why is the eucharist the most important sacrament

• 8 avril 2023
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Since they have not as yet attained to the use of reason, they are free from the obligation of positive laws; consequently, the only question is whether Communion is, like Baptism, necessary for them as a means of salvation.

WebThey are the Sacraments of Initiation (Baptism, Confirmation, the Eucharist), the Sacraments of Healing (Penance and the Anointing of the Sick), and the Sacraments at the Service of Communion (Marriage and Holy Orders). The expression Blessed Sacrament of the Altar, introduced by Augustine, is at the present day almost entirely restricted to catechetical and popular treatises. Kimmel, Monum.

xcviii, n. 9). 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.

XIII, can. Indeed the actual manner in which the absence of the bread and the presence of the Body of Christ is effected, is not read into the words of Institution but strictly and exegetically deduced from them.

Tertullian, Ad uxor., II, v; Cyprian, De lapsis, xxvi) or upon long journeys (Ambrose, De excessu fratris, I, 43, 46), while the deacons were accustomed to take the Blessed Sacrament to those who did not attend Divine service (cf.

Council of Trent, Sess. The principal distinctions concern piety and liturgy rather than doctrine.

In consequence, many of His Disciples were scandalized and said: This saying is hard, and who can hear it? (John, vi, 61); but instead of retracting what He had said, Christ rather reproached them for their want of faith, by alluding to His sublimer origin and His future Ascension into heaven.

of Bekker, p. 1029, a. Were the Greeks justified in maintaining this position, the immediate result would be, that the Latins who have no such thing as the Epiklesis in their present Liturgy, would possess neither the true Sacrifice of the Mass nor the Holy Eucharist.

Hence the chief effect of a worthy Communion is to a certain extent a foretaste of heaven, in fact the anticipation and pledge of our future union with God by love in the Beatific Vision.

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The first requisite of aptitude or capacity is that the recipient be a human being, since it was for mankind only that Christ instituted this Eucharistic food of souls and commanded its reception. thou hast the words of eternal life. Emery, Paris, 1811), expressed the opinion, that the identity of Christs Eucharistic with His Heavenly Body was preserved by the identity of His Soul, which animated all the Eucharistic Bodies. XIII, cap. ), who is chronologically more exact, places these words of Christ before his account of the Institution, and that the true Blood of Christ may with right still be called (consecrated) wine, on the one hand, because the Blood was partaken of after the manner in which wine is drunk, and, on the other, because the Blood continues to exist under the outward appearances of the wine. In the early Church, the adoration of the Blessed Sacrament was restricted chiefly to Mass and Communion, just as it is today among the Orientals and the Greeks. Receiving the Eucharist is one of the most important things we can do as a catholic.

(a) The first element is wheaten bread (pans triticeus), without which the confection of the Sacrament does not take place (Missale Romanum: De defectibus, 3).

Zwingli's understanding of the Eucharist lacks the force and persuasiveness of Thomas Aquinas'.

WebWhy is the Eucharist the most important?



Many of the Fathers declare that the true Flesh of Jesus (sarks) is not to be understood as separated from His Divinity (spiritus), and hence not in a cannibalistic sense, but as belonging entirely to the supernatural economy.

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.

And so the Communion of Saints is not merely an ideal union by faith and grace, but an eminently real union, mysteriously constituted, maintained, and guaranteed by partaking in common of one and the same Christ.

Equally certain is it, that the Body and the Blood of Christ belong to the concept of the essence, because it is not the mere unsubstantial appearances which are given for the food of our souls, but Christ concealed beneath the appearances. Eucharist is one of the essential sacraments in the church because it is a way of literally bonding with Christ Himself, as He is truly present under the appearance The Council of Trent (Sess.

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A deeper reason for the permanence of Presence is found in the fact, that some time elapses between the confection and the reception of the sacrament, i.e.

By this decision it was also declared that the power of consecrating and that of offering the Holy Sacrifice are identical. Col., i, 24). The Eucharist has formed a central rite of Christian worship. Thus in the bosom of the Blessed Trinity, God the Father, by virtue of the eternal generation, communicates His Divine Nature to God the Son, the only begotten Son who is in the bosom of the Father (John, i, 18), while the Son of God, by virtue of the hypostatic union, communicates in turn the Divine Nature received from His Father to His human nature formed in the womb of the Virgin Mary (John, i, 14), in order that thus as God-man, hidden under the Eucharistic Species, He might deliver Himself to His Church, who, as a tender mother, mystically cares for and nurtures in her own bosom this, her greatest treasure, and daily places it before her children as the spiritual food of their souls.

Eucharist | Definition, Symbols, Meaning, Significance, & Facts This latter position was that usually taken by the Fathers, with the exception of St. Augustine, who from the universal custom of the Communion of children drew the conclusion of its necessity for salvation (seeCommunion of Children). They would also agree that participation in the Eucharist enhances and deepens the communion of believers not only with Christ but also with one another.

The Eucharist is a portrayal of the Last Supper; or the last meal that Jesus Christ had with his disciples before he was taken away, and later crucified.

In proof of this interpretation, examples are quoted from Scripture, as: The seven kine are seven years (Gen., xli, 26) or: Sara and Agar are the two covenants (Gal., iv, 24).

Those who heard the words of Institution were not learned Rationalists, possessed of the critical equipment that would enable them, as philologists and logicians, to analyze an obscure and mysterious phraseology; they were simple, uneducated fishermen, from the ordinary ranks of the people, who with childlike navet hung upon the words of their Master and with deep faith accepted whatever He proposed to them.

Therefore the Catholic dogma is at least as old as Nestorianism (431 A.D.).

On the other hand, a very ancient law of the Church which, however, has nothing to do with the validity of the sacrament, prescribes that a little water be added to the wine before the Consecration (Decr.

Hence, though the Greeks may in the best of faith go on erroneously maintaining that they consecrate exclusively in their Epiklesis, they do, nevertheless, as in the case of the Latins, actually consecrate by means of the words of Institution contained in their Liturgies, if Christ has instituted these words as the words of Consecration and the form of the sacrament. The practice of the laity giving themselves Holy Communion was formerly, and is today, allowed only in case of necessity.

With utter arbitrariness, doubting whether the words of Institution originated from the mouth of Christ, it traces them to St. Paul as their author, in whose ardent soul something original supposedly mingled with his subjective reflections on the value attached to Body and on the repetition of the Eucharistic banquet.

He alone can properly estimate the precious boon which Catholics possess in the Holy Eucharist, who knows how to ponder these ideas of Holy Communion to their utmost depth.

Ambrose, De Sp.

If, however, the third kind of food, which Christ Himself promises to give only at a future time, is a new refection, differing from the last-named food of faith, it can be none other than His true Flesh and Blood, to be really eaten and drunk in Holy Communion.

2.

In order to prove at least this much, that the contents of the Chalice are merely wine and, consequently, a mere sign of the Blood, Protestants have recourse to the text of St. Matthew, who relates that Christ, after the completion of the Last Supper, declared: I will not drink from henceforth of this fruit of the vine [genimen vitis] (Matt., xxvi, 29).
Why is the Eucharist the most important sacrament? iii).

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. After the Greek Patriarch Michael Caerularius of Constantinople had sought in 1053 to palliate the renewed rupture with Rome by means of the controversy concerning unleavened bread, the two Churches, in the Decree of Union at Florence, in 1439, came to the unanimous dogmatic decision, that the distinction between leavened and unleavened bread did not interfere with the confection of the sacrament, though for just reasons based upon the Churchs discipline and practice, the Latins were obliged to retain unleavened bread, while the Greeks still held on to the use of leavened (cf. The Eucharist was originally celebrated every Sunday, but by the 4th century it was celebrated daily.



There are two Eucharistic elements, bread and wine, which constitute the remote matter of the Sacrament of the Altar, while the proximate matter can be none other than the Eucharistic appearances under which the Body and Blood of Christ are truly present. vi) and Innocent XI (February 12, 1679) had already emphasized the permissibility of even daily Communion. The Precious Blood was in early times received directly from the Chalice, but in Rome the practice after the eighth century, was to receive it through a small tube (fistula); at present this is observed only in the popes Mass. The sect of the Luciferians was founded by an apostate deacon named Hilary, and possessed neither bishops nor priests; wherefore St. Jerome concluded (Dial. For we have the two extremes of conversion, namely, bread and wine as the terminus a quo, and the Body and Blood of Christ as the terminus ad quem. Sancto, III, ii, 79; Augustine, In Ps.

This discourse was delivered at Capharnaum (John, vi, 26-72), and is divided into two distinct parts, about the relation of which Catholic exegetes vary in opinion. Transubstantiation, however, is not a conversion simply so called, but a substantial conversion (conversio substantialis), inasmuch as one thing is sub stantially or essentially converted into another. ; Hom.

It stands to reason that the essence of this union by love consists neither in a natural union with Jesus analogous to that between soul and body, nor in a hypostatic union of the soul with the Person of the Word, nor finally in a pantheistical deification of the communicant, but simply in a moral but wonderful union with Christ by the bond of the most ardent charity.

Please select which sections you would like to print: Alternate titles: Holy Communion, Lords Supper. v).

XIII, can.

Eusebius, Hist. Why is the Eucharist not the most important sacrament? The necessity of wine of the grape is not so much the result of the authoritative decision of the Church as it is presupposed by her (Council of Trent, Sess. And thus the argument from prescription carries us back to the dim and distant past and thence to the time of the Apostles, who in turn could have received their faith in the Real Presence from no one but Christ Himself. Concil., XXXI 106). Now, the glorified Christ, Who dieth now no more (Rom., vi, 9), has an animate Body through whose veins courses His lifes Blood under the vivifying influence of the soul. The question may eventually be reduced to this, whether or not the sacramentality is to be sought for in the Eucharistic species or in the Body and Blood of Christ hidden beneath them.

Two explanations have been suggested, which, however, can be merged in one.

haer., IV, xviii, 4), and Tertullian (De resurr.

(a) In the early Christian Era the Peputians, Collyridians, and Montanists attributed priestly powers even to women (cf.

On this basis, the geometrician Varignon suggested a true multiplication of the Eucharistic Bodies upon earth, which were supposed to be most faithful, though greatly reduced, miniature copies of the prototype, the Heavenly Body of Christ. The ancient Hydroparastatae, or Aquarians, who used water instead of wine, were heretics in her eyes. Aristotle himself taught (Metaphys., VI, 3rd ed. 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.

Since Augustine was a strenuous defender of personal cooperation and effort in the work of salvation and an enemy to mere mechanical activity and superstitious routine, he omitted insisting upon a lively faith in the real personality of Jesus in the Eucharist, and called attention to the spiritual efficiency of the Flesh of Christ instead.

Take, for instance, the Epiklesis of the Ethiopian Liturgy: We implore and beseech Thee, O Lord, to send forth the Holy Spirit and His Power upon this Bread and Chalice and convert them into the Body and Blood of Our Lord Jesus Christ. Since this prayer always follows after the words of Institution have been pronounced, the theological question arises, as to how it may be made to harmonize with the words of Christ, which alone possess the consecratory power.

Eucharist, also called Holy Communion or Lords Supper, in Christianity, ritual commemoration of Jesus Last Supper with his disciples.

The case is not much better in regard to the parabolical interpretation, which would discern in the pouring out of the wine a mere parable of the shedding of the Blood on the Cross. As regards the first, the very existence of four distinct narratives of the Last Supper, divided usually into the Petrine (Matt., xxvi, 26 sqq.

eucharistia, thanksgiving), the name given to the Blessed Sacrament of the Altar under its twofold aspect of sacrament and Sacrifice of the Mass, and in which, These words form, not a theoretical, but a practical proposition, whose essence consists in this, that the objective identity between subject and predicate is effected and verified only after the words have all been uttered, not unlike the pronouncement of a king to a subaltern: You are a major, or, You are a captain, which would immediately cause the promotion of the officer to a higher command. The term mass is derived from the ecclesiastical Latin formula for the dismissal of the congregation: Ite, missa est (Go, it is the sending [dismissal]).

Not even a verbal parallelism can be pointed out, since in both texts of the Old Testament the subject is a ceremony (circumcision in the first case, and the rite of the paschal lamb in the second), while the predicate involves a mere abstraction (covenant, Passover of the Lord). Thus from the concept of Transubstantiation is excluded every sort of merely accidental conversion, whether it be purely natural (e.g.

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.

iii).

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Council of Trent, Sess.

Holy Communion is the most important of all the sacraments. In all the languages of the world the expression my body designates a persons natural body, not the mere sign or symbol of that body.

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.

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. The doctrine of the Church regarding the effects or the fruits of Holy Communion centers around two ideas: (a) the union with Christ by love and (b) the spiritual repast of the soul.

In spite of their striking unanimity as regards essentials, the Petrine account is simpler and clearer, whereas the Pauline is richer in additional details and more involved in its citation of the words that refer to the Chalice. It is only when viewed in this light that we can understand how the primitive Church, without going counter to the Divine command, withheld the Eucharist from certain sinners even on their deathbeds.



Here are some of the amazing effects of the Eucharist: 1) Union with Christ: Reception of Jesus in the Eucharist fuses our being with that of Christ. Read more about the Eucharistwhat the Real Presence is, the Churchs apologetical defenses of the Eucharist through the ages, and morein the encyclopedia entry below.

Nor does it matter how great the distance between the parts may be.

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. is necessary for vision.

Abstracting from the three criteria, mentioned above, which have reference either to the nature of the case, or to the usages of common parlance, or to some convention previously agreed upon, there remains a fourth and last of decisive significance, namely: when a complete substance is predicated of another complete substance, there can exist no logical relation of identity between them, but only the relation of similarity, inasmuch as the first is an image, sign, symbol, of the other.

Significance of the Eucharist The Eucharist has formed a central rite of Christian worship.

The distinction made between these two modes of presence is important, inasmuch as in the Eucharist both kinds are found in combination. If the Sacred Host be broken into pieces or if the consecrated Chalice be drunk in small quantities, Christ in His entirety is present in each particle and in each drop.

Christ whole and entire, must be present. Not all Christians celebrate this sacrament. There is, furthermore, a fourth kind of multilocation, which, however, has not been realized in the Eucharist, but would be, if Christs Body were present in its natural mode of existence both in heaven and on earth. ix, in Levit., x), and of Cyril (In Matt., xxvi, xxvii; Contra Nestor., IV, 5) concerning the Real Presence is readily accounted for.

On the other hand, the different varieties of wheat (as spelt, amel-corn, etc.) The conflict with Pelagianism and the diligent perusal of Chrysostom freed him from the bondage of Platonism, and he thenceforth attached to caro a separate, individual value independent of that of spiritus, going so far, in fact, as to maintain too strongly that the Communion of children was absolutely necessary to salvation.

WebThe Importance Of The Eucharist. 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.). To determine whether a speaker intends the second manner of expression, there are four criteria, whose joint concurrence alone will allow the verb to be to have the meaning of signify.

Those accidents were designated absolute, whose objective reality was adequately distinct from the reality of their substance, in such a way that no intrinsic repugnance was involved in their separability, as, e.g., the quantity of a body.

WebThey are the Sacraments of Initiation (Baptism, Confirmation, the Eucharist), the Sacraments of Healing (Penance and the Anointing of the Sick), and the Sacraments at the Service of Communion (Marriage and Holy Orders). Before proving dogmatically the fact of the substantial change here under consideration, we must first outline its history and nature.

A similar purely psychological retrospective transfer is met with in other portions of the Liturgy, as in the Mass for the Dead, wherein the Church prays for the departed as if they were still upon their bed of agony and could still be rescued from the gates of hell.

Roman Catholics believe in the real presence, an issue that has dominated Catholic-Protestant controversies about the Eucharist. Why is the sacrament of the Eucharist the most important? As regards the interpretation of the words of Institution, there are at present three modern explanations contending for supremacythe symbolical, the parabolical, and the eschatological.

From this it follows conclusively that the Catholic dogma must be much older than the Eastern Schism under Photius.

But as implying a mere symbolical anticipation of heaven and a meaningless manipulation of unconsecrated bread and wine, the eschatological interpretation is diametrically opposed to the text and finds not the slightest support in the life and character of Christ. 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.

(c) Though Holy Communion does not per se remit mortal sin, it has nevertheless the third effect of blotting out venial sin and preserving the soul from mortal sin (Council of Trent, Sess. When the Arians accused St. Athanasius (d. 373) of sacrilege, because supposedly at his bidding the consecrated Chalice had been destroyed during the Mass which was being celebrated by a certain Ischares, they had to withdraw their charges as wholly untenable when it was proved that Ischares had been invalidly ordained by a pseudo-bishop named Colluthos and, therefore, could neither validly consecrate nor offer the Holy Sacrifice. ii).

vi). Encyclopaedia Britannica's editors oversee subject areas in which they have extensive knowledge, whether from years of experience gained by working on that content or via study for an advanced degree. Passing over the interval that has elapsed since the Reformation, as this period receives its entire character from the Council of Trent, we have for the time of the Reformation the important testimony of Luther (Wider etliche Rottengeister, 1532) for the fact that the whole of Christendom then believed in the Real Presence. 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. Funk, Der Kommunionritus in his Kirchengeschichtl.

There can be nothing incongruous or improper in the fact that the body also shares in this effect of Communion, since by its physical contact with the Eucharistic species, and hence (indirectly) with the living Flesh of Christ, it acquires a moral right to its future resurrection, even as the Blessed Mother of God, inasmuch as she was the former abode of the Word made flesh, acquired a moral claim to her own bodily assumption into heaven.

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