Effects of Holy Communion
We distinguish many effects of the sacrament. In reality,
it is usually a divorce of one and the main, which is expressed by a symbol. St. Reception is called la Minsky communion, unification, communion. This fact, therefore, causes, as Pope Eugene IV writes, “a union with Christ.» «Grace incorporates man into the body of Christ,
it connects him to his limbs. Therefore, this sacrament multiplies my lot by those who receive and are worthy of it, and causes it in the spiritual life the effects of the material diet in the life of the body: it maintains, gives growth, heals, refreshes them. According to Pope Urban IV. «Maintains the memory of Savior turns us from evil, strengthens us in good, it gives rise to virtue and grace »(bulla Exultate Deo, d. 1439). St. ingestion can be divided into effects on the soul, which are direct, and impact on the body, which is indirect,
id est through the soul.
Effects on the soul.
1. The sacramental union with Christ. Our body connects with the body of Christ. It is not directly, but a way of bread and the wine combined in Christ by the sacramental transformation (transubstantiation). We assimilate food when eating into our organism, penetrates us, and identifies them with us. Similarly, Christ penetrates us with the symbol of sustenance. Of course, this “bodily” connection presupposes and spiritual unification in thoughts, in the will, in the desires. Otherwise, there would be a contradiction between external action and inner intent, a denial that could become sacrilege (unworthy of reception, in a state of grave sin). Who is the Eucharistic bread? Let him he tries, if he can, to unite his heart with the heart of Christ, to have the same mind. We receive Christ, who sacrifices himself for us. So, he has one with him, the spirit of sacrifice, who loves God and neighbor.
To unite with Christ is to connect with what he isn’t concerned about. So, above all, the connection with the Holy Trinity takes place here; it penetrates us to God’s life. We, therefore, imitate, understandably hardly, the incarnate Word itself, where God and man are in one person. Bérulle writes that “The Eucharist replicates the mystery of the Incarnation, adapts it to all, and spreads it among Christians and believers, just as the mystery itself Incarnation, the imitation and extension of the connection is highest in the Holy Trinity, which penetrates the eternal Word to our humanity ». Bossuet says, “Jesus accepts the body of all of us when we receive his body; it, therefore, happens for us by man, he extends his incarnation to us.»
2. However, this union with Christ means unification with all the members of his Church. The Eucharist is the central part of the mystical body of the Church. Since there is one bread, many of us are one flesh, for we all share in one bread (1 Cor 10:17). It is expressed on the outside symbol of food at one table, at one bread. And Marian reverence is expressed here in the fullness of its meaning. The Mother of God is closest to her Son; she has a special place in the Church. Receiving thus the body of Christ brings us closer to it more than any other devotion.
3. Reproduction of sanctifying grace. Exegete the fact that St. John uses the present tense when he quotes Christ’s promise: “Who is my flesh and drinks my blood? he has eternal life »(Jn 6, 54). He is not said to have him until after death, but that he has it now because it is body and blood, Son of God. This food, therefore, strengthens his supernatural life. Christ said of himself that there is life (Jn 14, 6). The closer we connect with him, the more we “live.” All the sacraments multiply my sanctifying lot. However, the Eucharist is a unique way. «The sacraments cause which they display with their symbol »(Council of Trent). The establishment of the Florence Council, for He says that the Eucharist is for “grace to multiply” (ut gratia auger) in those who already have it. Food does not benefit the dead, but the one who lives. Theologians
say that receiving gives “the second grace,” the state “of the first grace »already assumes, is, therefore, the so-called sacrament of the living.
Of course, it does not rule out cases that even the adoption of the EU itself the charism acts as a confessional absolution. Sacramental grace cannot work where it is obstructed. No one translates it, e.g., he has forgotten the sins of the past, or doubts their seriousness, and now he sincerely wants to approach the Lord’s table to continue to live in communion with Christ.
4. Sacramental grace. We know well that all polishes are the gift of the Holy Spirit, who is one. Nevertheless, however, theologians distinguish the “sanctifying” grace that is as if the inner treasure of the soul, and the “sacramental” grace, that is God’s exceptional help to make this inner treasure multiply in danger. The goal of the Eucharist is in connection with Christ. Holy communion performs it. At the same time, however, we are receiving a promise for the future, that we will be able to maintain this connection in all life circumstances, in thoughts, desires, deeds.
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