The sacrament of the Eucharist is a sort of recapitulation or condensation of the whole of the Christian life, so that the ancient phrase used to describe it was that of ‘the Sacrament of our Redemption'. In the words of the text we have used there is a clear reference to what we call the use of the sacrament, namely, that which we know familiarly as Holy Communion. Their meaning is made clearer by words used by our Blessed Lord when he said, ‘He that eateth my flesh and drinketh my blood abideth in me and I in him'. That our Lord abides in us is easy for us to see, because, according to the teaching of faith, we receive him truly, really and in the fullness of both his human and divine nature: it is the whole Christ, God and man whom we receive in die Sacrament of the Eucharist.

‘Ut Omnes Unum Sint.’ Why was it that our Lord did not include this prayer among the petitions of the Our Father? Surely it was because its content is too holy and its meaning too delicate and full of mystery. This petition could only be presented to the Father with the required purity and value by the lips of our High Priest, the God-Man, and by the infinite love of his heart.

Ut omnes unum sint. The prophetic eye of Jesus scans time and eternity. The faithful appear before him in their millions—men of the most diverse tongues and lands approach him, desirous to find in him deliverance and eternal salvation, love and peace, eager to live according to his will and example, to be like him in all things, forming a host of glittering stars. Each One in himself, separated from the rest, is a world of his own.

When a man is granted a vision he is always, at least at first, worth listening to. He may later obscure the vision by his own petty fanaticism, but so long as the sight is granted him and so long as he is the receiver rather than the generator he will have something of value to say. Men should therefore bear him with patience and with an open mind, and they will surely learn from him. The danger of brushing visionaries aside comes in particular to those who consider themselves to be so entirely possessed of the truth, that they have nothing more of value to learn—and there are numbers of such complacents.

These remarks are occasioned by two books which have indeed been received with an open mind by many, but which run the risk of being set on one side by those who would most benefit by them, namely the fervent Christian who looks once again for a united Christendom.

My dear—To begin with the ending: at about three o'clock the sentence was read out: Moltke, death and deprivation of estate; Father Delp, the Jesuit, the same; Reisert and Speer, ditto; Fugger, three years’ penal servitude. The defence had their say, all of them really quite decent, nobody malicious. When it came to the last words of the accused, your husband was the only one to waive his right. The best of the sofound verdict is: that we ‘had no design of using violence’ is now established: established, that we made no slightest move towards organising, spoke with no single person about his or her taking on a post. All we did was to think, and not all of us did that, just Father Delp, S.J., Gerstenmaier and I, the others counting as passengers. And the thinking of these three men, their mere thoughts, are so disturbing to the National Socialists, that anything so contaminated must be wiped out.

‘There is so much of excellence and beauty in the services of the Breviary, that were it skilfully set before the Protestant by Roman controversialists as the book of devotion received in their communion, it would undoubtedly raise a prejudice in their favour, if he were ignorant of the circumstances of the case, and but ordinarily candid and unprejudiced.’ Such are the opening words of No. 75 of Tracts for the Times, which was entitled The Roman Breviary as embodying the substance of the devotional services of the Church Catholic. It was published in 1838, and its author was John Henry Newman. After the title the following verse is printed. The words contain a deeper meaning today than when they were composed.

A correct view about the purpose of the Missions must determine the qualities needed in a missionary. The first requisite is adaptability: he has to form new Christians, and has to adjust himself to a new and foreign outlook and way of life. While the development of communications and health services has rendered the possession of exceptionally strong bodily qualities generally unnecessary to-day, and the variety and extent of mission work gives an opportunity for almost all kinds of talents and types of mind, there are certain general qualities which are still necessary for all engaged in mission work.

Pope Pius XI stressed especially the dangers of nationalism among missionaries, and these are obvious, though nowadays such tendencies are less than formerly. Yet they are not entirely gone, and Pope Pius XII urges the missionary to make of his Mission a second fatherland, an adaptation not possible to some characters.