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When thinking of Saint John Henry Newman, many associations come to mind: scholar, writer, intellectual. But rarely do we associate "mystic" with this new saint. And yet, his faith was not merely an intellectual exercise. Newman held a deep and passionate devotion to Our Lord in the Eucharist. In honor of his canonization, we have collected his Prayers and Meditations before the Eucharist in order to bring his beautiful and profound love for Christ in the Sacrament to a new generation of Catholics. His prayers place a singular focus on God's mercy, perfections, and love for us that transcends the depravity of our sins, and engages God in frequent and familiar conversation, moving the heart to friendship with Christ.

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Catholic Church

Philosophie et théologie

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Publié par	TAN Books
Date de parution	27 novembre 2019
Nombre de lectures	1
EAN13	9781505116472
Langue	English

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PRAYERS
BEFORE THE
EUCHARIST
St. John Henry Cardinal Newman

Prayers Before the Eucharist by St. John Henry Cardinal Newman © 2019 TAN Books
All rights reserved. With the exception of short excerpts used in critical review, no part of this work may be reproduced, transmitted, or stored in any form whatsoever, without the prior written permission of the publisher.
This work has been taken, edited, and arranged from Meditations and Devotions of the Late Cardinal Newman, Longmans, Green and Company, 1916, which is in the public domain. All editing arrangement © TAN books. All Rights reserved.
Unless otherwise noted, the editor’s use of the Douay-Rheims Version for biblical quotations has been retained. Typography and changes in this edition are the property of TAN Books and may not be reproduced, in whole or in part, without written permission of the publisher.
Cover & interior design by www.davidferrisdesign.com
Cover image: Val-de-Grace church, Painting by Jean-Baptiste de Chamaigne depicting the Christ giving the Holy Communion to the angels (photo), Godong/UIG / Bridgeman Images.
Cover & interior image: Cardinal Newman, from a photograph by Mr H. J. Whitlock, Look and Learn / Elgar Collection / Bridgeman Images.
Interior image: Chalice, by Eric Gill, ITC Golden Cockerel Std Initials & Ornaments.
LCCN: 2019950946
ISBN: 978-1-5051-1642-7
Published in the United States by
TAN Books
PO Box 410487
Charlotte, NC 28241
www.TANBooks.com
Printed in the United States of America

PRAYERS
BEFORE THE
EUCHARIST
St. John Henry Cardinal Newman

TAN Books Gastonia, North Carolina
TABLE OF CONTENTS
HOPE IN GOD — CREATOR
HOPE IN GOD — REDEEMER
GOD AND THE SOUL
SIN
THE RESURRECTION
GOD WITH US
THE PROPERTIES OF GOD
THE FORTY DAYS’ TEACHING
THE ASCENSION
THE PARACLETE
THE HOLY SACRIFICE
THE INFINITE GOD
EDITOR’S INTRODUCTION
W hen one thinks about John Henry Cardinal Newman, they remember the great English convert from Anglicanism, a great controversialist, writer, thinker, and above all—an intellectual. Brilliant in Greek and Latin, deeply learned in the Fathers and history, the last thing one would think of when they hear the name of Cardinal Newman is that of a mystic.
The publication of the Meditations and Devotions of the Late Cardinal Newman in 1893 rather changed this view. The meditations revealed a side of Newman with which the general English public was altogether unaware. Just as he was a profound thinker, he was possessed of a deep mystical love of Jesus Christ.
The present volume, drawn from Newman’s Meditations on Christian Doctrine, is intended for meditations when making visits to the Blessed Sacrament, just as Newman used them in life. These prayers are perfectly suited for meditations on the Blessed Sacrament, not only because of the singular focus on God’s mercy, perfections, and love for us that transcends the depravity of our sins, but also because of the frequent familiar conversation which engages God in each meditation and moves the heart to greater devotion.
To aid the reader, we have made light edits to Newman’s marvelous prose to adjust for modern speech and facilitate a more fruitful devotion.
We hope that this work may aid all that use it in making fruitful visits to Our Lord in the Most Blessed Sacrament.
– 2019
PRAYER BEFORE EUCHARISTIC ADORATION
I place myself in the presence of Him, in whose Incarnate Presence I am before I place myself there.
I adore You, O my Savior, present here as God and man, in soul and body, in true flesh and blood.
I acknowledge and confess that I kneel before that Sacred Humanity, which was conceived in Mary’s womb, and lay in Mary’s bosom; which grew up to man’s estate, and by the Sea of Galilee called the Twelve, wrought miracles, and spoke words of wisdom and peace; which in due season hung on the cross, lay in the tomb, rose from the dead, and now reigns in heaven.
I praise, and bless, and give myself wholly to Him, who is the true Bread of my soul, and my everlasting joy.
Amen.
HOPE IN GOD
CREATOR
THE GOOD GOD
G od has created all things for good; all things for their greatest good; everything for its own good. What is the good of one is not the good of another; what makes one man happy would make another unhappy. God has determined, unless I interfere with His plan, that I should reach what is my greatest happiness. He looks on me individually, He calls me by my name, He knows what I can do, what I can best be, what is my greatest happiness, and He means to give it me.
God knows what is my greatest happiness, but I do not. There is no rule about what is happy and good. What suits one would not suit another, and the ways by which perfection is reached vary very much; the medicines necessary for our souls are very different from each other. Truly, God leads us by strange ways! We know He wills our happiness, but we neither know what our happiness is, nor the way. We are blind, and left to ourselves we should take the wrong way; we must leave it to Him.
Let us put ourselves into His hands, and not be startled though He leads us by a strange way, a mirabilis via (marvelous way), as the Church speaks. Let us be sure He will lead us right, that He will bring us to that which is, not indeed what we think best, nor what is best for another, but what is best for us.
O, my God, I will put myself without reserve into Your hands. Wealth or woe, joy or sorrow, friends or bereavement, honor or humiliation, good report or ill report, comfort or discomfort, Your presence or the hiding of Your countenance, all is good if it comes from You. You are wisdom and You are love—what can I desire more? You have led me in Your counsel, and with glory You received me. What have I in heaven, and apart from You what want I upon earth? My flesh and my heart fail; but God is the God of my heart, and my portion forever.
DIVINE SIMPLICITY
G od was all-complete, all-blessed in Himself; but it was His will to create a world for His glory. He is Almighty, and might have done all things Himself, but it has been His will to bring about His purposes by the beings He has created. We are all created to His glory—we are created to do His will. I am created to do something or to be something for which no one else is created. I have a place in God’s counsels, in God’s world, which no one else has. Whether I be rich or poor, despised or esteemed by men, God knows me and calls me by my name.
God has created me to do Him some definite service, and He has committed some work to me which He has not committed to another. I have my mission—I never may know it in this life, but I shall be told it in the next. Somehow, I am necessary for His purposes, as necessary in my place as an Archangel in his—if, indeed, I fail, He can raise another, as He could make the stones children of Abraham. Yet I have a part in this great work! I am a link in a chain, a bond of connection between persons. He has not created me for naught. I shall do good, by doing His work. I shall be an angel of peace, a preacher of truth in my own place, while not intending it, if I do but keep His commandments and serve Him in my calling.
Therefore, I will trust Him. Whatever, wherever I am, I can never be thrown away. If I am in sickness, my sickness may serve Him; in difficulty, my difficulty may serve Him; if I am in sorrow, my sorrow may serve Him. My sickness, or difficulty, or sorrow may be necessary causes of some great end, which is quite beyond us. He does nothing in vain; He may prolong my life, or He may shorten it—He knows what He is about. He may take away my friends, He may throw me among strangers, He may make me feel desolate, make my spirits sink, hide the future from me—still He knows what He is about.
O Adonai, O Ruler of Israel, You who guided Joseph like a flock, O Emmanuel, O Sapientia, I give myself to You. I trust You wholly. You are wiser than I—more loving to me than I myself. Please, fulfill Your high purposes in me whatever they be—work in and through me. I am born to serve You, to be Yours, to be Your instrument. Let me be Your blind instrument. I ask not to see—I ask not to know—I ask simply to be used.
GOD IS LOVE
W hat mind of man can imagine the love which the Eternal Father bears towards the Only Begotten Son? It is everlasting—and it is infinite; so great is it that theologians call the Holy Spirit by the name of that love, as if to express its infinite perfection. Yet reflect, O my soul, and bow down before the awful mystery, that, as the Father loves the Son, so the Son loves you, if you are one of His elect; for He says expressly, “As the Father hath loved Me, I also have loved you. Abide in My love.” What mystery in the whole circle of revealed truths is greater than this?
The love which the Son bears to you, a creature, is like that which the Father bears to the uncreated Son. O wonderful mystery! This, then, is the history of what else is so strange: that He should have taken my flesh and died for me. The former mystery anticipates the latter; the latter does but fulfill the former. If He did not love me so inexpressibly, He would not have suffered for me. I understand now why He died for me, because He loved me as a father loves his son—not as a human father merely, but as the Eternal Father the Eternal Son. I see now the meaning of that otherwise inexplicable humiliation: He preferred to regain me rather than to create new worlds.
How constant is He in His affection! He has loved us from the time of Adam. He has said from the beginning, “I will never leave you nor forsake thee.” He did not forsake us in our sin. He did not forsake me. He found me out and regained me. He made a point of it—He resolved to restore me, in spite of myself, to that blessedness which I was so obstinately set against. And now what does He ask of me, but that, as He has loved me with an everlasting love, so I should love Him in such poor measures a