Bishops in November 1994. This Eucharistic prayer, based on a prayer written in Switzerland, is an addition to other the nine Eucharistic Prayers and has been available for use since October 1995. This prayer offers four themes: The Church on the Way to Unity, God Guides the Church on the Way of Salvation, Jesus-Way to the Father, and Jesus-the Compassion of God. Currently these prayers are not found in the missal as they are not as widely used as the other prayers. Over the coming weeks, these prayers will be used due to the richness of them and to offer another flavor to our liturgy. Please listen carefully to these are they are prayed.



ALL MINISTERS assigned for a particular Mass are invited to meet in the Sacristy five minutes before Mass for prayer.



INTINCTION is the practice of dipping the consecrated host, the Body of Christ, into the consecrated wine, the Blood of Christ. This is one form of Holy Communion priests can offer to communicants. However, as we do not have the vessels needed and to permit persons to have the option of receiving the Blood of Christ, we are not offering intinction here. In addition, communicants are not permitted to dip the Body of Christ into the communion chalice. Self-intinction is not permitted.



BREAD FOR THE MASS: Concerning the bread used for the celebration of the Eucharist, the General Instruction of the Roman Missal, no. 321, states that, “The meaning of the sign demands that the material for the Eucharistic celebration truly have the appearance of food. It is therefore expedient that the Eucharistic bread, even though unleavened and baked in the traditional shape, be made in such a way that the priest at Mass with a congregation is able in practice to break it into parts for distribution to at least some of the faithful. Small hosts are, however, in no way ruled out when the number of those receiving Holy Communion or other pastoral needs require it...”



COMMUNION FAST: everyone who plans to receive communion is required to fast from ALL FOOD and DRINK (except water and medication) ONE HOUR BEFORE RECEIVING COMMUNION. This includes no chewing gum.



COMMUNION is to be received by those who are in union with the Roman Catholic Church. That is, by Roman Catholics who are free from mortal sin, by Roman Catholics who have not attempted invalid marriages, by Roman Catholics who believe in what we profess in the Nicene Creed. Just as non-Catholics are not permitted to receive communion in the Catholic Church, Catholics may not receive communion in non-Catholic churches because doing so signifies a level of unity that does not exist. In addition, only an ordained Catholic priest can offer Holy Communion. For more information you may check the “Guidelines for the Reception of Communion” found in the inside front cover of our Missal.



THE LITURGY, which expresses the Church’s proper nature and is a source for the mission, is given to us by the Church herself to glorify God: thus its laws, which should be respected by distinguishing the different roles carried out by ordained ministers and by lay people. Whatever directs believers to God, what gathers them and what unites them with one another and with all the other assemblies should be given priority. The Council was clear on this matter: “Pastors of souls must, therefore, realize that when the liturgy is celebrated, something more is required than the laws governing valid and lawful celebration. It is their duty also to ensure that the faithful take part fully aware of what they are doing, actively engaged in the rite and enriched by it” (Sacrosanctum Concilium, n. 11).



SPRINKLING RITE is done at the beginning of Mass during Easter to remind us of our baptism. As Holy Water is sprinkled on us, we make the sign of the cross. Filled with Easter joy we will also sing the Gloria.



THE LITURGY, which expresses the Church's proper nature and is a source for the mission, is given to us by the Church herself to glorify God: thus its laws, which should be respected by distinguishing the different roles carried out by ordained ministers and by lay people. Whatever directs believers to God, what gathers them and what unites them with one another and with all the other assemblies should be given priority. The Council was clear on this matter: “Pastors of souls must, therefore, realize that when the liturgy is celebrated, something more is required than the laws governing valid and lawful celebration. It is their duty also to ensure that the faithful take part fully aware of what they are doing, actively engaged in the rite and enriched by it” (Sacrosanctum Concilium, n. 11).



Orans: Many Catholics are in the habit of holding their hands in the “Orans” posture during the Lord’s prayer along with the presider. Some do this on their own as a private devotional posture while some congregations make it a general practice for their communities. No position is prescribed in the present Sacramentary for an assembly gesture during the Lord’s Prayer. The Orans position is an ancient prayer posture still used by the presider for many prayers during the Eucharist, including the Eucharistic Prayer. At this time members of the assembly can chose their favorite posture: folded hands, held hands, or orans.



Posture During the Eucharistic Prayer: is prescribed by the General Instruction of the Roman Missal, number 43: ...In the Diocese of the United States of America, they should kneel beginning after the singing or recitation of the Sanctus until after the Amen of the Eucharistic Prayer, except when prevented on occasion by reasons of health, lack of space, the large number of people present or some other good reason. Those who do not kneel ought to make a profound bow when the priest genuflects after the consecration. The faithful kneel after the Agnus Dei unless the diocesan Bishop determines otherwise.



BOWING your head before receiving Holy Communion [both the Body and the Blood] is the proper gesture to acknowledge the presence of Christ in Holy Communion.



MASS OFFERINGS are gifts given to priests to offer the Eucharist for particular intentions. The Eucharist is always offered for the intention of all the faithful. But at the same time a particular intention can be added for any person[s], living or deceased, or groups, events, etc. Most often, when a relative or friend dies, people often submit intentions to a priest. Offerings are accepted for any $ amount with the typical amount in our Diocese being $5. When these offerings are assigned they are noted in our bulletin after each assigned Eucharist in brackets (i.e. [Joe Smith+] with a “+” to designate that the person is deceased.) Many years ago these offerings were the sole income for priests. Today, this income is supplemental. A priest can only accept one offering per day and must always offer one Eucharist on Sunday for the “People of the Parish.” Offerings are made by presenting to the priest the names of the person[s], etc. and a donation. Checks are to be made out to the parish. These donations are deposited into the “Mass Offering Fund” and paid out after the intention is offered.



SECOND COLLECTIONS, were done in the past by passing the collection baskets a second time, usually after Communion. Today, most of our special collections come with a special envelope in our packet and other special collections, such as for Hurricane Katrina Relief, can be done by inserting your donation in an envelope marked for this special collection. Donations for all special collections should be made out to the parish so that the parish can write one check to the appropriate charity for which the donations were collected.



KEYBOARDIST/PIANISTS/ORGANISTS NEEDED. If you or your child can or want to play the piano or organ and would be willing to serve as a keyboardist for parish liturgies in the future, the parish will pay at least half of your piano/organ lessons if you are committed to serve the parish as a keyboardist. Contact Fr. Mark for more information.



CANTORS NEEDED. If you would like to join the team of Cantors to help lead our songful praise, please contact Fr. Mark. We will hold a training session to prepare you to Cantor.



STANDING when the presider stands to begin the Creed or to pray is the proper thing to do.



CELL PHONES: please leave these in your vehicle or turn them off when you come to celebrate the Eucharist because it is unknown for God to directly call you on your cell phone and anyone trying to reach you during the Eucharist can wait because you have a more important task at hand—praise of God.



FEAST DAYS

THE PRESENTATION OF THE LORD/CANDLEMAS is an annual feast day that always falls on February 2. Each year on this day we bless the candles that will be used in our liturgical celebrations for the rest of the year (except for the Paschal Candle that is blessed at the Easter Vigil). It has been forty days since Christmas Day! Jesus is presented by Joseph and Mary at the temple to fulfill the law of Moses—to do what is right. They are greeted by the old man Simeon who sees the “light of the gentiles come,” and the aged widow Anna who speaks of the “deliverance of Jerusalem.” Again, even in God’s temple Jesus is presented and accepted as God saving both Jews and gentiles. We come in procession on this Candlemas Day with specially blessed candles and lights to meet Jesus, the light of glory, on whom we are nourished in the Eucharist. Are you transparent enough for God’s glory to shine through you? Our celebration begins at 7:30 a.m. in the dark in the hall as some of the candles we will use are blessed before the Mass continues as usual. You are invited to bring candles you would like blessed. Blessed Candles for the home will be available afterwards in the hall. $3 donation per box.



THE ASCENSION OF THE LORD: As of 2001, the Solemnity of the Ascension has been transferred from the Fortieth Day after Easter, a Thursday, to the following Sunday, the Seventh Sunday of Easter. This was done by most bishops of the United States with permission of Pope John Paul II to highlight the meaning of the mystery of the Ascension, a meaning that might be eclipsed by the unfortunate tendency of a growing number of our people who fail to come and celebrate the Liturgy on Thursday, a weekday and a workday in our secular calendar.



THE SOLEMNITY OF THE MOST HOLY BODY AND BLOOD OF CHRIST was first celebrated in 1246 and extended to the universal Church in 1264 by Pope Urban IV due to, at the time, the rare reception of Holy Communion by the faithful and to focus on the presence of Christ in the form of bread and wine. Christ gives us his very body and blood so that we may always remember him and be strengthened to share his message with the world around us. In 1208 Juliana of Retinnes, an Augustinian nun from Belgium, saw a vision of a lunar disk surrounded by rays of dazzling white light. One side of the disk appeared dark, and in her vision she heard God tell her the darkness represented no feast on the calendar to honor the Blessed Sacrament. When her friend James Panteleon became Pope Urban IV, he extended the feast of Corpus Christi to the universal Church. The feast originated at an age when the faithful never shared the blood of Christ at communion, rarely shared even the body of Christ due to penitential practices, but adored the real presence of Christ in the reserved eucharistic host as their vicarious participation in divine life. Today’s calendar combines this medieval feast with the formerly and strangely separate feast of the Blood of Christ into a single celebration. This is one of the solemnities that an Episcopal conference may choose as a holy day of obligation on the Thursday following Trinity Sunday. In the United States this solemnity has been transferred to Sunday.



THE FEAST OF THE HOLY TRINITY was established for the universal Church by Pope John XXII in 1334. It celebrates our belief in one God in Three Persons: Father, Son, and Holy Spirit. God’s self-revelation is more than a theological puzzle or a mere fact; rather, to know God as a Trinity of Persons is to be drawn into a relationship of love which is at the heart of who God is.


PENTECOST means “fiftieth” and in early Christianity it referred to the whole Fifty Days of Easter. In Judaism it referred to the Feast of Weeks, a harvest festival, and then a celebration of the giving of the Ten Commandments fifty days after the Exodus. Pentecost celebrates the foundational event in Christian history: the transforming gift of the Spirit.

PENTECOST celebrates the coming of the Holy Spirit upon the church, as Jesus had promised. The frightened disciples, gathered in their upper room, experience the presence of the Spirit in such a profound way that it drives them out into the world to proclaim and preach the gospel with a courage they did not have before.

Pentecost derives its name from the Feast of Weeks, a Jewish festival of the early harvest celebrated seven weeks (50 days) after Passover (Exodus 23:16), on which the first fruits were offered in gratitude to God. It eventually became associated with the giving of the Torah on Mount Sinai. Pentecost was the Greek word for the same festival; the word Pentecost means “fiftieth.” Early Christians reinterpreted the Jewish festival as a commemoration of the coming of the Spirit; in Acts (2:1-11) the Spirit descends “when the time for Pentecost was fulfilled.” In early Christianity, Pentecost came to refer to the whole Fifty days of Easter.

PELICAN
Some Christian art uses the symbol of the pelican. The pelican is a symbol of the redeemer and is found in early Christian art of all kinds. The Pelican was believed to wound itself in order to feed its young with its own blood. In the Medieval hymn by St. Thomas Aquinas “Adoro Te Devote,” Jesus is addressed as the “Pelican of mercy who cleanses us with his own precious blood.” During communion, we remember that we are nourished by the Lord with his own Body and Blood.

WHY DOES THE PRIEST KISS THE ALTAR AND THE BOOK OF SCRIPTURES (AFTER HE READS THE GOSPEL)?

In our Catholic rituals, the kiss is a sign of reverence that is shown toward something that is considered holy or sacred. The first thing a priest does when he comes into the church to begin Mass is to reverence the altar with a kiss. At the end of Mass he does the same. This reverence is shown to the altar because it is a symbol of Christ and because it is the table on which the Holy Sacrifice of the Mass is offered. In similar fashion, the book containing the Gospels is kissed by the priest (or deacon) as a sign of respect and reverence for the Word of God that it contains. It might be helpful to remember also that the "Sign of Peace" we exchange with one another before receiving Holy Communion was once called the "Kiss of Peace," since it is another example of how we show respect and reverence for something we consider sacred: one another!