The Eucharistic Celebration Explained For Children

The Eucharistic Celebration Explained For Children

Introduction

As you age and grow in your faith children, you will have a deeper spiritual understanding of the Eucharistic Celebration unravel for you.  In other words like a cabbage, when you peel away the first layer you will see a new layer and when you peel that one away yet another will revealed.  For now let us embark on this little journey of understanding the basics so that you can have a deeper appreciation for what takes place when you are in Church on Sunday.

So let us first begin with what it means; Eucharist actually means ‘Thanksgiving’ in other words we celebrate by giving thanks to God our Father for His undying love for us and to thank him for giving us Jesus.  In addition, the Eucharistic Celebration is also a solemn reminder of the sacrifice of Jesus who died for us on the cross to take away our sins, rose from the dead and who now lives with our Father in heaven and in our hearts.

Now here is something to remember and keep close to your heart.  God so loved the world, he gave us his only begotten Son Jesus Christ.  And Jesus loved us so much that He could not bear to leave us completely alone.  So being the Son of God, he instituted (provided) a way to be with us always.   By giving us His real body which takes the appearance of the bread(Communion Host) we offer at the altar and His blood which takes the appearance of the wine we offer at the altar.  Jesus lovingly shares this truth with us;”The man who feeds on My Flesh and drinks My Blood remains in me and I in him. Just as the Father Who has life sent Me and I have life because of the Father, so the man who feeds on Me will have life because of Me.”

Jesus gives himself to us in the Eucharist as our spiritual nourishment for which we are in Holy Communion (fellowship) with God the Father, God the Son, God the Holy Spirit,  His Church (all of us) and together with the Angels and Saints in the Heavenly Liturgy where Christ eternally intercedes for us.

Now with true faith, you understand that your are receiving Jesus the Son of God (Which is His Divine Body ), so then you must receive him in a state of grace. ( Pure without having committed mortal Sin) If we had committed a mortal sin which basically means a terrible sin which would lead us away from God the Father, example breaking one of the Ten Commandments, or close to it. Then we must first go for the Sacrament of Reconciliation to be pardoned of that sin first.  Only having done that, can we receive Jesus and reap the spiritual benefits the Eucharist has to offer.  The Eucharist is a sacrament of unity because it unites us more closely with God and with one another through the growth of sanctifying grace in our soul.  The same grace, that helps us to love our neighbour for the love of God.

Jesus is present in the Eucharistic celebration in four ways, in the person of the Celebrant (The Priest ), in his Word ( The Gospel), in the bread and wine when He through the Priest offers it to us.  And he is present with us, the assembled people, as we pray and sing. For he promised, “Where two or three are gathered in my name there am I in the midst of them.” (Mt 18:20)

So children as we gather together in God’s house and knowing that Jesus is present, we pray quietly and prepare ourselves for the Celebrant ( The Priest ) to arrive so that he may lead us in this joyous Eucharistic Celebration.

INTRODUCTORY RITES

ENTRANCE PROCESSION

After the people have assembled, the entrance antiphon is sung (an entrance hymn is usually sung) or recited as the priest and the ministers enter the church.  We do this to welcome Jesus and praise God.

SIGN OF THE CROSS

We Call Upon the Holy Trinity

We begin with the sign of the cross like we do for any prayer.  We are calling God to be with us as we pray to Him.

Priest: in the Name of the Father, and of the Son, and of the Holy Spirit.

People: Amen.

GREETING

We Are Welcomed in God’s Name

The priest greets us and welcomes us to church both in his own name and in God’s name.

Priest: The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.

People: And with your spirit.

PENITENTIAL RITE

We Express Sorrow For Our Sins

The priest now invites us to reflect on our sins and to tell God how truly sorry we are for them.  We want to say sorry for all the times we were selfish and for having sinned so that we can listen to God’s word and receive His body and blood with a pure heart.  We then say :-

I confess to almighty God

and to you, my brothers and sisters,

that I have greatly sinned,

in my thoughts and in my words,

in what I have done and in what I have failed     to do,

through my fault, through my fault,

through my most grievous fault;

therefore I ask blessed Mary ever-Virgin,

all the Angels and Saints,

and you, my brothers and sisters,

to pray for me to the Lord our God.

The priest says a short prayer asking for God’s mercy.

KYRIE

We Ask Jesus For Mercy

Priest : Lord, have mercy.          People: Lord have mercy.

Priest : Christ, have mercy.        People: Christ have mercy.

Priest : Lord, have mercy.          People: Lord have mercy.

Sometimes instead of the longer prayers, the priest asks for God’s mercy by calling upon God three times. He finishes his prayer with “Lord have mercy; Christ, have mercy; Lord, have mercy.”  We repeat those last words each time he says them.

GLORIA

We Praise God

Now we are so happy God has promised us forgiveness that we celebrate with joy.  We do this by saying or singing loudly the song the angels sang so long ago when they celebrated the birth of Jesus in Bethlehem.

Glory to God in the highest, and on earth peace to people of good will.

We praise you,

we bless you,

we adore you,

we glorify you,

we give you thanks for your great glory,

Lord God, heavenly King,

O God, almighty Father.

Lord Jesus Christ, Only Begotten Son,

Lord God, Lamb of God, Son of the Father,

you take away the sins of the world, have mercy on us;

you take away the sins of the world, receive our prayer;

you are seated at the right hand of the Father, have mercy on us.

For you alone are the Holy One,

you alone are the Lord,

you alone are the Most High,

Jesus Christ,

with the Holy Spirit,

in the glory of God the Father. Amen.

COLLECT 

We Join in Prayer Together

This is followed by the Opening Prayer. There are different prayers for each day of the year.  In this prayer, the priest asks God to be with us in a very special way as we open our hearts to him.

Priest : Forever and ever.

People: Amen.

FIRST READING (SIT)

God Speaks To Us Through The Prophets

We sit and listen to the Word of God as it was spoken in the Old Testament, especially through his prophets.  The reader takes their place in speaking to us.

At the end of the reading:

Reader : The Word of the Lord.

People : Thanks be to God.

RESPONSORIAL PSALM

We Respond To God’s Word

The people repeat the response said by the reader or sung by the cantor.

SECOND READING

God Speaks To Us through the Apostles

We now listen to readings taken from the letters of Paul and the other Apostles.

At the end of the reading :

Reader: The Word of the Lord.

People : Thanks be to God.

ALLELUIA VERSE (STAND)

We Praise Jesus Who Comes To Speak To Us

Jesus will speak to us in the Gospel.  We rise now out of respect and prepare for his message with the alleluia verse.

GOSPEL

God Speaks To Us Through Christ

Priest: The Lord be with you.

People: And with your spirit

Priest: A reading from the holy Gospel according to N.

People: Glory to you, Lord.

We now listen to the priest read the Gospel.

At the end of the Gospel:

Priest:  The Gospel of the Lord.

People: Praise to you, Lord Jesus Christ.

HOMILY (SIT)

God Speaks To Us Through The Priest

These readings are God’s message to us, but at times they may be difficult to understand.  This is why the priest explains the meaning of the readings to us in a homily.  The homily also tells us how to live God’s Word in our lives.

PROFESSION OF FAITH  (STAND)

We Profess Our Faith

After having heard God’s Word in the readings, we proclaim before everyone that we believe.  We believe what God has told; we believe that he has called us; we believe that he loves us.  To say all this we profess our faith with the creed.

THE NICENE CREED

NICENE CREED: (NEW)

I believe in one God,

the Father almighty,

maker of heaven and earth,

of all things visible and invisible.

I believe in one Lord Jesus Christ,

the Only Begotten Son of God,

born of the Father before all ages.

God from God, Light from Light,

true God from true God,

begotten, not made, consubstantial with the Father;

through him all things were made.

For us men and for our salvation

he came down from heaven,

and by the Holy Spirit was incarnate of the Virgin Mary,

and became man.

For our sake he was crucified under Pontius Pilate,

he suffered death and was buried,

and rose again on the third day

in accordance with the Scriptures.

He ascended into heaven

and is seated at the right hand of the Father. He will come again in glory

to judge the living and the dead

and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life,

who proceeds from the Father and the Son,

who with the Father and the Son is adored and glorified,,

who has spoken through the prophets.

I believe in one, holy, catholic and apostolic Church.

I confess one Baptism for the forgiveness of sins

and I look forward to the resurrection of the dead and the life of the world to come. Amen.

(or)

APOSTLES’ CREED (NEW)

I believe in God,

the Father almighty,

Creator of heaven and earth,

and in Jesus Christ, his only Son, our Lord,

who was conceived by the Holy Spirit,

born of the Virgin Mary,

suffered under Pontius Pilate,

was crucified, died and was buried;

he descended into hell;

on the third day he rose again from the dead;

he ascended into heaven,

and is seated at the right hand of God the Father almighty;

from there he will come to judge the living and the dead.

I believe in the Holy Spirit,

the holy catholic Church,

the communion of saints,

the forgiveness of sins,

the resurrection of the body,

and life everlasting. Amen.

GENERAL INTERCESSIONS

We Pray For Our Brothers And Sisters In Christ

We close the first part of the Mass by saying the General Intercessions also known as the Prayer of the Faithful.   In other words we not only pray for ourselves but for all who need God’s help.  The Priest usually begins and ends the General Intercessions and someone else reads the intentions for which are praying together.  We add our voices to the prayer by repeating the response that has been chosen.  egs. People : Lord, hear our prayer.

We begin by praying of the Church. We pray for the Pope, Bishops, Priests, clergy and all the people of God. We pray we might all answer God’s call in a loving manner.

We pray for public authorities, the leaders of our nation and all the people of the world.

We also pray for those who have a special need. We pray for the poor, for the sick, for those who are sad and for anyone else who might need prayers.

We pray for those who have died. We remember them because we want to share our love with them and pray that they might be with God in heaven.

Finally, we pray for our own local community and our particular needs.

The Prayer closes the first part of the Mass which is called the Liturgy of the Word.

LITURGY OF THE EUCHARIST (SIT)

Preparation Song

While the gifts of the people are being brought forward to the priest and placed on the altar, a song is sung.  The gifts are bread and wine and whatever else we offer for the needs of the Church and for the poor.  We are also encouraged to offer a gift of ourselves to Jesus examples: Peace, Love, Justice, and Humility.

PREPARATION OF THE GIFTS

We Place Bread On The Altar

The priest takes the bread and says in a quiet voice (or sometimes sings) :

Blessed are you, Lord God of all creation,

for through your goodness we have received the bread we offer you:

fruit of the earth and work of human hands, it will become for us the bread of life.  

We may respond: Blessed be God forever.

We Place The Wine On The Altar

He then takes the wine and says in a quiet voice (or sings):

[By the mystery of this water and wine may we come to share in the divinity of Christ, who humbled himself to share in our humanity]

Blessed are you, Lord God of all creation,

for through your goodness we have received the wine we offer you:

fruit of the vine and work of human hands, it will become our spiritual drink.

We may respond: Blessed be God forever.

The Priest washes his hands, asking God to wash away his sins.  He then says,

INVITATION TO PRAYER (STAND)

We Ask God To Accept Our Sacrifice

Priest: Pray, brethren, that our sacrifice may be acceptable to God , the almighty Father.

People: 

PRAYER OVER THE GIFTS

We Pray For God’s Grace

The priest says the Prayer over the Gifts.  Like the Opening Prayer, there is a special one for each day of the year.

Pray, brothers and sisters, that my sacrifice and yours may be acceptable to God,

the almighty Father.

People :May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church.

EUCHARISTIC PRAYER

The priest now begins the Eucharistic Prayer. This is the prayer that will change the bread and wine into the body and blood of our Lord.

The Lord be with you.

And with your spirit.

Lift up your hearts.

We lift them up to the Lord.

Let us give thanks to the Lord our God.

It is right and just.

The priest then calls upon the Lord with a prayer called the Preface. We respond to that prayer by singing or saying the same prayer that the angels sing before God’s throne :

HOLY, HOLY, HOLY

We Praise God In Union With The Angels

Priest and People:

Holy, Holy, Holy Lord, God of power and might.
heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.

WORDS OF INSTITUTION

The Bread And Wine Becomes Christ’s Body And Blood

There are a number of different Eucharistic Prayers that the priest can use, but they use the words that Jesus said over the bread and wine.  The priest takes the bread and says,

Before he was given for death,
a death he freely accepted,
he took bread and gave you thanks.
He broke the bread,
gave it to his disciples and said:
Take this all of you, and eat it:
this is my body which will be given up for you.”

The priest holds up the body of Christ for all the people to see.
The priest then takes the cup filled with the wine and says,

When supper was ended, he took the cup.
Again he gave you thanks and praise,
gave the cup to his disciples and said:

“Take this all of you, and drink from it:
this is the cup of my blood,
the blood of the new and everlasting covenant.
It will be shed for you and for all
so that sins may be forgiven.
Do this in memory of me.”

The priest holds up the cup that contains the blood of Christ for all the people to see.

MEMORIAL ACCLAMATION

We Proclaim The Mystery Of Faith

We are so happy that God is giving us this very special gift that we feel like crying out for joy.  The priest invites us to do this in the Memorial Acclamation.  This prayer is a short profession of faith.  There are four different ones that we can use:

Priest: Let us proclaim the mystery of faith.

People:

A)

Christ has died,
Christ is risen,
Christ will come again.

OR

B)

Dying you destroyed our death,
rising you restored our life,
Lord Jesus, come in glory.

OR

C)

When we eat this bread and drink this cup,
we proclaim your death, Lord Jesus,
until you come in glory.

OR

D)

Lord, by your cross and resurrection
you have set us free.
You are the Saviour of the world.

GREAT AMEN

We Give Our Assent To All That Has Taken Place

At the end of the Eucharistic Prayer, we join the priest in giving glory to the Father through Jesus:

Priest Only:

Through him, with him, In him,
in the unity of the Holy Spirit,
all glory and honor is yours,
almighty Father
forever and ever.

People: Amen

COMMUNION RITE (STAND)

We Speak To God Our Father In The Words Jesus Taught Us

After the Eucharistic Prayer is finished, we prepare to receive Jesus in communion by saying the prayer that Jesus taught us.  We praise God, ask for our daily bread, and beg forgiveness for our sins.

Priest and People:

The Lord’s Prayer

At the Saviour’s command and formed by divine teaching, we dare to say:

Our Father, who art in heaven, hallowed be thy name.

Thy kingdom come; Thy will be done on earth, as it is in heaven.

Give us this day our daily bread. And forgive us our trespasses,

as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil.

Priest:Deliver us, Lord, we pray, from every evil,

graciously grant peace in our days,

that, by the help of your mercy,

we may be always free from sin

and safe from all distress,

as we await the blessed hope

and the coming of our Saviour, Jesus Christ.

People:For the Kingdom, the power and the glory are yours, now and forever.

SIGN OF PEACE

We Offer A Sign Of Peace To Each Other

Before we receive the body and blood of Jesus, we have to make peace with each other.

The priest says a prayer for peace and unity that ends with:

Priest: Forever and ever.

People: Amen.

Priest: The peace of the Lord be with you always.

People: And with your spirit.

Priest: Let us offer each other the sign of peace.

We give a sign of peace to those around us.

BREAKING OF THE BREAD

We Ask For Mercy And Peace

We then call upon Jesus to prepare us so that we might be ready to receive communion.  We say,

People:

Lamb of God, you take away the sins of the world:
have mercy on us.

Lamb of God, you take away the sins of the world:
have mercy on us.

Lamb of God, you take away the sins of the world:
grant us peace.

COMMUNION

We Ask God To Make Us Worthy To Receive Communion

The priest invites us to receive Jesus our Saviour who comes to us in communion.  He prays with us, asking God to make us worthy to receive his great gift.

Priest and People:

Lord, I am not worthy

that you should enter under my roof,

but only say the word

and my soul shall be healed.

He then receives communion.

It is important that we remind ourselves of what we are about to do when we receive communion.  We do not want to go up to receive it just because everyone else is going or just because we do it every Sunday.  We should remind ourselves that this is the precious body and blood of Jesus.  We should receive it because we want to be one with Jesus and we want to be like him.

We Receive Jesus

We then go up to receive the body and blood of Jesus. The priest of the Eucharist says :

Priest: The body of Christ.

Communicant: Amen

Priest: The blood of Christ.

Communicant: Amen

This response means that we really want to be one with God. The communion song is sung while communion is given to the faithful.

PERIOD OF SILENCE OR SONG OF PRAISE (SIT)

We Praise God

After the communion there may be a period of silence, or a song of praise may be sung.

PRAYER AFTER COMMUNION

We Ask For The Grace Of Communion

Priest: Let us pray.

When everyone has finished receiving communion, the priest says a prayer called the Prayer After Communion.  Like the Opening Prayer and the Prayer Over the Gifts, it is different for each day of the year.  The prayer usually asks that we might be able to live with our whole heart and our entire love the things that we have promised to do when we received communion.

At the end:

Priest : Through Christ our Lord.

People : Amen.

CONCLUDING RITE

The Mass closes with a sign of the cross, just as it began with one. This time the sign of the cross is a blessing.

BLESSING

We Receive God’s Blessing From The Priest

Priest: The Lord be with you.

People:And with your spirit.

Priest: May almighty God bless you, the Father, and the Son, and the Holy Spirit.

People: Amen.

DISMISSAL

We Are Sent Out To Bring Christ To Others

Priest: Go in peace to love and serve the Lord.  OR  The Mass is ended, go in peace.  OR Go in peace of Christ.

People: Thanks be to God.

The Recessional Song ends our celebration.

As we go forth from the Church, we realize that we have been changed. We had received the body and blood of our Lord, and this has made us apostles.  We now go forth into the world to carry the love of Jesus to everyone whom we meet.

Holy Communion

Holy Communion

http://fisheaters.com/holycommunion.html

John 6:32, 51-52: "Then Jesus said to them: Amen, amen I say to you; Moses gave you not bread from heaven, but my Father giveth you the true bread from heaven... I am the living bread which came down from heaven. If any man eat of this bread, he shall live for ever; and the bread that I will give, is My Flesh, for the life of the world."

First, a definition: "Holy Communion" is the reception of the Blessed Sacrament (the Eucharist) that has been confected by a priest during the Holy Mass. The Blessed Sacrament may only be received sacramentally by one who:

• is a living human being
   
• is baptized
   
• has proper intent
   
• has fasted the proper amount of time: 3 hours is the 1962 practice that most traditional Catholics follow (some follow the older practice of a 12-hour fast); 1 hour is what we are canonically bound to by the 1983 Code of Canon Law. Viaticum -- the "Food for the Journey" given during Extreme Unction -- may be given at any time. 
   
• is in a state of grace, i.e., is not in a state of mortal sin. If one is in a state of mortal sin, he must go to Confession first lest he sin further as St. Paul warns in I Corinthians 11:26-30:

  Therefore whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. But let a man prove himself: and so let him eat of that bread, and drink of the chalice. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord. Therefore are there many infirm and weak among you, and many sleep.

  In addition, because Communion is also a sign of Christian unity, those who receive are declaring to the world that they accept all of the dogmas of the Church. Canon 915 of the 1983 Code of Canon Law affirms the Apostolic practice of the Church in insisting that priests refuse Communion to those who are "manifest, obstinate, persistent sinners" -- i.e., those who are public sinners (which includes those who publicly disagree with Church teaching) who refuse to publicly repent -- lest they cause scandal and confuse others as to what Church teaching is. Those who disagree with what the Church teaches should not try to receive Communion.
  
  Summary: one in grave sin is to police himself and refrain from receiving Communion until he's received the Sacrament of Penance. If he fails to, his spiritual father is to advise him in order to make him aware of his sin and of the added sin of receiving Communion while not in a state of grace. If, after being advised by his spiritual father, he still fails to police himself, he is to be prevented from receiving the Eucharist, especially if the grave sin is a public one.

The Eucharist must be received at least once a year, during the Easter Season, by those who've reached the age of reason, though frequent -- even daily -- Communion is encouraged. Traditionally, the Eucharist shouldn't be received more than once a day unless it is given as Viaticum during Extreme Unction (the 1983 Code of Canon Law strangely allows for a second reception of the Eucharist "only within a eucharistic celebration in which that person participates.")

The matter of the Sacrament itself are wheat bread made only of flour and water, with nothing added (no honey, no spices, etc; nothing may be added. The use of leavening in the Latin Church is illicit) and wine fermented from grape juice. The former is confected by God through a true priest using the words:

This is My Body

Latin:
Hoc est enim Corpus Meum.

The latter is confected by the words "this is the Chalice of My Blood," which are spoken in the below context in the traditional Mass:

For this is the Chalice of My Blood, of the new and eternal Testament: the Mystery of Faith: which shall be shed for you and for many unto the remission of sins

Latin:
Hic est enim Calix Sanguinis mei, novi et aeterni testamenti: mysterium fidei: qui pro vobis et pro multis effundetur in remissionem peccatorum.

After the substance of bread and wine are changed into His Body and Blood, the accidents -- the appearance, taste, texture of bread and wine -- remain, but what looks like "bread" and "wine" are, in substance, the Body, Blood, Soul, and Divinity of Christ. In other words, outside of Eucharistic miracles which have taken place over 2,000 years, what the eyes and mouth see and taste are the accidents of "bread" and "wine," but what is truly received is Christ and remains Christ until and unless the accidents change such that they are no longer compatible with the species of "bread" and "wine." By this we know, for example, that once the Host goes into one's stomach and is digested, or if a liquid were added to the Precious Blood such that the accidents are no longer recognizable as the accidents of "wine," the Sacrament is no longer there.

Because of the above, it is not okay to refer to the Blessed Sacrament as "bread" or to the Precious Blood as "wine." Once the bread and wine have been consecrated, they are no longer "bread" and "wine"; they are Christ -- Body, Blood, Soul, and Divinity, and the proper words to use to speak of them are "Blessed Sacrament," "Eucharist," "Precious Blood," "Sacred Host" ("Host" comes from the Latin word "hostia" meaning "victim"), etc. The consecrated Hosts and Precious Blood are and will remain Christ regardless of the faith of the people in the pews. They are and will remain Christ whether on the Altar or in the tabernacle or in your mouth or, God forbid, on the floor. They are and will remain Christ for ten years or a thousand years, as long as the accidents of bread and wine remain.

The Precious Blood is always consumed totally by the priest at the Mass, and the priest will always consume one Sacred Host, distributing others to the people, if present. Remaining Hosts are kept in a ciborium inside the tabernacle between Masses, and this Divine Presence is signalled to us by the sanctuary lamps that burn always outside the tabernacles of our churches and invite us to adore Him and be in His Presence to pray.

The effects of receiving the Sacrament are: 

• union, by love, with Christ 
   
• an increase in sanctifying grace in the soul when received by a "living member of the Church" (i.e., one who is in a state of grace) 
   
• the blotting out venial sin and preserving the soul from mortal sin, in proportion to the communicant's devotion 
   
• the rewards promised by Christ in His words, "He that eateth My Flesh and drinketh My Blood, hath everlasting life: and I will raise him up on the last day." 

The proper way to receive the Blessed Eucharist at the altar rail at Mass is to kneel and fold one's hands in the "prayer" gesture (or place them under the houseling cloth at the altar rail, if such a cloth is used; don't touch the cloth or the rail in either case). An acolyte or altar boy will hold a paten underneath your chin so that no precious particles will fall to the floor. The priest will bless you by making a Sign of the Cross with the Sacrament (a small one in the air) and then place the Sacrament on your tongue, all while saying these words:

Corpus Dómini nostri Jesu Christi custódiat ánimam tuam in vitam æternam. Amen.

May the Body of Our Lord Jesus Christ preserve your soul unto life everlasting. Amen.

Open your mouth wide enough and stick out your tongue far enough to easily receive the Sacrament (once received, don't respond "Amen" as is done in the Novus Ordo Rite). Many priests recommend closing your eyes when receiving so that you're not tempted to follow his hand; it's best to not move at all. And, of course, don't close your mouth until the Host is safely on your tongue and the priest's hand is out of the way! Make the Sign of the Cross after receiving Communion, then return to your pew and kneel in thanksgiving (many people cover their faces with their hands or veils at this time to increase a sense of intimacy).

Please note that the Eucharist is not chewed, but is allowed to soften in the mouth and then swallowed. ¹ This is to avoid having the smallest particle stuck in one's teeth where it might be desecrated later by coming into contact with the profane. Having the very Body, Blood, Soul, and Divinity of Christ mingle with a gulp of Mountain Dew is hardly the treatment He deserves -- but pondering the very possibility of such a thing is to induce gratitude for the amazing humility with which He comes to us under the appearance of bread; why, if He were to come to us in a way that revealed His glory to our senses, we would no doubt die from being in the Presence of such obvious Holiness.

The Eucharist should never be touched but by consecrated hands (i.e., the hands of a priest, who is the ordinary minister of the Sacrament, or of a delegated deacon, who is the extraordinary minister of the Sacrament) unless emergency or truecharity dictate otherwise, and women should have their heads covered whenever they are in His Presence -- whether during simple visits to a church where the tabernacle is, during sick calls or Unction, and when receiving the Eucharist at Mass.

A beautiful, traditional, partially indulgenced prayer to pray after receiving Communion is the "Anima Christi" (Soul of Christ) -- a favorite prayer of St. Ignatius of Loyola. The origins of this ancient prayer are unknown, but it dates to at leastA.D. 1334.
 

Anima Christi
Soul of Christ, sanctify me. Body of Christ, save me. Blood of Christ, inebriate me. Water from the side of Christ, wash me. Passion of Christ, strengthen me. O good Jesus, hear me. Within Thy wounds, hide me. Separated from Thee let me never be. From the malignant enemy, defend me. At the hour of death, call me. To come to Thee, bid me, That I may praise Thee in the company Of Thy Saints, for all eternity. Amen.		Anima Christi, sanctifica me. Corpus Christi, salva me. Sanguis Christi, inebria me. Aqua lateris Christi, lava me. Passio Christi, conforta me. O bone Iesu, exaudi me. Intra tua vulnera absconde me. Ne permittas me separari a te. Ab hoste maligno defende me. In hora mortis meae voca me. Et iube me venire ad te, Ut cum Sanctis tuis laudem te in saecula saeculorum. Amen.

When offering the Eucharist outside of the Mass (such as during sick calls or Unction), the priest should wear a surplice and stole. If the communicant (the one receiving Communion) is able to kneel, he should; if he is bedridden, a white linen cloth should be laid over his breast to ensure no particles fall and are desecrated. If one is unable to receive the Host, the priest may arrange for some of the Precious Blood to be given instead. Under either species -- i.e., either the Host or the Precious Blood -- the Sacrament is "the entire Christ" -- Body, Blood, Soul, and Divinity, so one should never feel as though one is being "deprived" by receiving Christ in one form rather than the other.

Also note the language used in reference to Holy Communion: while many Protestants speak of "taking Communion," Catholics use the phrase "receiving Communion" -- a more passive terminology that emphasizes humility, that reminds us that it is by grace that we are saved, and that emphasizes the role of the ordained priesthood.

First Communion

If one enters the Church as an adult, First Communion is usually given on the same day of Baptism and Confirmation(which both take place, typically but not necessarily, during the Easter Vigil). 

If one grows up in the Church, First Communion is offered at the discretion of one's priest. It may be given to a lone child after the priest has discerned that the child understands the Sacrament and is able to form proper intent, or it may be given to a group of children who've been properly prepared together, such as a first grade class. In either case, theSacrament of Confession is received first before Communion.

Little boys will dress in their finest suits, and little girls will often wear special white First Communion dresses and veils (their dresses should fit the rules of feminine modesty in Church -- nothing sleeveless, etc.).

While a child's First Communion should be memorable and very beautiful, it should, above all, be holy and with all priorities in place. On the more fundamental and profound level, First Communion is an initiation into one of the Great Mysteries. Parents should prepare the child by firmly grounding him in basic catechesis. While it's the priest's decision as to whether or not your child is adequately prepared, it is your job as a parent or godparent to do the preparing; it is the parents and godparents who are ultimately responsible for the Catholic education of the child. The child should understand what transubstantiation is. He should know that God, Who created all things -- the Sun and Moon and Stars -- is able to speak things into reality, and that at the Mass, this is what God, through His priest does. The child should understand that though the accidents of bread and wine remain, what the bread and wine truly become is Sacrament. They will learn all of this best by watching the adults around them, especially parents and godparents, who should ask themselves: 

• Do I treat and speak of the Blessed Sacrament with reverence?
• Do I kneel toward the tabernacle when I enter a church?
• Do I bow my head and cross myself when passing by a church to honor the Real Presence of Christ in the tabernacle?
• Do I fast before receiving Communion?
• Am I sure to never receive the Sacrament in a state of mortal sin?
• Do I make visits to the Blessed Sacrament?
• Do I allow the children to attend a parish in which lay people sacrilegiously handle the Sacrament as "extraordinary Eucharistic ministers"?
• Do I allow the children to attend Masses wherein the rubrics and prayers after consecration destroy faith in the Real Presence?
• Do I attend Protestant worship services? If I do, for the cause of charity, do I go through the motions of receiving "communion" at the services of Protestant faith communities? (Catholics may not attend Protestant services except for attending weddings in which neither of the couple had ever been Catholic, and attending funerals, which Catholics may certainly attend out of charity. Never may a Catholic eat the bread/crackers or drink the wine/juice offered during the services, and in no case may he join in prayers that are in no way Catholic.)

Your children will learn more from your example than anything else.

As to preparation for the Rite itself, parents and godparents should consider the natural intimidation that most children experience in such formal circumstances (especially if the child is receiving his First Communion alone) and affirm their child emotionally, letting them know it's OK to be nervous. A "practice-run" with everyday, ordinary bread might be helpful, ² with the parent or godparent showing the child the proper posture and gesture. Anticipate the child's questions ("What will it taste like?" for example) and encourage the child to express any concerns and fears he might have. Teach him to pray the sentiments expressed in the Anima Christi prayer, if not the prayer itself, after receiving the Host. Perhaps getting a holy card that contains this prayer, or writing the prayer out for him on a small piece of paper so he can refer to it after Communion will help.

I'll note here, too, that Pope St. Pius X, the "Pope of the Eucharist," is one of the patrons of First Communicants as it was he who especially encouraged frequent and early Communion -- as soon as a child is able to understand the Sacrament -- in the Latin Church. Teach your child about this great Pope and encourage him to pray to him, asking St. Pius X to intercede in making your child's First Communion most fruitful. One standard prayer to this holy man is this one, the first part of which is most appropriate to the day:

Glorious Pope of the Eucharist, St. Pius X, who sought to restore all things in Christ, obtain for me a true love of Jesus that I may live only for Him. Help me, that, with lively fervour and a sincere will to strive for sanctity of life, I may daily avail myself of the riches of the Holy Eucharist in Sacrifice and Sacrament. By your love for Mary Mother and Queen of all, inflame my heart with tender devotion to her.

Blessed model of the priesthood, obtain for us holy and zealous priests and increase vocations to the religious life. Dispel heresy and incline hearts to peace and concord, that all nations may place themselves under the sweet reign of Christ. Amen.

St. Pius X, pray for me.

Another patron of First Communicants is Blessed Imelda Lambertini (A.D. 1322-1333), who died while receiving her First Holy Communion. Very much in love with Jesus, she'd begged her family to let her live at the Dominican convent at the age of nine. Her family relented, as did the Dominicans, but she still could not yet receive Communion. She longed for it, however, would watch the Sisters receive Our Lord, and would pray for spiritual Communion. One day -- it was the Vigil ofthe Ascension -- she was making her spiritual Communion, and the Sisters saw a beautiful light glowing over her, and a Host at the center of it, hovering above her head. The priest was summoned, and Imelda received the Eucharist at once -- but in such an ecstasy that she literally died of love. Her relics can be venerated in the Church of Saint Sigismondo in Bologna. Italy (see relics page for a picture). Pope St. Pius X made her a Patroness of First Communicants. (Here you can download a 4-page Microsoft Word document containing the story of Blessed Imelda for your children. Use your discretion, as the story might frighten young ones who don't understand death and ecstasies.)

 Patron of First Communicants is Blessed Imelda Lambertini (A.D. 1322-1333)

Imelda’s First Communion
by Unknown

It was the year 1331.

　

"Come in!" called the superior of the Dominican convent, answering a discreet knock.

　

The large medieval door opened solemnly with a quiet moan to reveal sister porter wearing an expression at once worried and amused.

　

"She is back again, Reverend Mother."

　

"Little Imelda Lambertini?"

　

"Yes. She begs once more to be admitted to the convent. I must confess it is becoming hard to resist those large, innocent, and soulful eyes that implore so earnestly."

　

"Sister, she is but nine years old. Has this city of Bologna, or for that matter, the whole of Italy, ever seen such a case? A nine-year-old nun? If we were to receive her...but how can we? In any case, she would be homesick in three days...Well, let me see her."

　

Reverend Mother stood and walked down the long arched corridor with sister porter to the reception room. As she entered, a little girl stood up respectfully. She was a beautiful little girl, and beautifully dressed.

　

　　　　　　 *　　　*　　　*

Imelda Lambertini belonged to a very noble family of Bologna, Italy. Her father was Count Egano Lambertini. Both her parents were most pious and loved their daughter more than anything in this world. Yet, they had always noticed that Imelda, though she fully returned their love with all her most affectionate heart, did not seem made for this earth.

　

Often her mother missed her company only to find her, after lengthy searching, in some far-off corner of their stately property on her knees and deep in prayer. Her mother had to call her name several times until she answered as if waking from a deep sleep.

　

Whenever people spoke of God, her eyes brightened and her attention did not waver. And, her parents had often noticed, when Jesus in the Blessed Sacrament was mentioned, her face became almost transfigured.

　

"Oh, Mamma," she would beg, "when can I make my First Communion? When can I receive Jesus?"

　

"You must wait until you are twelve, Imelda," answered Mrs. Lambertini, "for the Church does not allow children to receive before then."

　

And so it was at that time. To Imelda, it seemed so long to wait! Since all the earthly powers denied her First Communion, the little girl resorted to beseeching her beloved Jesus to come to her sooner. Deep in her soul she trusted that He would do something.

　

At the same time, she admired the Dominican Sisters of the Monastery of Santa Maria Maddalena where her parents frequently visited. "To be able to live in the same house as Jesus!" she thought. "What happiness!"

　

One day she thought of a solution to her problem. "Why, I'll knock at the convent and ask to be received as a novice. If I cannot receive Him yet, at least I can live in the same house with Him and serve Him day and night."

　

To the simple, young child in love with her Lord, it seemed a good plan. She simply walked over to the Dominican convent and knocked. "Sister, can you ask Reverend Mother if I can come live here and be a nun?"

　

"But, Imelda, we are all professed religious here. One day you will probably join us, and we will be delighted to have you, but you must wait a few years. You have such good parents and such a beautiful home, my child. Are you not happy there?"

　

"Oh, yes, Sister, very happy, but here you have Our Lord!"

　

"But, our life is very hard. We work hard and pray a great deal, even getting up in the middle of the night to pray the Office."

　

"Oh, Sister, I would not mind that at all. I would be obedient and happily do everything I'm told. Please, Sister!"

　

Of course, we know Mother Superior's reaction. Ever so good to Imelda, as always, she nevertheless would have to send her back home. But Imelda insisted.

　

This day, however, as the Reverend Mother Superior saw the child standing in the parlor and gazing at her imploringly, something stirred in her good soul. "So much insistence in one so young," she thought. "I sense God's finger here. Perhaps I should let her try."

　

To Imelda's great joy, Mother Superior did not turn her away this time but spoke with her at length. Then she said that if her parents allowed, she could be received in the convent for a trial period.

　

Her good parents were saddened but not surprised. Deep down they had expected that something extraordinary would happen to their child. Here it was. God was asking them for her very early, and they gave her to Him as Saints Joachim and Anna once gave their three-year-old daughter, the young Blessed Mary, to the Temple.

　

　　　　　　 *　　　*　　　*

　

In the convent little lmelda was like a fish in water. She loved the silence, the long stone corridors with their beautiful arches, the white and black habits of the nuns, the canticles, the prayer, the work. Above all else, she loved the tabernacle! Finally, she was under the same roof as her Jesus.

　

Whenever the monastic schedule permitted, there she was, kneeling in the high choir overlooking the convent chapel, her large eyes fixed on the tabernacle

　

In community life she was like a ray of sunlight amidst so many adult sisters. They delighted in her company yet were severely warned by Mother Superior not to spoil her.

　

Still, because of her young age, Reverend Mother did not want Imelda to participate in all the acts of the community, especially rising in the middle of the night for the Office.

　

lmelda, however, begged to be allowed to do everything. There was no denying her. So it was that in the middle of the night the angels inhabiting those sacred halls must have gazed in awe at a long line of white robed nuns and then a tiny white figure, all walking in silence to Matins.

　

Two years went by. Imelda was now eleven years old.

　

Only one aspect of her life in the convent saddened her. She was still not able to receive Our Lord in Holy Communion. As she watched the sisters receive, her soul burned with the wish to be among them. At times, she could not contain her tears. Then it was that she most earnestly besought heaven to have mercy on her and let her receive, somehow...

　

　　　　　 *　　　*　　　*

　

One day as the nuns were filed out of the choir after Mass, the last in line turned to look at the small white figure still kneeling in prayer.

　

Imelda usually remained longer, motionless and absorbed in prayer. The community, quite accustomed to this, let her be. It was almost automatically that the last sister looked back just to get a glimpse and marvel at this small wonder of Eucharistic piety.

　

This time, however, the respectful sister suddenly stiffened, rooted to the floor. There was the small girl, kneeling with head bent as always, but hovering close above her was a white Host shining in a beautiful, soft light!

　

"Quickly, Reverend Mother, come back! Look!"

　

The whole community hurried back into the choir and fell on their knees at the incredible sight. Mother Superior understood. There was no doubt that the Creator and Lord of all wanted this eleven-year old to receive Him.

　

She summoned the chaplain, who approached in awe with a golden paten. As soon as he had reached the kneeling girl, the Host settled on the paten!

At this, lmelda, who all the while had her head bowed and her eyes closed as if oblivious to everything, slowly raised her radiant face and opened her mouth. Taking the host, Father Chaplain gave her First Holy Communion. She lowered her head once again and remained motionless. After a long while, Mother Superior approached her. "lmelda, my child, it is time to go now."

　

Imelda did not respond.

　

Again the Mother Superior spoke, but again there was no answer. Taking Imelda gently by the shoulders, the good nun tried to coax her to rise, but Imelda collapsed in her arms. Her face was transfixed in an expression of unspeakable bliss.

　

Imelda had once said, "I don't know how anyone can receive Our Lord and not die." Now she had received Him and this first meeting with her Eucharistic Jesus was too much for her small burning heart to bear. She had gone with Him.

　

Little Imelda Lambertini was beatified in 1826 and was declared patroness of First Communicants in 1910 by Pope Saint Pius X, who that same year decreed that children could receive their First Holy Communion at a much earlier age.

　

lmelda's small body lies incorrupt in a beautiful reliquary in the Church of Saint Sigismondo in Bologna. An expression of ecstatic bliss lights her beautiful face and seems to say, "My Jesus, He is my reward immensely great."

Eucharistic Adoration

Eucharistic Adoration

http://fisheaters.com/eucharisticadoration.html

3 Kings 7:48 "And Solomon made all the vessels for the house of the Lord: the altar of gold, and the table of gold, upon which the loaves of proposition should be set..."

2 Paralipomenon 2:4-2 "So do with me that I may build a house to the name of the Lord my God, to dedicate it to burn incense before him, and to perfume with aromatical spices, and for the continual setting forth of bread, and for the holocausts, morning and evening, and on the sabbaths, and on the new moons, and the solemnities of the Lord our God for ever, which are commanded for Israel."

Luke 22:19 "This is my body, which is given for you."

John 1:29  "Behold the Lamb of God. Behold him who taketh away the sin of the world."

John 6:32-36 ... "Then Jesus said to them: Amen, amen, I say to you; Moses gave you not bread from heaven, but my Father giveth you the true bread from heaven. For the bread of God is that which cometh down from heaven and giveth life to the world. They said therefore unto him: Lord, give us always this bread. And Jesus said to them: I am the bread of life. He that cometh to me shall not hunger: and he that believeth in me shall never thirst. But I said unto you that you also have seen me, and you believe not."

Apocalypse 2:17 "He that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh I will give the hidden manna and will give him a white counter: and in the counter, a new name written, which no man knoweth but he that receiveth it."

 

Reverence is shown to the Blessed Sacrament (the Eucharist) by our posture and gesture in the course of the Mass, and in countless other ways outside of Mass -- the genuflection toward the Tabernacle (in which the Sacrament is kept) upon entering a Church, the kneeling in the presence of the exposed Sacrament, women covering their heads and men uncovering theirs when in the presence of the Sacrament, by crossing oneself when passing by a church to honor the Blessed Sacrament therein, etc. There are other ways of honoring Christ in the Eucharist, however, some formal, others not so formal. Below I will describe the following:

Click to jump to:
Visits to the Blessed Sacrament
Holy Hour
Forty Hours Devotion ("Quarant' Ore" or "Quarantore")
Perpetual Adoration
Benediction of the Blessed Sacrament
Processions

 

Visits to the Blessed Sacrament

The simplest, least formal, and most common way that Catholics honor Christ in the Eucharist outside of the Mass is by making simple visits to a Church to be near the Blessed Sacrament. They may go to pray, to sit quietly, to meditate, pray the Rosary, read Scripture, etc. As churches lock their doors now in response to the paganization of Western culture, it's become much more difficult to randomly visit a church and find it open to pay our respects, but one can possibly arrange with one's priest or with the parish office to be allowed inside during off-hours.

The Blessed Sacrament should be kept in the Tabernacle on the High Altar in the sanctuary, and with asanctuary lamp ("ner tamid" to the ancient Israelites) burning nearby, but sometimes you might find the Tabernacle in a side chapel (often called a "Blessed Sacrament Chapel" or, if your parish offers Perpetual Adoration, a "Perpetual Adoration Chapel"). The tabernacle itself is the receptacle that holds the vessels that contain the Blessed Sacrament. It is lined inside with either gold or white silk, and is covered outside with a veil called a "canopeum."

Note: A partial indulgence is granted to the faithful, under the usual conditions, who visit the Most Blessed Sacrament to adore it; a plenary indulgence is granted, under the usual conditions, if the visit lasts for at least one half an hour. Note also that when women make a visit to the Blessed Sacrament (or any time they enter a church), they should cover their heads; men should uncover theirs.

 

Holy Hour

"Holy Hour" is a form of Eucharistic adoration made in response to a revelation by Christ to St. Margaret Mary Alacoque (1647-1690), as a part of our devotion to the Sacred Heart of Jesus.

Our Lord promised various things in return for receiving the Eucharist frequently (especially on the first Friday of each month for nine consecutive months, called "First Friday" Devotions), celebrating the Feast of the Sacred Heart, and spending one hour on Thursdays in Eucharistic adoration; this last is "Holy Hour."

Holy Hour at a particular church can be designated officially by one's priest, or it can be made privately if one's parish doesn't offer it as a public devotion. The focus of Holy Hour is Christ in the Garden of Gethsemani. In response to His question, "Couldst thou not watch one hour?" (Mark 14:37), we respond, "Yes, Lord, we are here with Thee." Pope Pius XI, in Miserentissimus Redemptor (1928), writes of these reparative acts of consolation to the Sacred Heart:

But how can these rites of expiation bring solace now, when Christ is already reigning in the beatitude of Heaven? To this we may answer in some words of St. Augustine which are very apposite here, "Give me one who loves, and he will understand what I say" (In Johannis evangelium, tract. XXVI, 4).

For any one who has great love of God, if he will look back through the tract of past time may dwell in meditation on Christ, and see Him laboring for man, sorrowing, suffering the greatest hardships, "for us men and for our salvation," well-nigh worn out with sadness, with anguish, nay "bruised for our sins" (Isaias liii, 5), and healing us by His bruises. And the minds of the pious meditate on all these things the more truly, because the sins of men and their crimes committed in every age were the cause why Christ was delivered up to death, and now also they would of themselves bring death to Christ, joined with the same griefs and sorrows, since each several sin in its own way is held to renew the passion of Our Lord: "Crucifying again to themselves the Son of God, and making him a mockery" (Hebrews vi, 6). Now if, because of our sins also which were as yet in the future, but were foreseen, the soul of Christ became sorrowful unto death, it cannot be doubted that then, too, already He derived somewhat of solace from our reparation, which was likewise foreseen, when "there appeared to Him an angel from heaven" (Luke xxii, 43), in order that His Heart, oppressed with weariness and anguish, might find consolation. And so even now, in a wondrous yet true manner, we can and ought to console that Most Sacred Heart which is continually wounded by the sins of thankless men, since - as we also read in the sacred liturgy - Christ Himself, by the mouth of the Psalmist complains that He is forsaken by His friends: "My Heart hath expected reproach and misery, and I looked for one that would grieve together with me, but there was none: and for one that would comfort me, and I found none" (Psalm lxviii, 21).

14. To this it may be added that the expiatory passion of Christ is renewed and in a manner continued and fulfilled in His mystical body, which is the Church. For, to use once more the words of St. Augustine, "Christ suffered whatever it behoved Him to suffer; now nothing is wanting of the measure of the sufferings. Therefore the sufferings were fulfilled, but in the head; there were yet remaining the sufferings of Christ in His body" (In Psalm lxxxvi). This, indeed, Our Lord Jesus Himself vouchsafed to explain when, speaking to Saul, "as yet breathing out threatenings and slaughter" (Acts ix, 1), He said, "I am Jesus whom thou persecutest" (Acts ix, 5), clearly signifying that when persecutions are stirred up against the Church, the Divine Head of the Church is Himself attacked and troubled. Rightly, therefore, does Christ, still suffering in His mystical body, desire to have us partakers of His expiation, and this is also demanded by our intimate union with Him, for since we are "the body of Christ and members of member" (1 Corinthians xii, 27), whatever the head suffers, all the members must suffer with it (Cf. 1 Corinthians xii, 26). 

 

40 Hours Devotion, or "Quarant'Ore"

The 40 Hours Devotion, introduced into Rome by St. Philip Neri in 1548, is the collective adoration of the exposed Eucharist for a period of 40 hours, in honor of the time Our Lord spent in the tomb (no single person is expected to spend 40 hours in adoration). While we say in the Creed that Christ was in the tomb for "3 days," those days are in the reckoning of the Old Testament religion, which counted any part of a day as "a day." In other words, Our Lord died at 3:00 on Friday (day one), descended into Hell (the afterworld) to save the righteous dead and was laid in the tomb on Saturday (day two), and arose on Sunday morning (day three). In modern terms, we'd say He was in the sepulcher for "1 1/2 days or so" because some of those "days" are partial days, but those who practiced the Old Testament religion, and those who practice modern Judaism, would consider that time period "3 days." Counting the time by hours, however, we can see that from 3:00 PM Friday to 6:00 AM Sunday are 40 hours.

This devotion is often practiced during the Sacred Triduum (the three days before Easter which consist of Maundy Thursday, Good Friday, and Holy Saturday), but is also offered in times surrounding other great Feasts, or on regular schedules not related to the calendar at all.

When visiting the Blessed Sacrament as the 40 Hours Devotion goes on, we are to recite a sequence of an Our Father, a Hail Mary, and a Glory be 5 times -- the last cycle being for the intentions of the Holy Father. If one does this after having gone to Confession and received Communion, one recelves a plenary indulgence (under the usual conditions).
 

Perpetual Adoration

Perpetual Adoration is, literally, perpetual Eucharistic Adoration, 24/7, all the way around the clock. Parishioners of a particular church volunteer to (or members of some religious communities are obliged to) take turns -- usually an hour -- to adore the Blessed Sacrament, working in "shifts." The adorer can pray, meditate, read Scripture, or simply sit in the Presence of Christ. This isn't offered at all churches and oratories, but if your parish doesn't have Perpetual Adoration, maybe you can get one started!

 

Benediction of the Blessed Sacrament

Benediction (Blessing) of the Blessed Sacrament can be a "stand-alone" service (most often done in the afternoon or evening), or as a part of other services, such as the Stations of the Cross, at major Feasts, during the Divine Office (especially after Vespers and Compline), etc.

The priest, wearing a cope, removes the Sacrament from the Tabernacle and places it in a monstrance (or "ostensorium") -- a usually elaborate sacred vessel used in the exposition of the Blessed Sacrament (see picture at right). The monstrance is placed on the Altar, which is adorned by (at least) six blessedcandles. He will bless the Sacrament with incense, and O Salutaris Hostia is sung. Then all kneel in silent adoration. Other hymns, canticles, or litanties may be sung or said, or some of the Divine Office may be prayed, but always theTantum Ergo is sung, usually as the priest once again incenses the Sacrament before the actual Benediction (Note: "O Salutaris" and "Tantum Ergo," two of the greatest Eucharistic hymns, were both written by St. Thomas Aquinas)

After the Tantum Ergo, the priest, wearing a humeral veil over his shoulders and hands, will raise the Monstrance over the congregation, making with it the Sign of the Cross to bless us. After this Benediction, the "Divine Praises" prayer is prayed, and the Sacrament is returned to the Tabernacle.

 
Processions
of the Blessed Sacrament

A "procession" is a religious "parade" during which the priest and people walk a route in honor of our Lord, Our Lady (or other Saints), or for the purpose of beseeching God for some specific purpose.

There are many types of regularly scheduled processions -- the procession with candles at Candlemas(2 February), the procession with palms on Palm Sunday (the Sunday before Easter), the "beating of the bounds" on Rogation Days, processions with statues of various Saints on their special feasts, etc. And there are processions of the Blessed Sacrament.

There are also a few true processions of the Blessed Sacrament that don't seem too "procession-like," such as the taking of the Sacrament to the Altar of Repose after the Mass on Maundy Thursday (the Thursday before Easter), and the return of the Sacrament on Good Friday during the "Mass of the Presanctified" that takes place that day. But there is also a "parade-like" Procession of the Blessed Sacrament, a procession that can take place at any time of the year, but which always takes place on the Feast of Corpus Christi (the Thursday after Trinity Sunday).

After the Mass on Corpus Christi, all kneel and sing O Salutaris Hostia. The Host is incensed, and carried under an ombrellino (an umbrella-like canopy) to the baldacchino, a rectangular tent-like canopy that is rather like a Jewish chuppah.

Then the procession forms, led by the Crucifer (the acolyte who carries the processional Cross), who is flanked by acolytes carring candles. Then follow members of religious associations and orders, children strewing rose petals in the path of the Blessed Sacrament (they are customarily dressed in their First Communion clothes), clergy, and then two thurifers who incense the path. Then comes the Blessed Sacrament, carried at eye-level by a priest (with his hands veiled) in a monstrance, under the baldacchino, all flanked by torch bearers. The people walk behind.

Usually four stops are made, and at each come Gospel readings, prayer, the singing of Tantum Ergo, and a Benediction of the Blessed Sacrament. After the last stop, all process back to the church and sing the Divine Praises.

Note: Those who own homes along the procession route decorate them for the occasion. While this isn't common in America and other nominally Protestant nations, you will still see it in southern European and other Latin countries. Also, if you ever see a Procession of the Blessed Sacrament pass by and you're unable to join in, you are to kneel on both knees in adoration, covering your head if you're a woman, and uncovering it if you're a man -- as always when in His Sacramental Presence -- until the procession passes.