The immediate result of this union with Christ by love is the bond of charity existing between the faithful themselves, as St. Paul says: “For we, being many, are one bread, one body, all that partake of one bread” (I Cor., x, 17). Further, if we attend only to the words themselves, their natural sense is so forceful and clear that even Luther wrote to the Christians of Strasburg in 1524: “I am caught, I cannot escape, the text is too forcible” (De Wette, II, 577). §2. 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it may be seen that under the influence of the First Cause the energy (substance) necessary for the essence of bread is withdrawn by virtue of conversion, while the effects of energy (accidents) in a miraculous manner continue. Christ whole and entire, must be present. "[40][41][42][43], The only ministers who can officiate at the Eucharist and consecrate the sacrament are ordained priests (either bishops or presbyters) acting in the person of Christ ("in persona Christi"). [68], Catholics must make an outward sign of reverence before receiving. Catholic Australia is Australia’s leading repository of information about the Church in Australia. Ephes., xx; Ad. 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. 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)]. [109], Since the Middle Ages the practice of Eucharistic adoration outside Mass has been encouraged by the popes. In addition to this ritual for Passover night itself, Exodus prescribed a "perpetual institution" associated with the Passover that is celebrated by feasts of unleavened bread (Exodus 12:14–20). In an age when most Christians were illiterate, these visual depictions came to be known as biblia pauperum, or poor man's bibles. WHAT IS THIS SACRAMENT CALLED? 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. ix). Sancto, III, ii, 79; Augustine, In Ps. [72], "The Diocesan Bishop is given the faculty to permit Communion under both kinds whenever it may seem appropriate to the priest to whom, as its own shepherd, a community has been entrusted, provided that the faithful have been well instructed and there is no danger of profanation of the Sacrament or of the rite's becoming difficult because of the large number of participants or some other reason" (General Instruction of the Roman Missal). 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. Lastly, we have the commune tertium in the unchanged appearances of bread and wine, under which appearances the pre-existent Christ assumes a new, sacramental mode of being, and without which His Body and Blood could not be partaken of by men. Since the Eucharistic Sacrifice is to be treated in the article Sacrifice of the Mass. It often refers to the consecration of the body and blood of Christ or its representation through bread and wine. The first, the only mode of presence proper to bodies, is that by virtue of which an object is confined to a determinate portion of space in such wise that its various parts (atoms, molecules, electrons) also occupy their corresponding positions in that space. In such a moment of awful solemnity, the only appropriate mode of speech would be one which, stripped of unintelligible figures, made use of words corresponding exactly to the meaning to be conveyed. The Catholic doctrine of transubstantiation, then, refers to the process by which the bread and wine of the Eucharist become the body and blood of Jesus Christ. "This presence is called 'real' – by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present. 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. 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. Intrinsic possibility of a figurative interpretation: aqua modicissima ), c. ]... 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