We do not love Our Lord in the Most Blessed Sacrament because we ignore, or do not seriously reflect on the sacrifices His love is there making for us.

These are so surprising that even to think of them overwhelms the heart and suffuses the eyes with tears. The institution of the Eucharist was at the price of the Saviour’s Passion. How is that? Because the Eucharist is the Sacrifice of the New Law. Now, there is no sacrifice without a victim. Immolation demands the death of the victim, and to participate in the merits of the sacrifice, it is necessary to participate in the eating of the victim. All this is found in the Eucharist. It is the unbloody Sacrifice, because the Victim died once, and by that single death has repaired and merited all justification. But He is perpetuated in His state of Victim, in order to apply to us the merits of the bloody Sacrifice of the Cross, which is to endure and be represented before God till the end of the world. We must eat our share of the Victim. But if He showed Himself to us in the state of death, our repugnance to eating would be too great. We never eat what has died a natural death. So the Eucharist is the price of the Agony in the Garden of Olives, of the humiliations endured before the tribunals of Caiaphas and Pilate, and of His death on Calvary. The Victim had to pass through all these immolations in order to arrive at the sacramental state and reach us.

By instituting His Sacrament, Jesus perpetuated the sacrifices of His Passion. He condemned Himself to suffer an abandonment as sorrowful as that which He endured in the Garden of Olives, and the treason of friends and disciples become schismatics, heretics, and renegades, some of whom would sell the Sacred Host to Jews and magicians. By instituting His Sacrament, He perpetuated the denials that afflicted Him in the house of Annas, the sacrilegious fury of Caiaphas, the contempt of Herod, the baseness of Pilate, the shame of seeing preferred to Himself some passion, some idol of flesh, as He saw Barabbas chosen instead of Him; but worse than all. He beholds His sacramental crucifixion in the body and soul of the sacrilegious communicant. Our Lord knew all this in advance; He saw all the new Judases; He could count them among His own, among His well-beloved children. But it did not check Him. He willed that His love should outdo men’s ingratitude and malice. He willed to survive their sacrilegious hatred. He knew beforehand the tepidity of His own, and mine, in particular, the little fruit that we would draw from Communion; and yet He desired to love even more than He was loved, more than man could know. What more ? The state of death, although He had the plenitude of life, of a glorious and supernatural life. To be treated as one dead, to be looked upon as one dead — is that nothing? This state of death implies that Jesus is without beauty, movement, defense, enveloped in the Sacred Species as in a winding- sheet, and in the tabernacle as in a tomb; and yet He is there seeing everything, hearing everything. His love has veiled His power and glory. His hands and feet. His beautiful countenance and sacred mouth, all, all. He retains only His Heart to love and His state of victim to intercede for us. At sight of Jesus’ so great love for ungrateful man it looks as if the demon triumphs and insults Him.  "I," does he say, "I give man nothing that is true, beautiful or good. I have never suffered for him, and yet I am better loved, better obeyed, better served than You!" Alas! it is too true! Our coldness and ingratitude are the triumphs of Satan over God. O how can we forget the love of Our Lord, a love that has cost Him so much, and to which He has refused nothing?

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