51. "Ambrose, the Bishop of Milan, in a clear statement on the Eucharistic conversion, has this to say: "Let us be assured that this is not what nature formed but what the blessing has consecrated; and there is greater power in the blessing and in nature, since nature itself is changed through the blessing." To confirm the truth of this mystery, he recounts many of the miracles described in the Sacred Scriptures, including Christ's birth of the Virgin Mary, and then he turns his mind to the work of creation, concluding this way: "Surely the word of Christ, who could make something that did not exist out of nothing, can change things that do exist into something they were not before. For it is no less extraordinary to give new natures to things than it is to change nature."
67. "No one can fail to see that the divine Eucharist bestows an incomparable dignity upon the Christian people. For it is not just while the Sacrifice is being offered and the Sacrament is being confected, but also after the Sacrifice has been offered and the Sacrament confected—while the Eucharist is reserved in churches or oratories—that Christ is truly Emmanuel, which means "God with us." For He is in the midst of us day and night; He dwells in us with the fullness of grace and of truth."
73. "May the all-merciful Redeemer, who shortly before His death prayed to the Father that all who were to believe in Him might be one, just as He and the Father are one, deign to hear this most ardent prayer of Ours and of the whole Church as quickly as possible, so that we may all celebrate the Eucharistic Mystery with one voice and one faith, and through sharing in the Body of Christ become one body, joined together by the same bonds that Christ wanted it to have."
5. "The Eucharist signifies this charity, and therefore recalls it, makes it present and at the same time brings it about. Every time that we consciously share in it, there opens in our souls a real dimension of that unfathomable love that includes everything that God has done and continues to do for us human beings, as Christ says: "My Father goes on working, and so do I."(John 5:17) Together with this unfathomable and free gift, which is charity revealed in its fullest degree in the saving sacrifice of the Son of God, the sacrifice of which the Eucharist is the indelible sign, there also springs up within us a lively response of love. We not only know love; we ourselves begin to love. We enter, so to speak, upon the path of love and along this path make progress. Thanks to the Eucharist, the love that springs up within us from the Eucharist develops in us, becomes deeper and grows stronger. Eucharistic worship is therefore precisely the expression of that love which is the authentic and deepest characteristic of the Christian vocation. This worship springs from the love and serves the love to which we are all called in Jesus Christ."
6. "The Eucharist educates us to this love in a deeper way; it shows us, in fact, what value each person, our brother or sister, has in God's eyes, if Christ offers Himself equally to each one, under the species of bread and wine. If our Eucharistic worship is authentic, it must make us grow in awareness of the dignity of each person. The awareness of that dignity becomes the deepest motive of our relationship with our neighbor."
8. "The priest offers the holy Sacrifice in persona Christi; this means more than offering "in the name of' or "in place of' Christ. In persona means in specific sacramental identification with "the eternal High Priest" who is the author and principal subject of this sacrifice of His, a sacrifice in which, in truth, nobody can take His place. Only He-only Christ-was able and is always able to be the true and effective "expiation for our sins and...for the sins of the whole world."(1 John 2:2) Only His sacrifice-and no one else's-was able and is able to have a "propitiatory power" before God, the Trinity, and the transcendent holiness. Awareness of this reality throws a certain light on the character and significance of the priest celebrant who, by confecting the holy Sacrifice and acting "in persona Christi," is sacramentally (and ineffably) brought into that most profound sacredness, and made part of it, spiritually linking with it in turn all those participating in the eucharistic assembly."
13. "Above all I wish to emphasize that the problems of the liturgy, and in particular of the Eucharistic Liturgy, must not be an occasion of dividing Catholics and for threatening the unity of the Church. This is demanded by an elementary understanding of that sacrament which Christ has left us as the source of spiritual unity. And how could the Eucharist, which in the Church is the sacramentum pietatis, signum unitatis, vinculum caritatis,(72) form between us at this time a point or division and a source of distortion of thought and of behavior, instead of being the focal point and constitutive center, which it truly is in its essence, of the unity of the Church herself?
We are all equally indebted to our Redeemer. We should all listen together to that spirit of truth and of love whom He has promised to the Church and who is operative in her. In the name of this truth and of this love, in the name of the crucified Christ and of His Mother, I ask you, and beg you: Let us abandon all opposition and division, and let us all unite in this great mission of salvation which is the price and at the same time the fruit of our redemption. The Apostolic See will continue to do all that is possible to provide the means of ensuring that unity of which we speak. Let everyone avoid anything in his own way of acting which could "grieve the Holy Spirit."
Catechism of the Catholic Church
1322: "The holy Eucharist completes Christian initiation. Those who have been raised to the dignity of the royal priesthood by Baptism and configured more deeply to Christ by Confirmation participate with the whole community in the Lord's own sacrifice by means of the Eucharist."
1323: "At the Last Supper, on the night he was betrayed, our Savior instituted the Eucharistic sacrifice of his Body and Blood. This he did in order to perpetuate the sacrifice of the cross throughout the ages until he should come again, and so to entrust to his beloved Spouse, the Church, a memorial of his death and resurrection: a sacrament of love, a sign of unity, a bond of charity, a Paschal banquet 'in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us.'"
1324: "The Eucharist is "the source and summit of the Christian life." "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch."
1325: "The Eucharist is the efficacious sign and sublime cause of that communion in the divine life and that unity of the People of God by which the Church is kept in being. It is the culmination both of God's action sanctifying the world in Christ and of the worship men offer to Christ and through him to the Father in the Holy Spirit."
1335: "The miracles of the multiplication of the loaves, when the Lord says the blessing, breaks and distributes the loaves through his disciples to feed the multitude, prefigures the superabundance of this unique bread."
1336: "The first announcement of the Eucharist divided the disciples, just as the announcement of the Passion scandalized them: 'This is a hard saying; who can listen to it?' The Eucharist and the Cross are stumbling blocks. It is the same mystery and it never ceases to be an occasion of division. 'Will you also go away?' The Lord's question echoes through the ages, as a loving invitation to discover that only he has 'the words of eternal life' and that to receive in faith the gift of the Eucharist is to receive the Lord himself."
1345: "As early as the second century we have the witness of St. Justin Martyr for the basic lines of the order of the Eucharistic celebration. They have stayed the same until our own day for all the great liturgical families. St. Justin wrote to the pagan emperor Antoninus Pius (138-161) around the year 155, explaining what Christians did:
- On the day we call the day of the sun, all who dwell in the city or country gather in the same place.
The memoirs of the apostles and the writings of the prophets are read, as much as time permits.
When the reader has finished, he who presides over those gathered admonishes and challenges them to imitate these beautiful things.
Then we all rise together and offer prayers* for ourselves . . .and for all others, wherever they may be, so that we may be found righteous by our life and actions, and faithful to the commandments, so as to obtain eternal salvation.
When the prayers are concluded we exchange the kiss.
Then someone brings bread and a cup of water and wine mixed together to him who presides over the brethren.
He takes them and offers praise and glory to the Father of the universe, through the name of the Son and of the Holy Spirit and for a considerable time he gives thanks (in Greek: eucharistian) that we have been judged worthy of these gifts.
When he has concluded the prayers and thanksgivings, all present give voice to an acclamation by saying: 'Amen.'
When he who presides has given thanks and the people have responded, those whom we call deacons give to those present the "eucharisted" bread, wine and water and take them to those who are absent."
1346: "The liturgy of the Eucharist unfolds according to a fundamental structure which has been preserved throughout the centuries down to our own day. It displays two great parts that form a fundamental unity:
- the gathering, the liturgy of the Word, with readings, homily and general intercessions;
- the liturgy of the Eucharist, with the presentation of the bread and wine, the consecratory thanksgiving, and communion.
The liturgy of the Word and liturgy of the Eucharist together form "one single act of worship"; the Eucharistic table set for us is the table both of the Word of God and of the Body of the Lord."
1347 "Is this not the same movement as the Paschal meal of the risen Jesus with his disciples? Walking with them he explained the Scriptures to them; sitting with them at table "he took bread, blessed and broke it, and gave it to them."
1356 "If from the beginning Christians have celebrated the Eucharist and in a form whose substance has not changed despite the great diversity of times and liturgies, it is because we know ourselves to be bound by the command the Lord gave on the eve of his Passion: "Do this in remembrance of me."
1367 "The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: "The victim is one and the same the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different. And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner."
1382 "To receive communion is to receive Christ himself who has offered himself for us."
1406 "Jesus said: I am the living bread that came down from heaven; if anyone eats of this bread, he will live forever;...he who eats my flesh and drinks my blood has eternal life and...abides in me, and I in him." (John 6:51, 54,56)
1407 "The Eucharist is the heart and the summit of the Church's life, for in it Christ associates his Church and all her members with his sacrifice of praise and thanksgiving offered once for all on the cross to his Father; by this sacrifice he pours out the graces of salvation on his Body which is the Church."
1411 "Only validly ordained priests can preside at the Eucharist and consecrate the bread and wine so that they become the Body and Blood of the Lord."
1412 "The essential signs of the Eucharistic sacrament are wheat bread and grape wine, on which the blessing of the Holy Spirit is invoked and the priest pronounces the words of consecration spoken by Jesus during the Last Supper: "This is my body which will be given up for you. . . . This is the cup of my blood. . . ."
1413 "By the consecration the transubstantiation of the bread and wine into the Body and Blood of Christ is brought about. Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity."
1414 "As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead and to obtain spiritual or temporal benefits from God."
Jesus in the Blessed Sacrament,
I believe in You, I hope in You, I love You.
Maranatha! Come, Lord Jesus. (Rev 1:4; 22:20)