The Eucharist Of The Catholic Church

Cardinal Sean O’Malley, serves as an Archbishop in Boston, he expresses his thoughts about a book published by the French hierarchy “God has become more accessible that we fail to grasp the true meaning of the Eucharist.” This is how Cardinal O’Malley starts his talk about the importance of the Eucharist as how it plays a major role in our formation as believers of the Catholic Church. Cardinal O’Malley also talks about the three gifts that Jesus gives us in the Eucharist. Lastly, Cardinal O’Malley explains how preparation is useful to fully understand the Eucharist. These are the steps that forms us as a community of faith reflecting on Jesus mission.

One of the main themes of the service was based around the divine liturgy, which is the considered the primary worship of the church. The Devine Liturgy is read by a combination of the priest, bishop, choir, and the church community. It is from the liturgy that the offerings of the bread and wine come from along with other prayers. It teaches that the bread and the wine “truly become the body and blood if Jesus Christ” (Sorensen). The priest, or the deacon is the ones that prepare the Eucharist, also known as the “ritual meal of bread and wine” (“Orthodox Churches" 233) as “the body and blood of Christ” (“Orthodox Churches" 233). They combine both the bread and the wine and bless these gifts to become one. They are then put into a chalice, and fed to the community through a golden spoon. While observing the taking of communion I noticed that a red cloth was held under the gold cup by acolytes, which are “altar boys who assist the adult officiants” (“Orthodox Churches" 231). The community puts their hands behind their back while taking communion so that they do not touch the gift or the priest. It is also during the time of communion that the community honors the “painted or mosaic” (“On Common Ground: World Religions in America” ) saints that are used as icons throughout the church. It was during the honoring of

As a result, demonstrating the ecclesial communion through the practice of the sacrament, a visible reality, emphasises the new relationships that have been developed in order to reinforce the participants’ faith in Christ, their place in the Christian family and, hence, their duty that coincides with this (CCC. 1302-1305, 1316-1317).

Communion begins with the presentation of the bread and the wine. The bread represents the body of Jesus, broken and put on a cross to forgive us for our sins. The wine represents the blood of Jesus, spilt while he was on the cross to once again forgive us of our sins on this Earth. The

The Didache source begins with thanking those who pertain to the cup. We thank the Father, David (who is shown through Jesus Christ) to be the glory. For the bread, we thank our Father, once again, and the knowledge brought to us by Jesus. Just as the bread was once broken on the mountains to bring the apostles together, the Church is gathered as one from the ends of the earth. This source believes you should not take the Eucharist if you are quarreling, or impure. You must reconcile with the Lord and then receive the Eucharist.

It is not to be taken lightly and the gravity of the meaning of such a topic was not lost on Cranmer. Belief in the presence in the Eucharist is important because, for those who hold that in some form or other Christ is actually present within the bread and wine, the bread and wine become a sacrament of spiritual food for the communicant. Thomas Cranmer was devoted to understanding the presence and whether the Eucharist should be considered a scared sacrament with the presence of Christ within it, or whether the act of breaking bread was simply a memorial such as the Zwinglian theory accepts. This paper will examine the varying conclusions on the presence that Cranmer came to throughout his life and to understand what Cranmer’s final conclusion was and how it compared with the patristic theologies of Augustine and Tertullian. Finally, this paper will examine how his conclusions have been significant to Anglican

While those in disfavor of the Eucharistic prayer argue that encapsulating the verba debases the Gospel message, making the Eucharist a sacrifice rather than a means of grace. The purpose of this paper examine LCMS or the ELCA stance of the Eucharistic Prayer as examine the shifts of the Eucharistic prayer or forms of the Eucharistic prayers in the various

The Eucharist is a sacrament that gives expression to our faith. Sacraments are a sign of our intimate unity with God. There is a rich, deep connection between what the Church is and what sacraments are that is profoundly evident in the celebration of the Eucharist. God’s presence is mediated by the Church and its’ sacraments “to an unseen reality and … [makes] that reality “present” to us.”

135:6]. Because he willed to be present, though under the figure of bread and wine, it must be believed that after the consecration these are entirely nothing other than the flesh and blood of Christ. Whence [Jesus] spoke the very Truth to the disciples, saying “This is my flesh for the life of the world” [Jn 6:52]. And, speaking more marvelously, [this flesh in the Eucharist] is none other than that which was born from Mary, suffered on the cross, and resurrected from the tomb” (Prusak, “Explaining Eucharistic ‘Real Presence’”

The first Eucharistic transfiguration was conducted by Jesus Christ at the Last Supper. The Last Supper was the final meal Jesus shared with his Disciples in Jerusalem. The meal also commemorated His establishment of the priesthood. At the Last Supper – also identified as Mass, Jesus articulated to his Apostles, the forerunners of the current bishops, to reenact His enactment in commemorative of his passing. The Church has traditionally imparted how the Eucharist has originated at the Last Supper and how the initial society followed Jesus' command to ‘break bread’ in his name (Acts 2:42). Luke’s Gospel also expresses Jesus’ words: ‘Do this in memory of me’. During the Mass, Catholics faithfully unleavened bread and wine are transformed into the body and blood of Jesus Christ through a process known as transubstantiation. This has been an action completed by Jesus during the Passover meal who uttered the words "This is my body, which is given for you." Subsequently, he passes a cup filled with wine. He then says, "This is my blood..." It is believed those who eat of Christ's flesh and blood shall have eternal life. Since that period, the Church has devotedly obeyed the Lord's commands, the Last Supper is renowned everyday through the commemorating of Mass.

1983 CIC 897. The most August sacrament is the Most Holy Eucharist in which Christ the Lord himself is contained, offered, and received and by which the Church continually lives and grows. The Eucharistic sacrifice, the memorial of the death and resurrection of the Lord, in which the sacrifice of the cross is perpetuated through the ages is the summit and source of all worship and Christian life, which signifies and effects the unity of the People of God and brings about the building up of the body of Christ. Indeed, the other sacraments and all the ecclesiastical works of the apostolate are closely connected with the Most Holy Eucharist and ordered to it. (See also CCEO 698)

Receiving the Eucharist is one of the most important things we can do as a catholic. Holy Communion is the most important of all the sacraments. It completes the Sacraments of Initiation. The bread and wine we receive at communion is the body and blood of Jesus. It becomes the bread and body of Jesus through Transubstantiation. Transubstantiation is the conversion of the substance of the Eucharistic elements into the body and blood of Christ at consecration, only the appearances of bread and wine still remain. We participate in the sacrament of communion to commemorate all that Jesus did for us and getting nailed to a cross so we can be free from sin and have eternal life in heaven.

Two practices important to Christian worship usually take place in churches. These practices are (1) baptism and (2) the Eucharist, also called Holy Communion or the Lord's Supper. The ceremony of baptism celebrates an individual's entrance into Christianity. The Eucharist represents the Last Supper, the final meal that Jesus shared with His disciples. Worshipers share bread and wine in the Eucharist as a sign of their unity with each other and with Jesus.

The Communion Christians have always regarded the Holy Communion as being one very important element towards achieving discipleship since the very beginning. However, the question in every Christian’s mind is “what are we doing?” it is, therefore, important to discuss what the holy communion means about theology. The Holy Communion has several names given to it. Among them are: the Eucharist, the Lord’s Supper, Divine Liturgy, and the Mass. Inside the New Testament, there are also varying details given there concerning what entails the Holy Communion on accounts given by Christ himself.[1] The Holy Communion does not compare to Baptism which is another sacrament that is non-repeatable. It is repeatable to some certain degrees as it can be done on a daily basis such as those performed by the Catholic Church. In other instances, it can be conducted on a much infrequent celebration such as the ones that happen in Reformed Churches. Referring to Baptism, there are differences in the practice and its significance, and sometimes the understanding of what it means to be baptized. This has gone ahead to become e a hindrance to churches having a common celebration, but at the same time, there is some spiritual benefit that accrues to the people that partake in it. In the same way, the Eucharist possess the same characteristics. Nature of the Union of Christ and Church The Holy Communion is not just a matter of people ingathering in unity. The purpose of having the communion is so

Last Sunday, while attending my weekly Catholic Church service, I strived to analyze the ritualized service. I realized that a service itself is not just comprised of one ritual, but of multiple rituals that are guided by the purpose of ultimately salvaging one’s soul at any given moment by offering one’s time to God. Thus, I sought out to better understand one of the rituals present individually, which is the most important one (though they are all important) present in the service. Such ritual is the blessing of the bread and wine, and the reception of such blessed elements by the people in attendance. I chose to analyze this ritual, referred to as the miracle of Transubstantiation, for it indeed fulfills the goal of the Eucharist as a whole: