The eucharistic formula was set in a framework of biblical readings, psalms, hymns, and prayers that depended in form somewhat on the synagogue service.
Hence the Council of Trent (Sess. All Christians would agree that it is a memorial action in which, by eating bread and drinking wine (or, for some Protestants, grape juice or water), the church recalls what Jesus Christ was, said, and did. ; see also Theol. This mystical sense, however, is impossible in the words of Institution, for the simple reason that Christ did not give the Apostles His Church to eat, but His Body, and that body and blood, by reason of their real and logical association, cannot be separated from one another, and hence are all the less susceptible of a figurative use. is necessary for vision. While every effort has been made to follow citation style rules, there may be some discrepancies. the material substance of bread and likewise the material substance of wine remain in the Sacrament of the Altar; (2) Accidentia panis non manent sine subjecto, i.e. myst., iv, 2 sqq. (b) The second problem arises from the Totality of Presence, which means that Christ in His entirety is present in the whole of the Host and in each smallest part thereof, as the spiritual soul is present in the human body [see above, (2)].
If, moreover, the reader finds in some of the other Fathers difficulties, obscurities, and a certain inaccuracy of expression, this may be explained on three general grounds: (I) because of the peace and security there is in their possession of the Churchs truth, whence resulted a certain want of accuracy in their terminology; (2) because of the strictness with which the Discipline of the Secret, expressly concerned with the Holy Eucharist, was maintained in the East until the end of the fifth, in the West down to the middle of the sixth, century; (3) because of the preference of many Fathers for the allegorical interpretation of Scripture, which was especially in vogue in the Alexandrian School (Clement of Alexandria, Origen, Cyril), but which found a salutary counterpoise in the emphasis laid on the literal interpretation by the School of Antioch (Theodore of Mopsuestia, Theodoret). iv) by a special canon emphasized the fact, that immediately after the Consecration Christ is truly present and, consequently, does not make His Presence dependent upon the act of eating or drinking. why is the eucharist the most important sacrament 4). The Eucharist is the source of grace in a number of ways.
The precept of the yearly paschal Communion was solemnly reiterated by the Council of Trent (Sess. Since in the process of corruption those elementary substances return which correspond to the peculiar nature of the changed accidents, the law of the indestructibility of matter, notwithstanding the miracle of the Eucharistic conversion, remains in force without any interruption. WebThe Eucharist is nothing less than Jesus Christ. of Bekker, p. 1029, a.
086 079 7114 [email protected]. Not only have the Fathers, and among them Chrysostom with special vigor, defended in theory the permanence of the Real Presence, but the constant practice of the Church has also established its truth. Furthermore, the intimate connection between the cessation of one extreme and the appearance of the other seems to be preserved by the fact, that both events are the results, not of two independent processes, as, e.g.
Thanks to Melanchthons pernicious and dishonest double-dealing, this attractive intermediary position of Calvin made such an impression even in Lutheran circles that it was not until the Formula of Concord in 1577 that the crypto-Calvinistic venom was successfully rejected from the body of Lutheran doctrine.
Harnack [Texte and Untersuchungen, new series, VII, 2 (1891), 115 sqq. that it may be made for us the body and blood. The Council of Trent met these widely divergent errors of the Reformation with the dogmatic definition, that the God-man is truly, really, and substantially present under the appearances of bread and wine, purposely intending thereby to oppose the expression vere to Zwinglis signum, realiter to Oecolampadiuss figura, and essentialiter to Calvins virtus (Sess. xxiv, in I Cor., 1 sqq. 
the system which teaches that the essential constitution of bodies consists in the substantial union of materia prima and forma substantialis. When the Fourth Council of Lateran (1215), held under Innocent III, mitigated the former severity of the Churchs law to the extent that all Catholics of both sexes were to communicate at least once a year, and this during the paschal season, St. Thomas (III, Q. lxxx, a. WebThe Holy Eucharist is the most important sacrament according to Greek Orthodox Christianity. Since in the natural order of events each body is restricted to one position in space (unilocatio), so that before the law proof of an alibi immediately frees a person from the suspicion of crime, multilocation without further question belongs to the supernatural order. Significance of the Eucharist The Eucharist has formed a central rite of Christian worship. Wheat and grapes are two important symbols in the Eucharist, representing the bread and wine consecrated during the celebration. The Sacrament of the Altar may be regarded under the same aspects as the other sacraments, provided only it be ever kept in view that the Eucharist is a permanent sacrament [see above I, (4)]. Since Descartes (d. 1650) places the essence of corporeal substance in its actual extension and recognizes only modal accidents meta-physically united to their substance, it is clear, according to his theory, that together with the conversion of the substance of bread and wine, the accidents must also be converted and thereby made to disappear.
Council of Trent, Sess. the former must have been converted into the latter. Nor did Christ say: My flesh is spirit, i, e. to be understood in a figurative sense, but: My words are spirit and life. There is, moreover, the discontinuous multilocation, whereby Christ is present not only in one Host, but in numberless separate Hosts, whether in the ciborium or upon all the altars throughout the world. The Church honors the Eucharist as one of her most exalted mysteries, since for sublimity and incomprehensibility it yields in nothing to the allied mysteries of the Trinity and Incarnation. This Mass stresses the importance Jesus puts on the humility of service, and the need for cleansing with water, a symbol of baptism. Essentially tallying with the Zwinglian interpretation, this new meaning is equally untenable.
This unreal, though not impossible, hypothesis, is well calculated to throw light upon the essential difference designated by the Council of Trent (Sess. Modern philosophy, on the other hand, has endeavored since the time of John Locke, to reject altogether from the realm of ideas the concept of substance as something imaginary, and to rest satisfied with qualities alone as the excitants of sensation, a view of the material world which the so-called psychology of association and actuality is trying to carry out in its various details. ; Hom. We distinguish two kinds of necessity, (I) the necessity of means (necessitas medii) and (2) the necessity of precept (necessitas proecepti). Kimmel, Monum.
Along with baptism it is one of the two sacraments most clearly found in the New Testament.
mass, the central act of worship of the Roman Catholic Church, which culminates in celebration of the sacrament of the Eucharist. haer., IV, xviii, 4), and Tertullian (De resurr.
XIII, can. WebFor Catholics, the Holy Eucharist is very important as it embodies the presence of our Lord Jesus Christ instituted at the Last Supper more than 2000 years ago. to the effects produced by a worthy Communion. According to the eucharistic doctrine of Roman Catholicism, the elements of the consecrated bread and wine are transubstantiated into the body and blood of Christ: their substance is converted into the substance of the body and blood, although the outward appearances of the elements, their accidents, remain.
What explanation may, then, be given of the fact? The reasons of congruity advanced by the Greeks in behalf of leavened bread, which would have us consider it as a beautiful symbol of the hypostatic union, as well as an attractive representation of the savor of this heavenly Food, will be most willingly accepted, providedonlythat due consideration be given to the grounds of propriety set forth by the Latins with St. Thomas Aquinas (III, Q. lxxiv, a. Hence it was the intention of the council to condemn the second article, not merely as a conclusion of the first, but as a distinct and independent proposition; wherefore we may gather the Churchs teaching on the subject from the contradictory proposition: Accidentia panis manent sine subjecto, i.e.
), and especially to the deep symbolical meaning contained in the mingling, inasmuch as thereby are represented the flowing of blood and water from the side of the Crucified Savior and the intimate union of the faithful with Christ (cf. Especially against the Monophysites, who based on the Eucharistic conversion an a pari argument in behalf of the supposed conversion of the Humanity of Christ into His Divinity, did the Fathers retort by concluding from the continuance of the unconverted Eucharistic accidents to the unconverted Human Nature of Christ.
Suffice it to say that, besides the Didache (ix, x, xiv), the most ancient Fathers, as Ignatius (Ad. WebSolved by verified expert. For all these reasons, theologians consider the physical reality of the accidents as an incontrovertible truth, which cannot without temerity be called in question. Presupposing what is self-evident, that there is question neither of a conscious sacrilegious Communion nor a lack of imperfect contrition (attritio), which would altogether hinder the justifying effect of the sacrament, theologians incline to the opinion, that in such exceptional cases the Eucharist can restore the soul to the state of grace, but all without exception deny the possibility of the reviviscence of a sacrilegious or unfruitful Communion after the restoration of the souls proper moral condition has been effected, the Eucharist being different in this respect from the sacraments which imprint a character upon the soul (baptism, confirmation, and Holy orders). 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It follows, therefore, that supreme adoration is separately due to the Sacred Host and to the consecrated contents of the Chalice. For just as the circumcision not only signified the nature or object of the Divine covenant, but really was such, so the rite of the paschal lamb was really the Passover (Phase) or Pasch, instead of its mere representation.
According to a well-known principle of Christology, the same worship of latria (cultus latrioe) as is due to the Triune God is due also to the Divine Word, the God-man Christ, and in fact, by reason of the hypostatic union, to the Humanity of Christ and its individual component parts, as, e.g., His Sacred Heart.
XXII, cap. kampfgruppe peiper order of battle Posted on 27. This is deduced partly from the rite of the Passover, which required the head of the family to pass around the cup of benediction (calix benedictionis) containing the wine of grapes, partly, and especially, from the express declaration of Christ, that henceforth He would not drink of the fruit of the vine (genimen vitis). The variety of extreme views just mentioned requires that an attempt be made at a reasonable and unbiased explanation, whose verification is to be sought for and found in the acknowledged fact that a gradual process of development took place in the mind of St. Augustine. And precisely this latter analogy from nature gives us an insight into the possibility of the Eucharistic miracle. 4) namely, the example of Christ, the aptitude of unleavened bread to be regarded as a symbol of the purity of His Sacred Body, free from all corruption of sin, and finally the instruction of St. Paul (I Cor., v, 8) to keep the Pasch not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. For the chief difficulty of the latter appears to be that the same Christ is present in two different parts, A and B, of the continuous Host, it being immaterial whether we consider the distant parts A and B joined by the continuous line AB or not. Christ: Holy Communion is a re-presentation of Gods love for the world in the life, death, and resurrection of Jesus Christ. This, the only reasonable conception, finds its Scriptural verification in the fact, that St. Paul (I Cor., xi, 27, 29) attaches the same guilt of the body and the blood of the Lord to the unworthy eating or drinking, understood in a disjunctive sense, as he does to eating and drinking, understood in a copulative sense. Since ex vi verborum the immediate result is the presence of the Body of Christ, its quantity, present merely per concomitantiam, must follow the mode of existence peculiar to its substance, and, like the latter, must exist without division and extension, i.e. All Christians would agree that it is a memorial action in which, by eating bread and drinking wine (or, for some Protestants, grape juice or water), the church recalls what Jesus Christ was, said, and did. Yet since much more is contained in the plain words than this true and deep mysticism, it is desirable to combine both explanations into one, and so we may regard the Epiklesis, both in point of liturgy and of time, as the significant connecting link, placed midway between the Consecration and the Communion in order to emphasize the part taken by the Holy Spirit in the Consecration of bread and wine, and, on the other hand, with the help of the same Holy Spirit to obtain the realization of the true Presence of the Body and Blood of Christ by their fruitful effects on both priest and people.
If, however, the word rock in this passage is stripped of all that is material, it may be understood in a spiritual sense, because the Apostle himself is speaking of that spiritual rock (petra spiritalis), which in the Person of the Word in an invisible manner ever accompanied the Israelites in their journeyings and supplied them with a spiritual fountain of waters. Scripture and Tradition, with which is also bound up the infallible magisterium of the Church.
The traditional foundation for this is to be found in the testimony of the Fathers and of the Churchs liturgy, according to which the glorified Savior can be present on our altars only in His totality and integrity, and not divided into parts or distorted to the form of a monstrosity. While the three foregoing theses contain dogmas of faith, there is a fourth proposition which is merely a theological conclusion, namely, that even before the actual division of the Species, Christ is present wholly and entirely in each particle of the still unbroken Host and in each drop of the collective contents of the Chalice. There is, however, a moral necessity on the part of adults to receive Holy Communion, as a means, for instance, of overcoming violent temptation, or as a viaticum for persons in danger of death. Whether or not the fragments of a Host are distant one inch or a thousand miles from one another is altogether immaterial in this consideration; we need not wonder, then, if Catholics adore their Eucharistic Lord at one and the same time in New York, London, and Paris.
Since Luther arbitrarily restricted the Real Presence to the moment of reception (in usu, non extra), the Council of Trent (Sess. 1324, 1373-1381). Now, identically the same Lord Christ is truly present in the Eucharist as is present in heaven; consequently He is to be adored in the Blessed Sacrament, and just so long as He remains present under the appearances of bread and wine, namely, from the moment of Transubstantiation to the moment in which the species are decomposed (cf. The ancient Hydroparastatae, or Aquarians, who used water instead of wine, were heretics in her eyes. The destruction of venial sin and of all affection to it, is readily understood on the basis of the two central ideas mentioned above.
(b) The second Eucharistic element required is wine of the grape (vinum de vite). 2. True it is that the Scriptural words Body of Christ not unfrequently have the meaning of Church, which is called the mystical Body of Christ, a figure easily and always discernible as such from the text or context (cf. By virtue of the words of Consecration, or ex vi verborum, that only is made present which is expressed by the words of Institution, namely the Body and the Blood of Christ.
XIII, cap.
Yet as the disappearance of the latter is not attributable to annihilation properly so called, so there is no need of postulating creation, strictly so called, to explain the formers coming into existence. Baptism, for instance, lasts only as long as the baptismal action or ablution with water, and is, therefore, a transitory sacrament; on the contrary, the Eucharist, and the Eucharist alone, constitutes a permanent sacrament (cf. Synod of Agde (506), c. xviii]. the necessity of fasting.
WebThe most common names are: the Eucharist, Holy Mass, the Lords Supper, the Breaking of the Bread, the Eucharistic Celebration, the Memorial of the passion, death and Resurrection of the Lord, the Holy Sacrifice, the Holy and Divine Liturgy, the Sacred Mysteries, the Most Holy Sacrament of the Altar, and Holy Communion. According to the Gospel accounts, Jesus established the practice at the Last Supper, a traditional Passover seder, when he blessed the bread, which he said was his body, and shared it with his disciples.
XXI, c. i).
iii). And yet it is clear that no parallelism can be discerned between the aforesaid expressions and the words of Institution; no real parallelism, because there is question of entirely different matters. Besides this, Christ intended to institute the Eucharist as a most holy sacrament, to be solemnly celebrated in the Church even to the end of time. The Eucharist is the most important sacrament because it is the sacrament that Jesus gave to his church. For is it the Church that is eaten and the New Testament that is drunk? For [enim] this is my Blood. Here the act of drinking is evidently neither the cause nor the conditio sine quae non for the presence of Christs Blood. Consequently, together with His Body and Blood and Soul, His whole Humanity also, and, by virtue of the hypostatic union, His Divinity, i.e.
If, then, the natural, literal interpretation were false, the Scriptural record alone would have to be considered as the cause of a pernicious error in faith and of the grievous crime of rendering Divine homage to bread (artolatria)a supposition little in harmony with the character of the four Sacred Writers or with the inspiration of the Sacred Text.
1), that the idea is to be rejected as unbecoming, as though the Body of Christ, in addition to its own accidents, should also assume those of bread and wine.
086 079 7114 [email protected]. Yet far from repudiating this construction as a gross misunderstanding, Christ repeated them in a most solemn manner, in the text quoted above (John, vi, 54 sqq.). Basil makes reference (Ep. A more weighty consideration is this, that on closer investigation the copula est will be found to retain its proper meaning of is rather than signifies. The most that may be said is, that from the Eucharistic Body proceeds a miraculous sustaining power, which supports the appearances bereft of their natural substances and preserves them from collapse. For though Christ said of the Chalice: This is my blood of the new testament, which shall be shed for many unto remission of sins (Matt., xxvi, 28), He had in view an effect of the sacrifice, not of the sacrament; for He did not say that His Blood would be drunk unto remission of sins, but shed for that purpose. The Church gathers to remember and to re-present the sacrifice of Christ in which we share through the action of the priest and the power of the Holy Spirit. This condition excludes not only irrational animals, but angels also; for neither possess human souls, which alone can be nourished by this food unto eternal life. Hence Christ is present in the sacrament with His Flesh and Blood, Body and Soul, Humanity and Divinity.
A Jew or Mohammedan might, indeed, materially receive the Sacred Host, but there could be no question in this case of a sacramental reception, even though by a perfect act of contrition or of the pure love of God he had put himself in the state of sanctifying grace. (Cf. xxxiii, enarr., i, 10), and declared that at the Last Supper Christ held and carried Himself in His own hands (In Ps. As has already been mentioned above, the deacons were accustomed in the Early Church to take the Blessed Sacrament to those who were absent from Divine service, as well as to present the Chalice to the laity during the celebration of the Sacred Mysteries (cf. Holy Communion was retained as a sacrament by most of the Protestant groups, except that those churches that see the supper solely as a memorial prefer to speak not of a sacrament but of an ordinance.
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Therefore the above-mentioned appositional phrases directly exclude every possibility of a figurative interpretation.
the accidents of the bread do not remain without a subject. the form and motion of a body. A logical consequence of this was that he allowed to caro, as the vehicle and antitype of res, not indeed a mere symbolical worth, but at best a transitory, intermediary, and subordinate worth (signum), and placed the Flesh and Blood of Christ, present under the appearances (figuroe) of bread and wine, in too decided an opposition to His natural, historical Body. The case assumes a different aspect, when wholly external contrary propositions, relating to position in space, are used in reference to the bilocated individual.
XIII, cap. IV, xvii, 39). Consequently, eating and drinking are to be understood of the actual partaking of Christ in person, hence literally. there remain here for a more detailed consideration two principal truths: (I) The Real Presence of Christ in the Eucharist; and (II) The Eucharist as a Sacrament. This definition opened the way for the Scholastic interpretation of the eucharistic presence of Christ and of the sacramental principle, in Aristotelian terms. On this last truth are based especially the permissibility and intrinsic propriety of Communion only under one kind for the laity and for priests not celebrating Mass (see Communion under Both Kinds). It is to be noted that St. Luke (xxii, 18 sqq.