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The Lord is patient and has great mercy. In His economy He knows how to profit even by our faults, if we deposit them on His altar.

His blood is the curtain through which we enter into the Holiest of Holies, the Divine Life. In baptism and in the sacrament of reconciliation, his blood cleanses us of our sins, opens our eyes to eternal light, our ears to hearing God's word. It opens our lips to sing his praise, to pray in expiation, in petition, in thanksgiving, all of which are but varying forms of adoration, i.e., of the creature's homage to the Almighty and All-benevolent One.

Therefore the whole perpetual sacrificial offering of Christ at the cross, in the holy Mass, and in the eternal glory of heaven can be conceived as a single great thanksgiving as Eucharist: as gratitude for creation, salvation, and consummation. Christ presents himself in the name of all creation, whose prototype he is and to which he descended to renew it from the inside out and lead it to perfection. But he also calls upon the entire created world itself, united with him, to give the Creator the tribute of thanks that is his due.

As the earthly body has need of daily bread, so the divine life in us demands continual nourishment. "This is the bread of life come down from heaven." And each day in us, who make it become our daily bread, is accomplished the mystery of Christmas, the Incarnation of the Word.

So I will go to the altar of God. Here it is not a question of my minute petty affairs, but of the great offering of reconciliation. I may participate in that, purify myself and be made happy, and lay myself with all my doings and troubles along with the sacrifice on the altar.

To live in accord with the Eucharist means to let go of one's own body voluntarily and grow into the broad expanse of life in Christ.

His blood is the curtain through which we enter into the Holiest of Holies, the Divine Life. In baptism and in the sacrament of reconciliation, his blood cleanses us of our sins, opens our eyes to eternal light, our ears to hearing God's word. It opens our lips to sing his praise, to pray in expiation, in petition, in thanksgiving, all of which are but varying forms of adoration, i.e., of the creature's homage to the Almighty and All-benevolent One.

To make the Eucharist part of one's own life means to go beyond the limitations of one's own life and to graft oneself onto the immensity of Christ's life. He who visits the Lord in His house will not always want to bother Him about his own affairs, but will begin to interest himself in the affairs of the Lord.

To forget oneself, to be delivered from all one's own desires and pretensions, to open one's heart to all the pressing needs of others, this is possible only through daily intimacy with Our Lord in the tabernacle.

Therefore the whole perpetual sacrificial offering of Christ at the cross, in the holy Mass, and in the eternal glory of heaven can be conceived as a single great thanksgiving as Eucharist: as gratitude for creation, salvation, and consummation. Christ presents himself in the name of all creation, whose prototype he is and to which he descended to renew it from the inside out and lead it to perfection. But he also calls upon the entire created world itself, united with him, to give the Creator the tribute of thanks that is his due.

The Lord is patient and has great mercy. In His economy He knows how to profit even by our faults, if we deposit them on His altar.

To die with Christ on the cross, to rise again with Him, is translated into reality for all the faithful and especially for every priest in the sacrifice of the Mass. In those who celebrate it or participate in it with lively faith, is reenacted what happened on Golgotha.