Eucharist in the Catholic Church
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Eucharist in the Roman Catholic Church refers to both the celebration of the Mass, that is the Eucharistic Liturgy, and the consecrated bread and wine which according to the faith become the body and blood of Christ. Blessed Sacrament is a devotional term used in the Roman Catholic Church to refer to the Eucharist.
"Queen of the sacraments"
In the teaching of the Catholic Church, the Eucharist is one of the seven sacraments, but is also considered the "queen of the sacraments" and "the blessed sacrament". The institution of the Eucharist is one of the Luminous Mysteries of the Rosary. The Eucharist is a commemoration, or, in Greek, anamnesis [1] of the Passion, Death, and Resurrection of Christ (called the Paschal Mystery), understood in the fullest sense given to it in Biblical tradition. In other words, it is a memorial which does not just bring to mind the event celebrated, but also makes it truly present. The Eucharist is therefore understood to be not simply a representation of Christ's presence, or a remembrance of his Passion and Death, but an actual participation in the Sacrifice of Christ, the manifestation in the present, of an event that occurred once for all in time. The Eucharist makes present that one sacrifice, not a different sacrifice. The priest and victim of the sacrifice are one and the same; the only difference is in the manner in which it is offered—the Church teaches that the Mass is the sacrifice at Calvary made present in an unbloody manner.
Scriptural foundations
The Catholic Church sees as the main basis for this belief the words of Jesus himself at his Last Supper: the Synoptic Gospels (Matthew 26:26-28; Mark 14:22-24; Luke 22:19-20) and Saint Paul's First Letter to the Corinthians 11:23-25 recount that in that context Jesus said of what to all appearances were bread and wine: "This is my body … this is my blood." Many, but not all Protestants generally interpret this symbolically rather than literally. Protestants of the Calvinist presuasion are more inclined to interpret this passage symbolically. The doctrine of a symbolic Eucharist comes from the tradition of Ulrich Zwingli a 16th century Swiss reformer of the Calvinist persuasion.
The Gospel of John in Chapter 6, The Discourse on the Bread of Life, presents Jesus as saying: "Unless you eat the flesh of the Son of Man and drink his blood you have no life in you … he who eats my flesh and drinks my blood abides in me and I in him" (John 6:53-56). According to John, Jesus did not tone down these sayings, even when many of his disciples abandoned him (John 6:66), shocked at the idea.
Saint Paul implied an identity between the apparent bread and wine of the Eucharist and the body and blood of Christ, when he wrote: "Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord" (1 Corinthians 11:27).
Historical development
Early Christianity observed a ritual meal known as the "agape feast" held on Sundays which became known as the Day of the Lord, to recall the resurrection, the appearance of Christ to the disciples on the road to Emmaus, the appearance to Thomas and the Pentecost which all took place on Sundays after the Passion. Jude, and the apostle Paul referred to these as "your love-feasts", by way of warning (about "who shows up" to these). Agape is one of the Greek words for love, and refers to the "divine" type of love, rather than mere human forms of love. This preceding form of the service apparently was a full meal, with each participant bringing food, and with the meal eaten in a common room. Following the agapè meal, as at the Last Supper, the apostle, bishop or priest prayed several prayers in combination with the words of institution over bread and wine placed on a specially made and cleaned altar table; after which the Communion was received from their hands by all the faithful present. In the later half of the first century, especially after the martyrdom of Peter and Paul, passages from the writtings of the apostles were read and preached upon before the consecration of the bread and wine took place. Justin the Martyr records that, in his time, the rituals already were closely described.
These meals and subsequent Eucharistic rituals evolved into more formal worship services and became codified as the Mass in Catholic Church, and as the Divine Liturgy in the Orthodox Churches and the Eastern Rite Catholic Churches. At these liturgies, Catholics and Eastern Orthodox celebrate the Sacrament of the Eucharist.
The word Eucharist is from the Greek word eucharistos which means thanksgiving. Catholics typically restrict the term 'communion' to the reception of the Body and Blood of Christ by the communicants during the celebration of the Mass and to the communion of saints in which receiving the Eucharist comes fully present.
In about 106, Saint Ignatius of Antioch criticized those who "abstain from the Eucharist and the public prayer, because they will not admit that the Eucharist is the self-same Body of our Savior Jesus Christ, which [flesh] suffered for our sins, and which the Father in His goodness raised up again" (Epistle to the Smyrnaeans 6, 7). Similarly, St. Ambrose of Milan countered objections to the doctrine, writing "You may perhaps say: 'My bread is ordinary.' But that bread is bread before the words of the Sacraments; where the consecration has entered in, the bread becomes the Flesh of Christ" (The Sacraments, 333/339-397 A.D. v.2,1339,1340).
The earliest known use, in about 1079, of the term "transubstantiation" to describe the change from bread and wine to body and blood of Christ was by Hildebert de Savardin, Archbishop of Tours (died 1133). This was long before the Latin West, under the influence especially of Saint Thomas Aquinas (c. 1227-1274), accepted Aristotelianism. (The University of Paris was founded only between 1150 and 1170.)
In 1215, the Fourth Lateran Council used the word transubstantiated in its profession of faith, when speaking of the change that takes place in the Eucharist.
In 1551 the Council of Trent officially defined that "by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation" (Session XIII, chapter IV; cf. canon II).
The attempt by some twentieth-century Catholic theologians to present the Eucharistic change as an alteration of significance (transignification rather than transubstantiation) was rejected by Pope Paul VI in his 1965 encyclical letter Mysterium fidei In his 1968 Credo of the People of God, he reiterated that any theological explanation of the doctrine must hold to the two-fold claim that, after the consecration, 1) Christ's body and blood are really present; and 2) bread and wine are really absent; and this presence and absence is real and not merely something in the mind of the believer.
Eucharistic Liturgy
Eucharistic liturgy and Mass are the terms used to describe celebration of the Eucharist in the Western or Latin liturgical rite of the Catholic Church. The term Mass is derived from the late-Latin word missa (dismissal), a word used in the concluding formula of Mass in Latin: "Ite, missa est" ("Go, the dismissal is made") [2].
- For the structure of the mass in the Latin Rite of the Church, see Mass (Catholic Church)
- For the structure of the mass in the Eastern Catholic Churches, see Divine Liturgy
- For the reforms of the Latin Rite mass after the Second Vatican Council, see Mass of Paul VI
- For the structure of the mass before the Second Vatican Council, see Tridentine Mass.
Minister of the sacrament
The only minister of the Eucharist, that is, one authorized to celebrate the rite and consecrate the Eucharist, is a validly ordained priest (either bishop or presbyter) acting in the person of Christ (in persona Christi). In other words the priest celebrant represents Christ, who is the Head of the Church, and acts before God in the name of the Church. The matter used must be wheaten bread and grape wine; this is essential for validity.
Others, who are not priests, may act as ministers of Holy Communion, distributing the sacrament to others, but not as ministers of the Eucharist. "By reason of their sacred Ordination, the ordinary ministers of Holy Communion are the Bishop, the Priest and the Deacon, to whom it belongs therefore to administer Holy Communion to the lay members of Christ’s faithful during the celebration of Mass. ... In addition to the ordinary ministers there is the formally instituted acolyte, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass. If, moreover, reasons of real necessity prompt it, another lay member of Christ’s faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law, for one occasion or for a specified time ... Finally, in special cases of an unforeseen nature, permission can be given for a single occasion by the Priest who presides at the celebration of the Eucharist" (Redemptionis Sacramentum, 154-155, which forbids the use of the term "extraordinary minister of the Eucharist" for such people (156).
However, it should be noted that the "Extraordinary Ministers" are often grossly overused. Only in cases of true and absolute necessity should they be used, and not for convenience. Reception of the Precious Blood from the Chalice is not necessary as long as the person receiving receives the Sacred Host. Thus, "Extraordinary Ministers" who are used to administer the Precious Blood are not necessary and should not be used. Those with certain medical conditions who are unable to receive the Sacred Host are the only people who should receive the Precious Blood from the Chalice in the Western Rite. His Holiness Pope John Paul II was adamant that priests not give up their responsibility of administering Holy Communion to the lay people.
"Extraordnary Ministers" are not "Eucharistic Ministers". Such a term implies that they, too, are somehow transubstantiating the bread and wine into the Body and Blood, Soul and Divinity of Christ, which something only a validly ordained priest has the power to do.
Many believe that the use of "Extraordinary Ministers" and having the Blessed Sacrament placed in hands of the laity are reasons why many today doubt the infallible dogma of Transubstantiation and the Real Presence.
Receiving the Eucharist
First Holy Communion may be received after the age of 7 by Western Catholics who have undergone proper catechesis and spiritual preparation and infants may receive the sacrament in the Eastern Catholic Churches.
Catholics may receive the Eucharist during Mass (or outside of Mass in the case of illness) when in a "state of grace," i.e., they have no mortal sin on their conscience at the time of communion (Matt 5:23-24).
A full list of requirements for reception of the Blessed Sacrament are: 1) The person recieving is alive 2) The recipient is a human being 3) The recipient has been to confession since last committing a mortal sin 4) The person has the right intention 5) The person believes all of the dogmas of the Church and sumbits himself or herself to the heirarchy of the Church 6) The person has fasted for the proper amount of time. The current requirement in the Latin Rite of the Church is a one hour fast. However, many follow either the three hour fast or the twelve hour fast. Holy Communion may be received under one kind (the Sacred Host alone), or under both kinds (both the Sacred Host and the Precious Blood). Regular use of Communion under both kinds requires the permission of the bishop, but bishops in some countries such as the United States have given blanket permission to administer Holy Communion in this way.
The normative way to receive communion in the Roman Rite (both 1962 & 1970 missals) is on the tongue. Permission to receive communion in the hand may be granted by the appropriate bishops conference, but this practice has been criticised by both Paul VI and John Paul II who favoured reception on the tongue as the norm for the church. It should also be noted that those who have the Blessed Sacrament placed in their hands are obligated to thoroughly inspect their hands, fingers, jewelry that one was wearing on one's hands at the time of reception, etc. for Holy Particles of the Sacred Host. Reception of Holy Communion on the tongue, as opposed to having the Sacred Host placed in one's hand, is recommended. Also, a paten is required under the current GIRM (General Instruction of the Roman Missal). This paten to prevent the Blessed Sacrament from falling on the floor in the case of an accident. The paten also prevents Holy Particles ("Crumbs" of the Blessed Sacrament, which are still the Body and Blood, Soul and Divinity of Jesus Christ) from falling on the floor.
Eastern Catholics maintain reception and traditions as in the Orthodox Church.
Nuptial Mass and other Ritual Masses
A Nuptial Mass[3] is simply a Mass within which the sacrament of Marriage is celebrated. Other sacraments too are celebrated within Mass. This is necessarily so for the sacrament of Orders, and is normal, though not obligatory, for the sacrament of Confirmation, as well as that of Marriage. Unless the date chosen is that of a major liturgical feast, the prayers are taken from the section of the Roman Missal headed "Ritual Masses". This section has special texts for the celebration within Mass of Baptism, Confirmation, Anointing of the Sick, Orders, and Marriage, leaving Confession (Penance or Reconciliation) as the only sacrament not celebrated within a celebration of the Eucharist. There are also texts for celebrating within Mass Religious Profession, the Dedication of a Church and several other rites.
If, of a couple being married in the Catholic Church, one is not a Catholic, the rite of Marriage outside Mass is to be followed. However, if the non-Catholic has been baptized in the name of all three persons of the Trinity (and not only in the name of, say, Jesus, as is the baptismal practice in some branches of Christianity), then, in exceptional cases and provided the bishop of the diocese gives permission, it may be considered suitable to celebrate the Marriage within Mass, except that, according to the general law, Communion is not given to the non-Catholic (Rite of Marriage, 8).
Adoration of the Blessed Sacrament and Benediction
Exposition of the Eucharist is the display of the consecrated host on an altar in a Monstrance. The rites involving exposition of the Blessed Sacrament are the Benediction of the Blessed Sacrament and Eucharistic adoration.
According to Catholic theology, adoration of the host is not the adoration of bread, but of Christ who becomes present under the appearance of bread and wine during the Mass through the Words of Institution.
Eastern Catholics other than Maronites have no devotion as such. The Orthodox perspective that Christ's Flesh and Blood are meant primarily for us to eat is maintained.
Tabernacle
The Sacred Hosts are kept in a tabernacle after Mass, so that He (the Blessed Sacrament) can be brought to the sick and dying outside the time of Mass, and also so that the the Blessed Sacrament may be worshipped and adored. On occasions, the Eucharist is exposed in a monstrance, so that it may be the focus of prayer and Adoration.
Transubstantiation
According to the Catholic Church, when the bread and wine are consecrated in the Eucharist, they cease to be bread and wine, and become instead the Most Precious Body and Blood of Christ. The empirical appearances are not changed, but the reality is. The consecration of the bread (known as the host) and wine represents the separation of Jesus's body from his blood at Calvary. However, since he has risen, the Church teaches that his body and blood can no longer be truly separated. Where one is, the other must be. Therefore, although the priest (or minister) says, "The body of Christ", when administering the host, and, "The blood of Christ", when presenting the chalice, the communicant who receives either one receives Christ, whole and entire.
The Catholic doctrine of transubstantiation concerns what is changed, not how the change occurs. In the judgement of the Catholic Church, the concept of transubstantiation, with its accompanying unambiguous distinction between "substance" or underlying reality, and "accidents" or humanly perceptible appearances, still best safeguards against the opposite extremes of a cannibalistic interpretation (the accidents remain real, not an illusion) or of a merely symbolic interpretation (the substance is changed from that of bread and wine to that of the body and blood of Christ) of the Eucharist.
Some put forward the idea that transubstantation is a concept intelligible only in terms of Aristotelian philosophy. But the earliest known use of the term "transubstantiation" to describe the change from bread and wine to body and blood of Christ was by Hildebert de Savardin, Archbishop of Tours (died 1133) in about 1079, long before the Latin West, under the influence especially of Saint Thomas Aquinas (c. 1227-1274), accepted Aristotelianism. (The University of Paris was founded only between 1150 and 1170.)
Transubstantiation (from Latin transsubstantiatio) is the change of the substance of bread and wine into that of the body and blood of Christ, the change that according to the belief of the Catholic Church occurs in the Eucharist.
"Substance" here means what something is in itself. (For more on the philosophical concept, see Substance theory.) A hat's shape is not the hat itself, nor is its colour the hat, nor is its size, nor its softness to the touch, nor anything else about it perceptible to the senses. The hat itself (the "substance") has the shape, the colour, the size, the softness and the other appearances, but is distinct from them. Whereas the appearances, which are referred to by the philosophical term accidents are perceptible to the senses, the substance is not.
When at his Last Supper Jesus said: "This is my body", what he held in his hands had all the appearances of bread. However, the Catholic Church believes that the underlying reality was changed in accordance with what Jesus said, that the "substance" of the bread was converted to that of his body. In other words, it actually was his body, while all the appearances open to the senses or to scientific investigation were still those of bread, exactly as before. The Church believes that the same change of the substance of the bread and of the wine occurs at every celebration of the Eucharist,
The bread is changed in the Eucharist into Jesus' body, but, because Jesus, risen from the dead, is living, not only his body is present, but Jesus as a whole, body and blood, soul and divinity. The same holds for the wine changed into his blood.
The Roman Catholic Church accordingly believes that through transubstantiation Christ is really, truly and substantially present under the remaining appearances of bread and wine, and that the transformation remains as long as the appearances remain. For this reason the consecrated elements are preserved, generally in a church tabernacle, for giving holy communion to the sick and dying, and also for the secondary, but still highly prized, purpose of adoring Christ present in the Eucharist.
The Catholic Church considers the doctrine of transubstantiation the best defence against what it sees as the mutually opposed errors of, on the one hand, a merely figurative understanding of the Real Presence of Christ in the Eucharist (the change of the substance is real), and, on the other hand, an interpretation that would amount to cannibalistic (a charge which early pagans leveled at early Christians who did not understand the rites of the Catholic Church in that it was considered an unbloody sacrifice) eating of the flesh and corporal drinking of the blood of Christ (the accidents that remain are real, not an illusion).