Three sublime truths for Corpus Christi

“O my God, holiness becometh Thy House, and yet Thou dost make Thy abode in my breast.”

I. The Mass

1. I ADORE Thee, O my Lord God, with the most profound awe for thy passion and crucifixion, in sacrifice for our sins. Thou didst suffer incommunicable sufferings in Thy sinless soul. Thou wast exposed in Thy innocent body to ignominious torments, to mingled pain and shame. Thou wast stripped and fiercely scourged, Thy sacred body vibrating under the heavy flail as trees under the blast. Thou wast, when thus mangled, hung up upon the Cross, naked, a spectacle for all to see Thee quivering and dying. What does all this imply, O Mighty God! What a depth is here which we cannot fathom! My God, I know well, Thou couldst have saved us at Thy word, without Thyself suffering; but Thou didst choose to purchase us at the price of Thy Blood. I look on Thee, the Victim lifted up on Calvary, and I know and protest that that death of Thine was an expiation for the sins of the whole world. I believe and know, that Thou alone couldst have offered a meritorious atonement; for it was Thy Divine Nature which gave Thy sufferings worth. Rather then than I should perish according to my deserts, Thou wast nailed to the Tree and didst die.

2. Such a sacrifice was not to be forgotten. It was not to be—it could not be—a mere event in the world’s history, which was to be done and over, and was to pass away except in its obscure, unrecognised effects. If that great deed was what we believe it to be, what we know it is, it must remain present, though past; it must be a standing fact for all times. Our own careful reflection upon it tells us this; and therefore, when we are told that Thou, O Lord, though Thou hast ascended to glory, hast renewed and perpetuated Thy sacrifice to the end of all things, not only is the news most touching and joyful, as testifying to so tender a Lord and Saviour, but it carries with it the full assent and sympathy of our reason. Though we neither could, nor would have dared, anticipate so wonderful a doctrine, yet we adore its very suitableness to Thy perfections, as well as its infinite compassionateness for us, now that we are told of it. Yes, my Lord, though Thou hast left the world, Thou art daily offered up in the Mass; and, though Thou canst not suffer pain and death, Thou dost still subject Thyself to indignity and restraint to carry out to the full Thy mercies towards us. Thou dost humble Thyself daily; for, being infinite, Thou couldst not end Thy humiliation while they existed for whom Thou didst submit to it. So Thou remainest a Priest for ever.

3. My Lord, I offer Thee myself in turn as a sacrifice of thanksgiving. Thou hast died for me, and I in turn make myself over to Thee. I am not my own. Thou hast bought me; I will by my own act and deed complete the purchase. My wish is to be separated from everything of this world; to cleanse myself simply from sin; to put away from me even what is innocent, if used for its own sake, and not for Thine. I put away reputation and honour, and influence, and power, for my praise and strength shall be in Thee. Enable me to carry out what I profess.

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Image: Corpus Christi Procession with Pope Gregory XVI in the Vatican, (Wikipedia Commons, source)

II. Holy Communion

1. MY God, who can be inhabited by Thee, except the pure and holy? Sinners may come to Thee, but to whom shouldst Thou come except to the sanctified? My God, I adore Thee as the Holiest; and, when Thou didst come upon earth, Thou didst prepare a holy habitation for Thyself in the most chaste womb of the Blessed Virgin. Thou didst make a dwelling place special for Thyself. She did not receive Thee without first being prepared for Thee; for from the moment that she was at all, she was filled with Thy grace, so that she never knew sin. And so she went on increasing in grace and merit year after year, till the time came, when Thou didst send down the Archangel to signify to her Thy presence within her. So holy must be the dwelling place of the Highest. I adore and glorify Thee, O Lord my God, for Thy great holiness.

2. O my God, holiness becometh Thy House, and yet Thou dost make Thy abode in my breast. My Lord, my Saviour, to me Thou comest, hidden under the semblance of earthly things, yet in that very flesh and blood which Thou didst take from Mary. Thou, who didst first inhabit Mary’s breast, dost come to me. My God, Thou seest me; I cannot see myself. Were I ever so good a judge about myself, ever so unbiassed, and with ever so correct a rule of judging, still, from my very nature, I cannot look at myself, and view myself truly and wholly. But Thou, as Thou comest to me, contemplatest me. When I say, Domine, non sum dignus—”Lord, I am not worthy”—Thou whom I am addressing, alone understandest in their fulness the words which I use. Thou seest how unworthy so great a sinner is to receive the One Holy God, whom the Seraphim adore with trembling. Thou seest, not only the stains and scars of past sins, but the mutilations, the deep cavities, the chronic disorders which they have left in my soul. Thou seest the innumerable living sins, though they be not mortal, living in their power and presence, their guilt, and their penalties, which clothe me. Thou seest all my bad habits, all my mean principles, all wayward lawless thoughts, my multitude of infirmities and miseries, yet Thou comest. Thou seest most perfectly how little I really feel what I am now saying, yet Thou comest. O my God, left to myself should I not perish under the awful splendour and the consuming fire of Thy Majesty. Enable me to bear Thee, lest I have to say with Peter, “Depart from me, for I am a sinful man, O Lord!”

3. My God, enable me to bear Thee, for Thou alone canst. Cleanse my heart and mind from all that is past. Wipe out clean all my recollections of evil. Rid me from all languor, sickliness, irritability, feebleness of soul. Give me a true perception of things unseen, and make me truly, practically, and in the details of life, prefer Thee to anything on earth, and the future world to the present. Give me courage, a true instinct determining between right and wrong, humility in all things, and a tender longing love of Thee.

III. The Food of the Soul

1. IN Thee, O Lord, all things live, and Thou dost give them their food. Oculi omnium in Te sperant—”the eyes of all hope in Thee.” To the beasts of the field Thou givest meat and drink. They live on day by day, because Thou dost give them day by day to live. And, if Thou givest not, they feel their misery at once. Nature witnesses to this great truth, for they are visited at once with great agony, and they cry out and wildly wander about, seeking what they need. But, as to us Thy children, Thou feedest us with another food. Thou knowest, O my God, who madest us, that nothing can satisfy us but Thyself, and therefore Thou hast caused Thy own self to be meat and drink to us. O most adorable mystery! O most stupendous of mercies! Thou most Glorious, and Beautiful, and Strong, and Sweet, Thou didst know well that nothing else would support our immortal natures, our frail hearts, but Thyself; and so Thou didst take a human flesh and blood, that they, as being the flesh and blood of God, might be our life.

2. O what an awful thought! Thou dealest otherwise with others, but, as to me, the flesh and blood of God is my sole life. I shall perish without it; yet shall I not perish with it and by it? How can I raise myself to such an act as to feed upon God? O my God, I am in a strait—shall I go forward, or shall I go back? I will go forward: I will go to meet Thee. I will open my mouth, and receive Thy gift. I do so with great awe and fear, but what else can I do? to whom should I go but to Thee? Who can save me but Thou? Who can cleanse me but Thou? Who can make me overcome myself but Thou? Who can raise my body from the grave but Thou? Therefore I come to Thee in all these my necessities, in fear, but in faith.

3. My God, Thou art my life; if I leave Thee, I cannot but thirst. Lost spirits thirst in hell, because they have not God. They thirst, though they fain would have it otherwise, from the necessity of their original nature. But I, my God, wish to thirst for Thee with a better thirst. I wish to be clad in that new nature, which so longs for Thee from loving Thee, as to overcome in me the fear of coming to Thee. I come to Thee, O Lord, not only because I am unhappy without Thee, not only because I feel I need Thee, but because Thy grace draws me on to seek Thee for Thy own sake, because Thou art so glorious and beautiful. I come in great fear, but in greater love. O may I never lose, as years pass away, and the heart shuts up, and all things are a burden, let me never lose this youthful, eager, elastic love of Thee. Make Thy grace supply the failure of nature. Do the more for me, the less I can do for myself. The more I refuse to open my heart to Thee, so much the fuller and stronger be Thy supernatural visitings, and the more urgent and efficacious Thy presence in me.

Composed by John Henry Cardinal Newman in his private journal, published posthumously in Meditations and Devotions (UK: here). Available free online: here.

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