how is the eucharist the real presence of christ

For we do not receive in the Sacred Host one part of Christ and in the Chalice the other, as though our reception of the totality depended upon our partaking of both forms; on the contrary, under the appearance of bread alone, as well as under the appearance of wine alone, we receive Christ whole and entire (cf. Besides, there is considerable force in the theological argument that the fermenting process with yeast and other leaven, does not affect the substance of the bread, but merely its quality. In proof of this interpretation, examples are quoted from Scripture, as: The seven kine are seven years (Gen., xli, 26) or: Sara and Agar are the two covenants (Gal., iv, 24). Passing over the interval that has elapsed since the Reformation, as this period receives its entire character from the Council of Trent, we have for the time of the Reformation the important testimony of Luther (Wider etliche Rottengeister, 1532) for the fact that the whole of Christendom then believed in the Real Presence. Cardinal Bellarmine (De Euchar., I, 3), moreover, calls attention to the fact, and rightly so, that if in Christs mind the manna was a figure of the Eucharist, the latter must have been something more than merely blessed bread, as otherwise the prototype would not substantially excel the type. of bread and wine. This physical, and not merely optical, continuance of the Eucharistic accidents was repeatedly insisted upon by the Fathers, and with such excessive vigor that the notion of Transubstantiation seemed to be in danger. The older philosophy designated the appearances by the name of accidents, the subject of the appearances, by that of substance. The entire scene of the discourse and murmurings against it proves that the Zwinglian and Anglican interpretation of the passage, It is the spirit that quickeneth, etc., in the sense of a glossing over or retractation, is wholly inadmissible. ROME (CNS) -- The superior general of the Jesuits has expelled Father Marko Rupnik from the order, citing his "stubborn refusal" to obey measures imposed following credible accusations that he spiritually, psychologically or sexually abused some two dozen women and at least one man. Hence the chief effect of a worthy Communion is to a certain extent a foretaste of heaven, in fact the anticipation and pledge of our future union with God by love in the Beatific Vision. This condition excludes not only irrational animals, but angels also; for neither possess human souls, which alone can be nourished by this food unto eternal life. This view is supported, not only by the solemn and earnest words of Christ, when He promised the Eucharist, and by the very nature of the sacrament as the spiritual food and medicine of our souls, but also by the fact of the helplessness and perversity of human nature and by the daily experience of confessors and directors of souls. Synod of Laodicea, can. Both ideas are mutually reciprocal. As regards Communion a further distinction must be made between infants and adults. entirely in the whole Host and entirely in each part thereof. This, however, would be but one more marvel of Gods omnipotence. to the effects produced by a worthy Communion. xcviii, n. 9). iv). WebThis is what the Church means when she speaks of the "Real Presence" of Christ in the Eucharist. The destruction of venial sin and of all affection to it, is readily understood on the basis of the two central ideas mentioned above. What the Early Church Believed: The Real Presence The second mode of presence, that properly belonging to a spiritual being, requires the substance of a thing to exist in its entirety in the whole of the space, as well as whole and entire in each part of that space. Stations of the Cross in the presence of the Eucharist - Aleteia v). between the Consecration and the Communion, whereas in the case of the other sacraments both the confection and the reception take place at the same instant. Thanks to Melanchthons pernicious and dishonest double-dealing, this attractive intermediary position of Calvin made such an impression even in Lutheran circles that it was not until the Formula of Concord in 1577 that the crypto-Calvinistic venom was successfully rejected from the body of Lutheran doctrine. Web3. Pew Study research suggests that 69% of Catholics do not believe in the Real Presence of Jesus in the Eucharist. praktische Quartalschrift, Linz, 1906, LIX, 95 sqq. Jesus sacrificed everything for love of you and your salvation. Yet it is evident that, if the subject rock is taken in its material sense, the metaphor, according to the fourth criterion just mentioned, is as apparent as in the analogous phrase: Christ is the vine. Cyprian, De lapsis, nn. ], that the most ancient of Churches was indifferent as to the use of wine, and more concerned with the action of eating and drinking than with the elements of bread and wine, loses all its force in view not only of the earliest literature on the subject (the Didache, Ignatius, Justin, Irenaeus, Clement of Alexandria, Origen, Hippolytus, Tertullian, and Cyprian), but also of non-Catholic and apocryphal writings, which bear testimony to the use of bread and wine as the only and necessary elements of the Blessed Sacrament. Real Presence Center for Action and Contemplation Real presence of Christ in the Eucharist - Wikipedia Council of Trent, Sess. 10) ascribed this ordinance chiefly to the reign of impiety and the growing cold of charity. This evidently impossible view, together with other propositions of Rosmini, was condemned by Leo XIII (December 14, 1887). As regards the doctrine of the Fathers, it is not possible in the present article to multiply patristic texts, which are usually characterized by wonderful beauty and clearness. ), and the Bread of Life of the future (John, vi, 27, 52). Life in Christ, initiated in baptism and brought to fulfillment in the Eucharist, is a progressive incorporation into the body of Christ. The case is different as regards the effects of grace in behalf of a third party. Not only have the Fathers, and among them Chrysostom with special vigor, defended in theory the permanence of the Real Presence, but the constant practice of the Church has also established its truth. The Thomists and some later theologians, it is true, reject this kind of multilocation as intrinsically impossible and declare bilocation to be nothing more than an apparition without corporeal presence. SACRIFICE IS THE LANGUAGE OF LOVE! In its multifarious wanderings from the old beaten path, being consistently forced with the denial of Christs Divinity to abandon faith in the Real Presence also, modern criticism seeks to account for the text along other lines. National Catholic Register on Twitter: "According to Pew Research 17, 25), and this practice was observed until Communion under both kinds was discontinued. By virtue of the words of Consecration, or ex vi verborum, that only is made present which is expressed by the words of Institution, namely the Body and the Blood of Christ. It stands to reason that the essence of this union by love consists neither in a natural union with Jesus analogous to that between soul and body, nor in a hypostatic union of the soul with the Person of the Word, nor finally in a pantheistical deification of the communicant, but simply in a moral but wonderful union with Christ by the bond of the most ardent charity. Eusebius, Hist. We may in fact go a step farther and assert, that the words of Institution constitute the only and wholly adequate form of the Eucharist and that, consequently, the words of the Epiklesis possess no inherent consecratory value. The Real Presence of Christ The Eucharist is a re-enactment of the Last Supper, the final meal that Jesus Christ shared with his disciples before his arrest, and eventual crucifixion. In the meantime, at Geneva, Calvin was cleverly seeking to bring about a compromise between the extremes of the Lutheran literal and the Zwinglian figurative interpretations, by suggesting instead of the substantial presence in one case or the merely symbolical in the other, a certain mean, i.e. the necessity of fasting. iv) by a special canon emphasized the fact, that immediately after the Consecration Christ is truly present and, consequently, does not make His Presence dependent upon the act of eating or drinking. i). (b) A second fruit of this union with Christ by love is an increase of sanctifying grace in the soul of the worthy communicant. The most that may be said is, that from the Eucharistic Body proceeds a miraculous sustaining power, which supports the appearances bereft of their natural substances and preserves them from collapse. This is why Christ was so ready to use the realistic expression to chew (John, vi, 54, 56, 58: trogein) when speaking of this, His Bread of Life, in addition to the phrase, to eat (John, vi, 51, 53: phagein). ii). The latter method of drinking the Chalice spread to other localities, in particular to the Cistercian monasteries, where the practice was partially continued into the eighteenth century. Migne, P.L., CXLIII, 775), in which he referred to the Scriptural fact, that according to the three Synoptics the Last Supper was celebrated on the first day of the azymes and so the custom of the Western Church received its solemn sanction from the example of Christ Himself. In previous surveys on the Real Presence, CARA used Jesus is really present in the bread and wine of the Eucharist vs. Bread and wine are symbols of Jesus, but Jesus is not really present. A new impetus was given to the adoration of the Eucharist through the visits to the Blessed Sacrament (Visitatio SS. Later Scholasticism (Bellarmine, Suarez, Billuart, and others) tried to improve upon this explanation along other lines by distinguishing between internal and external quantity. Abstracting from the three criteria, mentioned above, which have reference either to the nature of the case, or to the usages of common parlance, or to some convention previously agreed upon, there remains a fourth and last of decisive significance, namely: when a complete substance is predicated of another complete substance, there can exist no logical relation of identity between them, but only the relation of similarity, inasmuch as the first is an image, sign, symbol, of the other.
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