... the Eucharist is rightly understood as a celebration of love's mending of broken hearts. By enacting Jesus's command at the Last supper, it proclaims what human beings ought to be for the sake of exercising pressure on how we are.

Rupert Shortt, review of the CTS New Sunday Missal in TLS December 14 2012

And comest thou to me?

Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? (Matthew 3:13-14)

The Holy Prophet, Forerunner and Baptist John gives voice to a remarkable humility in this passage. Elsewhere he tells his followers and other eager seekers:'I am not the One', 'no, it isn't me', 'not me - but there is One coming whose sandal I am not worthy to tie up' - he points away from himself. But here he expresses deep personal wonder, utters an unconscious emotional response, expresses a certain dismay born from humility, on the cusp of gratitude. How is it possible that the Holy One should come to me, a sinner?

We find this awe and self-awareness combined elsewhere in the New Testament, for example in the words - almost a confession of faith - of the Forerunner's own mother, the Righteous Elizabeth: "And why is this granted me, that the mother of my Lord should come to me?" (Luke 1:43), or in the response of the centurion: Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed." (Matthew 8:8)

Our prayers, and especially our pre-Communion prayers, recognize that this expression of humility is very, very important in our spiritual formation, a part of our spiritual attitude and 'stance'. Our formal prayers often put on our lips phrases like 'I am not worthy' or 'unworthy though I be' . Words like thankless, graceless, useless. From attentive reading, from repetition, they can flow from lips to heart, touching the heart, warming an inner disposition. Truly, these prayers, prayed attentively, can jump start humility, wonder, awe in a stalled heart. This is why it is so important to read our prayers!

The great mystery is that although we are by all measures - save one - wholly and totally unworthy of the presence of Christ in our lives, that one measure - the measure of His love for us - renders us worthy. Yes: it is His love for us that makes us worthy. And it is His love for us that brings Him to us - in fact He is drawn to us by His love for us, like a shepherd drawn to the bleating of the endangered lamb. He came into the world to seek and to save. He seeks us!

Even more: we come to know that He sees us as a Lover sees the Beloved. His love for us makes us beautiful in every way that really matters. He is drawn to us by His desire to be with us, to enter under our roof, to break bread and feast; He is drawn to us by His desire to encounter us in our deepest intimacy. Read the prayers!

How is it possible that the Holy One should come to me, a sinner? He comes because He loves me!

a phenomenology of the soul

The image, in its simplicity, has no need of scholarship. It is the property of a naïve consciousness; in its expression, it is youthful language. The poet, in the novelty of his images, is always the origin of language. To specify exactly what a phenomenology of the image can be, to specify that the image comes before thought, we should have to say that poetry, rather than being a phenomenology of the mind, is a phenomenology of the soul. We should then have to collect documentation on the subject of the dreaming consciousness.

-Gaston Bachelard, The Poetics of Space, xiv-xx