Adoremus, Society for the Renewal of the Sacred Liturgy
Online Edition: October 2009
Vol. XV, No. 7
Selections from Papal Teaching on Adoration and the Eucharist
Pope Pius XII
from Mediator Dei, 1947
130. …Saint Augustine asserts that, “No one eats that flesh, without first adoring it … not only do we not commit a sin by adoring it, but that we do sin by not adoring it”.
131. It is on this doctrinal basis that the cult of adoring the Eucharist was founded and gradually developed as something distinct from the sacrifice of the Mass. The reservation of the sacred species for the sick and those in danger of death introduced the praiseworthy custom of adoring the Blessed Sacrament which is reserved in our churches.
This practice of adoration, in fact, is based on strong and solid reasons. For the Eucharist is at once a sacrifice and a sacrament; but it differs from the other sacraments in this: that it not only produces grace, but contains in a permanent manner the Author of grace Himself. When, therefore, the Church bids us adore Christ hidden behind the eucharistic veils and pray to Him for spiritual and temporal favors, of which we ever stand in need, she manifests living faith in her divine Spouse who is present beneath these veils, she professes her gratitude to Him and she enjoys the intimacy of His friendship.
132. Now, the Church in the course of centuries has introduced various forms of this worship which are ever increasing in beauty and helpfulness: as, for example, visits of devotion to the tabernacles, even every day; benediction of the Blessed Sacrament; solemn processions, especially at the time of Eucharistic Congress, which pass through cities and villages; and adoration of the Blessed Sacrament publicly exposed. Sometimes these public acts of adoration are of short duration. Sometimes they last for one, several and even for forty hours. In certain places they continue in turn in different churches throughout the year, while elsewhere adoration is perpetual day and night, under the care of religious communities, and the faithful quite often take part in them.
Pope Paul VI
from Mysterium Fidei, 1965
56. The Catholic Church has always displayed and still displays this latria that ought to be paid to the Sacrament of the Eucharist, both during Mass and outside of it, by taking the greatest possible care of consecrated Hosts, by exposing them to the solemn veneration of the faithful, and by carrying them about in processions to the joy of great numbers of the people.
66. … And they should not forget about paying a visit during the day to the Most Blessed Sacrament in the very special place of honor where it is reserved in churches in keeping with the liturgical laws, since this is a proof of gratitude and a pledge of love and a display of the adoration that is owed to Christ the Lord who is present there.
Pope John Paul II
from Ecclesia de Eucharistia, 2003
25. The worship of the Eucharist outside of the Mass is of inestimable value for the life of the Church. This worship is strictly linked to the celebration of the Eucharistic Sacrifice. The presence of Christ under the sacred species reserved after Mass a presence which lasts as long as the species of bread and of wine remain derives from the celebration of the sacrifice and is directed toward communion, both sacramental and spiritual. It is the responsibility of pastors to encourage, also by their personal witness, the practice of eucharistic adoration, and exposition of the Blessed Sacrament in particular, as well as prayer of adoration before Christ present under the eucharistic species.
It is pleasant to spend time with Him, to lie close to His breast like the Beloved Disciple (cf. Jn 13:25) and to feel the infinite love present in His heart. If in our time Christians must be distinguished above all by the “art of prayer”, how can we not feel a renewed need to spend time in spiritual converse, in silent adoration, in heartfelt love before Christ present in the Most Holy Sacrament? How often, dear brother and sisters, have I experienced this, and drawn from it strength, consolation and support!
This practice, repeatedly praised and recommended by the Magisterium, is supported by the example of many saints. Particularly outstanding in this regard was Saint Alphonsus Liguori, who wrote: “Of all devotions, that of adoring Jesus in the Blessed Sacrament is the greatest after the sacraments, the one dearest to God and the one most helpful to us”. The Eucharist is a priceless treasure: by not only celebrating it but also by praying before it outside of Mass we are enabled to make contact with the very wellspring of grace. A Christian community desirous of contemplating the face of Christ in the spirit which I proposed in the Apostolic Letters Novo Millennio Ineunte and Rosarium Virginis Mariae cannot fail also to develop this aspect of eucharistic worship, which prolongs and increases the fruits of our communion in the body and blood of the Lord.
Pope Benedict XVI
from the post-Synodal Apostolic Exhortation, Sacramentum Caritatis, 2007
Adoration and eucharistic devotion:
The intrinsic relationship between celebration and adoration
66. One of the most moving moments of the Synod came when we gathered in Saint Peter’s Basilica, together with a great number of the faithful, for eucharistic adoration. In this act of prayer, and not just in words, the assembly of bishops wanted to point out the intrinsic relationship between eucharistic celebration and eucharistic adoration. A growing appreciation of this significant aspect of the Church’s faith has been an important part of our experience in the years following the liturgical renewal desired by the Second Vatican Council. During the early phases of the reform, the inherent relationship between Mass and adoration of the Blessed Sacrament was not always perceived with sufficient clarity. For example, an objection that was widespread at the time argued that the eucharistic bread was given to us not to be looked at, but to be eaten. In the light of the Church’s experience of prayer, however, this was seen to be a false dichotomy. As Saint Augustine put it: “nemo autem illam carnem manducat, nisi prius adoraverit; peccemus non adorando no one eats that flesh without first adoring it; we should sin were we not to adore it.” In the Eucharist, the Son of God comes to meet us and desires to become one with us; eucharistic adoration is simply the natural consequence of the eucharistic celebration, which is itself the Church’s supreme act of adoration. Receiving the Eucharist means adoring Him whom we receive. Only in this way do we become one with Him, and are given, as it were, a foretaste of the beauty of the heavenly liturgy. The act of adoration outside Mass prolongs and intensifies all that takes place during the liturgical celebration itself. Indeed, “only in adoration can a profound and genuine reception mature. And it is precisely this personal encounter with the Lord that then strengthens the social mission contained in the Eucharist, which seeks to break down not only the walls that separate the Lord and ourselves, but also and especially the walls that separate us from one another.”
The practice of eucharistic adoration
67. With the Synod Assembly, therefore, I heartily recommend to the Church’s pastors and to the People of God the practice of eucharistic adoration, both individually and in community. Great benefit would ensue from a suitable catechesis explaining the importance of this act of worship, which enables the faithful to experience the liturgical celebration more fully and more fruitfully. Wherever possible, it would be appropriate, especially in densely populated areas, to set aside specific churches or oratories for perpetual adoration. I also recommend that, in their catechetical training, and especially in their preparation for First Holy Communion, children be taught the meaning and the beauty of spending time with Jesus, and helped to cultivate a sense of awe before His presence in the Eucharist.
Here I would like to express appreciation and support for all those Institutes of Consecrated Life whose members dedicate a significant amount of time to eucharistic adoration. In this way they give us an example of lives shaped by the Lord’s Real Presence. I would also like to encourage those associations of the faithful and confraternities specifically devoted to eucharistic adoration; they serve as a leaven of contemplation for the whole Church and a summons to individuals and communities to place Christ at the center of their lives.
Forms of eucharistic devotion
68. The personal relationship which the individual believer establishes with Jesus present in the Eucharist constantly points beyond itself to the whole communion of the Church and nourishes a fuller sense of membership in the Body of Christ. For this reason, besides encouraging individual believers to make time for personal prayer before the Sacrament of the Altar, I feel obliged to urge parishes and other church groups to set aside times for collective adoration. Naturally, already existing forms of eucharistic piety retain their full value. I am thinking, for example, of processions with the Blessed Sacrament, especially the traditional procession on the Solemnity of Corpus Christi, the Forty Hours devotion, local, national and international Eucharistic Congresses, and other similar initiatives. If suitably updated and adapted to local circumstances, these forms of devotion are still worthy of being practiced today.
The location of the tabernacle
69. In considering the importance of eucharistic reservation and adoration, and reverence for the sacrament of Christ’s sacrifice, the Synod of Bishops also discussed the question of the proper placement of the tabernacle in our churches. The correct positioning of the tabernacle contributes to the recognition of Christ’s Real Presence in the Blessed Sacrament. Therefore, the place where the eucharistic species are reserved, marked by a sanctuary lamp, should be readily visible to everyone entering the church. It is therefore necessary to take into account the building’s architecture: in churches which do not have a Blessed Sacrament chapel, and where the high altar with its tabernacle is still in place, it is appropriate to continue to use this structure for the reservation and adoration of the Eucharist, taking care not to place the celebrant’s chair in front of it. In new churches, it is good to position the Blessed Sacrament chapel close to the sanctuary; where this is not possible, it is preferable to locate the tabernacle in the sanctuary, in a sufficiently elevated place, at the center of the apse area, or in another place where it will be equally conspicuous. Attention to these considerations will lend dignity to the tabernacle, which must always be cared for, also from an artistic standpoint. Obviously it is necessary to follow the provisions of the General Instruction of the Roman Missal in this regard. In any event, final judgment on these matters belongs to the diocesan bishop.
The usefulness of a eucharistic compendium
93. At the conclusion of these reflections, in which I have taken up a number of themes raised at the Synod, I also wish to accept the proposal which the Synod Fathers advanced as a means of helping the Christian people to believe, celebrate and live ever more fully the mystery of the Eucharist. The competent offices of the Roman Curia will publish a compendium which will assemble texts from the Catechism of the Catholic Church, prayers, explanations of the Eucharistic Prayers of the Roman Missal and other useful aids for a correct understanding, celebration and adoration of the Sacrament of the Altar. It is my hope that this book will help make the memorial of the Passover of the Lord increasingly the source and summit of the Church’s life and mission. This will encourage each member of the faithful to make his or her life a true act of spiritual worship.
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