why is the eucharist the most important sacrament

Concil., XXXI 106). By the modal accidents were understood such as could not, being mere modes, be separated from their substance without involving a meta-physical contradiction, e.g. between the Consecration and the Communion, whereas in the case of the other sacraments both the confection and the reception take place at the same instant. This view is supported, not only by the solemn and earnest words of Christ, when He promised the Eucharist, and by the very nature of the sacrament as the spiritual food and medicine of our souls, but also by the fact of the helplessness and perversity of human nature and by the daily experience of confessors and directors of souls. But by reason of a natural concomitance (per concomitantiam), there becomes simultaneously present all that which is physically inseparable from the parts just named, and which must, from a natural connection with them, always be their accompaniment. Col., i, 24). On the other hand, Communion is prescribed for adults, not only by the law of the Church, but also by a Divine command (John, vi, 50 sqq. During the 19th and 20th centuries the Roman Catholic liturgical movement put new emphasis on the frequency of communion, the participation of the entire congregation in the priestly service, and the real presence of Christ in the church as the fundamental presupposition for the real presence in the Eucharist. After the Berengarian controversy, the Blessed Sacrament was in the eleventh and twelfth centuries elevated for the express purpose of repairing by its adoration the blasphemies of heretics and strengthening the imperilled faith of Catholics. The seven sacraments are baptism, confirmation, Eucharist, penance, anointing of the sick, marriage and holy orders. Concerning the Adduction Theory of the Scotists and the Production Theory of the Thomists, see Pohle, Dogmatik (3rd ed., Paderborn, 1908), III, 237 sqq. 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. Descartes had already, in a letter to P. Mesland (ed. Communion is the anticipation of the coming glory of heaven. This is why Christ was so ready to use the realistic expression to chew (John, vi, 54, 56, 58: trogein) when speaking of this, His Bread of Life, in addition to the phrase, to eat (John, vi, 51, 53: phagein). It is clear that the earliest Christians regularly enacted the Eucharist. For in spite of these words the Disciples severed their connection with Jesus, while the Twelve accepted with simple faith a mystery which as yet they did not understand. The case is different as regards the effects of grace in behalf of a third party. xxiv, in I Cor., 1 sqq.

He was diametrically opposed by Zwingli of Zurich, who, as was seen above, reduced the Eucharist to an empty, meaningless symbol. For if, as has been seen above, Divine omnipotence can in a supernatural manner impart to a body such a spiritual, unextended, spatially uncircumscribed mode of presence, which is natural to the soul as regards the human body, one may well surmise the possibility of Christs Eucharistic Body being present in its entirety in the whole Host, and whole and entire in each part thereof. Are we justified, then, in contradicting Him to His face and exclaiming: No, this is not your Body, but mere bread, the sign of your Body!. The reason the physicality of the sacrament is important is because, in the action itself, we witness to our heart of faith.

the necessity of fasting. The sect of the Luciferians was founded by an apostate deacon named Hilary, and possessed neither bishops nor priests; wherefore St. Jerome concluded (Dial. XIII, cap. 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. 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). Hence are excluded as invalid, not only the juices extracted and prepared from other fruits (as cider and perry), but also the so-called artificial wines, even if their chemical constitution is identical with the genuine juice of the grape. Is., xlix, 26; Apoc., xvi, 6); but, in the present text, this interpretation is just as impossible here as in the phrase, to eat some ones flesh. After the Communion of the laity under the species of wine had been abolished, the deacons powers were more and more restricted. And we have believed and have known, that thou art the Christ, the Son of God (John, vi, 68 sqq.). The High Church Anglicans (especially since the Anglo-Catholic Oxford movement of the 19th century) and the Lutherans (who affirm the real presence of the body and blood of Christ in, with, and under the bread and wine) adhere most closely to the traditions of Catholic eucharistic doctrine and practice. This third case would be in perfect accordance with the two foregoing, were we per impossibile permitted to imagine that Christ were present under the appearances of bread exactly as He is in heaven and that He had relinquished His natural mode of existence. haer., IV, xviii, 4), and Tertullian (De resurr. ; see also Theol. 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. In the fourth century the Synod of Hippo (393) forbade the practice of giving Holy Communion to the dead as a gross abuse, and assigned as a reason, that corpses were no longer capable of eating. Now this last-named criterion is inapplicable to the Scriptural examples brought forward by the Zwinglians, and especially so in regard to their interpretation of the words of Institution; for the words are not: This bread is my Body, but indefinitely: This is my Body. We learn from the writings of Justin, Origen, Cyprian, Augustine, and others, as well as from the most ancient Liturgies, that it was always the bishops and priests, and they alone, who appeared as the properly constituted celebrants of the Eucharistic Mysteries, and that the deacons merely acted as assistants in these functions, while the faithful participated passively therein. Rejecting the hierarchical distinction between the priesthood and the laity, Luther later on declared, in accord with his idea of a universal priesthood (cf. In St. Thomass time (III, Q. lxxxii, a. These three mysteries constitute a wonderful triad, which causes the essential characteristic of Christianity, as a religion of mysteries far transcending the capabilities of reason, to shine forth in all its brilliance and splendor, and elevates Catholicism, the most faithful, guardian and keeper of our Christian heritage, far above all pagan and non-Christian religions. If the act of conversion is not to become a mere process of substitution, as in sleight-of-hand performances, the terminus ad quem must unquestionably in some manner newly exist, just as the terminus a quo must in some manner really cease to exist. Once the manifest literal sense is abandoned, occasion is given to interminable controversies about the meaning of an enigma which Christ supposedly offered His followers for solution. They insist, and rightly so, that it is not fair to separate this great Doctors teaching concerning the Eucharist from his doctrine of the Holy Sacrifice, since he clearly and unmistakably asserts that the true Body and Blood are offered in the Holy Mass. catech., xxxvii), Cyril of Jerusalem (Catech. A third element is usually required, known as the commune tertium, which, even after conversion has taken place, either physically or at least logically unites one extreme to the other; for in every true conversion the following condition must be fulfilled: What was formerly A, is now B. A very important question suggests itself as to whether the definition should further postulate the previous non-existence of the last extreme, for it seems strange that an existing terminus a quo, A, should be converted into an already existing terminus ad quem, B. (a) The first and principal effect of the Holy Eucharist is union with Christ by love (Decr. Against this rather hasty conclusion Catholics first of all advance the undoubted fact that Augustine demanded that Divine worship should be rendered to the Eucharistic Flesh (In Ps. There are two views regarding the sense in which this text is to be interpreted. Judae, n. 6), and John Damascene (De fid. 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. Aristotle himself taught (Metaphys., VI, 3rd ed. The most important element Against these errors the Fourth Lateran Council (1215) confirmed the ancient Catholic teaching, that no one but the priest [sacerdos], regularly ordained according to the keys of the Church, has the power of consecrating this sacrament. the accidents of the bread do not remain without a subject. 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. Again, the murmuring of the Jews is the clearest evidence that they had understood the preceding words of Jesus literally (John, vi, 53). 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. In the West the way was opened to a more and more exalted veneration of the Blessed Eucharist when the faithful were allowed to Communicate even outside of the liturgical service. Thus from the concept of Transubstantiation is excluded every sort of merely accidental conversion, whether it be purely natural (e.g. Since, however, the allegorical sense of the Alexandrians did not exclude the literal, but rather supposed it as a working basis, the realistic phraseology of Clement (Paed., I, vi), of Origen (Contra Celsum, VIII, xiii, 32; Hom.

Hence the bread must have become the Body of Christ, i.e. 5), since the Blessed Sacrament of the Altar was not instituted as a means of satisfaction; it does, however, produce an indirect effect in this regard, which is proportioned to the communicants love and devotion. Through the Sacraments, God shares his holiness with us so that we, in turn, can make the world holier. Neither of the two suppositions holds in the case of a priest who really intends to celebrate Mass. 086 079 7114 [email protected]. 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. Every sacrament may be considered either in itself or with reference to the persons whom it concerns. The deacons were also obliged to transfer the particles that remained to specially prepared repositories called Pastophoria (cf. The vagaries of the Cartesians, however, went beyond all bounds. The majority of theologians rightly respond to the query by saying, that neither the species themselves nor the Body and Blood of Christ by themselves, but the union of both factors constitute the moral whole of the Sacrament of the Altar. The Sacraments of Initiation are finished off with this one. The eucharistic formula was set in a framework of biblical readings, psalms, hymns, and prayers that depended in form somewhat on the synagogue service. Why is the Eucharist not the most important sacrament? In order to forestall at the very outset the unworthy notion, that in the Eucharist we receive merely the Body and merely the Blood of Christ but not Christ in His entirety, the Council of Trent defined the Real Presence to be such as to include with Christs Body and Blood His Soul and Divinity as well. External quantity, on the other hand (quantitas externa seu in actu secundo), is the same entity, but in so far as it follows its natural tendency to occupy space and actually extends itself in the three dimensions.

Eucharist, also called Holy Communion or Lords Supper, in Christianity, ritual commemoration of Jesus Last Supper with his disciples. When, therefore, He Who is All Truth and All Power said of the bread: This is my body, the bread became, through the utterance of these words, the Body of Christ; consequently, on the completion of the sentence the substance of bread was no longer present, but the Body of Christ under the outward appearance of bread. WebWhat is the most important sacrament?

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. 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. 35. ], that the most ancient of Churches was indifferent as to the use of wine, and more concerned with the action of eating and drinking than with the elements of bread and wine, loses all its force in view not only of the earliest literature on the subject (the Didache, Ignatius, Justin, Irenaeus, Clement of Alexandria, Origen, Hippolytus, Tertullian, and Cyprian), but also of non-Catholic and apocryphal writings, which bear testimony to the use of bread and wine as the only and necessary elements of the Blessed Sacrament. It is for this very reason that St. Paul (I Cor., xi, 28) demands that rigorous self-examination, in order to avoid the heinous offense of being guilty of the Body and the Blood of the Lord by eating and drinking unworthily, and that the Fathers insist upon nothing so energetically as upon a pure and innocent conscience. 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. ), though for its absolute necessity as a means to salvation there is no more evidence than in the case of infants. they traced back the mode of existence peculiar to the Eucharistic Body to the Transubstantiation; for a thing has to so be as it was in becoming. Funk, Der Kommunionritus in his Kirchengeschichtl. ), and especially the Doctor of the Eucharist, Chrysostom [Hom. lxxvii, 25) is a mere metaphor, which indicates that in the Beatific Vision where He is not concealed under the sacramental veils, the angels spiritually feast upon the God-man, this same prospect being held out to those who shall gloriously rise on the Last Day. Since, moreover, the bread required is that formed of wheaten flour, not every kind of flour is allowed for validity, such, e.g., as is ground from rye, oats, barley, Indian corn or maize, though these are all botanically classified as grain (frumentum). WebThe Eucharist, also known as Holy Communion, is a sacrament that commemorates the Last Supper. Council of Trent, Sess. Whereas the priest is both by Divine and ecclesiastical right the ordinary dispenser (minister ordinarius) of the sacrament, the deacon is by virtue of his order the extraordinary minister (minister extraordinarius), yet he may not administer the sacrament except ex delegatione, i.e. As regards tradition, it is not for us to settle the dispute of learned authorities, as to whether or not in the first six or eight centuries the Latins also celebrated Mass with leavened bread (Sirmond, Dllinger, Kraus) or have observed the present custom ever since the time of the Apostles (Mabillon, Probst). in the case of this synecdoche: This glass is wine). Philosophy distinguishes two modes of presence in creatures: (I) the circumscriptive and (2) the definitive. 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. In the fourteenth century the practice of the Exposition of the Blessed Sacrament arose. This teaching of the real presence is intended to emphasize the intimate relationship between Jesus and the communicant. He that eateth my flesh and drinketh my blood, hath everlasting life: and I will raise him up in the last day. Philad., iv), Justin (Apol., I, lxvi), Irenaeus (Adv.

The first is to be found in I Cor., x, 4: And the rock was [signified] Christ. WebThe Eucharist is food for the journey and takes us closer to God. vii). Before proving dogmatically the fact of the substantial change here under consideration, we must first outline its history and nature. One example of a Christian tradition that does not practice the Eucharist is Quakerism, whose adherents see the ritual as too formal and thus as constraining the experience of the Holy Spirit. Why is the Eucharist the most important sacrament?

To root out the last vestiges of Jansenistic rigorism, Pius X issued a decree (December 24, 1905) wherein he allows and recommends daily Communion to the entire laity and requires but two conditions for its permissibility, namely, the state of grace and a right and pious intention. Matt., xxvi, 27 sq. Since the Eucharistic Sacrifice is to be treated in the article Sacrifice of the Mass. In proceeding to verify the form, which is always made up of words, we may start from the indubitable fact, that Christ did not consecrate by the mere fiat of His omnipotence, which found no expression in articulate utterance, but by pronouncing the words of Institution: This is my body this is my blood, and that by the addition: Do this for a commemoration of me, He commanded the Apostles to follow His example. De Augustinis, De re sacramentaria, Rome, 1889, II, 573 sqq.). The Catechism of the Catholic Church strongly asserts the "Real Presence" of Jesus' body in The term transubstantiation seems to have been first used by Hildebert of Tours (about 1079). 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. Hence the question is concerned, not with the validity, but with the liceity of administration. 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. Waiving the question whether the verb to be (Lat., esse, Gk., einai) of itself can ever be used as the copula in a figurative relation (Weiss) or express the relation of identity in a metaphorical connection (Heinrici), which most logicians deny, the fundamental principles of logic firmly establish this truth, that all propositions may be divided into two great categories, of which the first and most comprehensive denominates a thing as it is in itself (e.g. Furthermore, different denominations disagree on whether access to the Eucharist should be open to all Christians or restricted to members who have fulfilled initiation requirements and thus are in full communion with a particular church. We respect the Blessed Sacrament because we believe that Jesus is truly present there. Webmass of the holy chrism of the diocese of paranaque at the cathedral parish of st. andrew By leavened bread (Lat., fermentum,Gk., zumos) is meant such wheaten bread as requires leaven or yeast in its preparation and baking, while unleavened bread (Lat., azyma,Gk., azumon) is formed from a mixture of wheaten flour and water, which has been kneaded to dough and then baked. For the rest it may be said, that it is far from the Churchs intention to restrict the Catholics investigation regarding the doctrine of the Blessed Sacrament to any particular view of natural philosophy or even to require him to establish its truth on the principles of medieval physics; all that the Church demands is, that those theories of material substances be rejected which not only contradict the teaching of the Church, but also are repugnant to experience and sound reason, as Pantheism, Hylozoism, Monism, Absolute Idealism, Cartesianism, etc. The claims of the learned work of the Anglican Dr. Pusey (The Doctrine of the Real Presence as contained in the Fathers, Oxford, 1855), who denied the cogency of the patristic argument for Transubstantiation, have been met and thoroughly answered by Cardinal Franzelin (De Euchar., Rome, 1887, thes. iv) and declares that the custom of the primitive Church of giving Holy Communion to children was not based upon the erroneous belief of its necessity to salvation, but upon the circumstances of the times (Sess. The necessity of the natural sense is not based upon the absurd assumption that Christ could not in general have resorted to the use of figures, but upon the evident requirements of the case, which demand that He did not, in a matter of such paramount importance, have recourse to meaningless and deceptive metaphors. WebThe symbols of bread and wine have been used in the Eucharist for centuries. To decide this question one has only to examine the oldest Liturgies of the Mass, whose essential elements date back to the time of the Apostles (see articles on the various liturgies), to visit the Roman Catacombs (see Roman Catacombs), where Christ is shown as present in the Eucharistic food under the symbol of a fish (see Early Symbols of the Eucharist), to decipher the famous Inscription of Abercius of the second century, which, though composed under the influence of the Discipline of the Secret, plainly attests the faith of that age. Finally, mention must be made of mixed multilocation, since Christ with His natural dimensions reigns in heaven, whence he does not depart, and at the same time dwells with His Sacramental Presence in numberless places throughout the world. xlix), in which were received the Sacred Hosts that had been consecrated one or more days previously. the system which teaches that the essential constitution of bodies consists in the substantial union of materia prima and forma substantialis. 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. Under such circumstances it is not to be wondered at that the Fathers and several ecumenical councils (Ephesus, 431; Nicaea, 787) adopted the literal sense of the words, though it was not dogmatically defined (cf. 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). The second, so far as the text is concerned, might be considered as merely a different wording of the first, were it not that the history of the council shows that Wyclif had directly opposed the Scholastic doctrine of accidents without a subject as absurd and even heretical (cf. Sakramenten der Kirche, Freiburg, 1893, sect.

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. the former must have been converted into the latter. 3), the deacons were allowed to administer only the Chalice to the laity, and in case of necessity the Sacred Host also, at the bidding of the bishop or priest. Nor does it matter how great the distance between the parts may be.

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