Courtesy of
Rocco here's the Vatican's English rendering of B16's homily at yesterday's traditional outdoor Mass for Corpus Christi at St John Lateran.
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Dear brothers and sisters!
The feast of Corpus Domini is inseparable from the Holy Thursday Mass of in Caena Domini, in which the institution of the Eucharist is also celebrated. While on the evening of Holy Thursday we relive the mystery of Christ who offers himself to us in the bread broken and wine poured out, today, in celebration of Corpus Domini, this same mystery is proposed to the adoration and meditation of God's people, and the Blessed Sacrament is carried in procession through the streets of towns and villages, to show that the risen Christ walks among us and guides us towards the Kingdom of heaven. Today we openly manifest what Jesus has given us in the intimacy of the Last Supper, because the love of Christ is not confined to the few, but is intended for all. This year during the Mass of Our Lord’s Last Supper on Holy Thursday, I pointed out that the Eucharist is the transformation of the gifts of this land - the bread and wine - intended to transform our lives and usher in the transformation of the world. Tonight I would like to return to this point of view.
Everything starts, you might say, from the heart of Christ, who at the Last Supper on the eve of his passion, thanked and praised God and, in doing so, with the power of his love transformed the meaning of death which he was about to encounter. The fact that the Sacrament of the altar has taken on the name "Eucharist" - "thanksgiving" - expresses this: that the change in the substance of the bread and wine into the Body and Blood of Christ is the fruit of the gift that Christ made of himself, a gift of a love stronger than death, love of God which made him rise from the dead. That is why the Eucharist is the food of eternal life, the Bread of life. From the heart of Christ, from his "Eucharistic Prayer" on the eve of his passion, flows the dynamism that transforms reality in its cosmic, human and historical dimensions. All proceeds from God, from the omnipotence of his love One and Triune, incarnate in Jesus. In this Love the heart of Christ emerges, so He knows how to thank and praise God even in the face of betrayal and violence, and thus changes things, people and the world.
This transformation is possible thanks to a communion stronger than division, the communion of God himself. The word "communion", which we use to designate the Eucharist, sums up the vertical and horizontal dimension of the gift of Christ. The beautiful and eloquent expression "receive communion" refers to the act of eating the bread of the Eucharist. In fact, when we carry out this act, we enter into communion with the very life of Jesus, in the dynamism of this life which is given to us and for us. From God, through Jesus, to us: a unique communion is transmitted in the Holy Eucharist. We have heard as much, in the second reading, from the words of the Apostle Paul to the Christians of Corinth: "The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ"(1 Cor 10:16-17).
Saint Augustine helps us to understand the dynamics of Holy Communion when referring to a kind of vision he had, in which Jesus said to him: "I am the food of the mature: grow, then, and you shall eat me. You will not change me into yourself like bodily food; but you will be changed into me"(Confessions, VII, 10, 18). Therefore, while the bodily food is assimilated by the body and contributes to its maintenance, the Eucharist is a different bread: we do not assimilate it, but it assimilates us to itself, so that we become conformed to Jesus Christ and members of his body, one with Him. This is a decisive passage. Indeed, precisely because it is Christ who, in Eucharistic communion, transforms us into Him, our individuality, in this encounter, is opened up, freed from its self-centeredness and placed in the Person of Jesus, who in turn is immersed in the Trinitarian communion. Thus, while the Eucharist unites us to Christ, we open ourselves to others making us members one of another: we are no longer divided, but one thing in Him. Eucharistic communion unites me to the person next to me, and with whom I might not even have a good relationship, but also to my brothers and sisters who are far away, in every corner of the world. Thus the deep sense of social presence of the Church is derived from the Eucharist, as evidenced by the great social saints, who have always been great Eucharistic souls. Those who recognize Jesus in the Blessed Sacrament, recognize their brother who suffers, who is hungry and thirsty, who is a stranger, naked, sick, imprisoned, and they are attentive to every person, committing themselves, in a concrete way, to those who are in need. So from the gift of Christ's love comes our special responsibility as Christians in building a cohesive, just and fraternal society. Especially in our time when globalization makes us increasingly dependent upon each other, Christianity can and must ensure that this unity will not be built without God, without true Love. This would give way to confusion and individualism, the oppression of some against others. The Gospel has always aimed at the unity of the human family, a unity not imposed from above, or by ideological or economic interests, but from a sense of responsibility towards each other, because we identify ourselves as members of the same body, the body of Christ, because we have learned and continually learn from the Sacrament of the Altar that sharing, love is the path of true justice.
Let us return to Jesus’ act in the Last Supper. What happened at that moment? When He said: This is my body which is given to you, this is my blood shed for you and for the multitude, what happened? Jesus in that gesture anticipates the event of Calvary. He accepts his passion out of love, with its trial and its violence, even to death on the cross; by accepting it in this way he transforms it into an act of giving. This is the transformation that the world needs most, because he redeems it from within, he opens it up to the Kingdom of Heaven. But God always wants to accomplish this renewal of the world through the same path followed by Christ, indeed, the path that is Himself. There is nothing magic in Christianity. There are no shortcuts, but everything passes through the patient and humble logic of the grain of wheat that is broken to give life, the logic of faith that moves mountains with the gentle power of God. This is why God wants to continue to renew humanity, history and the cosmos through this chain of transformations, of which the Eucharist is the sacrament. Through the consecrated bread and wine, in which his Body and Blood is truly present, Christ transforms us, assimilating us in him: he involves us in his redeeming work, enabling us, by the grace of the Holy Spirit, to live according to his same logic of gift, like grains of wheat united with Him and in Him. Thus unity and peace, which are the goal for which we strive, are sown and mature in the furrows of history, according to God's plan.
Without illusions, without ideological utopias, we walk the streets of the world, bringing within us the Body of the Lord, like the Virgin Mary in the mystery of the Visitation. With the humble awareness that we are simple grains of wheat, we cherish the firm conviction that the love of God, incarnate in Christ, is stronger than evil, violence and death. We know that God is preparing for all people new heavens and new earth where peace and justice prevail - and by faith we glimpse the new world, that is our true home. Also this evening as the sun sets on our beloved city of Rome, we set out again on this path: with us is Jesus in the Eucharist, the Risen One, who said: "I am with you always, until the end of world "(Mt 28:20).
Thank you, Lord Jesus! Thank you for your loyalty, which sustains our hope. Stay with us, because the evening comes. "Jesus, good shepherd and true bread, have mercy on us; feed us and guard us. Grant that we find happiness in the land of the living". Amen.
Fr Cullinan is the chaplain at Limerick Institute of Technology and is also the Limerick diocesan co-ordinator for the International Eucharistic Congress 2012. Fr Cullinan takes us through the meaning of the feast and highlights the need to be aware of the feast focus's in a special way is on what is before us, the Body and Blood of Christ. He reminds us of the importance of public witness through the procession. He also tells us of the Eucharistic miracle of Orvieto and the institution of the feast.
While in Ireland the Solemnity of the Body and Blood of Christ has been moved to Sunday, in Rome this evening Pope Benedict XVI will lead the traditional Corpus Christi procession after Mass at the Basilica of St John Laterans up along the Via Merulana to the Basilica of Mary Major for Benediction.
Her journey to religious life has been a journey of exploration of love and the call to service. Previously we posted an article written by Sr Louise about her journey - Wasted Life? - A reflection on religious profession - and in advance of the profession, the Westmeath Independent carried an interview with Sr Louise about her vocation experience. 
"Born into a noble family beside the cathedral in Lisbon and baptised Fernando, he was educated at the cathedral school and joined the Augustinian Abbey of St Vincent at the age of fifteen. Here he became well-versed in the classical writers, the Scriptures and the Fathers of the Church. As friends were constantly coming to visit him, he asked to move to the Santa Cruz monastery at Coimbra, then the capital of Portugal. After ordination 1219 he was put in charge of hospitality and in this role came in contact with five Franciscans who were on their way to Morocco to preach to Muslims there. Next year these five Franciscans were martyred in Morocco and their relics brought back to Portugal. Fernando was so taken with the heroism of these five Franciscans that he asked to join the Franciscan order. He was received and given the name Anthony after the great hermit of Egypt (251-256). Soon after this he sailed with another brother to Morocco to preach to the Muslims. However, he soon became sick and had to return home. But a storm blew his ship off course and, instead of going back to Portugal, he landed in Sicily. Here he joined with some Franciscans who were heading to Assisi for a general meeting of the order. He met Francis and was appointed to a hermitage at Montepaolo where he served as a priest to the hermits there. No one knew of his considerable learning and Anthony was happy to carry out the most menial tasks for the hermits and devote himself to prayer. Around this time (1222) he accompanied the provincial to an ordination of some Franciscans and Dominicans at Forli. When the Dominican preacher did not turn up, Anthony was asked to say a few words. Beginning tentatively, it soon became clear that here was a man of extraordinary knowledge, eloquence and enthusiasm. But it was his holiness that really moved those present. As a result he was asked to preach more widely. Francis wrote to him appointing him as the order's first lector in theology. The tone of the letter shows Francis was quite cautious about learning and theology. It said: "It pleases me that you read theology to the friars, provided that this pursuit will not quench the spirit of holy prayer and devotion according to our rule. Farewell". Anthony taught and preached first in northern Italy and then in the south of France, where he went to assist in the crusade against the Albigensian heresy, preaching and teaching in the churches and market-places of Le-Puy, Toulouse, Montpellier and Arles. The power of this preaching earned him the nickname malleus haereticorum, "the hammer of heretics". Anthony spoke in a loud, clear voice. He had a winning manner and a wonderful memory. Although he spoke out against luxury, greed and tyranny, he did so positively by presenting the beauty of the Christian way. He returned to Italy in 1226 and became provincial of the Franciscans in northern Italy. Around Easter in 1228, he went to Rome, where he preached before Pope Gregory IX and discussed with him the Rule and Testament of Francis. He spent his last years at Padua where he had extraordinary influence both in the religious and civic life of town, reducing crime, denouncing usury, freeing debtors from prison and reconciling enemies. He died in Padua aged only 36 and was canonised by Pope Gregory IX less than a year after his death. A large Renaissance basilica built over his tomb has become an international shrine visited by over 5 million pilgrims annually. Since the 17th century people have being praying to St Anthony to recover lost articles. This stems from the story that a novice borrowed Anthony's psalter without permission and had to return it because of a fearful apparition of Anthony looking for his psalter!
