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. that of London in September, 1908, have all contributed to keep alive faith in Him Who has said: behold I am with you all days, even to the consummation of the world (Matt., xxviii, 20). The term transubstantiation seems to have been first used by Hildebert of Tours (about 1079). i), but authoritatively declared that Christ ordained the Apostles true priests and commanded them as well as other priests to offer His Body and Blood in the Holy Sacrifice of the Mass (Sess. Receiving the Eucharist is one of the most important things we can do as a catholic. ), so, when He said: Take ye, and eat. (b) The second Eucharistic element required is wine of the grape (vinum de vite). Whereas in mere changes one of the two extremes may be expressed negatively, as, e.g., in the change of day and night, conversion requires two positive extremes, which are related to each other as thing to thing, and must have, besides, such an intimate connection with each other, that the last extreme (terminus ad quem) begins to be only as the first (terminus a quo) ceases to be, as, e.g., in the conversion of water into wine at Cana. The application of the foregoing to the Eucharist is an easy matter. thou hast the words of eternal life. XIII, cap. 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). In addition to strengthening community, frequent communion also strengthens contact with Jesus Christ and allows the faithful to participate in Jesus sacrificial work. The entire scene of the discourse and murmurings against it proves that the Zwinglian and Anglican interpretation of the passage, It is the spirit that quickeneth, etc., in the sense of a glossing over or retractation, is wholly inadmissible. 2. Basil makes reference (Ep. Sacraments are often described It matters little what the terms are, provided the things signified by them are rightly understood. 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. Assuming, according to this system, a real distinction between force and its manifestations, between energy and its effects, it may be seen that under the influence of the First Cause the energy (substance) necessary for the essence of bread is withdrawn by virtue of conversion, while the effects of energy (accidents) in a miraculous manner continue. In some denominationsthe Anglican and Lutheran among themthe Eucharist is one of two sacraments (baptism is the other). 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). In such a bilocation, which leaves the principle of contradiction intact, it would be hard to discover an intrinsic impossibility. Col., i, 24). Later synods, as those of Auxerre (578) and the Trullan (692), took very energetic measures to put a stop to a custom so difficult to eradicate. The difficulty reaches its climax when we consider that there is no question here of the Soul or the Divinity of Christ, but of His Body, which, with its head, trunk, and members, has assumed a mode of existence spiritual and independent of space, a mode of existence, indeed, concerning which neither experience nor any system of philosophy can have the least inkling. 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.
Originally, the rite was a repetition of the common meal of the local group of disciples with the addition of the bread and the cup signifying the presence of Jesus. Now, Christ, according to the literal purport of His testament, has left us as a precious legacy, not mere bread and wine, but His Body and Blood. Here let it be remarked at the outset, that the Holy Eucharist does not per se constitute a person in the state of grace as do the sacraments of the dead (baptism and penance), but presupposes such a state. iv). of Bekker, p. 1029, a. Furthermore, it was customary as early as the fourth century to celebrate the Mass of the Presanctified (cf. 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. The mystical theologians of the later Middle Ages, as Eckhart, Tauler, St. Vincent Ferrer, Savonarola, and later on St. Philip Neri, the Jesuit Order, St. Francis de Sales, and St. Alphonsus Liguori were zealous champions of frequent Communion; whereas the Jansenists, under the leadership of Antoine Arnauld (De la frequente communion, Paris, 1643), strenuously opposed them and demanded as a condition for every Communion the most perfect penitential dispositions and the purest love of God. First of all the whole structure of the discourse of promise demands a literal interpretation of the words: eat the flesh of the Son of man, and drink his blood. Webhampton, nh police log january 2021. 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. 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). ; see also Theol. The Catechism of the Catholic Church strongly asserts the "Real Presence" of Jesus' body in WebEucharist (Gr. No doubt, too, Christ adhered unconditionally to the Jewish custom of using only wheaten bread in the Passover Supper, and by the words, Do this for a commemoration of me, commanded its use for all succeeding times. Christ, however, instead of informing His Apostles that he intended to use such a figure, told them rather the contrary in the discourse containing the promise: the bread that I will give, is my flesh, for the life of the world (John, vi, 52). 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. By internal quantity (quantitas interna seu in actu primo) is understood that entity, by virtue of which a corporeal substance merely possesses aptitudinal extension, i.e. Consequently, it is the first duty of Catholics to adhere to what the Church proposes as the proximate norm of faith (regula fidei proxima), which, in reference to the Eucharist, is set forth in a particularly clear and detailed manner in Sessions XIII, XXI, and XXII of the Council of Trent. Among Baptists, for example, the practice of close communion has restricted the ordinance to those who are baptized properlyi.e., as adults upon a profession of faith. The Eucharist isthe Real Presence of God, Jesus Christ, body and blood, under the appearance of bread and wine. For is it the Church that is eaten and the New Testament that is drunk? The position held by St. Augustine is at present the subject of a spirited controversy, since the adversaries of the Church rather confidently maintain that he favored their side of the question in that he was an out-and-out Symbolist. 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. 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. We respect the Blessed Sacrament because we believe that Jesus is truly present there. XXIII, can. 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). 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.
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Against the Greeks it suffices to call attention to the historical fact that in the Orient the Maronites and Armenians have used unleavened bread from time immemorial, and that according to Origen (In Matt., XII, n. 6) the people of the East sometimes, therefore not as a rule, made use of leavened bread in their Liturgy. 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. The case assumes a different aspect, when wholly external contrary propositions, relating to position in space, are used in reference to the bilocated individual. Eucharist | Definition, Symbols, Meaning, Significance, & Facts It is true that even among the Semites, and in Scripture itself, the phrase, to eat some ones flesh, has a figurative meaning, namely, to persecute, to bitterly hate some one. XIII, cap. The rigor of this law of the Church may be traced to the ancient custom of the Romans and Jews, who mixed water with the strong southern wines (see Prov., ix, 2), to the expression of calix mixtus found in Justin (Apol., I, lxv), Irenaeus (Adv. 
as something permanent (cf. Nor does it matter how great the distance between the parts may be. 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. That the consequence of Transubstantiation, as a conversion of the total substance, is the transition of the entire substance of the bread and wine into the Body and Blood of Christ, is the express doctrine of the Church (Council of Trent, Sess. With the true instinct of justice, jurists prescribe that in all debatable points the words of a will must be taken in their natural, literal sense; for they are led by the correct conviction, that every testator of sound mind, in drawing up his last will and testament, is deeply concerned to have it done in language at once clear and unencumbered by meaningless metaphors. Finally, the Eucharist focuses attention on the ultimate goal, the return 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. When we participate in communion, we are receiving the flesh and blood of Jesus in the form of bread and wine. WebThe Holy Eucharist is the most important sacrament according to Greek Orthodox Christianity. 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. 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). Having gained over to his views such friendly contemporary partisans as Carlstadt, Bucer, and Oecolampadius, he later on secured influential allies in the Arminians, Mennonites, Socinians, and Anglicans, and even today the rationalistic conception of the doctrine of the Lords Supper does not differ substantially from that of the Zwinglians. catech., xxxvii), Cyril of Jerusalem (Catech. entirely in the whole Host and entirely in each part thereof. 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. St. Thomas, III, Q. lxxix, a. In honor of the feast, sublime hymns, such as the Pange Lingua of St. Thomas Aquinas, were composed. ; Hom. 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)]. On the contrary, He continues His Eucharistic Presence even in the consecrated Hosts and Sacred particles that remain on the altar or in the ciborium after the distribution of Holy Communion. 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 first group of interpreters, with Zwingli, discovers a figure in the copula est and renders it: This signifies (est=signi ficat) my Body. All Christians would agree that it is a memorial action in which, by eating bread vi) and Innocent XI (February 12, 1679) had already emphasized the permissibility of even daily Communion. 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. In the fourteenth century the practice of the Exposition of the Blessed Sacrament arose. WebWe will Pray with You - Light your free Virtual Prayer Candle. The Eucharist has formed a central rite of Christian worship. The third and the sharpest controversy was that opened by the Reformation in the sixteenth century, in regard to which it must be remarked that Luther was the only one among the Reformers who still clung to the old Catholic doctrine, and, though subjecting it to manifold misrepresentations, defended it most tenaciously. 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. Eucharist (Gr. Let us know if you have suggestions to improve this article (requires login). The old theology tried with St. Thomas Aquinas (III, Q. lxxvii) to prove the possibility of absolute accidents on the principles of the Aristotelean-Scholastic hylomorphism, i.e. 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. Although the manna, a type of the Eucharist, was indeed eaten with the mouth, it could not, being a transitory food, ward off death. The Eucharist (from the Greek eucharistia for thanksgiving) is the central act of Christian worship and is practiced by most Christian churches in some form. 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. That the idea of conversion of corporeal matter into a spirit can in no way be entertained, is clear from the material substance of the Eucharistic Body itself.
vii). viii). Passing over the Institution, which was discussed above in connection with the words of Institution, the only essentially important points remaining are the outward sign (matter and form) and inward grace (effects of Communion), to which may be added the necessity of Communion for salvation. The contention that the words of the Epiklesis have a joint essential value and constitute the partial form of the sacrament, was indeed supported by individual Latin theologians, as Toute, Renaudot, and Lebrun. 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. XIII, can. 
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. For all these reasons, theologians consider the physical reality of the accidents as an incontrovertible truth, which cannot without temerity be called in question. Rejecting the hierarchical distinction between the priesthood and the laity, Luther later on declared, in accord with his idea of a universal priesthood (cf. Since the Sacrament of Love is not satisfied with an increase of habitual love only, but tends especially to fan the flame of actual love to an intense ardor, the Holy Eucharist is specifically distinguished from the other sacraments, and hence it is precisely in this latter effect that Suarez recognizes the so-called grace of the sacrament, which otherwise is so hard to discern. the capability of being extended in tri-dimensional space. But Cardinal De Lugo is of opinion, and justly so, that to deny its possibility might reflect unfavorably upon the Eucharistic multilocation itself. Webhampton, nh police log january 2021. In the first sense a thing or action is necessary because without it a given end cannot be attained; the eye, e.g. Roman Catholics believe in the real presence, an issue that has dominated Catholic-Protestant controversies about the Eucharist. Communion is the anticipation of the coming glory of heaven. Significance of the Eucharist The Eucharist has formed a central rite of Christian worship. The same holds true of the other figures of the Eucharist, as the bread and wine offered by Melchisedech, the loaves of proposition (panes propositionis), the paschal lamb. The presence of Jesus in the elements of bread and wine has been variously interpreted in actual, figurative, or symbolic senses, but the sacramental sense, as the anamnesis, or memorial before God, of the sacrificial offering on the cross once and for all, has always been accepted. 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. The second sort of necessity is that which is imposed by the free will of a superior, e.g. the accidents of the bread do not remain without a subject. xlix), in which were received the Sacred Hosts that had been consecrated one or more days previously. Here are some of the things the gospels record for this day (including events that happened after midnight).
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