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The Beatitude of Peacemaking in the Body of Christ (Part II of III)

July 13, 2013 by  
Filed under Anthony Lilles, Eucharist

A troubled reader writes…

“Although I am a convert to Catholicism, I am sad and offended that the Catholics would forget what JoanDeJoanes(JuanDeJuanes)TheLastSupper(Eucharist)WGA12058Jesus would do with regards to breaking bread with any of his children. I too am a Eucharistic Minister and I would never turn anyone down from breaking bread with their fellow man nor make them feel less of a child of God. I was a Lutheran and to say that our wine and bread does not have the same meaning as a Catholic makes me sad. I do so much for the Church because I try to follow in Jesus's footsteps as best that I can. Separating religions when we all believe in the same God is what will continue our wars amongst the children of God. Jesus did not invent Christianity that separates one another.”

In Part I, we considered our desire for unity and the first place from which that desire comes from: The Prayer of Christ. In Part II, we will consider the other two places from which that desire comes from: The Prayer of the Church and The Work of the Holy Spirit.

The Prayer of the Church: Everything in the Church comes from Christ and is ordered to Christ.  In fact, the Church is a kind of sacrament of unity, a living sign of the saving love of Christ in the world.  All our discipline, all our doctrine has no other purpose than to bring us into communion with Him so that His last wish, His final prayer before His passion and death might be realized.  In fact, the discipline and doctrine of the Church are nothing more than the answer to His prayer, and to see them in any other way is to believe that His prayer was not received by the Father, that His prayer went unanswered, that His death did not make His Bride holy and immaculate.  Yet to be a Christian is to believe that the shedding of Christ's blood truly has saved His Beloved making her holy and immaculate — it is in this beautiful reality of the Church that Christ's offers us all the possibility of a truly new and radical communion with one another.

This communion is realized in the bonds of love we share in the Church – bonds that require free assent to the truth proposed by the Church.  It would be opposed to charity to implicate someone in this communion if they did not fully believe it — because charity respects each one's freedom. Charity requires freedom just as freedom requires the truth.  Without truth, there is no freedom and without freedom, there is no love. Such bonds of truth and love require from us great personal sacrifice — a living sacrifice of our spiritual worship (see Romans 12:1).  Instead, the life of sacraments and prayer we freely choose to share, out of devotion to Christ, express a whole way of life dedicated to the noble tenderness of a love that comes from God.

The Bride of Christ ardently directs all her energies that such holiness might be realized in each one of us in the real day to day situations of our lives.  It is for this very reason that the Church proposes doctrines and observes certain disciplines around the sacramental life.   This is also why the Church withholds the sacramental life from those who are not ready for it or do not really want it.   It is not for lack of love or concern but rather as a sign of respect for what they believe and what they have chosen for themselves.  At the same time, does not this exclusion also suggest an invitation to reconsider the more complete unity the Church proposes and wants them to enjoy together with us in truth and love?

If this is the Lord's intention and the purpose of the Church, why are there divisions?   If there is nothing lacking in the prayer of Christ or the purpose of the Church in regards our authentic communion with one another, then neither Christ nor His Mystical Bride can be the real cause of division. This means it is misplaced to attribute division and strife to the doctrine and discipline of the Church. We should instead treasure and reverence these things as the work of the Risen Lord in our midst bringing about the true unity He desires us to know.  The mysterious source of our division is found elsewhere.

The Work of the Holy Spirit: If we are pierced to the heart by the lack of unity we have with one another, it is only because the Bridegroom aches even more over the differences that divide us. When we take the opportunity to look at these divisions from our Savior's perspective, it allows the Lord to redirect our prayer so that we might realize in an even more profound way that beatitude by which we suffer being peacemakers in the Mystery of the Church.  This holy desire of Christ and the Church is painful because the solidarity Christ hopes for requires total vulnerability to the truth and integrity of heart — things very rare even among the most observant of the faithful.  But this desire for unity is from the Spirit of Truth whom Christ sent to the Church – the Holy Spirit who convinces us concerning sin (see John 16:8-11).

In Part III, we will consider the source of our unity and what we need to do once we more clearly see where division comes from.

PS from the Editor: If you want to read more of Anthony’s insights on the topic of prayer, don’t miss his new book, Hidden Mountain Secret Garden. Anthony has an unusually profound understanding of mystical theology and lives a life of deep prayer. This book is an experience like no other. Among his many accomplishments and responsibilities, Dr. Lilles now teaches theology for the Avila Institute.


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About Anthony Lilles

Anthony Lilles, a graduate of Franciscan University of Steubenville, completed his graduate and post-graduate studies in Rome at the Pontifical University of St. Thomas. He and his lovely wife, Agnes, are blessed with three children and live in California, where he is the Academic Dean, and Associate Professor of Theology, St. John's Seminary, Archdiocese of Los Angeles, and Academic Advisor at Juan Diego House, House of Formation for Seminarians. For over twenty years, Dr. Lilles worked for the Denver Archdiocese directing parish religious education, R.C.I.A. and youth ministry, as well as serving as Director of the Office of Liturgy for the Archdiocese and as Coordinator of Spiritual Formation for the permanent diaconate. In 1999, he became a founding faculty member of St. John Vianney Theological Seminary where he was Academic Dean for nine years and Associate Professor of Theology. He is a Board Member for the Society of Catholic Liturgy. Dr. Lilles has provided graduate level courses on a variety of topics including the Eucharist, the Sacraments of Healing, Church History, Spiritual Theology, Spiritual Direction and on various classics of Catholic Spirituality. His expertise is in the spiritual doctrine of Blessed Elisabeth of the Trinity and the Carmelite Doctors of the Church: St. Teresa of Avila, St. John of the Cross and St. Thérèse of Lisieux. In 2012, Discerning Hearts published his book "Hidden Mountain, Secret Garden: A Theological Contemplation on Prayer," a compilation of discussions with seminarians, students, and contemplatives about the spiritual life. He collaborated with Dan Burke on the books "30 Days with Teresa of Avila" and "Living the Mystery of Merciful Love: 30 Days with Thérèse of Lisieux". And, his book "Fire from Above" was published in 2016. Among his many accomplishments and responsibilities, Dr. Lilles now teaches theology for the Avila Institute. He blogs at

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  • Verdina

    I was really taken aback by the comment you chose to introduce this subject. I feel the person who wrote that has not been properly catechized; does not fully understand that for Catholics, it is not bread and wine but the true Body and Blood of Christ. I believe that comment was misleading.

    • Verdina – thus the response below the initial comment. Did you read it?

      • Verdina

        Yes, I did read it and it was excellent; I often post your articles on my Facebook page and just didn’t want that comment to be the first thing they saw. I just know many of my “friends” would not read past that (although it drew me in to see how you would set the record straight). Thank you for all you do!

        • angeldia

          So where is Part III to this article??

          • It posted as the featured post this morning

          • LizEst

            Just click on the link in the article. It’s now active. God bless you, angeldia!

      • Great thanks!

    • LizEst

      Verdina – It is not only that “for Catholics” it is the true Body and Blood of Christ. Whenever a Catholic priest consecrates the bread and wine, it IS the Body and Blood of Christ. It doesn’t matter who believes that or who doesn’t believe that. It does not change the fact that it IS the Body and Blood of Christ. That’s why we do not not share the Eucharist with those who are not Catholic. It’s not that we are mean. It’s that they don’t believe it. And, it is wrong to present oneself for Communion in the Catholic Church if one doesn’t believe.

  • A thousand apologies for coming on board late. To me, this comment from Liz is the crux of the whole matter:

    “Whenever a Catholic priest consecrates the bread and wine, it IS the Body and Blood of Christ.”

    A Catholic Priest has the Divine Apostolic Succession Authority to consecrate the bread and wine into the Body and Blood of Jesus. And Jesus is offered to Catholics who have appropriately prepared themselves to receive Him.

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