THE LAST SUPPER. 

Christ had partaken of the prescribed supper with his disciples reclining on the floor around a table, which was elevated from it little more than the distance of six or seven fingers; for such was the custom of the Jews. But after the washing of the feet He ordered another, higher table to be prepared, such as we now use for our meals. By this arrangement He wished to put an end to the legal suppers and to the lower and figurative law and establish the new Supper of the law of grace. From that time on He wished the sacred mysteries to be performed on the tables or altars, which are in use in the Catholic Church. The table was covered with a very rich cloth and upon it was placed a plate or salver and a large cup in the form of a chalice, capacious enough to hold the wine. All this was done in pursuance of the will of Christ our Savior, who by his divine power and wisdom directed all these particulars. The master of the house was inspired to offer these rich vessels, which were made of what seemed a precious stone like emerald. The Apostles often used it afterwards in consecrating, whenever the occasion permitted it. The Lord seated himself at this table with the Apostles and some of the other disciples, and then ordered some unleavened bread to be placed on the table and some wine to be brought, of which He took sufficient to prepare the chalice.

Then the Master of life spoke words of most endearing love to his Apostles, and, though his sayings were wont to penetrate to the inmost heart at all times, yet on this occasion they were like the flames of a great fire of charity, which consumed the souls of his hearers. He manifested to them anew the most exalted mysteries of his Divinity, humanity and of the works of the Redemption. He enjoined upon them peace and charity, of which He was now to leave a pledge in the mysteries about to be celebrated. He reminded them, that in loving one another, they would be loved by the eternal Father with the same love in which He was beloved. He gave them an understanding of the fulfillment of this promise having chosen them to found the new Church and the law of grace. He renewed in them the light concerning the supreme dignity, excellence and prerogatives of his most pure Virgin Mother.

Thereupon Christ our Lord took into his venerable hands the bread, which lay upon the plate, and interiorly asked the permission and co-operation of the eternal Father, that now and ever afterwards in virtue of the words about to be uttered by Him, and later to be repeated in his holy Church, He should really and truly become present in the host, Himself to yield obedience to these sacred words. While making this petition He raised his eyes toward heaven with an expression of such sublime majesty, that He inspired the Apostles, the angels and his Virgin Mother with new and deepest reverence. Then He pronounced the words of consecration over the bread, changing its substance into the substance of his true body and immediately thereupon He uttered the words of consecration also over the wine, changing it into his true blood. As an answer to the these words of consecration was heard the voice of the eternal Father, saying: "This is my beloved Son, in whom I delight, and shall take my delight to the end of the world; and He shall be with men during all the time of their banishment." In like manner was this confirmed by the Holy Ghost. The most sacred humanity of Christ, in the Person of the Word, gave tokens of profoundest veneration to the Divinity contained in the Sacrament of his body and blood. The Virgin Mother, in her retreat prostrated Herself on the ground and adored her Son in the blessed Sacrament with incomparable reverence. Then also the angels of her guard, all the angels of heaven, and among them likewise the souls of Enoch and Elias, in their own name and in the name of the Patriarchs and Prophets of the old law, fell down in adoration of their Lord in the holy Sacrament.

All the Apostles and disciples, who, with the exception of the traitor, believed in this holy Sacrament, adored it with great humility and reverence according to each one's disposition. The great high priest Christ raised up his own consecrated body and blood in order that all who were present at this first Mass might adore it in a special manner, as they also did. During this elevation his most pure Mother, saint John, Enoch and Elias, were favored with an especial insight into the mystery of his presence in the sacred species. They understood more profoundly, how, in the species of the bread, was contained his body and in those of the wine, his blood; how in both, on account of the inseparable union of his soul with his body and blood, was present the living and true Christ; how with the Person of the Word, was also therein united the Person of the Father and of the Holy Ghost; and how therefore, on account of the inseparable existence and union of the Father, Son and Holy Ghost, the holy Eucharist contained the perfect humanity of the Lord with the three divine Persons of the Godhead. All this was understood most profoundly by the heavenly Lady and by the others according to their degree. They understood also the efficacy of the words of the consecration, now endowed with such divine virtue, that as soon as they are pronounced with the intention of doing what Christ did at that time, by any priest since that time over the proper material, they would change the bread into his body and the wine into his blood, leaving the accidents to subsist in a new way and without their proper subject. They saw, that this change would take place so certainly and infallibly that heaven and earth would sooner fall to pieces, than that the effect of these words of consecration, when pronounced in the proper manner by the sacerdotal minister of Christ, should ever fail.

The heavenly Queen understood also by a special vision how the most sacred body of Christ is hidden beneath the accidents of bread and wine without change in them or alteration of the sacred humanity; for neither can the Body be the subject of the accidents, nor can the accidents be the form of the body. The accidents retain the same extension and qualities as before, and each of their parts retain the same position after the host has been consecrated; and the sacred body is present in an invisible form, also retaining the same size without intermingling of parts. It remains in the whole host, and all of it in every particle of the host, without being strained by the host, or the host by the body. For neither is the extension of his body correlative with the accidental species, nor do they depend upon the sacred body for their existence. They therefore have a totally different mode of existence and the body interpenetrates the accidents without hindrance.

Still greater was my admiration when Jesus our God, having raised the most holy Sacrament, as I said before, for their adoration, divided it by his own sacred hands, first partook of it himself as being the First and chief of all the priests. Recognizing himself, as man, inferior to the Divinity, which He was now to receive in this his own consecrated body and blood. He humiliated and, as it were, with a trembling of the inferior part of his being, shrank within Himself before that Divinity, thereby not only teaching us the reverence with which holy Communion is to be received ; but also showing us what was his sorrow at the temerity and presumption of many men during the reception and handling of this exalted and sublime Sacrament. The effects of holy Communion in the body of Christ were altogether miraculous and divine; for during a short space of time the gifts of glory flowed over in his body just as on mount Tabor, though the effects of this transfiguration were manifest only to his blessed Mother, and partly also to John, Enoch and Elias. This was the last consolation He permitted his humanity to enjoy as to its inferior part during his earthly life, and from that moment until his Death He rejected all such alleviation. The Virgin Mother, by a special vision, also understood how Christ her divine Son received Himself in the blessed Sacrament and what was the manner of its presence in his divine Heart. All this caused inestimable affection in our Queen and Lady.

While receiving his own body and blood Christ our Lord composed a canticle of praise to the eternal Father and offered Himself in the blessed Sacrament as a sacrifice for the salvation of man. He took another particle of the consecrated bread and handed it to the archangel Gabriel who brought and communicated it to the most holy Mary. By having such a privilege conferred on one of their number, the holy angels considered themselves sufficiently recompensed for being excluded from the sacerdotal dignity and for yielding it to man. The privilege of merely having even one of their number hold the sacramental body of their Lord and true God filled them with a new and immense joy. In abundant tears of consolation the great Queen awaited holy Communion. When saint Gabriel with innumerable other angels approached, She received it, the first after her Son, imitating his self-abasement, reverence and holy fear. The most blessed Sacrament was deposited in the breast and above the heart of the most holy Virgin Mother, as in the most legitimate shrine and tabernacle of the Most High. There the ineffable sacrament of the holy Eucharist remained deposited from that hour until after the Resurrection, when saint Peter said the first Mass and consecrated anew, as I shall relate in its place.

After having thus favored the heavenly Princess, our Savior distributed the sacramental bread to the Apostles (Luke 22, 17), commanding them to divide it among themselves and partake of it. By this commandment He conferred upon them the sacerdotal dignity and they began to exercise it by giving Communion each to Himself. This they did with the greatest reverence, shedding copious tears and adoring the body and blood of our Lord, whom they were receiving. They were established in the power of the priesthood, as being founders of the holy Church and enjoying the distinction of priority over all others (Ephes. 2, 20). Then saint Peter, at the command of Christ the Lord, administered two of the particles of holy Communion to the two patriarchs, Enoch and Elias. This holy Communion so rejoiced these two holy men, that they were encouraged anew in their hope of the beatific vision, which for them was to be deferred for so many ages, and they were strengthened to live on in this hope until the end of the world. Having given most fervent and humble thanks to the Almighty for this blessing, they were brought back to their abiding-place by the hands of the holy angels. The Lord desired to work this miracle in order to pledge Himself to include the ancient natural and written laws in the benefits of the Incarnation, Redemption and general resurrection; since all these mysteries were contained in the most holy Eucharist. By thus communicating Himself to the two men, Enoch and Elias, who were still in their mortal flesh, these blessings were extended over the human race such as it existed under the natural and the written laws, while all the succeeding generations were to be included in the new law of grace, the Apostles at the head. This was all well understood by Enoch and Elias, and, returning to the midst of their contemporaries, they gave thanks their and our Redeemer for this mysterious blessing.

O my daughter! Would that the believers in the Catholic faith opened their hardened and stony hearts in order to attain to a true understanding of the sacred and mysterious blessing of the holy Eucharist! If they would only detach themselves, root out and reject their earthly inclinations, and, restraining their passions, apply themselves with living faith to study by the divine light their great happiness in thus possessing their eternal God in the holy Sacrament and in being able, by its reception and constant intercourse, to participate in the effects of this heavenly manna! If they would only worthily esteem this precious gift, begin to taste its sweetness, and share in the hidden power of their omnipotent God! Then nothing would ever be wanting to them in their exile. In this, the happy age of the law of grace, mortals have no reason to complain of their weakness and their passions; since in this bread of heaven they have at hand strength and health. It matters not that they are tempted and persecuted by the demon; for by receiving this Sacrament frequently they are enabled to overcome him gloriously. The faithful are themselves to blame for all their poverty and labors, since they pay no attention to this divine mystery, nor avail themselves of the divine powers, thus placed at their disposal by my most holy Son. I tell thee truly, my dearest, that Lucifer and his demons have such a fear of the most holy Eucharist, that to approach it, causes them more torments than to remain in hell itself. Although they do enter churches in order to tempt souls, they enter them with aversion, forcing themselves to endure cruel pains in the hope of destroying a soul and drawing it into sin, especially in the holy places and in the presence of the holy Eucharist. Their wrath against the Lord and against the souls alone could induce them to expose themselves to the torment of his real sacramental presence.

Whenever He is carried through the streets they usually fly and disperse in all haste; and they would not dare to approach those that accompany Him, if by their long experience they did not know, that they will induce some to forget the reverence due to their Lord. Therefore they make special efforts to tempt the faithful in the churches; for they know what great injury they can thereby do to the Lord himself, who in his sacramental love is there waiting to sanctify men and to receive the return of his sweetest and untiring love. Hence thou canst also understand the strength of those who prepare themselves to partake of this bread of the angels and how the demons fear the souls, who receive the Lord worthily and devoutly and who strive to preserve themselves in this purity until the next Communion. But there are few who live with this intention, and the enemy is ceaselessly alert in striving to throw them back into their forgetfulness, distraction and indifference, so that he may not be obliged to encounter such powerful weapons in the hands of men. Write this admonition in thy heart; and since without thy merit the Almighty has ordained, that thou receive holy Communion daily, seek by all possible means to preserve thyself in the good dispositions from one Communion to the other. It is the will of the Lord and my own, that with this sword thou fight the battles of the Almighty in the name of the holy Church against the invisible enemies. For in our days they are heaping affliction and sorrow upon the mistress of nations, while there is none to console her or to take it to heart (Thren. 1, 10). Do thou thyself weep for the same reason and let thy heart be torn in sorrow. But while the omnipotent and just Judge who is so greatly incensed against the Catholics for having outraged his justice by their unmeasurable and continual transgressions even under the aegis of their grand faith, none are found to consider and weigh the fearful damage, nor to approach the easy remedy of receiving the holy Eucharist with a contrite and humble heart; nor does any one ask for my intercession.

Though all the children of the Church largely incur this fault, yet more to be blamed are the unworthy and wicked priests; for by the irreverence with which they treat the blessed Sacrament the other Catholics have been drawn to undervalue it. If the people see their priests approach the divine mysteries with holy fear and trembling, they learn to treat and receive their God in like manner. Those that so honor Him shall shine in heaven like the sun among the stars; for the glory of my divine Son's humanity will redound in a special measure in those who have behaved well toward Him in the blessed Sacrament and have received Him with all reverence; whereas this will not happen to those who have not frequented this holy table with devotion. Moreover the devout will bear on their breast, where they have so often harbored the holy Eucharist, most beautiful and resplendent inscriptions, showing that they were most worthy tabernacles of the holy Sacrament. This will be a great accidental reward for them and a source of jubilation and admiration for the holy angels and the rest of the blessed. They will also enjoy the special favor of being able to penetrate deeper into the mystery of the presence of the Lord in the sacrament and to understand all the rest of the wonders hidden therein. This will be such a privilege, that it alone would suffice for their eternal happiness, even if there were no other enjoyment in heaven. Moreover the essential glory of those, who have worthily and devoutly received the holy Eucharist, will in several respects exceed the glory of many martyrs who have not received the body and blood of the Lord.

I wish thee also to hear, my dearest daughter from my own mouth, what were my sentiments when in mortal life I was about to receive holy Communion. In order that thou mayest better understand what I say, reflect on all I have commanded thee to write about my gifts, merits and labors in life. I was preserved from original sin and, at the instant of my Conception, received the knowledge and vision of the Divinity, as thou hast often recorded. I knew more than all saints; I surpassed the highest seraphim in love; I never committed any fault; I constantly practiced all the virtues in a heroic degree and in the least of them I was greater than all the saints in their highest perfection; the intention and object of my actions were most exalted and my habits and gifts were noble without measure; I imitated my most holy Son most closely; I labored faithfully; I suffered with eagerness and co-operated with the doings of the Lord exactly as was becoming to me; I ceased not to exercise my love and gain new supereminent merits of grace. Yet I thought myself to have been fully repaid by being allowed to receive Him even once in the holy Eucharist; yea, I did not consider myself worthy of this one favor. Reflect then what should be thy sentiments, and those of the rest of the children of Adam, on being admitted to the reception of this admirable Sacrament. And if for the greatest of saints one holy Communion is a superabundant reward, what must the priests and the faithful think, when they are allowed to receive it so frequently? Open thy eyes in the deep darkness and blindness which overwhelm men around thee, and raise them up to the divine brightness in order to understand these mysteries. Look upon all thy works as insufficient, all thy sufferings as most insignificant, all thy thanksgiving as falling far short of what thou owest for such an exquisite blessing as that of possessing in the holy Church, Christ my divine Son, present in the holy Sacrament in order to enrich all the faithful. If thou hast not wherewith to show thy thanks for this and the other blessings which thou receivest, at least humiliate thyself to the dust and remain prostrate upon it; confess thyself unworthy in all the sincerity of thy heart. Magnify the Most High, bless and praise Him, preserving thyself at all times worthy to receive Him and to suffer many martyrdoms in return for such a favor.

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