What does the Real Presence mean? What about sacramental presence?
What does transubstantiation mean?
What is the tabernacle for? What kind of honour should we show?
What is Eucharistic adoration? Is it good to do it? Why?
How can Holy Communion be received?
How necessary is Holy Communion?
How should we prepare to receive Holy Communion?
When should children receive Holy Communion?
What benefits does one get from Holy Communion?
1.1 How is Jesus Christ present in the Eucharist?
The Compendium of the Catechism of the Catholic Church (CCCC 282; cf CCC 1373-1375, 1413) teaches:
Jesus Christ is present in the Eucharist in a unique and incomparable way. He is present in a true, real and substantial way, with his Body and his Blood, with his Soul and his Divinity. In the Eucharist, therefore, there is present in a SACRAMENTAL way, that is, under the Eucharistic species of bread and wine, Christ whole and entire, God and Man.
Jesus' presence is TRUE, REAL and SUBSTANTIAL. It is really He, in Person, with His two natures--divine and human.
His presence is SACRAMENTAL. Remember that a sacrament is defined as an observable SIGN of something that really happens. So Jesus Christ is REALLY PRESENT, but His presence is shown by TWO SIGNS--that of bread and wine. After the consecration at Mass, when transubstantiation occurs (see explanation below), Jesus comes down to the altar without changing the appearances of bread and wine. What happens to the bread and wine that were previously there? They are gone. This phenomenon is one of its kind. In nature, when something changes into another thing, the appearances also change. Not in this case. (Note that the Church never says that Jesus is present "physically" because this will imply that we can see Him with His physical Body.)
Isn't he also present in the poor, the sick, and in creation?
Yes, of course. In fact, as God, He is present in all of creation. The CCC 1373 affirms that Jesus Christ is present in His Church and in many other ways, but the Eucharistic presence is unique.
1.2 How does His Real Presence come about?
It comes about during the consecration at Mass, when the celebrant pronounces the words: "This is My Body," and "This is the cup of My Blood." At that moment, TRANSUBSTANTIATION happens. What is transubstantiation? The CCCC (283; cf CCC 1376-1377, 1413) explains:
Transubsantiation means the CHANGE of the WHOLE SUBSTANCE of bread into the substance of the Body of Christ and of the whole substance of wine into the substance of his Blood. This change is brought about in the eucharistic prayer through the efficacy of the word of Christ and by the action of the Holy Spirit. However, the outward CHARACTERISTICS of bread and wine, that is the "EUCHARISTIC SPECIES," remain unaltered.
A few terms need to be explained in this succinct description.
According to Aristotelian and Thomistic philosophy, every (created) being has SUBSTANCE and ACCIDENTS. In the above explanation, the terms "characteristics" and "species" refer to the accidents. In other words, transubstantiation brings about a change in substance, but not in the external accidents.
Among the ACCIDENTS or CHARACTERISTICS or APPEARANCES or SPECIES that can be observed are the weight, the colour, the taste, and the shape of the bread and wine. These remain the same after consecration, i.e., after transubstantiation.
When it says that the whole substance of bread becomes the whole substance of the Body of Christ, this does not mean that the bread becomes Christ's Body ONLY, or that the wine becomes Christ's Blood ONLY.
The Christ that comes down is a LIVING Christ, so when we speak of His Body or His Blood, we are speaking of the entire living Christ. This is quite clear from the Lord's discourse on the Eucharist (John 6):
51 "I AM the LIVING BREAD which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh." 52 The Jews then disputed among themselves, saying, "How can this man give us his flesh to eat?" 53 So Jesus said to them, "Truly, truly, I say to you, unless you EAT the FLESH of the Son of man and drink his blood, you have no life in you; 54 he who EATS my FLESH and drinks my blood has eternal life, and I will raise him up at the last day. 55 For my flesh is food indeed, and my blood is drink indeed. 56 He who EATS my FLESH and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so he who EATS ME will live because of me. 58 This is the bread which came down from heaven, not such as the fathers ate and died; he who EATS this BREAD will live for ever."
In the previous lesson, we have learned that in Hebrew, to say "body" includes one's whole self, and to say "blood" includes one's whole life.
As will be seen from the explanation below, the bread actually becomes Christ Himself, and the same thing with the wine. This, however, does not result in two Christs, precisely because Christ's presence is not physical but sacramental.
At what moment does transubstantiation exactly happen?
The CCC (1377) teaches:
The Eucharistic presence of Christ begins at the moment of the consecration and endures as long as the Eucharistic species subsist. Christ is present whole and entire in each of the species and whole and entire in each of their parts, in such a way that the breaking of the bread does not divide Christ.[Cf Council of Trent: DS 1641]
Note the following points mentioned above:
Jesus Christ is present IN EVERY SINGLE PARTICLE or DROP. Breaking the Sacred Host does not divide Jesus Christ. (See CCCC 284) A consequence of this is that both priest and faithful have to be EXTREMELY CAREFUL in handling the Eucharist out of love and respect. The ablution (washing of the fingers) after the priest distributes Holy Communion is done so that no single particle of the Body and Blood of Jesus is left in the celebrant's fingers.
Jesus Christ stays in the Eucharist as long as the SPECIES, that is, the APPEARANCE or CHARACTERISTICS of bread and wine remain. (See CCCC 285) It is a good practice to renew the Sacred Hosts kept in the tabernacle frequently, out of respect for the Blessed Sacrament.
Did the early Church believe in transubstantiation as well?
Yes, indeed. The CCC (1375) quotes two Fathers of the Church:
Thus St John Chrysostom declares:
It is not man that causes the things offered to become the Body and Blood of Christ, but he who was crucified for us, Christ himself. The priest, in the role of Christ, pronounces these words, but their power and grace are God's. This is my body, he says. This word transforms the things offered. [St John Chrysostom, prod. Jud. 1:6: PG 49, 380]
And St Ambrose says about this conversion:
Be convinced that this is not what nature has formed, but what the blessing has consecrated. The power of the blessing prevails over that of nature, because by the blessing nature itself is changed.... Could not Christ's word, which can make from nothing what did not exist, change existing things into what they were not before? It is no less a feat to give things their original nature than to change their nature. [St Ambrose, De myst. 9, 50; 52: PL 16, 405-407]
2.1 Worship at Mass and outside Mass
The CCC (1378) says:
Worship of the Eucharist. In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine by, among other ways, GENUFLECTING or BOWING DEEPLY as a sign of adoration of the Lord. "The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of ADORATION, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemn veneration of the faithful, and carrying them in procession" [Paul VI, Mysterium Fidei 56].
Joseph Cardinal Ratzinger (Benedict XVI) pointed out in his book Spirit of the Liturgy that kneeling does not come from any culture--it comes from the Bible. Wherever the faith goes, kneeling goes with it. (See here for a copy of "Theology of Kneeling" -- http://www.adoremus.org/1102TheologyKneel.html.) Note the following sample passages from Scripture:
Ezra 9:5: "And at the evening sacrifice I rose from my fasting, with my garments and my mantle rent, and fell upon my knees and spread out my hands to the LORD my God"
Daniel 6:10: "When Daniel knew that the document had been signed, he went to his house where he had windows in his upper chamber open toward Jerusalem; and he got down upon his knees three times a day and prayed and gave thanks before his God, as he had done previously."
Matthew 27:29: "and plaiting a crown of thorns they put it on his head, and put a reed in his right hand. And kneeling before him they mocked him, saying, 'Hail, King of the Jews!'"
Mark 1:40: "And a leper came to him beseeching him, and kneeling said to him, 'If you will, you can make me clean.'"
Mark 15:19: "And they struck his head with a reed, and spat upon him, and they knelt down in homage to him."
Luke 5:8: "But when Simon Peter saw it, he fell down at Jesus' knees, saying, 'Depart from me, for I am a sinful man, O Lord.'"
Romans 14:11: "for it is written, 'As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.'"
Philippians 2:10: "at the name of Jesus every knee should bow, in heaven and on earth and under the earth"
Romans 11:4: "I have kept for myself seven thousand men who have not bowed the knee to Baal."
Ephesians 3:14: "For this reason I bow my knees before the Father"
2.2 The Tabernacle
In the Old Testament, God instructed Moses to construct the tabernacle that will house the ark of the covenant. It is good to read the three chapters of Exodus (25 to 27) that provide the details. The ark of the covenant pales in comparison to the Most Blessed Sacrament. This makes us think of how a tabernacle with the Holy Eucharist must be. And how the tabernacle of our soul must be prepared to receive Jesus in Holy Communion.
The CCC (1379) explains the role of the tabernacle in the New Covenant:
The tabernacle was first intended for the reservation of the Eucharist in a worthy place so that it could be brought to the sick and those absent outside of Mass. As faith in the real presence of Christ in his Eucharist deepened, the Church became conscious of the meaning of silent adoration of the Lord present under the Eucharistic species. It is for this reason that the tabernacle should be located in an especially worthy place in the church and should be constructed in such a way that it emphasizes and manifests the truth of the real presence of Christ in the Blessed Sacrament.
Thus, Pope Paul VI wrote in his Encyclical Letter Mysterium Fidei (66-67):
It is desirable to have the faithful IN LARGE NUMBERS take an active part in the sacrifice of the Mass EACH AND EVERY DAY and receive the nourishment of Holy Communion with a pure and holy mind and offer fitting thanks to Christ the Lord for such a great gift. They should remember these words: "The desire of Jesus Christ and of the Church to see all the faithful approach the sacred banquet each and every day is based on a wish to have them all united to God through the Sacrament and to have them draw from it the strength to master their passions, to wash away the lesser sins that are committed every day and to prevent the serious sins to which human frailty is subject" (Decree of the Sacred Congregation of the Council, December 20, 1905, approved by St. Pius X; AAS XXXVIII (1905), 401). And they SHOULD NOT FORGET about PAYING A VISIT during the day to the Most Blessed Sacrament in the very special place of honor where it is reserved in churches in keeping with the liturgical laws, since this is a proof of GRATITUDE and a pledge of LOVE and a display of the ADORATION that is owed to Christ the Lord who is present there.
No one can fail to see that the divine Eucharist BESTOWS an incomparable DIGNITY upon the Christian people. For it is NOT JUST WHILE the Sacrifice is being offered and the Sacrament is being confected, but ALSO AFTER the Sacrifice has been offered and the Sacrament confected--while the Eucharist is reserved in churches or oratories--that Christ is truly Emmanuel, which means "God with us." For He is IN THE MIDST OF US day and night; He dwells in us with the fullness of grace and of truth (cf John 1:14). He raises the level of morals, fosters virtue, comforts the sorrowful, strengthens the weak and stirs up all those who draw near to Him to imitate Him, so that they may learn from his example to be meek and humble of heart, and to seek not their own interests but those of God. Anyone who has a special devotion to the sacred Eucharist and who tries to repay Christ's infinite love for us with an eager and unselfish love of his own, will experience and fully understand—and this will bring great delight and benefit to his soul—just how precious is a life hidden with Christ in God (cf Colossians 3:3) and just how worthwhile it is to carry on a conversation with Christ, for there is nothing more consoling here on earth, nothing more efficacious for progress along the paths of holiness.
Blessed John Paul II wrote in Dominicae coenae (no 3; quoted in CCC 1380):
The Church and the world have a great need for Eucharistic worship. Jesus awaits us in this sacrament of love. Let us not refuse the time to go to meet him in adoration, in contemplation full of faith, and open to making amends for the serious offenses and crimes of the world. Let our adoration never cease.
Pope Benedict XVI has, on more than one occasion, stressed on the need to be awed by the presence of Jesus in the Blessed Sacrament. In the Apostolic Exhortation Sacramentum Caritatis (67), he recommends that
Wherever possible, it would be appropriate, especially in densely populated areas, to set aside specific churches or oratories for perpetual adoration. I also recommend that, in their catechetical training, and especially in their preparation for First Holy Communion, children be taught the meaning and the beauty of spending time with Jesus, and helped to cultivate a sense of awe before his presence in the Eucharist.
2.3 Visus, tactus, gustus in te fallitur -- "Sight, touch, taste are each deceived"
The CCC (1381) explains that only Faith can help us accept this mysterious Presence of Jesus.
"That in this sacrament are the true Body of Christ and his true Blood is something that 'cannot be apprehended by the senses,' says St. Thomas, 'but only by faith, which relies on divine authority.' For this reason, in a commentary on Luke 22:19 ('This is my body which is given for you.'), St Cyril says: 'Do not doubt whether this is true, but rather receive the words of the Saviour in faith, for since he is the truth, he cannot lie.'" [St Thomas Aquinas, Summa Theologiae III q75 a1; cf Paul VI, Mysterium Fidei 18; St Cyril of Alexandria, In Luc. 22, 19: PG 72, 912]
The same point of the CCC then quotes two stanzas from Saint Thomas' Eucharistic hymn Adoro te devote:
Godhead here in hiding, whom I do adore
Masked by these bare shadows, shape and nothing more,
See, Lord, at thy service low lies here a heart
Lost, all lost in wonder at the God thou art.
Seeing, touching, tasting are in thee deceived;
How says trusty hearing? that shall be believed;
What God's Son has told me, take for truth I do;
Truth himself speaks truly or there's nothing true.
[St. Thomas Aquinas (attr.), Adoro te devote; tr. Gerard Manley Hopkins]
3.1 A Paschal Banquet
The CCCC (287; cf CCC 1382-1384, 1391-1396) explains that
The Holy Eucharist is the paschal banquet in as much as Christ sacramentally makes present his Passover and gives us his Body and Blood, offered as food and drink, uniting us to himself and to one another in his sacrifice.
The Holy Eucharist is not just a gathering of friends, a fraternal meal. The element of sacrifice is ever present in the banquet. This is why the altar represents Christ, who plays two other roles (aside from being the Offerer or Priest): (1) sacrificial VICTIM offered on behalf of MEN; and (2) FOOD given to men on behalf of GOD. The altar has a dual purpose: (1) altar of SACRIFICE; and (2) table for the BANQUET (the table of the Lord). (Cf CCCC 288; CCC 1383, 1410)
Jesus unites us to Himself. When we receive Him, He transforms us, if we let Him. This is the difference between the Eucharist and ordinary food. When we eat, we ingest and ASSIMILATE the food--it becomes part of us. But in the Eucharist, it is Christ who ASSIMILATES us. When He feeds us, He TRANSFORMS us into Himself, thus making us healthy members of the Mystical Body. By transforming each member into Himself, He brings about a very intimate UNION among all the members of the Church.
3.2 What is required to receive Communion?
All the faithful are obliged to participate at Holy Mass every Sunday and on holy days of obligation (cf CCCC 289; CCC 1389, 1417). If they have the required conditions, the faithful are encouraged to receive Holy Communion. At the very least, the faithful are obliged to receive the Holy Eucharist at least once a year during the Easter Season (cf CCCC 290; CCC 11389). The CCCC (291; cf CCC 1385-1389, 1415) enumerate the required dispositions for Holy Communion.
To receive Holy Communion one must [1] be FULLY INCORPORATED into the Catholic Church and [2] be in the STATE OF GRACE, that is, NOT CONSCIOUS OF BEING IN MORTAL SIN. Anyone who is conscious of having committed a grave sin must first receive the sacrament of Reconciliation before going to Communion. Also important for those receiving Holy Communion are [3] a spirit of RECOLLECTION and PRAYER, [4] observance of the FAST prescribed by the Church, and an [5] appropriate disposition of the body (GESTURES and DRESS) as a sign of respect for Christ.
Then Joseph Cardinal Ratzinger, in his book God is Near Us: the Eucharist, the Heart of Life explains that the Eucharist is the BANQUET OF THE RECONCILED. Another sacrament, the one of RECONCILIATION, helps the faithful prepare for this Banquet in case they are not yet reconciled with God because of grave or serious sin.
The CCC (1385) cites Saint Paul's words (I Corinthians 11:27-29) when speaking about the need to be in the state of grace.
Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself.
Point 1386 of the CCC adds:
Before so great a sacrament, the faithful can only echo humbly and with ardent faith the words of the Centurion: "Domine, non sum dignus ut intres sub tectum meum, sed tantum dic verbo, et sanabitur anima mea" ("Lord, I am not worthy that you should enter under my roof, but only say the word and my soul will be healed.") [Roman Missal, response to the invitation to communion; cf Matthew 8:8]. And in the Divine Liturgy of St John Chrysostom the faithful pray in the same spirit:
O Son of God, bring me into communion today with your mystical supper. I shall not tell your enemies the secret, nor kiss you with Judas' kiss. But like the good thief I cry, "Jesus, remember me when you come into your kingdom."
Saint Augustine teaches that a person who wishes to receive Holy Communion must first have a spirit of WORSHIP and ADORATION.
Christ held Himself in His hands when He gave His Body to His disciples saying: 'This is My Body.' No one partakes of this Flesh before he has adored it.
3.3 What benefits arise from Holy Communion?
The CCCC (292; cf CCC 1391-1397, 1416) summarise the fruits arising from a worthy reception of Holy Communion.
Holy Communion [1] increases our UNION with Christ and with his Church. It [2] preserves and renews the life of GRACE received at Baptism and Confirmation and makes us grow in love for our neighbour. It [3] strengthens us in CHARITY, [4] wipes away VENIAL SINS and [5] preserves us from MORTAL SIN in the future.
VENIAL sin is a cooling down of charity. When Jesus Christ comes to our soul, He brings love. Thus, the fire of charity grows and venial sin is wiped away. Growth in charity--love of God and love of neighbour--helps us avoid the occasions of sin, including grave or mortal sin.
3.4 Can non-Catholic Christians receive Communion?
The CCCC (293; cf CCC 1398-1401) gives two cases in which this is possible: [1] members of ORIENTAL Churches NOT in FULL COMMUNION with the Catholic Church; and (2) members of OTHER ECCLESIAL COMMUNITIES. It teaches that:
Catholic ministers may give Holy Communion licitly to members of the Oriental Churches which are not in full communion with the Catholic Church whenever they ask for it of their own will and possess the required dispositions. Catholic ministers may licitly give Holy Communion to members of other ecclesial communities only if, in grave necessity, they ask for it of their own will, possess the required dispositions, and give evidence of holding the Catholic faith regarding the sacrament.
(What is FULL COMMUNION? Check out this article: http://en.wikipedia.org/wiki/Full_communion. An article on Eastern Churches in FULL communion with Rome can be found here: http://en.wikipedia.org/wiki/Eastern_Catholic_Churches)
3.5 The Eucharist is also called a "pledge of future glory." What does that mean?
The CCCC (294; cf CCC 1402-1405) explains:
The Eucharist is a pledge of future glory because it fills us with every grace and heavenly blessing. It fortifies us for our pilgrimage in this life and makes us long for eternal life. It unites us already to Christ seated at the right hand of the Father, to the Church in heaven and to the Blessed Virgin and all the saints.
In the Eucharist, we "break the one bread that provides the medicine of immortality, the antidote for death and the food that makes us live forever in Jesus Christ." (Saint Ignatius of Antioch)
Compendium of the Catechism of the Catholic Church, 271-294
Catechism of the Catholic Church, 1322-1419