224 But the Church strongly encourages the faithful to receive the holy Eucharist on Sundays and feast days, or more often still, even daily. [Christ], our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption. It raises the Eucharist above all the sacraments as "the perfection of the spiritual life and the end to which all the sacraments tend." "186 For this reason the Eucharist cannot unite us to Christ without at the same time cleansing us from past sins and preserving us from future sins: 1362 The Eucharist is the memorial of Christ's Passover, the making present and the sacramental offering of his unique sacrifice, in the liturgy of the Church which is his Body. To prepare for worthy reception of this sacrament, the faithful should observe the fast required in their Church. Those who receive the Eucharist are united more closely to Christ. 1342 From the beginning the Church has been faithful to the Lord's command. 224 OE 15; CIC, can. IV. O sign of unity! . "238, 1400 Ecclesial communities derived from the Reformation and separated from the Catholic Church, "have not preserved the proper reality of the Eucharistic mystery in its fullness, especially because of the absence of the sacrament of Holy Orders. "169 From that time on down to our own day the celebration of the Eucharist has been continued so that today we encounter it everywhere in the Church with the same fundamental structure. It is in representing him that the bishop or priest acting in the person of Christ the head (in persona Christi capitis) presides over the assembly, speaks after the readings, receives the offerings, and says the Eucharistic Prayer. Advent Apologetics: Did the First Christians Expect Jesus to Return in Their Lifetimes? ." Anyone aware of having sinned mortally must not receive communion without having received absolution in the sacrament of penance. But "he is present . 844 § 4. '"212 .and for all others, wherever they may be, so that we may be found righteous by our life and actions, and faithful to the commandments, so as to obtain eternal salvation. Mt 8:8. It is no less a feat to give things their original nature than to change their nature.205 213 St. Thomas Aquinas (attr. This is how Israel understands its liberation from Egypt: every time Passover is celebrated, the Exodus events are made present to the memory of believers so that they may conform their lives to them. 228 Fanqith, Syriac Office of Antioch, Vol. A new edition with some modifications was released in 1997. Thus St. John Chrysostom declares: Be convinced that this is not what nature has formed, but what the blessing has consecrated. Handing on the Faith: Catechesis nn. . haeres. 1360 The Eucharist is a sacrifice of thanksgiving to the Father, a blessing by which the Church expresses her gratitude to God for all his benefits, for all that he has accomplished through creation, redemption, and sanctification. 194 St. Monica, before her death, to her sons, St. Augustine and his brother; Conf. Roberto Coggi Paperback $15.11 Only 1 left in stock - order soon. The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ; they continue also to signify the goodness of creation. 1354 In the anamnesis that follows, the Church calls to mind the Passion, resurrection, and glorious return of Christ Jesus; she presents to the Father the offering of his Son which reconciles us with him. LG 48. . The Greek words eucharistein141 and eulogein142 recall the Jewish blessings that proclaim - especially during a meal - God's works: creation, redemption, and sanctification. But they also received a new significance in the context of the Exodus: the unleavened bread that Israel eats every year at Passover commemorates the haste of the departure that liberated them from Egypt; the remembrance of the manna in the desert will always recall to Israel that it lives by the bread of the Word of God;156 their daily bread is the fruit of the promised land, the pledge of God's faithfulness to his promises. Since Christ was about to take his departure from his own in his visible form, he wanted to give us his sacramental presence; since he was about to offer himself on the cross to save us, he wanted us to have the memorial of the love with which he loved us "to the end,"209 even to the giving of his life. 1356 If from the beginning Christians have celebrated the Eucharist and in a form whose substance has not changed despite the great diversity of times and liturgies, it is because we know ourselves to be bound by the command the Lord gave on the eve of his Passion: "Do this in remembrance of me. In the institution narrative, the power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ's body and blood, his sacrifice offered on the cross once for all. 917; The faithful may recieve the Holy Eucharist only a second time on the same day [CF. It remains the center of the Church's life. The "cup of blessing"157 at the end of the Jewish Passover meal adds to the festive joy of wine an eschatological dimension: the messianic expectation of the rebuilding of Jerusalem. The power of the blessing prevails over that of nature, because by the blessing nature itself is changed. 229 PO 5. 1341 The command of Jesus to repeat his actions and words "until he comes" does not only ask us to remember Jesus and what he did. To receive in truth the Body and Blood of Christ given up for us, we must recognize Christ in the poorest, his brethren: 1398 The Eucharist and the unity of Christians. 1379 The tabernacle was first intended for the reservation of the Eucharist in a worthy place so that it could be brought to the sick and those absent outside of Mass. If, as often as his blood is poured out, it is poured for the forgiveness of sins, I should always receive it, so that it may always forgive my sins. It is the very action of Christ at the Last Supper - "taking the bread and a cup." Christ is thus really and mysteriously made present. . 1,66,1-2:PG 6,428. 1348 All gather together. 1364 In the New Testament, the memorial takes on new meaning. 1376 The Council of Trent summarizes the Catholic faith by declaring: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. . "164, 1338 The three synoptic Gospels and St. Paul have handed on to us the account of the institution of the Eucharist; St. John, for his part, reports the words of Jesus in the synagogue of Capernaum that prepare for the institution of the Eucharist: Christ calls himself the bread of life, come down from heaven.165. . 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