086 079 7114 [email protected]. 4). Because of variations in both doctrine and practice, however, the Eucharist, which was intended as both a symbol of and a means of fostering unity within the church, has been a source of disunity and even contention. Being true bread, the Host must be baked, since mere flour is not bread. According to the teaching of the Roman Catechism, it is effected by the allaying of concupiscence, which is the chief source of deadly sin, particularly of impurity. Not many theologians, however, followed him in this regard, among the few being Ambrose Catharinus, Cheffontaines, and Hoppe, by far the greater number preferring to stand by the unanimous testimony of the Fathers. In this section we shall consider, first, the fact of the Real Presence, which is, indeed, the central dogma; then the several allied dogmas grouped about it, namely, the Totality of Presence, Transubstantiation, Permanence of Presence and the Adorableness of the Eucharist; and, finally, the speculations of reason, so far as speculative investigation regarding the august mystery under its various aspects is permissible, and so far as it is desirable to illumine it by the light of philosophy. And we have believed and have known, that thou art the Christ, the Son of God (John, vi, 68 sqq.). Webhampton, nh police log january 2021. XXII, cap. 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. Concerning the Adduction Theory of the Scotists and the Production Theory of the Thomists, see Pohle, Dogmatik (3rd ed., Paderborn, 1908), III, 237 sqq. The case assumes a different aspect, when wholly external contrary propositions, relating to position in space, are used in reference to the bilocated individual. 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)]. Eccl., VI, xliv). Its essence certainly does not consist in the Consecration or the Communion; the former being merely the sacrificial action, the latter the reception of the sacrament, and not the sacrament itself. While from Scripture we may only judge it improbable that Christ consecrated separately each particle of the bread He had broken, we know with certainty, on the other hand, that He blessed the entire contents of the Chalice and then gave it to His disciples to be partaken of distributively (cf. 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. whether or not the accidents of bread and wine continue their existence without their proper substance, must be based upon the clearly established truth of Transubstantiation, in consequence of which the entire substance of the bread and the entire substance of the wine are converted respectively into the Body and Blood of Christ in such a way that only the appearances of bread and wine remain (Council of Trent, Sess. There are five other sacramental ministries of grace that are also seen as channels of God's presence and No doubt this last conclusion directs the attention of philosophical and scientific inquiry to a mode of existence peculiar to the Eucharistic Body, which is contrary to the ordinary laws of experience. (For the solution of patristic difficulties, see Pohle, Dogmatik, 3rd ed., Paderborn, 1908, III, 209 sqq.). St. Cyril of Alexandria (Hom. Zwingli's understanding of the Eucharist lacks the force and persuasiveness of Thomas Aquinas'. 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. 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. 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. 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). 2. 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. 
For we do not receive in the Sacred Host one part of Christ and in the Chalice the other, as though our reception of the totality depended upon our partaking of both forms; on the contrary, under the appearance of bread alone, as well as under the appearance of wine alone, we receive Christ whole and entire (cf. If it be further asked, whether these appearances have any subject at all in which they inhere, we must answer with St. Thomas Aquinas (III, Q. lxxvii, a. They continue to hold a deep spiritual significance for Christians around the world. Accordingly, the continuance of the appearances without the substance of bread and wine as their connatural substratum is just the reverse of Transubstantiation. The venerable antiquity of the Oriental Epiklesis, its peculiar position in the Canon of the Mass, and its interior spiritual unction, oblige the theologian to determine its dogmatic value and to account for its use. the substratum or subject which sustains the phenomena. 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. Here are some of the things the gospels record for this day (including events that happened after midnight). haer., V, ii, 3), Gregory of Nyssa (Or. 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. Consequently, together with His Body and Blood and Soul, His whole Humanity also, and, by virtue of the hypostatic union, His Divinity, i.e. Patrizi, De Christo pane vitae, Rome, 1851; Schmitt, Die Verheissung der Eucharistie bei den Vtern, 2 vols., Wrzburg, 1900-03.). 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, whether as sacrament or sacrifice, Jesus Christ is truly present under the appearances of bread and wine. Thus considered, the Epiklesis refers us back to the Consecration as the center about which all the significance contained in its words revolves. It is to be noted that St. Luke (xxii, 18 sqq. This interpretation agrees perfectly with the conduct of the hearers and the attitude of Christ regarding their doubts and objections. 140), and in the doctrinal and liturgical development described in the writings of the early Church Fathers little was changed. lxiii, ad Caecil., n. 13 sq. The Eucharist has formed a central rite of Christian worship. Why is the sacrament of the Eucharist the most important? Now the Council of Trent under pain of anathema, solemnly rejects such a necessity (Sess. WebThe Eucharist is food for the journey and takes us closer to God. The Eucharist isthe Real Presence of God, Jesus Christ, body and blood, under the appearance of bread and wine. The deacons were also obliged to transfer the particles that remained to specially prepared repositories called Pastophoria (cf. Why is the sacrament of the Eucharist the most important? In the opinion of Loofs (Dogmengeschichte, 4th ed., Halle, 1906, p. 409), St. Augustine never gives the reception of the true Body and Blood of Christ a thought; and this view Ad. The eucharistic beliefs and practices of Eastern Orthodoxy have much in common with those of Roman Catholicism. 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. Therefore the above-mentioned appositional phrases directly exclude every possibility of a figurative interpretation. 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. Corrections? In some denominationsthe Anglican and Lutheran among themthe Eucharist is one of two sacraments (baptism is the other). (a) The study of the first problem, viz. But when the Greeks, not without foundation, pleaded that a dogmatic decision would reflect with shame upon their whole ecclesiastical past, the ecumenical synod was satisfied with the oral declaration of Cardinal Bessarion recorded in the minutes of the council for July 5, 1439 (P.G., CLXI, 491), namely, that the Greeks follow the universal teaching of the Fathers, especially of blessed John Chrysostom, familiarly known to us, according to whom the Divine words of Our Redeemer contain the full and entire force of Transubstantiation. 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. 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. 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. pro Armenis: aqua modicissima), a practice, whose legitimacy the Council of Trent (Sess. Why is the Eucharist the most important sacrament? Mark, x, 45) and celebrated His Eucharistic Supper in connection with the Jewish Passover, which itself had to be repeated every year. This evidently impossible view, together with other propositions of Rosmini, was condemned by Leo XIII (December 14, 1887). myst., iv, 2 sqq. 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. 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. Many Christian traditions teach that Jesus is present in the Eucharist in some special way, though they disagree about the nature, locus, and time of that presence. 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. This is St. Paul (I Cor., xi, 27 sq. It was, moreover, not until its comparatively recent adherence in the seventeenth century to the famous Confessio fidei orthodoxa of Peter Mogilas (cf. 086 079 7114 [email protected]. Regarding tradition, the earliest witnesses, as Tertullian and Cyprian, could hardly have given any particular consideration to the genetic relation of the natural elements of bread and wine to the Body and Blood of Christ, or to the manner in which the former were converted into the latter; for even Augustine was deprived of a clear conception of Transubstantiation, so long as he was held in the bonds of Platonism. Not all Christians celebrate this sacrament. Some theologians of today would seek to come to an understanding with modern science, which bases all natural processes upon the very fruitful theory of energy, by trying with Leibniz to explain the Eucharistic accidentia sine subjecto according to the dynamism of natural philosophy. A second explanation is based, not upon the enacted Consecration, but upon the approaching Communion, inasmuch as the latter, being the effective means of uniting us more closely in the organized body of the Church, brings forth in our hearts the mystical Christ, as is read in the Roman Canon of the Mass: Ut nobis corpus et sanguis fiat, i.e. 
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. This definition opened the way for the Scholastic interpretation of the eucharistic presence of Christ and of the sacramental principle, in Aristotelian terms. The other phrase, to drink some ones blood, in Scripture, especially, has no other figurative meaning than that of dire chastisement (cf. A new impetus was given to the adoration of the Eucharist through the visits to the Blessed Sacrament (Visitatio SS. 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. (c) The third and last question has to do with the multilocation of Christ in heaven and upon thousands of altars throughout the world. 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. If it be true that a few Catholic theologians (as Cajetan, Ruardus Tapper, Johann Hessel, and the elder Jansenius) preferred the figurative interpretation, it was merely for controversial reasons, because in their perplexity they imagined that otherwise the claims of the Hussite and Protestant Utraquists for the partaking of the Chalice by the laity could not be answered by argument from Scripture. Synod of Laodicea, can. No one will deny that certain expressions occur in Augustine as forcibly realistic as those of Tertullian and Cyprian or of his intimate literary friends, Ambrose, Optatus of Mileve, Hilary, and Chrysostom. In regard to the persons concerned, we distinguish between the minister of the Eucharist and its recipient or subject. XIII, can. The Eucharist is the source of grace in a number of ways. Thus were condemned as contrary to faith the antiquated view of Durandus, that only the substantial form (forma substantialis) of the bread underwent conversion, while the primary matter (materia prima) remained, and, especially, Luthers doctrine of Consubstantiation, i.e. Meanwhile, Innocent III also insisted most urgently that at least in the case of the celebrating priest, the words of Institution were prescribed as the sacramental form. ). (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. 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. They reduced the mode of being to the mode of becoming, i.e. He that eateth my flesh and drinketh my blood, hath everlasting life: and I will raise him up in the last day. WebThe Importance Of The Eucharist. Exaggerating the Eucharists necessity as a means to salvation, Rosmini advanced the untenable opinion that at the moment of death this heavenly food is supplied in the next world to children who had just departed this life, and that Christ could have given Himself in Holy Communion to the holy souls in Limbo, in order to render them apt for the vision of God. Ambrose, De Sp. As a result of such variations, the Eucharist has been a central issue in the discussions and deliberations of the ecumenical movement. 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. 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. that it may be made for us the body and blood. 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. For such a necessity could be established only on the supposition that Communion per se constituted a person in the state of grace or that this state could not be preserved without Communion. In other words, the Body of Christ is present in the sacrament, not after the manner of quantity (per modum quantitatis), but of substance (per modum substantioe). Although Catholic theologians developed new ways to interpret the mystery of the sacrament of the Eucharist in the period after Vatican II, the doctrine of transubstantiation remains the fundamental understanding of all Catholics. XIII cap. 086 079 7114 [email protected]. The Tradition of Communion from the Lord's Supper, Eternal Word Television Network - The Holy Eucharist, Lords Supper - Student Encyclopedia (Ages 11 and up). Though this opinion cannot be condemned as erroneous in faith, since it allows to the words of Institution their essential, though partial, consecratory value, it appears nevertheless to be intrinsically repugnant. ), though for its absolute necessity as a means to salvation there is no more evidence than in the case of infants. The Council of Trent (Sess. Finally, the Eucharist focuses attention on the ultimate goal, the return of Jesus Christ. 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. at Christmas, Easter, and Pentecost, and this custom was still prevalent in the sixth century [cf. ix) established under pain of anathema. 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. By the very fact that the Eucharistic mystery does transcend reason, no rationalistic explanation of it, based on a merely natural hypothesis and seeking to comprehend one of the sublimest truths of the Christian religion as the spontaneous conclusion of logical processes, may be attempted by a Catholic theologian. xlvi, in Joan., 2 sqq. This teaching of the real presence is intended to emphasize the intimate relationship between Jesus and the communicant. ), 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. XIII, cap. Christ whole and entire, must be present. All Christians would agree that it is a memorial action in which, by eating bread Synod of Agde (506), c. xviii]. 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. 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. (b) In the mind of the Church, Transubstantiation has been so intimately bound up with the Real Presence, that both dogmas have been handed down together from generation to generation, though we cannot entirely ignore a dogmatico-historical development. 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. 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. The Churchs Magna Charta, however, are the words of Institution, This is my bodythis is my blood, whose literal meaning she has uninterruptedly adhered to from the earliest times. The bread and wine we receive at communion is the body and blood of Jesus. XXIII, can. The words of Institution were at the same time the words of Transubstantiation. Sacramenti;), introduced by St. Alphonsus Liguori; in later times the numerous orders and congregations devoted to Perpetual Adoration, the institution in many dioceses of the devotion of Perpetual Prayer, the holding of International Eucharistic Congresses, e.g. The second and more scientific explanation asserts that in the Scriptural opposition of flesh and blood to spirit, the former always signifies carnal-mindedness, the latter mental perception illumined by faith, so that it was the intention of Jesus in this passage to give prominence to the fact that the sublime mystery of the Eucharist can be grasped in the light of supernatural faith alone, whereas it cannot be understood by the carnal-minded, who are weighed down under the burden of sin. 
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For we do not receive in the Sacred Host one part of Christ and in the Chalice the other, as though our reception of the totality depended upon our partaking of both forms; on the contrary, under the appearance of bread alone, as well as under the appearance of wine alone, we receive Christ whole and entire (cf. If it be further asked, whether these appearances have any subject at all in which they inhere, we must answer with St. Thomas Aquinas (III, Q. lxxvii, a. They continue to hold a deep spiritual significance for Christians around the world. Accordingly, the continuance of the appearances without the substance of bread and wine as their connatural substratum is just the reverse of Transubstantiation. The venerable antiquity of the Oriental Epiklesis, its peculiar position in the Canon of the Mass, and its interior spiritual unction, oblige the theologian to determine its dogmatic value and to account for its use. the substratum or subject which sustains the phenomena. 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. Here are some of the things the gospels record for this day (including events that happened after midnight). haer., V, ii, 3), Gregory of Nyssa (Or. 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. Consequently, together with His Body and Blood and Soul, His whole Humanity also, and, by virtue of the hypostatic union, His Divinity, i.e. Patrizi, De Christo pane vitae, Rome, 1851; Schmitt, Die Verheissung der Eucharistie bei den Vtern, 2 vols., Wrzburg, 1900-03.). 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, whether as sacrament or sacrifice, Jesus Christ is truly present under the appearances of bread and wine. Thus considered, the Epiklesis refers us back to the Consecration as the center about which all the significance contained in its words revolves. It is to be noted that St. Luke (xxii, 18 sqq. This interpretation agrees perfectly with the conduct of the hearers and the attitude of Christ regarding their doubts and objections. 140), and in the doctrinal and liturgical development described in the writings of the early Church Fathers little was changed. lxiii, ad Caecil., n. 13 sq. The Eucharist has formed a central rite of Christian worship. Why is the sacrament of the Eucharist the most important? Now the Council of Trent under pain of anathema, solemnly rejects such a necessity (Sess. WebThe Eucharist is food for the journey and takes us closer to God. The Eucharist isthe Real Presence of God, Jesus Christ, body and blood, under the appearance of bread and wine. The deacons were also obliged to transfer the particles that remained to specially prepared repositories called Pastophoria (cf. Why is the sacrament of the Eucharist the most important? In the opinion of Loofs (Dogmengeschichte, 4th ed., Halle, 1906, p. 409), St. Augustine never gives the reception of the true Body and Blood of Christ a thought; and this view Ad. The eucharistic beliefs and practices of Eastern Orthodoxy have much in common with those of Roman Catholicism. 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. Therefore the above-mentioned appositional phrases directly exclude every possibility of a figurative interpretation. 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. Corrections? In some denominationsthe Anglican and Lutheran among themthe Eucharist is one of two sacraments (baptism is the other). (a) The study of the first problem, viz. But when the Greeks, not without foundation, pleaded that a dogmatic decision would reflect with shame upon their whole ecclesiastical past, the ecumenical synod was satisfied with the oral declaration of Cardinal Bessarion recorded in the minutes of the council for July 5, 1439 (P.G., CLXI, 491), namely, that the Greeks follow the universal teaching of the Fathers, especially of blessed John Chrysostom, familiarly known to us, according to whom the Divine words of Our Redeemer contain the full and entire force of Transubstantiation. 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. 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. 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. pro Armenis: aqua modicissima), a practice, whose legitimacy the Council of Trent (Sess. Why is the Eucharist the most important sacrament? Mark, x, 45) and celebrated His Eucharistic Supper in connection with the Jewish Passover, which itself had to be repeated every year. This evidently impossible view, together with other propositions of Rosmini, was condemned by Leo XIII (December 14, 1887). myst., iv, 2 sqq. 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. 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. Many Christian traditions teach that Jesus is present in the Eucharist in some special way, though they disagree about the nature, locus, and time of that presence. 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. This is St. Paul (I Cor., xi, 27 sq. It was, moreover, not until its comparatively recent adherence in the seventeenth century to the famous Confessio fidei orthodoxa of Peter Mogilas (cf. 086 079 7114 [email protected]. Regarding tradition, the earliest witnesses, as Tertullian and Cyprian, could hardly have given any particular consideration to the genetic relation of the natural elements of bread and wine to the Body and Blood of Christ, or to the manner in which the former were converted into the latter; for even Augustine was deprived of a clear conception of Transubstantiation, so long as he was held in the bonds of Platonism. Not all Christians celebrate this sacrament. Some theologians of today would seek to come to an understanding with modern science, which bases all natural processes upon the very fruitful theory of energy, by trying with Leibniz to explain the Eucharistic accidentia sine subjecto according to the dynamism of natural philosophy. A second explanation is based, not upon the enacted Consecration, but upon the approaching Communion, inasmuch as the latter, being the effective means of uniting us more closely in the organized body of the Church, brings forth in our hearts the mystical Christ, as is read in the Roman Canon of the Mass: Ut nobis corpus et sanguis fiat, i.e. 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. This definition opened the way for the Scholastic interpretation of the eucharistic presence of Christ and of the sacramental principle, in Aristotelian terms. The other phrase, to drink some ones blood, in Scripture, especially, has no other figurative meaning than that of dire chastisement (cf. A new impetus was given to the adoration of the Eucharist through the visits to the Blessed Sacrament (Visitatio SS. 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. (c) The third and last question has to do with the multilocation of Christ in heaven and upon thousands of altars throughout the world. 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. If it be true that a few Catholic theologians (as Cajetan, Ruardus Tapper, Johann Hessel, and the elder Jansenius) preferred the figurative interpretation, it was merely for controversial reasons, because in their perplexity they imagined that otherwise the claims of the Hussite and Protestant Utraquists for the partaking of the Chalice by the laity could not be answered by argument from Scripture. Synod of Laodicea, can. No one will deny that certain expressions occur in Augustine as forcibly realistic as those of Tertullian and Cyprian or of his intimate literary friends, Ambrose, Optatus of Mileve, Hilary, and Chrysostom. In regard to the persons concerned, we distinguish between the minister of the Eucharist and its recipient or subject. XIII, can. The Eucharist is the source of grace in a number of ways. Thus were condemned as contrary to faith the antiquated view of Durandus, that only the substantial form (forma substantialis) of the bread underwent conversion, while the primary matter (materia prima) remained, and, especially, Luthers doctrine of Consubstantiation, i.e. Meanwhile, Innocent III also insisted most urgently that at least in the case of the celebrating priest, the words of Institution were prescribed as the sacramental form. ). (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. 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. They reduced the mode of being to the mode of becoming, i.e. He that eateth my flesh and drinketh my blood, hath everlasting life: and I will raise him up in the last day. WebThe Importance Of The Eucharist. Exaggerating the Eucharists necessity as a means to salvation, Rosmini advanced the untenable opinion that at the moment of death this heavenly food is supplied in the next world to children who had just departed this life, and that Christ could have given Himself in Holy Communion to the holy souls in Limbo, in order to render them apt for the vision of God. Ambrose, De Sp. As a result of such variations, the Eucharist has been a central issue in the discussions and deliberations of the ecumenical movement. 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. 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. that it may be made for us the body and blood. 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. For such a necessity could be established only on the supposition that Communion per se constituted a person in the state of grace or that this state could not be preserved without Communion. In other words, the Body of Christ is present in the sacrament, not after the manner of quantity (per modum quantitatis), but of substance (per modum substantioe). Although Catholic theologians developed new ways to interpret the mystery of the sacrament of the Eucharist in the period after Vatican II, the doctrine of transubstantiation remains the fundamental understanding of all Catholics. XIII cap. 086 079 7114 [email protected]. The Tradition of Communion from the Lord's Supper, Eternal Word Television Network - The Holy Eucharist, Lords Supper - Student Encyclopedia (Ages 11 and up). Though this opinion cannot be condemned as erroneous in faith, since it allows to the words of Institution their essential, though partial, consecratory value, it appears nevertheless to be intrinsically repugnant. ), though for its absolute necessity as a means to salvation there is no more evidence than in the case of infants. The Council of Trent (Sess. Finally, the Eucharist focuses attention on the ultimate goal, the return of Jesus Christ. 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. at Christmas, Easter, and Pentecost, and this custom was still prevalent in the sixth century [cf. ix) established under pain of anathema. 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. By the very fact that the Eucharistic mystery does transcend reason, no rationalistic explanation of it, based on a merely natural hypothesis and seeking to comprehend one of the sublimest truths of the Christian religion as the spontaneous conclusion of logical processes, may be attempted by a Catholic theologian. xlvi, in Joan., 2 sqq. This teaching of the real presence is intended to emphasize the intimate relationship between Jesus and the communicant. ), 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. XIII, cap. Christ whole and entire, must be present. All Christians would agree that it is a memorial action in which, by eating bread Synod of Agde (506), c. xviii]. 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. 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. (b) In the mind of the Church, Transubstantiation has been so intimately bound up with the Real Presence, that both dogmas have been handed down together from generation to generation, though we cannot entirely ignore a dogmatico-historical development. 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. 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. The Churchs Magna Charta, however, are the words of Institution, This is my bodythis is my blood, whose literal meaning she has uninterruptedly adhered to from the earliest times. The bread and wine we receive at communion is the body and blood of Jesus. XXIII, can. The words of Institution were at the same time the words of Transubstantiation. Sacramenti;), introduced by St. Alphonsus Liguori; in later times the numerous orders and congregations devoted to Perpetual Adoration, the institution in many dioceses of the devotion of Perpetual Prayer, the holding of International Eucharistic Congresses, e.g. The second and more scientific explanation asserts that in the Scriptural opposition of flesh and blood to spirit, the former always signifies carnal-mindedness, the latter mental perception illumined by faith, so that it was the intention of Jesus in this passage to give prominence to the fact that the sublime mystery of the Eucharist can be grasped in the light of supernatural faith alone, whereas it cannot be understood by the carnal-minded, who are weighed down under the burden of sin. 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