INDEX to Study of the Eucharist

Something About the Author
Sequence for Corpus Christi

01. Greatest of the Sacraments
02. A Rose By Any Other Name
03. Internal & External Participation
04. On the Road to Emmaus
05. Rhythm to Prayer
06. Origin of the Two Main Parts
07. Need to Know the Scriptures
08. A Word to Lectors
09. Christ's Presences
10. More About Christ's Presence in the Assembly
11. Prayer & the Trinity
12. Collecting the Prayers
13. Structure of the Opening Prayer
14. Mass Readings Challenge & Comfort
15. Link Between the Testaments
16. Nurtured by the Readings
17. Preparation for the Eucharist
18. The Table of the Word
19. Summation of Christ's Truth
20. The Offertory Gift
21. The Symbolism of Bread
22. Gifts for Transformation
23. Holiness as Sharing God's Life
24. The Meaning of Sacrifice
25. Passing Over Death
26. A Changed People
27. Two Presences in the Eucharist
28. Presence as a Person
29. Present Through His Action
30. The Church at Mass
31. Something About the "How" of It
32. An Inner Emptiness
33. The Gift & the Giver
34. The Sun Always Shines Somewhere
35. Meaning in the Actions
36. The Lord's Prayer & Peace
37. A Sign of Unity
38. A Functional Sacrament
39. The Holy Spirit in Us
40. Life After Death
41. Preparation for Communion
42. How Do We Receive Communion?
43. Reflection After Communion
44. A Catholic Sacrament

Study Questions

Study Questions

01. What is a sacrament?

02. What is the matter for the sacrament of Baptism?

03. What is the matter for the sacrament of Confirmation?

04. What is the matter for the Eucharist?

05. How is it that the saving activity of Christ touches us in the Mass?

06. What are some of the various names used for the Eucharist? Explain.

07. What does the word "Eucharist" mean?

08. What is the origin of the word "Liturgy"?

09. What is the most indispensable part of the Mass ritual?

10. What are the two forms of participation in the Eucharist?

11. Review Luke 24:13-35 and discuss how one might use it as a catechesis for the Mass.

12. What do we mean by there being a "rhythm" to prayer?

13. What are the origins of the two main parts of the Mass?

14. Why do we need to know the Scriptures?

15. Discuss the various presences of Christ in the liturgy.

16. What stands in the way of recognizing Christ's presence?

17. To whom is the opening prayer addressed? Explain.

18. What does the priest "collect" in the opening prayer?

19. What is the structure of the Liturgy of the Word?

20. Repetition of the psalm verse serves what purpose?

21. The priest or deacon at the pulpit makes the sign of the cross upon what? Explain.

22. How many annual cycles are there for weekday readings? For Sunday readings?

23. What is another word for the lectern, denoting where the Gospel is proclaimed? Discuss how it is like a table.

24. What are the origins of our Creed professed at Mass?

25. What is the essential gift offered (with Christ) at Mass?

26. Discuss the symbolism of bread.

27. What is expressed in the offering of bread and wine? What do we hope will happen to us?

28. Discuss the Holy, Holy, Holy (Sanctus) in terms of God's otherness.

29. Not counting reconciliation and children's prayers, how many regular canons are there for the Mass? Explain.

30. Explain the words "sacrifice" and "atonement".

31. Discuss the root in Passion, Paschal, and Passover.

32. How are we a changed people by Christ's redemptive grace and calling?

33. What are the two ways in which Jesus is present in the Eucharist?

34. How did Jesus' fellow Jews respond to his Eucharistic teaching?

35. Discuss how Jesus instituted the Eucharist at a Passover Meal. What does anamnesis mean?

36. What did Jesus mean by giving his body and blood?

37. Discuss St. Paul's understanding of the Eucharist.

38. What is the significance of Justin Martyr's account of the Eucharist?

39. Did Vatican II reaffirm the Sunday Eucharist? Explain.

40. Discuss the significance of Christ's willingness to offer himself.

41. What is the relationship and difference between the Mass and Calvary?

42. Using the mnemonic ACTS, what are the prayer elements of the Mass offering?

43. Discuss the role of the Church at Mass and her union with Christ.

44. Taken from Aristotelian categories, what do we call the change in the Eucharistic elements and what does it mean?

45. What should be our disposition to one another at the Eucharist?

46. Is Christ sacrificed over and over again in the Mass? Explain.

47. Is Christ dissected upon our altars, so that we might each have a piece?

48. What is Christ's condition in the consecrated species, dead flesh and blood or risen Lord?

49. What are some of the things that "shalom" means?

50. What does it mean to call communion a functional sacrament?

51. How does the epiclesis function in the Mass? How does the one invoked by the epiclesis also touch us?

52. Is holy communion linked in any way to life after death? Explain.

53. How do we prepare for the Eucharist and holy communion?

54. How do we receive holy communion?

55. What is the significance of the "Amen" at the reception of communion?

56. What should we do after holy communion?

57. What does it mean to call communion a Catholic sacrament?

44. A Catholic Sacrament

We withhold communion from non-Catholics, not only because we are told to refrain, but, because communion is a sign of unity. Receiving communion signifies an acceptance of what the Church believes and preaches. It is a sign that we are in union with the whole Church. To receive as a non-believer, is to be in contradiction to what one believes. We say, "Amen," to the whole Christ, both to his head and to his members. We are saying, "I belong." Several years ago, at an anniversary Mass, a young priest was counting numbers to receive communion. When he came to a Lutheran associate, he included him as well. In response, the man said, "I am not receiving." He knew better than the priest that there was a difference; otherwise, he would not remain a Lutheran. He did not believe all that his Catholic friends held as true. The Eucharist is not meant to be an extension of kindness! You cannot express the sign of unity if you are not united.

43. Reflection After Communion

After communion, be quiet. Recollect God's words to you, "Know that I am God." Pray in silence. The priest will often sit and give you time for this. You might be able to fulfill something of this commitment while others receive, depending upon the music. Some days you may be as dry as dust spiritually after communion. But, instead of looking in terms of what is in it for yourself, give God what is his due. God will appreciate your thankfulness when you pray during such times. This is real love. His presence does not depend on your feelings. Especially during the "dark nights of the soul," the Lord is making us grow and is purifying us, calling us to be saints. God has come to us. How grateful we are!

42. How Do We Receive Communion?

Let us look at the mechanics of communion. How do we receive? Until recently, the only way people received was on the tongue. The words pronounced by the priest have been altered to a form familiar in the early Church. The priest says, "The body of Christ," to which the communicant responds, "Amen." Today, there is also an option for communion in the hand. The priest puts the host in your left hand, made into a throne, and you step aside, pick up the host and communicate. The manner in which we receive has nothing to do with whether or not we are a so-called religious conservative or liberal. Both forms can be beautiful. (Although our concern for reverence must be guarded regarding communion in the hand lest some sort of impropriety is committed.) On some occasions you can also receive from the chalice. Again, we need to remember that the whole Christ is received under either species. It only seems more complete regarding the sign value.

When you receive the host, try to make it easy for the priest to put it on your tongue or in your hand. Some people barely open their mouths. I recall one lady we nicknamed, "The Snapper," because she almost bit the fingers of the minister distributing communion. Do not pick the host out of the priest's hands. Do not put your hands together (side by side) as you would in making a shadow of a bird. This is often a quick giveaway that one has been receiving in a Protestant church. Do not slurp Jesus out of your hands. It is not dignified. Keep your hands clean and uncluttered. If you are holding a child, receive on the tongue and never reach out with one hand. Make a throne of your right hand for your left, one on top of the other. Do not say, "Thank you Father." Just say, "Amen," when the host is placed in your palm. It means, "Truly," or "Surely," or "I believe." It is a faith affirmation. Then step aside, pick up the host with your right hand and receive it, and then cross yourself. Be one of the crowd. Do not walk back to the pew with it! The current custom of standing and processing, instead of kneeling (also a legitimate option), signifies ourselves as a pilgrim people. If one does not kneel, some act of reverence should precede the reception of communion, like a genuflection or a bow. No one is worthy. You are in God's house. It is okay to stand. When back in the pew, the communicant should make a personal thanksgiving. There is also no prohibition about staying after Mass to say some personal prayers; indeed, it could be a wonderful witness for those who race for the door after communion. Please, do not treat the Mass like a fast food stop.

41. Preparation for Communion

How do we prepare for receiving Christ in holy communion? Returning to the theme of participation, there must be external and internal preparation. Having lived out our Christian discipleship outside the church doors, we must see our weekly involvement in the Mass as the highlight of our life. Indeed, some people who regularly attend daily Mass no longer live from day to day but from Eucharist to Eucharist. The Christian life disposes us to enter into the action of the Mass. Obviously, we need to come in a state of grace (from the Latin word, "gratia"). We are called to share in God's life, sanctifying grace. He has destined us to partake of it. If we approach communion to nurture God's life, then this life must already envelop us. If lost, Confession and a heartfelt act of contrition can restore it. Serious sin is no insignificant matter. It involves turning our wills against God. In such a condition, it would make no sense to receive communion. Our receptivity or capacity to make use of it would be inoperative. You do not give food to the dead.

External preparation is essentially the hour of fasting before communion. It is more of a psychological matter than anything else. More than just penance, the fast reminds us that communion is different from ordinary food. Just a few decades ago, people fasted from midnight on. However, because of the change in people's work hours and lifestyle, the Church mitigated it. After all, receiving communion was more important than fasting.

40. Life After Death

When we die, our bodies undergo decay. However, we believe that one day, through the power of God, we will be raised to resemble the body of the Risen Christ. The seeds for this are in communion. We are promised: "Indeed, this is the will of my Father, that everyone who looks upon the Son and believes in him shall have eternal life. Him I will raise up on the last day" (see John 6:37-40). We put on immortality. We are to prepare for that day, when as whole reconstituted persons, we will come into Christ's heavenly presence.

39. The Holy Spirit in Us

In Baptism we were made temples of the Holy Spirit and in Confirmation we were given a more full sharing in this Spirit. It was by the power of the Holy Spirit and in Confirmation we were given a more full sharing in this Spirit. It was by the power of the Holy Spirit (invoked at the EPICLESIS) that the change of the gifts into Christ's very self was made possible (at the consecration). To assist the functional quality of communion, we would do well to invoke the Holy Spirit interiorly in preparation. Many people find it efficacious to read along the priest's private prayers at the altar. Before the Ecce Agnus Dei, he has the option of two quite good ones. My favorite is the first: "Lord Jesus Christ, Son of the living God, by the will of the Father and the work of the Holy Spirit your death brought life to the world. By your holy body and blood free me from my sins, and from every evil. Keep me faithful to your teaching, and never let me be parted from you." Before communicating holy communion to himself, the priest prays, "May the body [or the blood] of Christ bring me to everlasting life." This life will be made possible if we are appropriate houses for God. If the light of God's Spirit has been darkened in our souls, the effects of the Eucharist can be diminished or even reversed. The priest's second preparation prayer hints at that: "Lord Jesus Christ, with faith in your love and mercy I eat your body and drink your blood. Let it not bring me condemnation, but health in mind and body."

When you realize that Jesus Christ, the God-Man, comes through holy communion, does this give you any insight into your dignity? I hope so. Christ promises that he will find us with the Holy Spirit. We are, as the Pauline terminology reminds us, TEMPLES OF GOD. God lives within us. This divine presence is fostered by holy communion. Strictly speaking, the Eucharistic presence that we receive in communion only lasts about 15 minutes; but, the presence of the Holy Spirit, forming us into new Christs, remains until we commit a mortal sin, telling God that we do not want him anymore. Communion increases that presence of the Spirit within us.

We can relate to the Father as Creator. We see his beauty in the things he has made. The Son we can understand to some extent because he put on our human nature. However, the Holy Spirit has chosen us as a sign. Depending upon how we act, it might be the poorest sign of all. It behooves us to keep this presence first given in Baptism. It is a sign of unity, healing, and charity. It is a sign of the power of God, living and acting in us.

38. A Functional Sacrament

After the fracturing, the priest holds the elements up and invites those properly disposed to come forward for communion. The loss of the family meal makes it more difficult to appreciate what is going on here. First, God is telling us that this is the closest of unions possible. It is done not that we might change him into us, but that he might change us into him. It is a sign of unity, charity, forgiveness, and the Church. Inspired by the Book of Revelation, the priest prays, "Happy are those who are called to his supper." The poor need this meal for nourishment. In the early Church, this would have been both on a spiritual and on a physical level. It is a cause for rejoicing. Today, we often communicate dysfunctionally. We frequently do not sit down to talk and to support one another at meals. Nevertheless, this is representative of the ideal and virtues being expressed by communion with the Lord. Communion takes away the slight or venial sins that separate us. The priest prays, "Let it not bring me condemnation, but health in mind and body." The Lord who is present in this sacrament can bring well-being to us. In sites of pilgrimage like Fatima and Lourdes, it is interesting that most healings take place during processions of the Blessed Sacrament. We ask for healing, both spiritual and physical. We cannot be Christians without Christ. This sounds obvious, but a great many people live otherwise. They starve themselves from the Eucharist and they supplant their own whimsical opinions for the Word of God. This food, the bread of life and the cup of salvation, is to nourish and aid us. Jesus beseeches us: "Come to me, all you who are weary and find life burdensome, and I will refresh you. Take my yoke upon your shoulders and learn from me, for I am gentle and humble of heart. Your souls will find rest, for my yoke is easy and my burden light" (see Matthew 11:25-30. Communion is our response to this offer. In times of need, sadness, joy, and ordinary living, we are called to him. Communion is a FUNCTIONAL sacrament. At the Last Supper, the Lord put a towel around his waist and washed the feet of the apostles. What he was trying to say was that this sacrament was for your service to other people. Through his strength and grace, we might come to others. It enables us to do what the Lord did in his earthly life.

37. A Sign of Unity

Years ago, when Archbishop Borders was installed in Baltimore, pieces of the Eucharistic bread were sent back to individual parishes. This was to illustrate that all those in the Archdiocese of Baltimore were one. Just as many grains go to make one bread, so are we one in Christ. Again, this is so even though the natural sign in the breaking is one of disunity. Though we are many, we still all eat of the same food.

36. The Lord's Prayer & Peace

The first prayer of the communion rite is the Our Father. We can see in this prayer the same rhythm as we have seen in the rest of the liturgy. We perceive all the motions in the praise of God. Then we ask God for thinks. This serves a purpose similar to grace before meals. It is a prayer always in the plural. We pray as a family, not just as individuals. Subsequently, the priest prays a prayer for peace. He exhorts the people to share the customary sign of peace. It is interesting that the Jewish word for peace, "shalom," is virtually untranslatable. It means hospitality, well-wishing, health, etc. Shaking a person's hand, he or she also stands vicariously for all people, especially if there is someone we have hurt. This further disposes us to Christ. Immediately after that, the priest breaks the consecrated bread. It has a reverse meaning from the natural; instead of signifying division, it denotes unity. The priest takes one particle of the host to drop into the chalice. There is a reuniting, by sign value only, of the two elements.

35. Meaning in the Actions

In all this there is constant preparation. The priest lifts the elements and says, "Through him, with him, in him, in the unity of the Holy Spirit, all glory and honor is yours, almighty Father, forever and ever." What is going on? Even in the days when Mass was in Latin, you could tell something of what was going on by looking at the actions. The priest lifts the elements at the preparatory (offertory), the consecration, the doxology (just mentioned), and just prior to communion. These gestures speak to us. In the words quoted, we pray "through," "with," and "in" Christ. Because he is a human being, he can pray through his human nature. However, there is only one person in Christ. He is God. This is the mystery of the Incarnation.

34. The Sun Always Shines Somewhere

Even at night, the sun always shines somewhere. We seek out the sun. No longer by sight, but by faith, we seek out that one act of Christ that remains sufficient unto itself. Astronomers tell us, that in some cases, the light from various stars has traveled for millions of years to reach us. This being true, cannot the radiance from the star of Bethlehem illumine our souls? Similarly, we look upon the flame of a candle. From moment to moment the fire renews itself, and yet, it is the same flame. The light of Christ that was set ablaze two thousand years ago still burns as brightly. The Mass is not just a mental recollection of Calvary. It is here that our crucified and risen Lord is truly made present. Spiritually, which denotes invisibly but not in terms of pretense, the PARTICULAR and UNREPEATABLE past event of Calvary is MADE PRESENT or accessible to us as we COMMEMORATE it in sacred SYMBOLS. Time and space have no power to hold him or his action. We need to apply this action to ourselves. We are with Mary and John at the Cross. What our bodily eyes fail to see, we view with eyes of faith.

Because Jesus has made a perfect and acceptable sacrifice to the Father, despite our sinfulness, the offerings we make are no longer unacceptable. Offered with Christ's sacrifice, our offering of ourselves is received by God. Yes, our offering is imperfect. However, linked to Christ, our meagerness is over-shadowed by his greatness. Our imperfection is cloaked by his perfection.

We are not just putting in time. Christ is acting upon the altar as he did at Calvary and at the Last Supper. We see all the elements of those historical scenes. That is one of the secrets of the Mass. It is a sacrifice, a becoming one with Christ, sharing his disposition. Externally, it looks like the sign of death is present, the [sacramental] separation of the body and blood. Divide us in such a way and we are dead. However, we have to look closer. What is it saying to us? Later, in the commingling of a piece of the host into the consecrated cup, it will signify the resurrection. Wherever one element is, so is the other. No matter whether we receive the sign which immediately calls to mind the body or that which signifies the blood, we receive the whole Christ. Sometimes we might receive both the host and the cup, a more perfect sign for sure, but for many reasons not always done. Those allergic to bread, remember its accidents remain the same, might have to receive only from the cup. A similar exclusion is faced by alcoholics in regard to the chalice. Again, no matter which you receive, you receive the complete Christ. For sure he is the victim of the sacrifice, but he is alive and complete. Living in this mysterious fashion, he cannot be dissected upon the altar.

33. The Gift & the Giver

Later Judaism only allowed cultic sacrifice in the Temple of Jerusalem. Like our tabernacles, it was believed to be God's earthly dwelling. However, the prophets had challenged them by arguing that God neither needed nor wanted material things. After all, as Creator, he was already their rightful owner. GOD was interested NOT SO MUCH in GIFTS as in the GIVER.

In relation to this, we could cite the passage where we are told, "Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift" (Matthew 5:23-24). In other words, the gift does not cover-up our rifts with one another. In another place, it is said, "holocausts and burnt offerings you want not" (see Psalm 51:18-19). God wants us to offer ourselves up with Christ, motivated by a contrite and humbled spirit. These Scriptural warnings were in reaction to those who put on a false facade, simply going through the motions, offering merely external participation. By coming into the world as one of us, Christ makes real sacrifice possible.

In days of old, although God was interested in receiving the giver, it was the one thing that people were incapable of offering. To the degree that it was attempted, their sacrifices were marred by sin and thus were unworthy of God. The divine offering had to be perfect. Many of the Jewish priests recognized this dilemma. Echoing the tradition found in Psalm 40:7-9, 1 Samuel 15:22, Isaiah 1:10-20, Micah 6:6-8, and elsewhere, Paul writes: "Every priest stands ministering day by day, and offering again and again those same sacrifices which can never take away sins" (Hebrews 10:11). Humanity was in a hole of its own making, out of which, none could climb.

This tragic failure is ended by the sacrifice of Christ. The author of Hebrews continues: "But this one [Christ] offered one sacrifice for sins, and took his seat forever at the right hand of God" (Hebrews 10:12). Sharing our nature, he can render the offering himself. Being divine, his offering is without blemish. His sacrifice does indeed take away the heavy yoke of sin and tears down the wall between God and man. There is a sense in which the perfect sacrifice did not begin upon Calvary, but in the manger of Bethlehem. Throughout the Lord's whole life it continued in every joy and sorrow. Sin could have no part of him and he followed his Father's will in perfect obedience. On the Cross, his offering is finally finished. "It is consummated" (John 19:30). All that he is, his being and entire life, is given back to the Father. This has an effect upon us. "For by one offering he has made perfect forever those who are being consecrated" (Hebrews 10:14). In other words, we are sanctified. "Where there is forgiveness of these [sins], there is no longer offering for sin" (Hebrews 10:18). This last sentence seems to contradict the practice of the Mass repeated daily. If Christ's sacrifice was singular and once-and-for-all, how is the Mass a sacrifice? What is the relationship between the Mass and Calvary? In a cursory fashion, these introductory remarks about the Mass have already intersected the answer to these questions. Jesus himself at the Last Supper used sacrificial or cultic language that points to his death on Calvary. We and those before us have been faithful to this ritual which Jesus commanded to be performed in his memory. In obedience to that command, Christ, as I have explained, is made present here with us. Jesus' sacrifice, strictly speaking, is not repeated, but is extended and made present. Of course, there are ways in which we might legitimately use the word "repetition" in this context. What must be maintained is that we do not kill Christ again and again.

32. An Inner Emptiness

I do not want to departmentalize the Eucharist. All of its various elements interact. The best preparation is giving ourselves, after emptying ourselves of selfishness, so that there is room in our hearts to receive the Lord. From the very beginning of human existence, people have sought a cure or remedy for the inner emptiness that afflicted them. They did this by seeking fellowship with God. Frequently, this takes the shape of offering God an acceptable sacrifice. It is sometimes to atone for sin. It is also offered in gratitude for what God has done. It might even be rendered to heighten the worshipers's prayer for future requests. As in the Christian context, it may take the form of a religious meal in which communion with God is pursued.

31. Something About the "How" of It

As I said before, no one really understands all the "hows" of the Eucharist. Using Aristotelian (Greek) categories, we can take a stab at it by considering things in terms of SUBSTANCE (the underlining reality) and ACCIDENTS (that which is non-essential, the appearances). Looking at the gifts, we use a special bread. But, there are all sorts of bread. What is breadness? In the Mass, bread and wine through TRANSUBSTANTIATION (changing of substance) become the living body and blood of Christ. But, the accidents remain the same. Even the priest does not so much handle Christ as he does the accidents. We believe because of the presence, not so much the other way around. What we need to remember is that something changes and something else does not. When we break the consecrated break the consecrated bread, the sacrament is fractured, but we do not hurt Christ.