Sermon VI. Communion With Jesus. (For Holy Thursday.)

St. John vi. 57. [USCCB: John vi. 56.] "He that eateth My flesh and drinketh My blood abideth in Me, and I in him."

It is right, my dear brethren, that, on this Holy Night we should meditate upon and speak of the solemn and wonderful scene which is commemorated by the Holy Church, the sad farewell which our dear suffering Master took of his disciples before giving Himself up to be crucified, and the institution of the sacred memorial Sacrifice, through which He intended to remain with us always, to be an ever-present Lover and Friend, the Divine Victim for our altars, and the Supreme Offering of thanksgiving for the whole world. Kind Lord, I would I had the tongue of angels to tell the story of all Thou didst on this night for me and all who truly believe in Thee, for human speech is feeble where Thou, my God and my Saviour, art the theme. Help me by Thy grace. Help these Thy people, whose hearts are yearning to hear what Thou hast done; help them, that they may know and understand it better than I can tell them!

The Gospel tells us that our Lord made an appointment with His disciples to meet them, and to eat the Paschal Supper alone with them. "And when the hour was come, He sat down, and the twelve disciples with Him." They met in a large upper chamber, far from tumult and noise. Look in, my dear brethren, upon that group. Jesus you cannot fail to choose from among them all. There is a strange beauty about that face, a beauty which at once attracts and awes the beholder, and, what is more, the countenance tells of the hidden beauty of his soul. There is revealed at one glance the beauty of Holiness itself, the most spotless of all innocent lives, the supreme perfection of all virtue, the mirror of all truth. What kindness beams from out [of] those gentle eyes! What a sweet expression plays about the half-parted lips, as a harbinger of some holy words soon to be spoken! What a calm majesty rests upon that broad, pale forehead, needing no crown of gold to tell its royalty!

Nor would any one mistake who is Master here. One is the object upon whose word, look, or movements the eyes of all the others wait. They call Him Master. Well they may. He is truly Master of all hearts. They call Him Teacher. Well they may. He is the source of all Truth, the Eternal Wisdom, the Word of God. They call Him Lord. Well they may. He is Lord of lords, and King of heaven and earth. It is Jesus. Seated there, only a few know Him yet as He is. But the world will soon know Him, and curse its ignorance and blindness on that day. Around Him are a few disciples, of whom living men, in ignorance of their worth, despise, but when they are dead their tombs will govern the world.

No sooner are they assembled than they know that Jesus has brought them together to bid them farewell. "With desire I have desired to eat this pasch with you before I suffer." Yes, on the morrow He was to be betrayed into the hands of wicked men, and to die in expiation of the sins of the world.

But why this desire? The events will show. It was the time of the great feast of the Passover, which the Jews kept every year to commemorate the miracle which took place when that whole nation was in bondage in Egypt—a miracle which brought about their deliverance. Their Egyptian masters refused to set them free, in spite of many warning plagues which God sent upon them; and at last, one terrible night, the angel of God passed through that doomed land, and in the morning the first-born in every Egyptian house lay dead. The Israelites had been commanded by Almighty God, through Moses, to prepare for this, and what they did became, as God intended, a ceremony typical of the greatest mystery the world has ever known—the death of Jesus Christ on the Cross, the deliverance of the world from the slavery of sin and hell by that death, and the institution of a sacrifice which, should be an ever-present, continual, and lively memorial of that act. This is what they did: They killed a lamb without spot or blemish; ate it with unleavened bread; and sprinkled the door-posts of their houses with its blood. "I am the Lord. The blood shall be unto you for a sign in the houses where you shall be, and I shall see the blood, and shall pass over you, and the plague shall not be on you to destroy you when I shall strike the land of Egypt." [Footnote 21]

The performance of this solemn commemorative ceremony was obligatory upon every Jewish family, and this was the occasion which brought our Lord and His disciples together, and you see how exactly the sacrificial death of the Paschal Lamb, the sprinkling of its blood on the door posts, typified the death of Jesus, the Immaculate Lamb of God, whose blood was sprinkled on the wood of the cross. But there is something else for us to note. A part of the lamb was to be eaten, and with unleavened bread. What was that a type of? Was Jesus, the Lamb of God, slain for our sins, to be eaten, and with unleavened bread? Listen to what He said some time before this night: "I am the living bread, which came down from heaven. If any man eat of this bread, he shall live for ever: and the bread which I will give is my flesh for the life of the world." [Footnote 22]

Now, after the Paschal Supper was finished, Jesus took the unleavened bread, and gave thanks, and brake, and gave to them, saying—"This is My body which is given for you. Do this for a commemoration of Me. In like manner the chalice, saying, This is the chalice, the New Testament in My blood, which shall be shed for you." Here then, is a perfect fulfilment of the Old Testament. Here is the real Paschal Sacrifice of the New Testament. The supper-table becomes an altar; Jesus becomes, under the forms of unleavened bread and wine, the victim, and He is at the same time the priest. What He did Himself, he tells His disciples to do. "Do this for a commemoration of Me." Then and there He ordains and consecrates them to be priests, and gives them the awful power of sacrificing His body and blood under the forms of bread and wine.

From that supper-room they go forth to do His words, and to receive the fulfilment of His promise: "I dispose to you, as My Father hath disposed to Me, a kingdom: that you may eat and drink at My table in My kingdom: and may sit upon thrones, judging the twelve tribes of Israel." [Footnote 23]

What was all that for? Why this sacrifice of the body and blood of Jesus Christ? Why should this be repeated all over the world? Listen once more: "He that eateth My flesh and drinketh My blood abideth in Me, and I in him." The reason was that his disciples and all others who should partake of that sacrifice might be united to Him in the closest manner possible—"should abide in Him, and He in them." We call that sacred act Communion—communion with Jesus. That is what it is, brethren. Our souls and bodies are united in a mysterious manner to the Divine Person of our dear Lord and Saviour, who became man and died on the cross for our salvation. He calls us to this communion, and gives Himself to us as the sweetest pledge of His Divine Love, as the most precious means of our sanctification, as a comforting food, as a holy offering by which we may praise and give thanks to God, as a feast of joy and the kiss of peace to the forgiven sinner.

If the Cross be, as it is, the measure of sin by which we offend Jesus, Communion is the measure of the love with which Jesus loves us. Love is measured by sacrifice. One loves another only a little if he is content to give up only a little in the other's favor. His love is perfect if he willingly gives up all. This is what our Lord does in Holy Communion. He sacrifices all for us, because He sacrifices Himself. What do I mean by this sacrifice?

He makes Himself so utterly nothing for us, that He does not keep even His appearance. He hides His divinity, His blessed and beautiful Person, under the veils of bread and wine, and in that state He abandons Himself so utterly to our power that we can do what we will with Him. The life of Jesus in the Blessed Sacrament is a life of total self-abnegation. He does not even protect Himself from ill-treatment, from the contempt and scoffing sneer of the unbeliever, from the mockery of silly children, nor from the horrible sacrileges committed against Him by bad Catholics. He can suffer all that, and does so without a murmur, in order that He may approach us, and that we may receive Him in such a manner as shall be the best for our comfort, for our joy, for our soul's peace. We know by experience, I hope, what a good, happy communion is. Is it not the moment of supreme happiness, and of such happiness that nothing else is like it in the world? Then we cry Lord, now that Thou art mine and I am Thine, I am all blessed. There is no chord in the heart that does not vibrate with thrills of love at the presence of Jesus. He makes us feel then, more than we can express, how much He loves us; and cold must be the heart that does not respond with some emotion to the sweetness of His loving embrace.

The love of our dear Saviour for men is more ardent, more constant, more, shall I say, anxious than our love can ever be; and the reason is, because His love is wholly unselfish. The life of Jesus in the Blessed Sacrament proves it. He does nothing there apparently for Himself, nor takes any thought of Himself that we can divine. It is for us that He lives so. For our love He has given up all.

You may say that it was by dying for us that He proved His love the best, as He Himself said, "Greater love hath no man than that he should lay down his life for his friend." Yes; but do you not see that it is just in the Blessed Sacrament that He brings that proof home to us? It is a memorial of His passion and death. He has linked the two together, so that they make only one act. The sacrifice of the Mass, in which the bread and wine are consecrated into His body and blood, and the sacrifice of Calvary, are one essential act.

It was in the night in which He was betrayed that He instituted it. On this night. What did He say? "This is My body which is given for you. This is My blood which shall be shed for you. Do this for a commemoration of Me"—of Me, upon whom the shadows of death are already falling—of Me, who even now begin to be sorrowful and sad at heart, knowing that My hour is come—of Me, who to-morrow will be spit upon, and scourged, and crowned with thorns, and nailed to a cruel cross, and suffer the bitter agonies of a horrible death for you, My beloved—you for whom I came into the world—you for whom I live—you for whom I die. "A little while I leave you, and a little while I come unto you. Remember that, when we shall meet again. When I come to you in Holy Communion, then you will receive One who you know loved you to the end. I will come to you, and be the surest pledge of what I have done for you, and how much I have loved you."

Holy Communion is one of the most powerful means of sanctification granted to us. What shall the presence of the All-Holy be unable to do? What other light and grace could we desire both to detect and shun all evil, and to delight in what is pure and true? Oh! when Jesus comes to the willing heart, and finds a welcome there, all is easy. No tempest of passion or of doubt is to be feared when the Master is with us. My dear brethren, this world is very foolish when it sneers at the sanctification of the soul, or bids us follow its guidance in getting rid of the power or shame of sin, and in our strivings after higher and better things. Little it knows about the true progress of the soul. Jesus, the Eternal Wisdom, is the sole teacher. A fervent communion with Him will do what the world cannot do. It will make us holy. It will make our souls sacred to God—more sacred to Him than the altar before which we bow, or the precious vessels upon it that hold His Body and Blood. If you would confirm that sanctity, come often to the source of sanctity. Come so often that He may be said to abide with you; then will you surely live and die a saint.

In the next place, Communion is an act which possesses a peculiar significance for the forgiven sinner. It should have. It was sin that made Him die, and Communion is a memorial of His death. But why is it that a contrite sinner, burdened with the memory of the many outrages he has committed against Jesus Christ by his bad life, by his cursing, his profanation of the Holy Name, his drunkenness and debaucheries, his lies and thefts, his dark crimes, it may be, that make even his brother men shun him as they would a poisonous reptile—why is it, I ask, that even such an one, coming, heartily sorry, to Confession, ready and eager to amend his life and do better, and so receives absolution, should have such a strange longing, as all forgiven sinners do have, to get Communion, and that as soon as possible? One would think they would rather fear to approach Him, and dread to be confronted with the awful memorial of their crucified and so cruelly offended Lord. Not so. Their hearts are Christian after all; and He draws them to Him closer and closer by the strong cords of love the moment they turn to Him. True, He appoints His priest to forgive them in His name. But that does not satisfy the desire with which He desires to be reconciled with them in person. "Come to Me," He cries from the altar; "come to Me now. My poor lost one. Come, get My kiss of peace. Come, we have been separated too long. I have been watching you. I have heard you praying. I saw you go into the confessional. I heard you tell your sins. I saw the tears course down your cheeks. I felt every throb of your heart. My hand, too, gave you absolution and full forgiveness for all. You went there one of the devil's own. Now you are Mine. Come, now, take Me to your heart. We will be friends again, and I shall have only one reproach to make you; Oh! why have you stayed so long away?" The forgiven sinner knows Jesus is saying all this. Do you wonder that he goes home from confession a happy man; that he counts the hours until he can come back, and thinks the time long until he can go up to the Holy Table, and there clasp his long-forgotten and neglected Lord to his bosom? Oh! the earnest, upturned face, radiant with joy, which makes the priest's hand tremble with sympathetic emotion as he gives him the Holy Sacrament. You have seen friends long separated and divided come together and make up. You know what a touching scene it is. There are smiles upon your lips and sparkling tears in your eyes at the same moment. So it is often here when Jesus meets and makes up with old hardened sinners. Blessed, a million times blessed, be the kind and loving heart of Jesus, which, once laid open by the spear, is never shut to any one who will enter in and abide there.

Holy Communion is a Feast of Thanksgiving. That is the meaning of the word Eucharist—thanksgiving. It is one of the names of the Blessed Sacrament. You remember that when Jesus first broke the bread on this night He gave thanks. He meant that we also should use it as a worthy and precious thank-offering for all He has done for us; for having created us; for having redeemed us; for having died for us; for His great love in this Holy Sacrament; for all the benefits with which He has crowned our lives. Who is there that can approach here without crying out with the Psalmist, "What shall I render to the Lord for all that He has rendered to me? I will take the chalice of salvation, and call upon the name of the Lord." [Footnote 24]

No word of thanks at your Communion—not a grateful thought in your heart? Oh! how is this? Have you really come back to make up with Him, or have you come—O horrible thought!—only like Judas to betray Him? Does He say to you as He said to that lost disciple, "Friend, dost thou betray the Son of Man with a kiss?"

Are you, then, half-minded to go back to your old sins? Have you not, after all, given up the devil and his works? Then I do not wonder that you are thankless and ungrateful. Then I do not wonder at that cloud upon your brow, nor at the indifferent manner in which you presume to receive the Body of your Lord. Friend, that cloud is the shadow of impending damnation. For says the apostle, "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Body of the Lord." [Footnote 25]

Oh! no; let me hope I am mistaken; that it is far otherwise with you; that if indeed you may have ever done this before, you are not come to repeat it now.

Now you have utterly cast off all sin and all intention to sin. Now you wish to belong only to Jesus. Seeing from what a pit of hell He has delivered you, and knowing to what a height of grace and glory He has raised you, I feel sure you are only anxious about one thing, and that is, how you can give expression to the gratitude of which your heart is so full. Shall it be in long, devout prayers, full of emotion and tender feeling, telling the Lord over and over again that you are so thankful for what He has done for you, for His great condescension and surpassing love? Well, brethren, you may do that if you like, and I think Jesus will be pleased with it. But that is not the only test of a thankful heart. If you can say truly—O my Jesus! my dear Lord! I love Thee above all; for Thee I love all that Thou hast loved, even my enemies, and I forgive them all the offences they have done to me, as freely and fully as Thou hast forgiven me; and now it is my firm purpose never to commit another sin while I live—then, dear brethren, I am sure you will praise Him aright.

Let your prayer be such as Blessed Henry Suso made in his communion. His words are far better than mine, and they will be more profitable to you. Let me end my discourse with them:

"Lord, if my heart had the love of all hearts, my conscience the purity of all angels, and my soul the beauty of all souls, so that by Thy grace I should be worthy of Thee, I wish to receive Thee to-day so affectionately, and so to bury and sink Thee to the bottom of my heart and soul, that neither joy nor sorrow, neither life nor death, could separate me from Thee. Amen."