The Rant: How does the Eucharist become a remedy of division in me?

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Monday, August 18, 2025

How does the Eucharist become a remedy of division in me?

The Eucharist, as the sacrament of Christ's Body and Blood, serves as a profound remedy for personal division by fostering deep union with Christ, cleansing the soul from sin, and strengthening charity within the individual. This healing addresses internal fractures—such as conflicts between desires, guilt from sin, or isolation from God and self—that arise from human weakness and the effects of original sin. Below, I'll outline the key ways this occurs, drawing from Catholic teaching and theological reflections.

https://medium.com/catholic-way-home/the-heart-of-healing-we-eat-him-6e1dd5e53153

1. Augmenting Intimate Union with Christ

At its core, the Eucharist draws you into a transformative communion with Jesus, unifying your fragmented self in His divine life. This union heals personal division by making you a participant in Christ's wholeness, where internal conflicts are resolved through His peace.

The principal fruit of Holy Communion is "an intimate union with Christ Jesus" (Catechism of the Catholic Church [CCC] 1391). As you receive the Eucharist, you are not merely consuming bread and wine but incorporating Christ's presence, which integrates your soul and body into His.
This is described as entering "the very dynamic of his self-giving" (Pope Benedict XVI, Deus Caritas Est, §13), redirecting self-centered tendencies toward selfless love. In this way, the Eucharist counters the "isolation of the modern individual" by broadening your concerns to include others' lives and sufferings (Romano Guardini, Liturgy and Liturgical Formation, p. 55).
Personal testimonies and reflections highlight this: for instance, one account describes praying before the Eucharist to resolve "interior division" between heart and head, leading to healing and alignment with God's will. Another likens it to a "wedding feast without end," where Christ in you mends soul wounds and fosters oneness.

2. Cleansing from Sin and Preserving Against Future Division

Sin creates internal rifts—dividing you from God, stirring guilt, and pitting flesh against spirit (as in Romans 7:15-25). The Eucharist acts as spiritual medicine, forgiving venial sins and fortifying you against mortal ones, thus restoring inner harmony.

Holy Communion "separates us from sin" by applying the fruits of Christ's sacrifice: His Body "given up for us" and Blood "shed for the many for the forgiveness of sins" cleanse past offenses and preserve from future ones (CCC 1393).
It strengthens charity, which "wipes away venial sins" and revives love weakened by daily life (CCC 1394). By enkindling this charity, the Eucharist helps you resist temptations that cause self-division, such as pride or concupiscence.
Theological sources emphasize this as a "healing embrace" that addresses deeper loneliness and brokenness, mending voids from within as you receive Christ's Body and Blood. Christ's power in the sacrament heals through faith, as He declares, "Lord, if you will, you can make me clean" (Matthew 8:2; cf. reflections on Eucharistic healing).

3. Fostering Charity and Overcoming Individualism

Division often stems from self-focus, leading to internal strife or alienation. The Eucharist remedies this by transforming you into a person of communion, extending Christ's love inward and outward.

It is "the sure remedy against temptations to division," establishing you in communion with God and others, countering individualism by compelling you to see all as "brothers or sisters for whom the Lord gave his life" (Pope Benedict XVI, Sacramentum Caritatis, §76, §88).
This personal transformation attunes you to solidarity, committing you to the poor and marginalized (CCC 1397), which heals self-division by aligning your will with Christ's self-oblation. As you become "bread broken for others," internal conflicts dissolve in service.
Liturgically, it forms you to view creation reverently, overcoming divisive "cultural liturgies" and promoting reconciliation in all aspects of life (cf. Guardini and von Hildebrand).

https://www.catholic365.com/article/4188/the-gift-of-the-eucharist.html

In summary, the Eucharist remedies division in you by uniting you to Christ's undivided love, purifying your soul, and empowering charity to integrate your whole being. To experience this fully, approach the sacrament with faith, frequent reception, and adoration, allowing it to gradually heal and unify your inner life as part of the broader mystery of salvation. If this stems from a specific spiritual tradition or text, reflecting on it during prayer before the Blessed Sacrament can deepen the personal impact.

*https://grok.com/share/c2hhcmQtNA%3D%3D_b5d8002b-fd55-4542-b5c3-55018c453d44*

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The kingdom of God is among you

Luke 17:20-25 Asked by the Pharisees when the kingdom of God was to come, Jesus gave them this answer, ‘The coming of the kingdom of God does not admit of observation and there will be no one to say, “Look here! Look there!” For, you must know, the kingdom of God is among you.’ He said to the disciples, ‘A time will come when you will long to see one of the days of the Son of Man and will not see it. They will say to you, “Look there!” or, “Look here!” Make no move; do not set off in pursuit; for as the lightning flashing from one part of heaven lights up the other, so will be the Son of Man when his day comes. But first he must suffer grievously and be rejected by this generation.’

Live Adoration from Tyburn Convent

Adoration, also known as Eucharistic Adoration, is a Catholic prayer in front of the Blessed Sacrament. It is a sign of devotion and worship to Jesus Christ, who is believed to be present in the consecrated host. During adoration, Catholics pray to Jesus Christ before the Eucharist at their local parish. The Eucharist is typically kept in a tabernacle at the parish church, and may be presented in front of a closed tabernacle or in front of the exposed host in a monstrance. A monstrance is a vessel used in Roman Catholic, Anglican, High Church Lutheran, and Old Catholic churches. It is a stand made of precious metal that holds the Blessed Sacrament during adoration. The word "monstrance" comes from Latin and means "to show".

It is not peace I have come to bring, but a sword

Jesus instructed the Twelve as follows: ‘Do not suppose that I have come to bring peace to the earth: it is not peace I have come to bring, but a sword. For I have come to set a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law. A man’s enemies will be those of his own household. ‘Anyone who prefers father or mother to me is not worthy of me. Anyone who prefers son or daughter to me is not worthy of me. Anyone who does not take his cross and follow in my footsteps is not worthy of me. Anyone who finds his life will lose it; anyone who loses his life for my sake will find it. ‘Anyone who welcomes you welcomes me; and those who welcome me welcome the one who sent me. ‘Anyone who welcomes a prophet will have a prophet’s reward; and anyone who welcomes a holy man will have a holy man’s reward. ‘If anyone gives so much as a cup of cold water to one of these little ones because he is a disciple, then I tell you solemnly, he will most certainly not lose his reward.’ When Jesus had finished instructing his twelve disciples he moved on from there to teach and preach in their towns.

The beheading of John the Baptist

Matthew 14:1-12 Herod the tetrarch heard about the reputation of Jesus, and said to his court, ‘This is John the Baptist himself; he has risen from the dead, and that is why miraculous powers are at work in him.’ Now it was Herod who had arrested John, chained him up and put him in prison because of Herodias, his brother Philip’s wife. For John had told him, ‘It is against the Law for you to have her.’ He had wanted to kill him but was afraid of the people, who regarded John as a prophet. Then, during the celebrations for Herod’s birthday, the daughter of Herodias danced before the company, and so delighted Herod that he promised on oath to give her anything she asked. Prompted by her mother she said, ‘Give me John the Baptist’s head, here, on a dish.’ The king was distressed but, thinking of the oaths he had sworn and of his guests, he ordered it to be given her, and sent and had John beheaded in the prison. The head was brought in on a dish and given to the girl, who took it to her mother. John’s disciples came and took the body and buried it; then they went off to tell Jesus.

Psalms 9:16

The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah - Question: What does Higgaion and Selah mean? Answer: Both Higgaion and Selah are used numerous times in the Old Testament. They occur together in Psalm 9:16. The meanings of these words are uncertain. We observe Higgaion in such passages as Psalm 9:16; 19:14; 42:3; Lamentations 3:63. In Arabic, the root gives a deep vibrating sound, like the murmering sound of a harp (Psa. 92:3). The International Standard Bible Encyclopedia states that it may be derived from the Greek versions of Psalm 9:16 and takes it to mean an instrumental interlude. It may also mean a soliloquy or meditation such as concerning the judgment of God (Psa. 9:16), the words and work of God (Psa. 19:14), and the loving kindness and faithfulness of God (Psa. 92:2-3). In the Septuagint, Selah is translated as daplasma (meaning a division). It occurs in Habakkuk 3:3, 9, 13 and 71 times in the Psalms. It is used in 39 of our 150 psalms. Of those 39 psalms, 31 they are ones handed over to "the chief Musician." So, pause and meditation may be the predominate idea. In addition, it may mean to lift up (Hebrew, salal) or, in some definitions, a repetition, end of a strophe, or a recurring symphony. In his sermon named "HIGGAION!" about Psalm 9:16, Archibald G. Brown, on August 17, 1873, at the East London Tabernacle said this: "When the psalmist wrote this verse, and reached the words 'The wicked shall be snared in the work of his own hands', he seemed to be overpowered at the terror of the thought, and so put a full stop and wrote in the word 'Higgaion!' As much as to say, 'O my soul, meditate on the tremendous truth my hand has penned, and let all who read the same meditate.' And then after 'Higgaion' he puts 'Selah'. He would have there to be a solemn pause. Oh, I would that there could be just one moment's solemn pause in our meeting tonight. Would that there could be a Selah, a Higgaion! Friends, shall there be? I put it to you. 'The Lord is known by the judgment which he executes; and the wicked shall be snared in the work of his own hands!" Now let us just for a moment meditate on that. Let there be a solemn Higgaion, and let every heart ask itself the question, 'How do I stand in reference to this tremendous truth?' *Answer by Dr. Joseph R. Nally, Jr. (https://thirdmill.org/answers/answer.asp/file/47892)*

The Rant