I. The Nature of this Sacrament — the Real Presence

COMPENDIUM

The Eucharist is a Sacrament which, through the wonderful conversion of all the substance of the bread into the Body of Jesus Christ, and of that of the wine into His precious Blood, contains truly, really and substantially, the Body, Blood, Soul and Divinity of the same Jesus Christ our Lord, under the species of bread and wine, to be our spiritual food.

In the Eucharist, there is truly the same Jesus Christ who is in heaven and who was born on earth of the most holy Virgin. We believe that He is really present in the Sacrament of the Eucharist because He has Himself said so, and because the Church teaches us this.

The matter of the Sacrament is that made use of by Jesus Christ, that is to say, bread and wine. The form of the Sacrament consists of the words used by Jesus Christ: this is My Body; this is My Blood.

The host, before the consecration, is bread; but, after the consecration, it is the true Body of our Lord Jesus Christ under the species of bread. And before the consecration, there are in the chalice wine and a few drops of water; but afterwards, it contains the true Blood of our Lord Jesus Christ under the species of wine. The conversion of the bread into the Body and of the wine into the Blood of Jesus Christ takes place in the very act in which the priest, in Holy Mass, pronounces the words of consecration. The consecration is the repetition, by the priest's agency, of the miracle wrought by Jesus Christ, at the Last Supper, in changing the bread and wine into His adorable Body and Blood, when He said: This is My Body, this is My Blood. This miraculous conversion of the bread and the wine into the Body and Blood of Jesus Christ, which takes place daily on our altars, is called by the Church transubstantiation. This great power has been imparted to the words of consecration by our Lord Jesus Christ Himself, who is Almighty God.

After the consecration, there remain only the species of bread and wine. The species, or appearances, are the sensible quantities and qualities of the bread and wine, such as their form, color and taste. The species of the bread and wine remain miraculously apart from their substance by the power of Almighty God. Both under the species of the bread and under the species of the wine, there is the whole living Jesus Christ, in Body, Blood, Soul and Divinity. Both in the host and in the chalice, there is the whole Jesus Christ, because He is living and immortal as in heaven; because where His Body is, there are also His Blood, Soul and Divinity, and where His Blood is, there, too, are His Body, Soul and Divinity, all these being inseparable in Jesus Christ. And when Jesus is in the host, He does not cease to be in heaven, but He is at the same time in heaven and in the Holy Sacrament. He is, too, in all the consecrated hosts, through the omnipotence of God, to whom all things are possible.

When the host is broken, the Body of Christ is unbroken, but only the species of the bread; and the Body of Christ remains entire in all the parts into which the host has been divided. Just as He is in a large host, so is the same Jesus Christ in any particle of a host.

The Holy Eucharist is kept in churches to be adored by the faithful, to be received by those who cannot communicate at the Sacrifice of the Mass, and to be carried to the sick in case of need.

The Holy Eucharist ought to be adored by all, because it contains really, truly and substantially, our Lord Jesus Christ Himself.

CATECHISM

596. What is the Sacrament of the Eucharist?

The Eucharist is a Sacrament in which, by the marvelous conversion of the whole substance of bread into the Body of Jesus Christ, and that of wine into His precious Blood, is contained truly, really, and substantially, the Body, the Blood, the Soul and Divinity of the same Lord Jesus Christ, under the appearance of bread and wine as our spiritual food.

597. In the Eucharist, is there the same Jesus Christ who is in heaven, and who was born on earth of the Blessed Virgin?

Yes, in the Eucharist there is truly the same Jesus Christ who is in heaven, and who was born on earth of the Blessed Virgin.

598. Why do you believe that in the Eucharist Jesus Christ is really present?

I believe that in the Eucharist Jesus Christ is truly present, because He Himself has said it, and Holy Church teaches it.

599. What is the matter of the Sacrament of the Eucharist?

The matter of the Sacrament of the Eucharist is that which was used by Jesus Christ Himself, that is, wheaten bread and wine of the vine.

600. What is the form of the Sacrament of the Eucharist?

The form of the Sacrament of the Eucharist consists of the words used by Jesus Christ Himself: "This is My Body: This is My Blood."

601. What is the host before consecration?

The host before consecration is bread.

602. After consecration what is the host?

The host after consecration is the true Body of our Lord Jesus Christ under the species of bread.

603. What is in the chalice before consecration?

In the chalice before consecration there is wine with a few drops of water.

604. After consecration what is in the chalice?

In the chalice after consecration there is the true Blood of our Lord Jesus Christ, under the species of wine.

605. When does the change of the bread into the Body and of the wine into the Blood of Jesus Christ take place?

The change of the bread into the Body and of the wine into the Blood of Jesus Christ is made in the very moment in which the priest pronounces the words of consecration during holy Mass.

606. What is the consecration?

The consecration is the renewal, by means of the Priest, of the miracle wrought by Jesus Christ at the Last Supper, of changing bread and wine into His adorable Body and Blood by saying: "This is My Body: This is My Blood."

607. What does the Church call the miraculous change of bread and of wine into the Body and Blood of Jesus Christ?

The Church calls the miraculous change which is daily wrought upon our altars transubstantiation.

608. Who gave this great power to the words of consecration?

Our Lord Jesus Christ Himself, who is Almighty God, gave this great power to the words of consecration.

609. Is there nothing left of the bread and of the wine after consecration?

After consecration the species of the bread and of the wine alone are left.

610. What are the species of the bread and of the wine?

The species of the bread and of the wine are the quantity and sensible qualities of the bread and of the wine, such as the form, the color, and the taste.

611. How can the species of the bread and of the wine remain without their substance?

The species of the bread and of the wine remain without their substance in a wonderful way by the power of God Almighty.

612. Under the species of the bread is there only the Body of Jesus Christ and under the species of the wine only His Blood?

Both under the species of the bread and under the species of the wine, the living Jesus Christ is all present, with His Body, His Blood, His Soul and His Divinity.

613. Can you tell me why Jesus Christ is whole and entire both in the host and in the chalice?

Both in the host and in the chalice, Jesus Christ is whole and entire, because He is living and immortal in the Eucharist as He is in heaven; hence, where His Body is, there also are His Blood, His Soul, and His Divinity; and where His Blood is, there also are His Body, His Soul and His Divinity, all these being inseparable in Jesus Christ.

614. When Jesus Christ is in the host, does He cease to be in heaven?

When Jesus Christ is in the host, He does not cease to be in heaven, but is at one and the same time in heaven and in the Blessed Sacrament.

615. Is Jesus Christ present in all the consecrated hosts in the world?

Yes, Jesus Christ is present in all consecrated hosts in the world.

616. How can Jesus Christ be present in all the consecrated hosts in the world?

Jesus Christ is present in all the consecrated hosts in the world by the Omnipotence of God, to whom nothing is impossible.

617. When the host is broken, is the Body of Jesus Christ broken also?

When the host is broken, the Body of Jesus Christ is not broken, but only the species of the bread are broken.

618. In which part of the host is the Body of Jesus Christ?

The Body of Jesus Christ is entire in all the parts into which the host is broken.

619. Is Jesus Christ just as much in a particle of a host as in a whole host?

Yes, the same Jesus Christ is just as much in a particle of a host as in a whole host.

620. Why is the Most Blessed Eucharist preserved in our churches?

The Most Blessed Eucharist is preserved in our churches that It may be adored by the faithful, and brought to the sick when necessary.

621. Ought the Eucharist to be adored?

The Eucharist ought to be adored by all, because it contains really, truly, and substantially, our Lord Jesus Christ Himself.

II. The Institution and Effects of the Eucharist

COMPENDIUM

Jesus Christ instituted the Sacrament of the Eucharist at the Last Supper, which He took with His disciples the night before His Passion. He instituted it for three reasons in chief:

1. To be the sacrifice of the New Law.
2. To be the food of our souls.
3. To be a perpetual memorial of His Passion and Death, and a precious token of His love towards us, and of life eternal.

It was instituted under the species of bread and wine, because the Eucharist ought to be our spiritual food, and it was therefore fitting that it should be given in the form of food and drink.

The following are the principal effects that the Most Holy Eucharist produces in those who receive it worthily:

1. It preserves and increases the life of the soul which is grace, just as material food sustains and increases the life of the body.
2. It remits venial sins and preserves us from mortal sins.
3. It imparts spiritual consolation.
4. It weakens our passions, and especially deadens in us the flames of concupiscence.
5. It increases in us the fervor of charity towards God and our neighbor, and helps us to act in accordance with the desires of Jesus Christ.
6. It gives us a pledge of future glory and of the resurrection of the body.

CATECHISM

622. When did Jesus Christ institute the Sacrament of the Eucharist?

Jesus Christ instituted the Sacrament of the Eucharist at the Last Supper, which He took with His disciples, the evening before His Passion.

623. Why did Jesus Christ institute the Most Holy Eucharist?

Jesus Christ instituted the Most Holy Eucharist for three principal reasons: 1. to be the Sacrifice of the New Law; 2. to be the food of our souls; 3. to be a perpetual memorial of His Passion and Death and a precious pledge both of His love for us and of eternal life.

624. Why did Jesus Christ institute this Sacrament under the appearances of bread and wine?

Jesus Christ instituted this Sacrament under the appearances of bread and wine, because, the Eucharist being intended to be our spiritual nourishment, it was therefore fitting that it should be given to us under the form of food and drink.

625. What are the effects which the Most Holy Eucharist produces in us?

The principal effects which the Most Holy Eucharist produces in those who worthily receive it are these: 1. it preserves and increases the life of the soul, which is grace, just as natural food sustains and increases the life of the body; 2. it remits venial sins and preserves us from mortal sin; 3. it produces spiritual consolation.

626. Does not the Most Holy Eucharist produce other effects in us?

Yes, the Most Holy Eucharist produces three other effects in us: 1. it weakens our passions, and in particular it allays in us the fires of concupiscence; 2. it increases in us the fervor of charity towards God and our neighbor, and aids us to act in conformity with the will of Jesus Christ; 3. it gives us a pledge of future glory and of the resurrection of our body.

III. The Necessary Dispositions for a Good Communion

COMPENDIUM

The Sacrament of the Holy Eucharist produces its marvelous effects in us when it is received with the proper dispositions. To make a good Communion, three things are necessary:

1. To be in the grace of God.
2. To be fasting from midnight up till the time of Communion.
3. To know what it is we are about to receive, and to approach Holy Communion with devotion.

To be in the grace of God is to have a conscience pure and clean from all mortal sin. And he who knows that he is in mortal sin, before communicating, must make a good confession; since an act of perfect contrition is not enough without confession, if anyone is in mortal sin, for communicating properly. It is out of respect for this Sacrament that the Church has laid it down, that whoever is guilty of mortal sin shall not dare to make his Communion, unless he has first made his confession. Therefore, he who communicates in mortal sin, receives Jesus Christ, but not His grace, and also commits sacrilege, and renders himself liable to a sentence of damnation.

Before Communion, fasting is required, and this is broken by taking any little thing by way of food or drink. But if anything remaining in the teeth, or a few drops of water in washing, were swallowed, a person may still communicate, because then such matters would not be taken by way of food or drink, and would have already have lost the nature of being anything of the kind. To make one's Communion without fasting is allowed to the sick who are in danger of death, and to those who have obtained a special dispensation from the Pope by reason of prolonged sickness. The Communion made by the sick, when in danger of death, is called the Viaticum, because it sustains them in the journey they have to make from this life into eternity.

To know what it is we are about to receive means to know what is taught about the Sacrament by Christian Doctrine, and to believe it firmly. To communicate with devotion means to approach Holy Communion with humility and modesty, both in person and dress; and to make a preparation before and to give thanks after Holy Communion. The preparation before Holy Communion consists in spending some time in considering whom we are going to receive and who we ourselves are; and in making acts of faith, hope and charity, contrition, adoration, humility and desire of receiving Jesus Christ. The thanksgiving after Communion consists in keeping recollected to honor our Lord within us, in renewing the acts of faith, hope, charity, adoration, thanksgiving, offering, and in asking especially for those graces which are most necessary for us and for those whom we are bound to pray.

On the day of Communion, we ought to remain as recollected as possible, to occupy ourselves in works of piety, and to fulfill the duties of our state of life with greater diligence. After Holy Communion, Jesus Christ remains within us by His grace so long as we do not sin mortally, and He abides in us with His real presence as long as the sacramental species are not consumed.

CATECHISM

627. Does the Sacrament of the Eucharist always produce its marvelous effects in us?

The Sacrament of the Eucharist produces its marvelous effects in us when it is received with the requisite dispositions.

628. What conditions are necessary to make a good Communion?

To make a good Communion, three conditions are necessary: 1. to be in the grace of God; 2. to be fasting from midnight until the moment of Holy Communion; 3. to know what we are about to receive, and to approach Holy Communion devoutly.

629. What is meant by being in the grace of God?

To be in the grace of God means to have a pure conscience and to be free from every mortal sin.

630. What should one who knows that he is in mortal sin do before receiving Communion?

One who knows that he is in mortal sin must make a good confession before going to Holy Communion, for even an act of perfect contrition is not enough without confession to enable one who is in mortal sin to receive Holy Communion properly.

631. Why does not even an act of perfect contrition suffice to enable one who knows he is in mortal sin to go to Communion?

Because the Church, out of respect for this Sacrament, has ordained that no one in mortal sin should dare to go to Communion without first going to confession.

632. Does he who goes to Communion in mortal sin receive Jesus Christ?

He who goes to Communion in mortal sin receives Jesus Christ, but not His grace; moreover, he commits a sacrilege and renders himself deserving of sentence of damnation.

633. What sort of fast is required before Communion?

Before Communion, there is required a natural fast which is broken by taking the least thing by way of food or drink.

634. If one were to swallow a particle that had remained between the teeth, or a drop of water while washing, might he still go to Communion?

If one were to swallow a particle that had remained between the teeth, or a drop of water while washing, he might still go to Communion, because in both cases these things would either not be taken as food or drink, or they would have already lost the nature of either.

635. Is it ever allowed to go to Communion after having broken the fast?

To go to Communion after having broken the fast is permitted to the sick, who are in danger of death, and to those who on account of prolonged illness have received a special dispensation from the Pope. Communion given to the sick in danger of death is called Viaticum, because it supports them on their way from this life to eternity.

636. What is meant by the words: to know what we are about to receive?

To know what we are about to receive means to know and firmly believe what is taught in Christian doctrine concerning this sacrament.

637. What do the words: to receive Holy Communion with devotion mean?

To receive Holy Communion with devotion means to approach Holy Communion with humility and modesty in person and dress; and to make a preparation before, and an act of thanksgiving after, Holy Communion.

638. In what does the preparation before Communion consist?

Preparation before Communion consists in meditating for some time on whom we are about to receive, and on who we are; and in making acts of faith, hope, charity, contrition, adoration, humility, and desire to receive Jesus Christ.

639. In what does the thanksgiving after Communion consist?

Thanksgiving after Communion consists in keeping ourselves recollected in order to honor the Lord who is within us; renewing our acts of faith, of hope, of charity, of adoration, of thanksgiving, of offerings, and of requests, especially for those graces which are most necessary for ourselves and for those for whom we are bound to pray.

640. What should we do during the day on which we have received Communion?

During the day on which we have received Communion, we should remain as recollected as possible, occupy ourselves in works of piety, and discharge the duties of our state with greater diligence.

641. How long does Jesus Christ abide within us after Holy Communion?

After Holy Communion, Jesus Christ abides within us by His grace as long as we commit no mortal sin; and He abides within us by His Real Presence until the sacramental species are consumed.

IV. How to Communicate

COMPENDIUM

In the act of receiving Holy Communion, we must kneel down, hold the head fairly up, with eyes cast down and fixed upon the sacred Host, the mouth sufficiently open and the tongue slightly thrust forward and resting on the lower lip. The Communion cloth or tablet should be held in such a way as to catch any sacred particles that may happen to fall, and the latter should be swallowed as soon as possible, and for some time spitting should be avoided. If, however, the sacred particle should adhere to the palate, it should be detached with the tongue and not with the finger.

CATECHISM

642. How should we act while receiving Holy Communion?

In the act of receiving Holy Communion, we should be kneeling, hold our head slightly raised, our eyes modest and fixed on the sacred Host, our mouth sufficiently open, and the tongue slightly out over the lips.

643. How should the Communion cloth or tablet be held?

The Communion cloth or tablet should be held in such a way as to catch any sacred particles that may happen to fall.

644. When should the sacred Host be swallowed?

We should try to swallow the sacred Host as soon as possible, and we should avoid spitting for some time.

645. If the sacred Host should cling to the palate, what should be done?

If the sacred Host should cling to the palate, it should be detached with the tongue, and never with the finger.

V. The Precept of Holy Communion

COMPENDIUM

There is an obligation to communicate every year at Easter Time, each one in his own parish; and also, when in danger of death. The obligation to Easter Communion begins to bind at the age in which a child is capable of approaching it with the due dispositions. And those whose age fits them for being admitted to Holy Communion, and who do not communicate, either because they will not, or because they have not been instructed owing to their own fault, certainly sin. Their parents, or those who are in their stead, also sin, if the deferring of Holy Communion is due to their fault, and they will have to give a serious account of it to God.

It is best to communicate frequently, and even daily, according to the desire of the Church, provided that it is done with the proper dispositions. And each person may go to Communion with such frequency as is advised by a pious and learned confessor.

CATECHISM

646. When are we bound to receive Communion?

We are bound to go to Communion once a year, at Easter, each one in his own parish; and also when in danger of death.

647. At what age does the precept of Easter Communion begin to bind?

The precept of Easter Communion begins to bind as soon as a child is capable of receiving with the requisite dispositions.

648. Do they sin who are old enough to receive Communion and do not?

They who are old enough to receive Communion and do not, either because they are unwilling, or because, through their own fault, they are not instructed, undoubtedly sin. Their parents or guardians also sin if the delay of Communion is owing to their fault, and they shall have to render a strict account to God for it.

649. Is it a good and useful thing to go often to Communion?

It is an excellent thing to go to Communion often, and even daily in accordance with the desire of the Church, provided we do so with the requisite dispositions.

650. How often may we go to Holy Communion?

We may go to Holy Communion as often as we are advised to do so by a pious and learned confessor.