{"id":8532,"date":"2025-05-08T14:57:48","date_gmt":"2025-05-08T12:57:48","guid":{"rendered":"http:\/\/predication.net\/?p=8532"},"modified":"2025-05-08T14:57:50","modified_gmt":"2025-05-08T12:57:50","slug":"the-eucharist-is-a-deep-connection-with-god","status":"publish","type":"post","link":"http:\/\/predication.net\/?p=8532","title":{"rendered":"The Eucharist is a deep connection with God."},"content":{"rendered":"
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The Eucharist is the actual feast at which Christ is given as food. Illustration image: www.istockphoto.com<\/strong><\/h5>\n
\u00a0However,<\/span>\u00a0the Greek word\u00a0eucharist<\/em> was used to mean to thank as early as the 1st century<\/span>. <\/span>The first Christians named the Most Holy Altar Sacrament with this beautiful word. Historians say the word Eucharist was first used in writing in the <\/span>Didache<\/em> ( around the year 100).<\/span><\/h5>\n<\/div>\n
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The Eucharist is the third initiatory sacrament in catechism order, which completes the Christian consecration (<\/span>Prov.\u00a0CIC<\/em> 842 \u00a7 2). It is the source and peak of the entire Christian life (Lumen Gentium<\/em><\/span>\u00a011).<\/span><\/strong><\/h5>\n

All other sacraments\u2014including liturgy\u2014serve the Eucharist because it contains Christ himself, God (Prov. Thomas Aquinas,\u00a0<\/strong>Theological Summa III<\/strong><\/em>).<\/strong><\/span><\/p>\n

Establishment of the Eucharist<\/span><\/strong><\/p>\n

At the Last Supper, Christ the Lord fulfilled the foreshadowing of the Passover when he established the Eucharist; he is in it the New Testament Lamb of God (porov.\u00a0<\/span>1 Cor<\/span><\/em>\u00a05, 7;\u00a0<\/span>Sacrosanctum concilium<\/span><\/em> 47). At the same time as the establishment of the Eucharist, Christ also established a new ministerial (hierarchical) priesthood.<\/span><\/h2>\n

None of Jesus’ disciples knew in advance how he would combine two facts in the Eucharist\u2014his sacrifice and his body and blood\u2014although he gradually prepared them for it.<\/span><\/h2>\n

The Lord pointed out the difference between fleeting food and food for eternal life (<\/span>. Jn<\/em>\u00a06, 48 – 51) and called himself the life-giving heavenly bread\u00a0(<\/em><\/span>Jn<\/span><\/em>\u00a06, 35).<\/span><\/h2>\n

The oldest record of the institution of the Eucharist is from the apostle Paul (porov.\u00a0<\/span>1 Cor<\/span><\/em> 11, 23 – 34), which dates back to about 56. The other three reports are from synoptics (Prov.\u00a0<\/span>Mt<\/span><\/em>\u00a026, 29;\u00a0<\/span>Mk<\/span><\/em>\u00a014, 22-25;\u00a0<\/span>Lk<\/span><\/em>\u00a022, 14 – 20).<\/span><\/h2>\n

The core of the provision is the words: \u201e<\/span>Take and eat: this is my body. Then he took the cup, gave thanks and gave it to them, saying: ‘Drink from it all: this is my blood of the new covenant’<\/span><\/em>\u201c (<\/span>Mt<\/span><\/em>\u00a026, 26 – 28).<\/span><\/h2>\n

Christ presented himself as the living bread of (. <\/span>Jn<\/span><\/em>\u00a06) and explained the relationship of the Eucharist to his sacrifice (porov.\u00a0<\/span>Jn<\/span><\/em>\u00a017, 19).<\/span><\/h2>\n

Theologically deep texts about the Eucharist were created in the early Church.<\/span><\/h2>\n

Saint Justin (100 – 165) wrote: \u201e The apostles left us in their memories, which are called the Gospels, what Jesus commanded them: that he took bread, gave thanks and said: Do this in memory of me! This is my body. And likewise he took the cup, and gave thanks, and said, This is my blood. And this was only passed by im\u201c . <\/span>Apologia I<\/em>., 66).<\/span><\/h2>\n

Church teacher of the West, St. Augustine (354 – 430) preached: \u201e With these Eucharistic signs, Christ the Lord wanted to entrust us with his body and his blood, which he shed for us for the forgiveness of sins\u201c (<\/span>Sermo<\/span><\/em> 227, 1).<\/span>\u201e The fact that the presented gifts become the body of Christ and his blood is not caused by man, but by Christ himself, who was crucified for us. The priest that (h) represents utters those words, but effectiveness and grace are from God. He says, This is my body. This word transforms sacrificial gifts\u201c (De proditione Iudae homilia<\/em> 1, 6).<\/strong><\/h2>\n

Sacrifice and food. <\/span>Jesus established <\/span>the<\/span> Eucharist as the presence of his unique sacrifice (anticipated<\/span>\u2014overtook ju) and as spiritual food (. Theological sum III<\/em>). Priestly consecration creates (and makes present) both sacrifice and food on the altar.<\/span><\/strong><\/h2>\n

The doctrine of the Eucharist \u2013 The Eucharist as a sacrifice and the Eucharist as food \u2013 has its basis with the apostle Paul: \u201eAnd so whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes\u201c (1 Cor\u00a011, 26).<\/em><\/strong><\/p>\n

The Eucharist, i.e. the Holy Mass, is simultaneously and inseparably a sacrificial monument in which the sacrifice of the cross persists, and a sacred feast of participation in the Lord’s body and blood\u2014catechism<\/span>\u00a0of the Catholic Church,\u00a01382, 1323, 1362;\u00a0Sacrosanctum concilium\u00a047).<\/em><\/strong><\/p>\n

Although the Eucharist is performed in one consecration, both as a sacrifice and as a dish, there is still a difference between the two.<\/em><\/strong><\/p>\n

The Eucharist is a sacrifice when Christ offers himself to God the Father. It is food when Christ is offered to people as Holy Communion (P. Theological sum III).<\/em><\/strong><\/p>\n

The purpose of the sacrifice is to glorify the Lord God. The purpose of food is to sanctify people. The Eucharist as a sacrifice is a transitory act. The Eucharist as food is a permanent reality (as long as the ways of bread and wine last).<\/em><\/strong><\/p>\n

Spiritual mystery\u2014that bread and wine will become Jesus\u2014is theology expressed in the words Eucharistic \u201ereasoning.\u201d In transforming the essence of bread and wine into the essence of the body and blood of Christ, God puts into creation the principle of radical change brought into the most profound intimacy of being.<\/em><\/strong><\/p>\n

Being is called to such a change: \u201eThat God may be all in all\u201c (1 Cor 15 28; cf.\u00a0Sacramentum caritatis\u00a011). Thus, the Eucharist has a performative ( sense \u201eprenicate\u201c) nature (porov.\u00a0Verbum Domini\u00a056).<\/em><\/strong><\/p>\n

Performing and shaping a person is more than educating them. Education realizes in it what is already \u201ein a person\u201c, but through formation it is possible to acquire something new that \u201ein a person was not\u201c \u2013 a specific new lifestyle, \u201e sacramental connection with Boh\u201c<TAG1>.<\/em><\/strong><\/p>\n

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Do you think moving away from the fire when you’re cold is right? If you want to love Jesus Christ sincerely, you should approach the Eucharist even more often, precisely because your heart is cold.<\/span><\/strong><\/p>\n

Saint Alphonsus de Liguori<\/span><\/strong><\/p>\n<\/div>\n

The reason for the establishment of the Most Holy Altar Sacrament<\/span><\/strong><\/p>\n

The Council of Trent summarized the justification of God’s institution of the Eucharist (11 October 1551, 13th session, 2nd chapter). The Council declared that when our Savior was about to leave this world for the Father, he established the Eucharist, into which he seemed to pour all the wealth of his love for people.<\/strong><\/p>\n

The Savior, therefore, wanted this sacrament of love and union to be received as spiritual food for souls to feed and strengthen themselves with:<\/strong><\/p>\n

\u201eEven he who is me will live by me<\/em>\u201c (Jn<\/em> 6, 57); as a healing agent that frees us from mundane transgressions and protects us from mortal sins; as a gift of our future glory and eternal happiness; as a symbol of the unity of the mysterious body, whose Jesus is the head of the (. 1 Cor<\/em><\/strong>\u00a011, 3; Ef 5, 23)<\/strong>.<\/span><\/p>\n

Preparation for Holy Communion<\/span><\/strong><\/p>\n

The Church teaches about preparation as \u201eoznadia,\u201d about the overall spiritual state of the recipient. Since, strictly speaking, no man or any other creature will ever be worthy to be sacramentally united with God’s Son Jesus Christ, it is also true here that man should do that; he can do his best.\u00a0<\/strong><\/p>\n

The Council of Trent bindingly ordered that the baptized person properly prepare to receive Holy Communion: \u201e Those who are dressed in wedding dresses approach this table of God\u201c ( Mt<\/em>\u00a022, 11 – 14).<\/strong><\/p>\n

Being in biblical \u201ewedding clothing\u201c means having sanctifying grace in the soul. Not having it means being in grave, mortal sin (. 1 Cor<\/em>\u00a011, 27 – 29).<\/strong><\/p>\n

Subsequently, one must have a pious intention, which is manifested by current regret for venial sins; appropriate prayer; Eucharistic (one-hour) fasting, and proper external behavior (odev, method of receiving).<\/strong><\/p>\n

The Church emphasizes the vital necessity of constant preparation (. KKC<\/em>\u00a01385 – 1388;\u00a0CIC<\/em>\u00a0912 – 919).<\/strong><\/p>\n

How best to dispose of the reception? The Church and the spiritual fathers proceed in their advice from the essence of the sacrament:<\/strong><\/p>\n

\u201e This is a deep connection of believers with Christ through Holy Communion: we accept him who sacrificed himself for us, his body that he gave for us on the cross, his blood that he shed ,for all, for the forgiveness of sins \u2047\u00a0<\/em>\u201c (Mt<\/em>\u00a026, 28;\u00a0\u00a0Ecclesia de Eucharistia<\/em>\u00a0– Church lives from Eucharist 16).<\/strong><\/p>\n

Jesus himself assures us that such a connection, which he confirmed as an analogy of the life of the Holy Trinity, is truly taking place. The Eucharist is the actual feast at which Christ is given as food.<\/strong><\/p>\n

It is not a metaphorical dish: \u201eFor my flesh is true food, and my blood is true drink<\/em>\u201c (Jn<\/em>\u00a06, 55). While the \u201eexternal method\u201c of reception, which has changed many times in the history of the Church, is secondary.<\/strong><\/p>\n

Above all, we are bound to imitate Jesus, who often wanted his followers to take an example from him. The spiritual fathers emphasize that Christ’s humility and obedience should not be missing in the good Eucharist available.<\/strong><\/p>\n

We have already said that the Eucharist\u00a0is formative (Prov.\u00a0Verbum Domini<\/em> 56), which means that we must strive to adopt Jesus’s new lifestyle<\/span>.<\/strong><\/p>\n

Why are the two mentioned virtues \u2013 Jesus’ humility and obedience preferred when receiving the Eucharist? Because they are the most \u201ematerialized \u201c in receiving. The Son of God humbles himself when he enters ordinary bread and wine through priestly consecration.<\/strong><\/p>\n

Out of love for us, he puts aside his divine majesty and glorification when weak people can take it into their hands, mouths, and hearts. How much is done to our servants to change, renew, and sanctify us internally?<\/strong><\/p>\n

We know that the whole of the Lord’s redemptive work is an expression of obedience to the second divine person \u2013 Christ the Lord to the first divine person \u2013 to the heavenly Father:<\/strong><\/p>\n

\u201eMy food is to do the will of him who sent me and to complete his work<\/em>\u201c (Jn<\/em>\u00a04, 34). And at the beginning of the tridua (trojdnia) \u2013 the culmination of the divine saving work in suffering and glorification, Jesus prays in absolute obedience: \u201eFather, if you will, take this cup from me! Well, not mine, but your will be done!<\/em>\u201c (Lk<\/em>\u00a022, 42).<\/strong><\/p>\n

How nice and encouraging it was when, in March of this year, after the introduction of security-hygienic measures, the Roman Catholic bishops unexpectedly\u2014almost overnight\u2014ordered a new way of receiving Holy Communion on our hands. The vast majority of believers did it in humility and obedience. She accepted.<\/strong><\/p>\n

Only such a disposition of a believing person \u2013 humility and obedience \u2013 is most suitable for receiving the Altar Sacrament.<\/strong><\/p>\n

Good preparation for communion held in a conscious and solemn way\u2014although in variations of different traditions\u2014was already established in the early Church<\/strong>.<\/span><\/p>\n

Good preparation combined with humility and obedience possesses the features of liturgical sensitivity and can transform our Christian celebration of the Eucharist in accordance with the content of Easter.<\/strong><\/p>\n

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The Eucharist is the actual feast at which Christ is given as food. Illustration image: www.istockphoto.com \u00a0However,\u00a0the Greek word\u00a0eucharist was used to mean to thank as early as the 1st century. The first Christians named the Most Holy Altar Sacrament … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8532","post","type-post","status-publish","format-standard","hentry","category-nezaradene"],"yoast_head":"\nThe Eucharist is a deep connection with God. - predication.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/predication.net\/?p=8532\" \/>\n<meta property=\"og:locale\" content=\"en_GB\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Eucharist is a deep connection with God. - predication.net\" \/>\n<meta property=\"og:description\" content=\"The Eucharist is the actual feast at which Christ is given as food. 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