What is Eucharist?
The Holy Eucharist is a sacrament and a sacrifice. In the Holy Eucharist, under the appearances of bread and wine, the Lord Christ is contained, offered, and received. The whole Christ is really, truly, and substantially present in the Holy Eucharist.
Why we celebrate/ take Eucharist in a Catholic Church?
The Eucharist in the Catholic Church is the celebration of Mass, the Eucharistic liturgy. The term Eucharist is also used for the bread and wine when substantiated (their substance having been changed), according to Catholic teaching, into the body and blood of Jesus Christ.
What it is Catholic Faith?
Catholic Faith believes in the value and dignity of each individual person, including the weakest. The love of God towards us is unconditional. Catholic Faith therefore gives hope to everyone including those who had committed grave wrong in the past. Catholic Faith preaches the profound love and forgiveness of God, which we may better experience when we also forgive other people. Although the fruit of Catholic Faith should include striving to perform acts of love, Catholic Faith is not a religion that only preaches justice and the need to do good deeds.
The Origins of Eucharist:
The origin of the Eucharist in the Last Supper of Jesus with his disciples, at which he is believed to have taken bread and given it to his disciples. He blessed the bread and broke it. Then he gave it to his disciples and said, ‘Take this. It is my body.’ Jesus picked up a cup of wine and gave thanks to God. He gave it to his disciples, and they all drank some. Then he said, ‘This is my blood, which is poured out for many people, and with it God makes his agreement. To elaborate further the Letters of Paul, written between the year 40 and the year 60 speak of the tradition of the celebration of the Eucharist originating in the words and actions of Jesus at his Last Supper which were passed on to him and which he in turn passed on to the communities he established. The Gospels of Matthew, Mark and Luke recount the meal Jesus shared with his disciples the night before he died in which he associated the actions and words of that meal with his death on the cross on the following day. The Eucharist celebrates and represents this same mystery throughout the ages of the Church. Furthermore Israel's Passover Pesach, or 'Passover', which was kept by Jesus (Luke 2.41-43; Mark 14.12-26; John 12.12), commemorated in early Spring Israel's deliverance from Egypt in which God "passed over" them and preserved them from His judgement on Egypt (Exodus 12.13). "And you shall eat of it [the roasted lamb] this way, with your loins girded, your sandals on your feet, and your staff in your hand. And you shall eat it in a hurry. It is the LORD's Passover. 12 For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast. And I will execute judgments against all the gods of Egypt. I am the LORD. 13 And the blood shall be a sign to you upon the houses where you are. And when I see the blood, I will pass over you. And the plague shall not be upon you for a destruction when I smite in the land of Egypt. 14 And this day shall be a memorial to you. And you shall keep it as a feast to the LORD throughout your generations. You shall keep it as a feast by a law forever." (Exodus 12.11-14) This night was to be different from all other nights. God Himself would 'pass over' (çñt, pâçach) and redeem every household from judgement over which was daubed the blood of the lamb. This was not an atonement sacrifice. The Israelites had not sinned. This was pure deliverance from circumstance. The yoke of Egypt and slavery was about to be thrown off and the demonic gods of Egypt judged. Some Jewish sources in the Talmud say that the Israelites were worshipping idols in Egypt with the Egyptians and that Moses called them to come "away from the idols which you are worshipping with the Egyptians, the calves and lambs of stone and metal, and with one of these same animals through which you sin, prepare to fulfil the commandments of your God. The planet sign of the month Nisan (Aries: Ram) is a lamb; therefore that the Egyptians might not think that through the powers of the lamb they had thrown off the yoke of slavery, God commanded His people to take a lamb and eat it. They were commanded to roast it whole and to break no bone of it, so that the Egyptians might know that it was indeed a lamb which they had consumed."(1) Passover preparation Date Purpose First References 10th Nisan(2) Mar/Apr purchase of Passover lamb Exodus 12.3-6 14th Nisan Mar/Apr Passover Feast Exodus 12.6f. 15th-21st Nisan Mar/Apr Feast of Unleavened Bread Exodus 12.18 f; 13.3f. A Sunday, Nisan Mar/Apr Firstfruits Leviticus 23.9-14 The synoptic gospels tell of the first day of unleavened bread and the disciples' preparation of a full Passover meal. This included (according to Exodus 12) the purchase of the lamb (sheep or goat) on Nisan 10 for each household (if an Egyptian daubed blood on his house too, he could have been saved, it was without national distinction). Significant in itself this speaks of corporate familial salvation not our over concentration on the individual, compare the account of the Philippian jailer's conversion, or that of Lydia, in Acts when their whole families were baptised. On Nisan 14/15 after having been set aside for 4 days the lamb is killed and the flesh is eaten with the unleavened bread. "And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it." (Exodus 12.8) The original Passover feast was to be kept "to the Lord . . . throughout your generations . . . by an everlasting ordinance . . . forever" (Exodus 12.14,24), now whether this "everlasting" requirement is met with in the Passover cum Lord's Supper or only in the continuance of Passover proper is debatable. Passover and gentiles/foreigners The ongoing celebration of Passover proper was peculiar to Israel for no foreigner was allowed to eat it (Exodus 12.43,45) although a circumcised servant or foreigner could. Thus, Passover was only to be kept by those in covenant relationship, symbolized by circumcision. In the New Testament, though circumcision is unnecessary for Gentiles who wish to be included in the covenant (cf. Acts 15), a circumcised heart fulfills the true requirement of covenant relationship - but this was true even of the Old Testament (Deuteronomy 10.16; 30.6; Jeremiah 4.4; 9.26) as well as the New Testament (Romans 2.29). Hence Paul can write to all the Corinthians (5.7-8), Jews and Gentiles, to keep the feast (lit. "go on keeping the feast") in sincerity and truth not with the leaven of immorality and sin. This may imply that the whole Christian life is a Passover feast and that leaven or sin should always be removed or that some were neglecting the feast, seeing it as an element of Judaism not Messianism (Christianity). The cups of wine and other features of Passover practice In this section that follows it is worth pointing out that the Passover Seder includes much that is extra-Biblical, drawn from oral tradition, some of which is recorded in the Mishnah and Talmudbut which may be of varying date.
Explanation of the belief in Transubstantiation
What it means: Transubstantiation is according to the teaching of the Catholic Church, the change of substance by which the bread and the wine offered in the sacrifice of the sacrament of the Eucharist during the Mass, become, in reality, the body and blood of Jesus. The word is made up of two words ‘trans’ and ‘substantiation’. Trans means across, beyond, or though it suggests that some kind of change has taken place. The second word, ‘substantiation’ refers to the philosophical term substance. The substance of a thing is what it really and truly is beyond all appearances. An example could be that a teenager named billy decides to dress up as a zombie for Halloween. Billy’s costume is highly realistic, complete with torn clothing, heavy makeup, and lots of fake blood. He groans like a zombie and even has a musty smell. To all appearances, in his accidents, this young man seems like a zombie, but deep down, in his substance he is a human teenager. In transubstantiation, then the substance of the bread and wine changes into the body and blood of Jesus Christ. The accidents of the bread and wine no longer exist. They are completely Jesus Christ.
The belief in Transubstantiation is that Catholics believe that through transubstantiation, the risen Jesus becomes truly present in the Eucharist, that the bread and wine really become his body and blood. Jesus Himself said so at the last supper, when, He took bread and said, ‘This is my body,’ and wine and said, ‘This is my blood.’ Catholics take Jesus at His Word.
The Eucharist as both meal and sacrifice
Meal: this is referring to the final meal that Jesus shared with his apostles in Jerusalem before his crucifixion. The last supper is commemorated on Thursday, Jesus Himself said so at the last supper, when, He took bread giving thanks and saying, ‘Take this all of you at eat of it for this is my body,’ and he took the cup of wine and said, ‘Take this all of you and drink from it for this is my blood this is the covenant poured out for you and for many for the forgiveness of sins.’
Sacrifice: this was a sacrifice because Jesus sacrificed himself because Jesus claimed himself to be the Jewish royal messiah, or his followers put out this claim. That would do to get yourself crucified by the Romans. Jesus the Christ, was arrested, tired, and sentenced by Pontius Pilate to be scourged, and finally crucified by the Romans, during this time, the soldiers affixed a sign to the top of the cross stating “Jesus of Nazareth, King of the Jews” in three languages. In conclusion the Eucharist cleanses us frees us from sin when we repent (be sorry) and that the Last Supper is important because it describes how people should serve others, not serve themselves or expect others to serve them. During the Last Supper, Jesus gave his disciples bread as a symbol of his body and wine as a symbol of his blood. Both of these signify Jesus' sacrifice on the cross. Therefore, the Eucharist is at one and the same time meal and sacrifice. The form or pattern of the celebration is that of a communal meal, while the reality at its heart is the self-offering of Jesus.
Scripture Relevant to the Eucharist
Scripture is relevant to the Eucharist because we can teach scripture to little children for example OLMC does teaching scripture to the nearby public school talking about God even Eucharist this is relevant so that other religions could learn or so that when children come of age usually around the age of 8-9 to receive the holy communion (where children can receive the bread and wine) they know what Eucharist means they know why they are taking the bread and wine the body and blood of Christ. Scripture it is relevant by teaching about and serving the Lord as one Roman Catholic and Apostolic church.
Statements from the catechism of the catholic church and/or Catholic leaders
Statements from the catechism of the catholic leaders included John Paul, bishop servant of the servants of God for everlasting memory. The statements are;
- The process and Spirit of Drafting the text: The Catechism of the Catholic Church is the result of very extensive collaboration; it was prepared over six years of intense work done in a spirit of complete openness and fervent zeal. In 1986, I entrusted a commission of twelve Cardinals and Bishops, chaired by Cardinal Joseph Ratzinger, with the task of preparing a draft of the catechism requested by the Synod Fathers. An editorial committee of seven diocesan Bishops, experts in theology and catechesis, assisted the commission in its work.
- Arrangement of the material: A catechism should faithfully and systematically present the teaching of Sacred Scripture, the living Tradition in the Church and the authentic Magisterium, as well as the spiritual heritage of the Fathers, Doctors and saints of the Church, to allow for a better knowledge of the Christian mystery and for enlivening the faith of the People of God. It should take into account the doctrinal statements which down the centuries the Holy Spirit has intimated to his Church. It should also help to illumine with the light of faith the new situations and problems which had not yet emerged in the past. This catechism will thus contain both the new and the old.
- The doctrinal value of the text: The Catechism of the Catholic Church, which I approved 25 June last and the publication of which I today order by virtue of my Apostolic Authority, is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium. I declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion. May it serve the renewal to which the Holy Spirit ceaselessly calls the Church of God, the Body of Christ, on her pilgrimage to the undiminished light of the Kingdom! The approval and publication of the Catechism of the Catholic Church represent a service which the Successor of Peter wishes to offer to the Holy Catholic Church, to all the particular Churches in peace and communion with the Apostolic See: the service, that is, of supporting and confirming the faith of all the Lord Jesus' disciples (cf. This catechism is not intended to replace the local catechisms duly approved by the ecclesiastical authorities, the diocesan Bishops and the Episcopal Conferences, especially if they have been approved by the Apostolic See. At the conclusion of this document presenting the Catechism of the Catholic Church, I beseech the Blessed Virgin Mary, Mother of the Incarnate Word and Mother of the Church, to support with her powerful intercession the catechetical work of the entire Church on every level, at this time when she is called to a new effort of evangelization. Given 11 October 1992, the thirtieth anniversary of the opening of the Second Vatican Ecumenical Council, in the fourteenth year of my Pontificate.
Statements that the Catholic Church includes;
- Part One: the profession of faith
- Part Two I: The Creeds
- Part Two II: The celebration of the Christian mystery: section one the sacramental economy
- Section Two: The Seven Sacraments of the church
- Part Three: Life in Christ
- Section Two The Ten Commandments
- Part Four: Christian Prayer
- Section Two The Lord’s Prayer
Catechism of the Catholic Church n.d., Vatican, accessed 10 April 2017, <http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm>.
Catholic Church in Australia 2016, GPO Box 368 Canberra ACT 2601 Australia, accessed 20 April 2017, <https://www.catholic.org.au/index.php?option=com_contact&view=category&id=89&Itemid=303>.
Morrissey, J, Taylor, G & Bailey, G 2013, Living religion, Pearson Australia, Port Melbourne.
Most Rev Peter J Elliot, Auxiliary Bishop of Melbourne, J (ed.) 2003, To Know Worship And Love, James Goold House Australia Publications, James Goold House Australia Publications, Melbourne.
Oremus bible browser 2011, accessed 30 April 2017, <http://bible.oremus.org/?ql=42528106>.
Taylor, P 2017, Eucharist, Catholic Australia, Chatswood, accessed 5 April 2017, <http://www.catholicaustralia.com.au/the-sacraments/eucharist>.
Together at one alter 2011, accessed 19 April 2017, <http://www.togetheratonealtar.catholic.edu.au/explore/dsp-landing.cfm?loadref=1>.