The Eucharist is then truly the memorial that Christ has left to us of his Passion and his Death. It is the testament of his love.

Wherever the bread and wine are offered, wherever the consecrated Host is found, there appears the remembrance of Christ’s immolation: do this for a commemoration of me.

The Eucharist recalls to us above all the memory of the Passion of Jesus.

It was on the eve of his death that he instituted it. He left it to us as the testament of his love.

But it does not exclude the other mysteries.

See what the Church does. She is the Bride of Christ. None knows better than she the intentions of her Divine Head.

In the or­ganisation of the public worship which she renders to him, she is guided by the Holy Spirit.

Now what does she say? Directly after the Consecration, she first of all recalls the words of Jesus:

As often as you do these things, you shall do them in remembrance of me.

And at once she adds, to show how closely she enters into the sentiments of her Spouse:

Wherefore, O Lord, we your servants together with your holy people, in memory of the blessed Passion of the same Christ Our Lord, and of his Resurrection from hell, also of his glorious Ascension into Heaven,

offer unto your most excellent Majesty…the holy bread of eternal life, and the chalice of everlasting salvation.

After the mention of “the Ascension to the right hand of the Father”, the Greeks likewise add, “that of the second and glorious coming of Christ”.

So then, although the Eucharist recalls the Passion of Jesus, it does not exclude the remembrance of the glorious mysteries which are linked so closely to the Passion of which they are, in a sense, the crown.

Since it is the Body and Blood of Christ that we receive, the Eucharist supposes the Incarnation and the mysteries which are founded upon or flow from it.

Christ is upon the altar with the divine life which never ceases, with his mortal life of which the his­torical form has doubtless ceased, but of which the substance and merits remain, with his glorious life which shall have no end.

All this, as you know, is really contained in the Sacred Host and given in Communion to our souls.

In communicating himself to us, Christ Jesus gives himself in the sub­stantial totality of his works and mysteries, as in the oneness of his Person.

Columba Marmion (1858-1923): Christ in His Mysteries, 2.18.1; from the Monastic Office of Vigils, Tuesday of the Seventh Week of Ordinary Time, Year 1.