Wednesday, January 26, 2005
The Eucharist and the Unborn Child mutually embody a supernatural sacredness in hidden forms.
The Eucharist is the Omnipotent God made man in His most precious Body, Blood, Soul, and Divinity, but humbly hidden, veiled under the appearance of bread and wine. The unborn child is a living icon of the Omnipotent God, sacred and precious, but likewise humbly hidden from the world's eyes, veiled in the womb.
The heavenly choirs of angels surround their Lord in the Eucharist in constant and perpetual adoration, praise, and love. The heavenly angels are also sent to reverence and protect the sacredness of every unborn child from the moment of conception, in obedience to God the Father of all mankind, and in conformity with the testimony of the Redeemer: "See that you do not despise one of these little ones, for I tell you that in heaven their angels always behold the face of my Father who is in heaven" (Mt. 18:10).
The Mother from whom the Savior received His flesh and blood, His nurturing in inexpressible love, and His companionship throughout His earthly mission, which culminated at the cross in a bloody sacrifice of redemption, was Mary Immaculate.
The Mother, to whom every unborn child has been spiritually entrusted by the Crucified Christ at Calvary as members of the human family (cf. Jn. 19:25-27) is likewise Mary Immaculate, the spiritual mother who nurtures them in her inexpressible love and who is their maternal companion throughout life, even when their life is tragically ended in a bloody sacrifice in a Calvary of the womb. The Mother of the Eucharist is also the Mother of the Unborn.
The Second Person of the Most Holy Trinity, in His great kenosis to become man (cf. Ph. 2:5-11) and in His further unprecedented self-emptying in becoming a living Sacrament in the Eucharist, makes Himself exceedingly vulnerable (as all great acts of love make us vulnerable). Likewise, God the Father has willed that all later sons and daughters in the womb would enter life in the state of being exceedingly vulnerable, but with the desire that these unborn treasures be recognized and reverenced as sacred during that time of vulnerability.
With all things sacred, there is inherently the proximate danger of sacrilege. Sacrilege is to treat something sacred in an unsacred manner. Eucharistic sacrilege is the greatest abomination that man can commit in the supernatural order. It is ironic that the Catholic faithful (and members of our Eastern Lung, the Orthodox faithful) are joined in our belief in the Real Presence of Jesus Christ in the Eucharist by members of Satanic cults. Satanic cults take the risk of entering into Catholic Churches in efforts to get possession of Holy Communion for the sake of their Satanic rites of Eucharistic sacrilege.
Why? Because the summit of sacrilege demands the summit of the sacred, and there is nothing more sacred on the face of this earth than our Eucharistic Jesus. To this, even Satan himself assents.
Abortion, too, is by its very nature a sacrilege. Abortion is, in its own order of creation, the natural order, the greatest abomination that man can commit. Abortion is to willingly and violently destroy the greatest icon of God the Father in the natural order, an icon signed in His own image and likeness. With the sacrilege of abortion, the sacredness of human life is, by extension, sacrileged in all other spheres of human existence.
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