Eucharist

By: Gary E Farrell

 In 2023, in response to a poll showing that only 31% of Catholics believed in the Real Presence, Bishop Robert Barron wrote an excellent and information-dense book called This Is My Body.  In 2023-2024, with similar motivation, a nineteen-week series of talks on the Eucharist was presented at the Shield of Faith study group at St. Michael the Archangel church in South Glens Falls, New York.  The notes to those talks evolved into this book.  It is intended as a complement to the book by Bishop Barron.  The approach here is Biblical/historical rather than theological.  It is intended to be easy to read, whereas Bishop Barron’s book is on a somewhat more advanced level.  Read them both, and may your love for Christ in the Eucharist grow!

“Jesus taught a new sacrifice which the Church received from the Apostles and offers throughout the whole world.”

– St. Irenaeus (d. 202)

TABLE OF CONTENTS

1. BASIC CONCEPTS                                                                                   

2. HISTORICAL DEVELOPMENT – OLD TESTAMENT                                         

3. HISTORICAL DEVELOPMENT – NEW TESTAMENT                                       

4. EARLY CHURCH TESTIMONY                                                                           

5. THE MASS                                                                                                       

6. RECEPTION OF THE EUCHARIST                                                                     

7. BIBLIOGRAPHY                                                                                                   

                                                                                                                    

BASIC CONCEPTS

The Eucharist is closely connected to a number of other concepts.  We refer to Jesus as the Lamb of God.  We refer to Jesus as the Bread of Life.  We refer to the Mass as both a sacrifice and a sacred meal.  What are the meanings of these terms?  We make reference to a covenant: “… again and again you offered a covenant to mankind” in Eucharistic Prayer IV, and “… the Blood of the new and everlasting covenant” at the consecration.  What is a covenant?  Here are some explanations.

While a contract involves an exchange of goods or services, a covenant involves an exchange of persons.  It declares that we are now kinsmen.  As family members, I am now yours and you are now mine.^1,2,3,4

A covenant would often include a list of terms and obligations for the parties.  It often involved a sacrifice, sealed with a solemn oath, presided over by one with priestly authority.  A sacred meal could follow, in which the sacrifice was eaten.  The participants thus expressed their new kinship by sharing in a meal as family members do.⁴

The idea of sacrifice carries its own implications.  When offered to God, a sacrifice could be a way of acknowledging that God is truly the source of all that we have, and thus we offer his gifts back to him as a gift.  The sacrificed animal is also a substitute for the one offering the sacrifice.  One is saying to God that he is offering his life to him as the life of the animal is offered.³

In making a covenant, a sacrifice also emphasizes the seriousness of the matter.  One is saying that if he fails to live up to his obligations, then may his blood be shed like that of the sacrificed animals.⁵

How did the elements of bread, wine, and the sacrifice of a lamb/ram/sheep enter in?  Read on.

HISTORICAL DEVELOPMENT-OLD TESTAMENT

Adamic covenant 

This is a covenant in embryo form, but it is referred to as a covenant in the Catechism #70 and possibly in Hosea 6:7.  The basic elements of a covenant are there.

1. Before the fall:

Terms and obligations:  Be fruitful and multiply.  (Gen. 1:28)   Till the garden and keep it.  (Gen. 2:15)

Priestly authority:  God himself

Sacred meal:  Plants are given as food.  (Gen 1:29)   You may freely eat of every tree of the garden.  (Gen. 2:16)

Sacrifice (of will):  Of the tree of the knowledge of good and evil you shall not eat.  (Gen. 2:17)⁶

2. After the fall:

Terms and obligations:  In toil shall you eat bread.  (Note the first mention of bread.)  In pain shall you bring forth children.  The offspring of the woman will crush the head of the serpent.  (Gen. 3:15-19)

Sacrifice:  God provides skins for clothing, implying the death of an animal.  (Gen. 3:21)⁷

3. Sacrifice of Abel

It was the original lamb offered in sacrifice.

The interior state matters, not just the action.  Abel’s deeds were just, while Cain’s were not.  (1 John 3:11-12)   Abel’s sacrifice was accepted, Cain’s was not.  (Gen. 4:3-5)

4. Noahic covenant

Noah offers sacrifice from the clean animals, which would include sheep.

The covenant with Adam is renewed.

The animals are now offered as food.

Never again will a flood destroy the earth.

The rainbow is given as a sign of God’s covenant.  (Gen. 8:20-9:17)⁸

Abrahamic covenant

This comes together in stages.

5. The call of Abram:  God tells Abram (75 years old) to go on a journey of several hundred miles to the land of Canaan.  God promises to make of Abram a great nation, to bless him, and that by him all the families of the earth would bless themselves.  (Gen.12:1-3)

6. Melchizedek:  Abram has just returned from defeating an invading army.  Melchizedek, who is both king of Salem and a priest, brings out bread and wine and blesses Abram.  Here we have the first account of a priest offering bread and wine.  (Gen. 14:18-20)

7. The covenant:  Abram is told that his descendants will be as the number of stars, and that they will possess the land of Canaan.  This covenant is sealed as God, symbolized by fire and smoke, passes between sacrificed animals.  (Gen. 15:1-21)

8. The promise of an heir:  Abram’s name is changed to Abraham, and he is told that he will be the father of a multitude of nations.  His wife Sarai’s name is changed to Sarah.  God promises that Sarah will bear a son, Isaac, although she is long past the age to do so.  Circumcision is given as the sign of the covenant.  (Gen. 17:1-18:15)

9. The offering of Isaac  

He is a type of Christ:  

God refers to Isaac as Abraham’s only-begotten son, while Jesus is the only-begotten Son of the Father.  (Gen. 22:2, John 1:18)   

Isaac carried the wood of his sacrifice, while Jesus carried the wood (cross) of his sacrifice.  (Gen. 22:6, John 19:17)   

Isaac was taken to the land of Moriah to be offered, and a thousand years later the Jewish temple was built on Mount Moriah.  Jesus offered his life not far from the temple after another thousand years.  (Gen. 22:2, 1 Chron. 3:1)   

Isaac was the son of Abraham, and Jesus is also called the son of Abraham.  (Matt. 1:1)   

A ram is offered in place of Isaac, and Jesus the Lamb of God is offered in place of us.  (Gen. 22:13, John 1:29)

The covenant is extended.  Abraham is now told that his descendants will be as the sand on the seashore, that his descendants will possess the gate of their enemies, and that by his descendants all the nations of the earth will bless themselves.  (Gen. 22:15-18)^9,10

10. Covenant is renewed with Isaac (Gen. 26:3-5, Gen. 26:24-25)

11. Covenant is renewed with Jacob, the ladder to heaven (Gen. 28:10-22)  

12. A covenant is established with Jacob, and his name is changed to Israel. (Gen. 35:9-15) The change of name carries the implication of a new mission and a new covenant.

13. Passover – God’s angel passes over the houses of the Israelites, while the Egyptian firstborn perish.  There are strong connections with the New Testament.

The Passover is both a sacrifice and a sacred meal, as is the Catholic Mass.

At the Passover an unblemished male lamb is offered, while at the Mass the unblemished (sinless) male Lamb of God is offered.

Jesus made his sacrifice at the same time as the Jewish Passover.

None of the bones of the Passover lamb are broken (Ex. 12:46), and none of the bones of Jesus were broken. (Jn. 19:36)

The blood of the Passover lamb is spread on the wood of the doorposts and lintel, and the Blood of the Lamb of God is spread on the wood of the cross.

Hyssop was used at the Passover sacrifice (Ex. 12:7) and at the sacrifice of Jesus. (Jn. 19:29) 

The Passover was eaten with unleavened bread, and at the Mass we receive Jesus in the form of unleavened bread.

The Passover was repeated as a memorial, as is the Last Supper at every Catholic Mass.

The Passover lamb dies as a ransom for the firstborn of Israel, and Jesus the Lamb of God dies as a ransom for us.

Israel is called to be a kingdom of priests and a holy nation (Ex. 19:6), and Christians are called to be a kingdom of priests and a holy nation. (1 Pet. 2:9, Rev. 1:6, Rev. 5:10)^11,12

14. Manna

It is bread from heaven (Ex. 16:14-15), as Jesus is the living bread from heaven. (Jn. 6:51)   It is a sacred meal, as the Eucharist is a sacred meal.

15. Mosaic covenant – Mt. Sinai

Moses sets up twelve pillars for the twelve tribes.  He also erects an altar (symbolizing God).  He reads God’s commandments to the people, and the people accept.  Oxen are sacrificed, and half of their blood is thrown on the altar and half on the people.  This represents an exchange of the blood of kinship.  The people are now God’s family, God’s possession.  The people also are saying that if they fail to live up to their obligations, then may their blood be shed like that of the oxen.  (Ex. 24:3-8)

Man may not see God’s full glory and live (Ex. 33:20), and usually it was Moses alone who could speak with God.  Here God makes an exception.  Moses, the future priests, and the leading men of Israel all ascend Mt. Sinai.  They see God, with something like a pavement of sapphire under his feet, and eat and drink (sacred meal).  They thus share God’s table as family members eating together.  (Ex. 24:9-11)

Our table fellowship is the Mass, the Blood of Christ replaces the blood of the oxen, and we have twelve apostles instead of twelve tribes.^13,14

16. Bread of the Presence

Within the tabernacle was the ark, holding the tables of the commandments that God gave to Moses.  Before the ark (separated by a veil) was a golden table on which were twelve loaves of bread, one for each tribe.  This was the bread of the presence (literally the bread of the face, less accurately translated the showbread).  It was a sign of the covenant between God and Israel.  Also on the golden table were bowls for wine and vessels for incense.  The smoke of the incense symbolized a sacrifice rising to God.  Every Sabbath the priests would replace the old loaves with fresh ones, and eat the old ones.  They would also drink the 

wine.  Think about it.  Every week the priests would enter the inner part of the tabernacle for a sacrificial meal of bread and wine.  The Eucharistic symbolism is very strong, although here it was ordinary bread and wine, and only the priests were permitted to partake of it.  (Ex. 25:29-30, Lev. 24:5-9)^15,16,17

On the three greatest feast days (Passover, Pentecost, Tabernacles) the priests would bring out the bread of the presence and hold it up before the people with the words, “Behold, God’s love for you!”.¹⁸  

17. Daily sacrifice

The Mosaic covenant prescribed that twice a day, every day, a lamb was to be offered in sacrifice along with flour (bread) and wine.  (Ex. 29:38-41)

18. Mosaic covenant – Plains of Moab

Forty years after the Mt. Sinai covenant, God gave additional commandments to Moses.  (Deut. 29:1)

19. Davidic covenant

God promises King David that his throne would be established forever.  (2 Sam. 7:16)

20. Elijah – Jar of meal

Through a miracle of Elijah, the jar of meal (bread) of the widow of Zarephath was not spent. (1 Kgs. 17:14-16)   This foreshadows the Eucharist, where no matter how many hosts are consecrated, the presence of Jesus is not spent.

21. Elijah – Angelic food

An angel delivers a hearth cake (bread) and water to Elijah.  Strengthened by the angelic meal he walks forty days and forty nights to the mountain of God. (1 Kgs. 19:5-8)   This foreshadows the strength given by the Eucharist.

22. Elisha – Food is purified

A man accidently added wild gourds to a pot of stew, making it inedible.  Elisha added meal (bread), and it became edible again. (2 Kgs. 4:38-41)   This prefigures the healing power of the Eucharist.

23. Elisha – The feeding of the 100

Twenty barley loaves are brought to Elisha.  He feeds a hundred men with them, and some is left over. (2 Kgs. 4:42-44)   This prefigures the multiplication of the loaves in the Gospels, which in turn prefigures the Eucharist.

24. Bethlehem

A ruler is prophesied to come from the house of bread, which is the meaning of Bethlehem. (Mic. 5:2-4)^19,20

25. Suffering Servant

Lambs had been offered in sacrifice at the temple for hundreds of years, but now a man is prophesied to take on that role.  Isaiah describes the suffering servant of God whose appearance is marred, who is despised and rejected, and who pours out his soul to death.  In this he is wounded for our transgressions, bears our iniquities, and makes intercession for the transgressors.  (Is. 52:13 – 53:12) 

God’s suffering servant is said to be like a lamb led to the slaughter.  (Is. 53:7)   In this we see an early description of the Lamb of God who dies for the sins of the world.²¹

26. New covenant

Jeremiah prophesies the coming of a new covenant between God and Israel, where God’s law will be written on the hearts of the people rather than on tablets of stone, and their sin will be forgiven. (Jer. 31:31-34)

27. Universal offering

Malachi prophesies that a pure offering (sacrifice) will be offered from the rising of the sun to its setting. (Mal. 1:11) This finds its fulfillment in the Catholic Mass.

HISTORICAL DEVELOPMENT-NEW TESTAMENT

1. Son of David

God had told David that his house and kingdom and throne would endure forever. (2 Sam. 7:16)   In Matt. 1:1 Jesus is called the son of David.  In Luke 1:32-33 Gabriel says that Jesus is the son of David who will reign forever.

2. The Manger

There is more symbolism here.  A manger is a box filled with straw as food for the animals.  Jesus calls himself the bread of life (John 6:35) and states that his flesh is real food. (John 6:55)   He is thus laid in the place for the food.²²  

The Eucharist is connected to the idea of a covenant.  A number of covenants have been examined so far:

Adamic

Noahic

Abrahamic

Jacob/Israel

Mosaic

Davidic

Jeremiah had prophesied a new covenant.  This is not just an additional covenant, but sums up all of the previous covenants.  Here is how the Adamic and Noahic covenants find a greater fulfillment.²³

3. The New Adam

In 1 Cor. 15:45-49, Paul describes Christ as a new Adam (or last Adam or second Adam).  Christ steps into Adam’s role and succeeds where Adam failed.

Adam disobeyed, but Christ obeyed.  

Adam brought sin to the world, but Christ brought life. (Rom. 5:12-21)   

Adam chose the forbidden fruit in an act of pride.  Christ chose death in an act of humility.  

Adam lost his friendship with God.  Christ restored it.

Adam is head of all humanity according to the flesh, and Christ is head of all of the redeemed.  

Adam was granted to live in an earthly paradise, but where sin was still possible.  Christ makes it possible for us to dwell with God in heaven itself, where there can be no sin.  

Christ thus reverses the sin of Adam.²⁴

4. A greater Noah

In Noah’s time eight people were saved as water washed away the pollution of the sinful world.  Christ instituted Baptism, by which water washes away the pollution of original sin.  In both cases people are saved through water.  Peter makes this comparison in 1 Pet. 3:20-21.  

In Noah’s time they are saved through the wood of the ark, in our time by the wood of the cross.  

The ark saved physical lives, the cross saves spiritual lives.  

Noah offered sacrifice (Gen. 8:20) and a covenant was established by God with him.  (Gen. 9:8-17)   Christ offered the sacrifice of his very life and established a new covenant with us.  (Matt. 26:27-28)   

Christ’s gift is far greater.  While in Noah’s time eight people were saved, roughly 1.4 billion Catholics are alive today who received life through baptism, and far more did in earlier times.  

Three events from the first two chapters of John’s gospel illustrate the connections with the other covenants.

5. The proclamation of John the Baptist

In John 1:29 and John 1:35-36 John the Baptist proclaims Jesus to be the Lamb of God.  To understand this, look back over history.  At the time of the Abrahamic covenant, a ram was offered in place of the life of Isaac.  At the first Passover, a lamb was offered for the lives of the first-born of Israel.  Under the Mosaic covenant, this was reenacted yearly.  Later a living person, the suffering servant in Isaiah, is compared to a lamb led to the slaughter as he gives his life in an offering for the lives of sinners.  John the Baptist is identifying Jesus as the suffering servant, who is summing up in his life the Abrahamic and Mosaic covenants.

6. Nathanael

From John 1:45-51 it appears that Nathanael, while under a fig tree, has had a dream or vision or prayer experience.  This leads him to recognize who Jesus is.  In responding to Nathanael, Jesus applies to himself the title Son of Man for the first time.  This title has two different meanings.  It could simply be used to refer to any member of the human race, as in Prv. 8:31 and Ezek. 2:1.   It could also refer to the specific person of Dan. 7:13-14.

Jesus connects this title to two Scripture passages.   First, in Gen. 28:12 Jacob has a dream in which he sees the angels of God ascending and descending on a ladder that reached from earth to heaven.  There God renews the Abrahamic covenant with Jacob.  In John 1:51 Jesus tells Nathanael that he will see the angels of God ascending and descending on the Son of Man.   This implies that Jesus, the Son of Man, is that ladder by means of which we reach heaven.  This points to the words of Jesus in John 14:6, “I am the way, and the truth, and the life; no one comes to the Father, but by me.”  As God renewed the covenant with Jacob, a new covenant is established in Jesus. 

Second, in Dan. 7:13-14 one who is called the son of man is presented before the Ancient of Days (God the Father) and receives an everlasting kingdom.  Recall God’s promise (Davidic covenant) to David of an eternal kingdom (2 Sam. 7:16) and Gabriel’s words to Mary that her son will receive the throne of David and reign forever.  (Luke 1:32-33).  Christ fulfills the Davidic covenant, and while David had a forty-year reign (1 Kgs. 2:11), the reign of Christ is eternal. 

The Abrahamic covenant and Davidic covenant are thus coming together in the person of Jesus Christ.

To strengthen the identification with Jesus still further, note that John the Baptist calls Jesus the Son of God (John 1:34), the same title that Gabriel applied to him in Luke 1:35.  Nathanael also calls Jesus the Son of God.  (John 1:49)   The title Son of God relates to the prophecy of Wisdom 2:12-20, where the ungodly decide to insult, torture, and kill the righteous man (the suffering servant image again) who is called the son of God. (Wis. 2:13,16,18)   The words they use are almost the same as the jeers uttered by the chief priests, scribes, and elders at Jesus as he hung on the cross.  (Matt. 27:41-43) 

7. The wedding at Cana

This is related in John 2:1-11, and is where Jesus changes water into wine.  John refers to this not as a miracle, but as a sign.  What is the difference?  A sign points to something beyond itself, as a robin is a sign of spring or dark clouds are a sign of rain.  Here it points to a covenant.  There is already a covenant in progress, for a covenant takes two parties and makes them family.  That is precisely what a wedding does.  However, Jesus goes beyond this.  To see how, think of the ways in which the word of God may be proclaimed:

By spoken word, as when the Gospel is read at Mass

By written word, as when one reads the Bible

By an action, as when Jesus rode a donkey into Jerusalem (Matt. 21:1-11) to fulfill the prophecy of Zech. 9:9.

By the very act of existing, as in Psalm 19:1, “The heavens are telling the glory of God, and the firmament proclaims his handiwork.”

Jesus, through an action, reenacts the institution of the Mosaic covenant on Mt. Sinai.

Moses had the people prepare, and on the third day God came down on Mt. Sinai.  (Ex. 19:10-11)

Jesus chose his first disciples, and on the third day he arrived at the wedding at Cana.  (John 2:1)

Moses made a request (follow the ordinances of the Lord) and the people agreed.  (Ex. 24:3)

Jesus made a request (fill the jars with water and take it to the steward of the feast) and the servants agreed.  (John 2:7-8)

God responds with a miracle, as the elders see him without perishing.  (Ex. 24:9-11)

Jesus responds with a miracle, as the water becomes wine.  (John 2:9-10)

The elders eat and drink before God.  (Ex. 24:11)

The Cana wedding guests, with their new wine, eat and drink before Jesus.

Jesus thus reenacts the Mt. Sinai events, but with himself in place of Moses and God.   By taking on these roles he is both summing up the Mosaic covenant and pointing to something beyond it.  By taking the role of Moses, he calls to mind the prophecy of Moses (Deut. 18:15-19) that another prophet like him would arise.  Moses was a prophet, a lawgiver, and the mediator of a covenant.  When John the Baptist was asked if he was the prophet (John 1:21), he denied it.  Jesus truly fulfills the prophecy.  Also, by taking the role of God, Jesus hints at something much greater. 

Pope Francis made some observations that are useful.  The water was used to fill jars that were there for Jewish purification rites, and thus connected with the Mosaic covenant.  Jesus transforms the water to wine, symbolizing a transformation from the Mosaic covenant to the new covenant.  Wine is a symbol of joy.  The sign occurs at a wedding feast, which is a sign of love.  Thus, the new covenant is one of joy and love.²⁵ 

Wine, which was called the blood of the grape (Gen. 49:11), points to the blood of Christ in the Eucharist.  The wedding feast at Cana also looks ahead to the wedding of Christ and his bride the Church at the end of time.  (Rev. 19:9)

Thus, the Abrahamic, Mosaic, and Davidic covenants find fulfillment in Christ.

It is also thus with titles.  Throughout the Old Testament, titles such as Son of God, Son of Man, son of David, etc. are used, but it was not readily clear if they applied to one person or to several different people.  Now we see them all converging on the person of Jesus Christ.

8. The Our Father

Give us this day our daily bread (Matt. 6:11, Lk. 11:3).   These words have been spoken billions of times, with most people not aware that there is a real mystery here.  The New Testament was written in Greek, and the Greek word for daily is “epiousios”.  This word appears here for the first time ever in the Greek language.  It is not so clear how it should be translated.  It is similar to the expression “epi ten ousan”, which means for the current time.  Based on that, it is translated “daily”.  Another approach is to divide the word.  Epi means on, upon, or above.  Ousia means being, substance, or nature.  Put them together and epiousios becomes supersubstantial, superessential, or supernatural.  “Give us this day our supernatural bread” is an appeal for daily Eucharist.  This is how the early Church Fathers understood it.^26,27

In the words of St. Ambrose:

“If the bread is daily, why do you take it only once a year?  Receive daily what is of benefit to you daily.  So live that you may deserve it daily.”²⁸

9. The Feeding of the 5000

Five loaves and two fish are multiplied and feed 5000 people.

Several Old Testament passages lead up to this:

There was the manna, the miraculous food that fed the Israelites in the desert.  (Ex. 16:14-16)

The jar of meal of the widow of Zarephath did not run out, and fed Elijah, the widow, and her son.  (1 Kgs. 17:14-16)

The food given to Elisha was multiplied, and fed a hundred men.  (2 Kgs. 4:42-44)

The bread for the 5000 did not run out, no matter how much was given away.  

In the Eucharist, Jesus does not run out, no matter how many hosts are consecrated.

The twelve baskets of leftovers symbolize both the twelve tribes of Israel and the twelve apostles.  Each were chosen to be God’s instruments to convert the world.

The people are said to be like sheep without a shepherd.  (Mark 6:34) This recalls Psalm 23:1 (The Lord is my shepherd.), Ezek. 34:1-16, where God himself takes the role of shepherd to the sheep, and John 10:11-16, where Jesus calls himself the Good Shepherd.

There are lessons here for the Christian life:

The apostles were tired and looking to rest.  (Mark 6:31)   Then they saw the great crowd, and the ministry to them took precedence.  The demands of love are greater than the demands of the body.

They had only five loaves and two fish, yet Jesus said, “You give them something to eat.”  (Mark 6:37-38)   Trust in God even when the situation is seemingly impossible.

Jesus said, “Gather up the fragments left over, so that nothing may be lost.”  Do not waste a single one of God’s gifts.^29,30,31

10. The Bread of Life Discourse

This occurs very shortly after the feeding of the 5000.  The multiplied loaves remind the Jews of the manna, the bread that God gave from heaven.  Jesus responds that he is the true bread of God that comes down from heaven and gives life to the world.  When the Jews object to such a statement, Jesus replies with what sounds like a shocking claim:  The bread that he will give is his flesh, which is to be eaten.

To emphasize how literally he means this, Jesus hammers the point home over and over:

“I am the bread of life.  Your fathers ate the manna in the wilderness, and they died.  This is the bread which comes down from heaven, that a man may eat of it and not die.”

“I am the living bread which came down from heaven; if anyone eats of this bread, he will live forever; and the bread which I shall give for the life of the world is my flesh.”

“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.”

“He who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.”

“For my flesh is food indeed, and my blood is drink indeed.”

“He who eats my flesh and drinks my blood abides in me and I in him.”

“As the living Father sent me, and I live because of the Father, so he who eats me will live because of me.”

“This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live forever.”  (John 6:48-58)

Even with that, Jesus is not done emphasizing how literally this is to be understood.  The Greek language uses two words for body, soma and sarx.  Soma is a more general term.  It can refer to the physical body, but is also used when Paul refers to the Church as the Body of Christ.  (1 Cor. 12:12-27)   Sarx refers to physical flesh.  In the passage, every time that Jesus refers to his flesh, the word used is sarx.

Then there is the verb used for eating.  It is not the usual Greek word for eating, which is phagein, but rather the word trogein.  Trogein is a more stark and literal word that is used to describe how animals eat their food.  It can be translated chew, munch, or gnaw.

Over and over Jesus emphasized the literalness of his words.  He did not explain in detail how he planned to fulfill them.  That remained a mystery.  What might his listeners be thinking?  There was a Jewish figure of speech where to eat someone’s flesh meant to revile them or physically assault them.  (Psalm 2:4)   That didn’t make sense here.  Besides, Jesus was speaking literally.  There was the cannibalistic interpretation, but Jesus had said that he had come from heaven, (John 6:51) and referred to his returning there.  (John 6:62)   How could his body be eaten if it were no longer on earth?  That didn’t make sense either.  Besides, that interpretation was abhorrent and repulsive.  

The mystery would be explained at the Last Supper, but that would be ninety miles south and a year in the future.  For now, just how Jesus would give his body and blood remained a mystery.  Many of his followers, baffled at what sounded like madness and offended at the thought of eating his flesh and drinking his blood, simply left.  On previous occasions, when Jesus was misunderstood, he would add additional words of clarification.  (Matt. 16:5-12, Mark 4:13-20, John 4:31-34) That did not happen here.  The crowd had correctly understood that he was speaking literally.

Some stayed, including the apostles.  They might not have understood how Jesus was going to give his body and blood any more than the rest, but they had seen what he had done.  The blind saw, the deaf heard, lepers were cleansed, and even the dead were raised to life.  That was enough for them to trust that Jesus knew what he was talking about, even though they did not understand.

Throughout the bread of life discourse (John 6:25-59) Jesus refers to “my flesh”, which he gives as food.  In John 6:63 there is a similar expression, “the flesh”, which has quite a different meaning.  The expression “the flesh” is used here, in Mark 14:38, in John 8:15, in Rom. 8:1-13, and in Gal. 5:16-24 to mean fallen human nature.  Jesus said in John 6:63, “It is the Spirit that gives life, the flesh is of no avail.”  He is saying that the way of fallen human nature does not lead to life.^32,33,34            

11. The Feeding of the 4000

Seven loaves and a few fish are multiplied to feed 4000 people.

The seven loaves and seven baskets of leftovers can symbolize the seven days of creation, which carries an implication that all creation will one day be renewed by the one who is the Bread of Life.

There are lessons for the Christian life:  

The crowd had been with Jesus for three days, and now had nothing to eat.  They had not left him.  Following Christ takes precedence even when circumstances are difficult.

Once again, all of the fragments are collected.  God’s gifts are not to be wasted. Although here we have ordinary bread, there may be a foreshadowing of the care we need to take with particles of the Eucharist.

The apostles are still struggling to grasp what they have heard and seen.  Even after witnessing the earlier feeding of the 5000, they ask where they can get enough bread to feed the crowd.³⁵

12. The Last Supper

The mystery of how Jesus will give his body and blood as food and drink is revealed.  He will do so under the appearance of bread and wine.  Here Jesus took bread, blessed and broke it, and said, “Take, eat; this is my body.”  (Matt. 26:26)   Note that he said “is” and not “represents”.  There were about thirty different ways in the language to say “represents”, but Jesus did not use them.  He chose the word that simply means “is”.

In his earlier preaching, Jesus would make use of parables and similes.  These are figurative, but the context makes them clear.  Jesus relates the parable of the sower, (Matt. 13:3-9), then says that it is a parable (Matt. 13:18), and then interprets the elements of the parable. (Matt. 13:19-23) A simile is a comparison using “like” or “as”.  Examples are, “The kingdom of heaven is like a grain of mustard seed which a man took and sowed in his field.”  (Matt.13:31)    Jesus said, “I am the true vine, and my Father is the vinedresser.”  (John 15:1)   Then he explains the simile: “Abide in me, and I in you.  As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.”  (John 15:4)   With the words, “This is my body”, there is no 

attached explanation, for it is not a parable.  There is no use of “like” or “as”, for it is not a simile.  It is a statement of literal fact.

Luke 22:19 adds, “Do this in remembrance of me.”  Note that it does not say “Think about this in remembrance of me.”  Consider:  On July 4^th we set off fireworks in remembrance of our country’s independence.  On Thanksgiving Day we hold parades in remembrance of the early Pilgrims.  On Veterans Day we hold parades in remembrance of those in the military.  We do not just think about the fireworks and the parades.  The action is performed.  

Also, Jesus declared the bread and wine to be his body and blood and then told his apostles, “Do this.”  They could only do this if he was giving them the power to do this.  Thus, they received the power to change the bread and wine into the body and blood of our Lord.  The Catholic priesthood was instituted.

It says in Psalm 110:4, “The LORD has sworn and will not change his mind, you are a priest forever, according to the order of Melchizedek.”  It is confirmed that this applies to Christ in Heb. 5:5-6, Heb. 7:17 and Heb. 7:20-22.  Jesus is our high priest (Heb. 8:1) who is the mediator of a new covenant (Heb. 9:15) and forever lives to make intercession for us. (Heb. 7:25)   A priest is one who offers sacrifice. (Heb. 8:3)   What does Christ, in his role as high priest in heaven, offer in sacrifice?  He continuously offers to the Father the surrender of himself with the merits and fruits of his sacrifice on the cross.  Christ died only once, but this sacrificial action is eternal in heaven.

With regard to the Catholic Mass, consider the following:  Christ has only one body, which is in heaven.  Christ is performing his eternal sacrifice in heaven.  At the consecration, Jesus permits his one body to be present on our altars, doing what he is doing in heaven, which is offering the sacrifice of the cross to the Father.  The Mass thus is a true sacrifice.  In reality, there is only one Mass, which is the eternal Mass, 

the eternal liturgy, that takes place in heaven as Christ offers his sacrifice.  In Catholic Masses on earth Jesus becomes present, giving us to share in the one eternal Mass in heaven.  Jesus is not sacrificed again, but rather his one eternal sacrifice in heaven becomes present on our altars.  Nor is the body of Christ torn or damaged in any way.  If a communion host is broken or chewed, it just means that Jesus continues to be present in full in each piece.  This continues until the appearances of bread and wine cease.  Note also that Jesus is the one offering the sacrifice (priest) yet the sacrifice is an offering of himself (victim).

There is still a mystery to clear up regarding the Last Supper.  The Last Supper was the first Mass, and at the Mass Jesus offers the sacrifice of the cross.  How could he do this, since he would not suffer on the cross until the following day?  The answer is that God lives not in time but in eternity.  We exist only in the present, but to God all moments of time are before him at once.  He is outside of time, and is the creator of time, and there is no before and after to him.  Jesus is not only man but God, and can apply something in our future to something in our present.  (A similar event happened when Mary was delivered from sin at her conception by the atoning death of Jesus, even though Jesus had not yet been born.)^36,37,38                        

13. Requirement for sanctity

Receiving Jesus in the Eucharist strengthens us against sin and gives us a greater share in the divine life of God (sanctifying grace).  St. Paul warns that there are grave responsibilities here.  In 1 Cor. 11:27 the translation is, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord.”  To be guilty of someone’s blood is to be guilty of murdering them, and Rev. 21:8 speaks of their fate.  What makes one unworthy?  St. Paul gives two examples.  In 1 Cor. 11:28 we read, “Let a man examine himself, and so eat the bread and drink of the cup.”  Examine yourself (for serious sin) and if it is present, repent before eating and drinking.  For Catholics that means the Sacrament of Reconciliation. 

Then, in 1Cor. 11:29 we see, “For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself.”  Some have wondered if the word “body” refers to Christ’s body in the Eucharist or to the Church as the Body of Christ.  Look at the context.  In the entire passage (1 Cor. 11:23-34) the word “body” is only used to refer to Christ’s body in the Eucharist.  Also, St. Paul does not bring up the Church as the Body of Christ until the following chapter.  He speaks, therefore, about the need to discern that the body of Christ is truly present, and not just bread.  If you don’t believe it, don’t receive it.

The author of Hebrews also has things to say.  In Heb. 10:28-29 we read, “A man who has violated the law of Moses dies without mercy at the testimony of two or three witnesses.  How much worse punishment do you think will be deserved by the man who has spurned the Son of God, and profaned the blood of the covenant by which he was sanctified, and outraged the Spirit of grace?”  Do not profane the blood of the covenant by receiving the cup unworthily.  Receive with belief and a pure heart.^39,40   

14. Spiritual descendants of Abraham

Jesus said of the chalice, “Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.”  (Matt. 26:27-28)   The new covenant of Jeremiah 31:31-34, which speaks of the forgiveness of sins, now comes to be.  A covenant creates a state of kinship between the participants.  Here St. Paul uses Abraham as an example.  Abraham had entered into a covenant with God, (Gen. 15:1-21) and because of his faith was called God’s friend. (2 Chron. 20:7, Is. 41:8, James 2:23)   St. Paul points out that when we have faith, as Abraham had faith, then spiritually we are sons of Abraham.  As Abraham’s sons we are also heirs, and inherit the promises made to Abraham. (Gal. 3:6-9, Gal. 3:29)   As Gal. 3:8 states, “In you shall all the nations be blessed.”, and in Gal. 3:14, “… that in Christ Jesus the blessing of Abraham might come upon the Gentiles, that we might receive the promise of the Spirit through faith.”

15. God is our Father

As Abraham was called God’s friend, we are now called friends by Christ. (John 15:14-15)   As a covenant establishes kinship, so we are now called sons of God: “… for in Christ Jesus you are all sons of God, through faith.”  (Gal.3:26) and brothers to Christ: “… that he might be the first-born among many brethren.”  (Rom. 8:29)   As sons of God we are led by the Spirit to address God as Father (Gal. 4:4-6, Rom. 8:15-16), as we do in the Lord’s Prayer.

16. Indwelling of the Trinity

With God as Father and Jesus as brother, we have a family relationship.  Family members reside together, and thus it is given to us.  “And I will ask the Father, and he will give you another Counselor (Paraclete), to be with you forever, even the Spirit of Truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, for he dwells with you, and will be in you.”  (John 14:17)   Thus, the Holy Spirit dwells in us.  “If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.”  (John 14:23) Thus, the Father and the Son dwell in us as well.  We become, “… partakers of the divine nature”, (2 Pet. 1:4) sharing in the inner life of God as adopted sons. (Gal. 4:5)  

St. Paul also speaks of our divine sonship and of the dwelling of the Holy Spirit in us:

“If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit who dwells in you.” (Rom. 8:11)

“For all who are led by the Spirit of God are sons of God.  For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship.  When we cry, ‘Abba! Father!’ it is the Spirit himself bearing witness with our spirit that we are children of God, and if 

children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” (Rom. 8:14-17)

“Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Cor. 3:16)

“Do you not know that your body is a temple of the Holy Spirit within you, which you have from God? (1 Cor. 6:19)

To these we can add:

“See what love the Father has given us, that we should be called children of God; and so we are.” (1 John 3:1)

All of this comes from the kinship established by the covenant in the blood of Christ.

17. Other relevant New Testament passages

In Luke 24:13-35 we see two of the disciples encountering Jesus, after the resurrection, in the breaking of the bread.  It is not clear if Jesus consecrated the bread, but it does serve as a reminder of the Last Supper events.

In John 21:1-14 Jesus appears again, after the resurrection, to seven of the apostles.  He has prepared a charcoal fire with bread and fish.  This recalls the feeding of the 5000 and the feeding of the 4000, which foreshadowed the Last Supper.

In Rev. 4:1-5:14 we are given a glimpse of the eternal liturgy in heaven involving God the Father, the Lamb, angels, and elders.  It is this liturgy that becomes present on our altars during Mass.

In Rev. 19:6-9 we see the Church, symbolized by a bride clothed in her good deeds, given in marriage to the Lamb and eternally joining that heavenly celebration.

EARLY CHURCH TESTIMONY

Up to now the Biblical references to the Eucharist have been examined.  Jesus died around 33 AD.  The last surviving apostle, John, died around 100 AD and this brought apostolic and Biblical times to an end.  The chain of events that led through Old Testament times to the Last Supper still continued, as over the next four centuries Christian writers left a collection of documents that describe the Eucharistic belief of the Church.  Here is a partial list of those documents, the people who wrote them, and people associated with them.  Only those who wrote about or were involved in the transmission of Eucharistic doctrine are quoted here.  Some of the dates are only approximate.  The timeline on the previous page shows the historical sequence of events. 

1.  The Didache (70 AD) 

This is an anonymous early Christian writing which has proven difficult to date.  It has similarities to the Gospel of Matthew, but the author seems unfamiliar with the writings of Paul.  Estimates of its date of composition range from 40 AD to 100 AD, and here an average value is used.⁴¹

Some quotes:

“Even as this broken bread was scattered over the hills, and was gathered together and became one, so let thy Church be gathered together from the ends of the earth into thy kingdom.”⁴²

“But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, ’Give not that which is holy to the dogs.’”⁴³

“You gave food and drink to men for enjoyment, that they might give thanks to Thee; but to us, you did freely give spiritual food and drink and life eternal through thy servant.”⁴⁴

2.  Ignatius of Antioch (35 AD-110 AD)

Ignatius was bishop of Antioch in what is now Syria.  He knew both John the apostle and Polycarp.  He was the first person we know to refer to the Church as catholic.  He was arrested and taken to Rome to be martyred, and during his journey wrote seven letters which have come down to us.  Six were addressed to Christian churches and one to Polycarp.⁴⁵ Some quotes:

“I desire the bread of God, the heavenly bread, the bread of life – which is the flesh of Jesus Christ, the Son of God … And I desire the drink of God, namely his blood, which is incorruptible love and eternal life.”⁴⁶

“Take heed, then, to have only one Eucharist, for there is one flesh of our Lord Jesus Christ, and one cup to the unity of his blood.”⁴⁷

“They (the heretics) abstain from the Eucharist and from prayer, because they do not believe the Eucharist to be the flesh of our Savior Jesus Christ. … Those, therefore, who speak against the gift of God, incur death.”⁴⁸

3. Papias (60 AD-130 AD)

Papias was bishop of Hierapolis in what is now Turkey.  He knew Polycarp and may have known John the apostle.  He was the author of Exposition of the Sayings of the Lord.  The original work has been lost, but parts of it were preserved in History of the Church by Eusebius.⁴⁹ Some quotes:

“When Mark became the interpreter of Peter, he wrote down accurately whatever he remembered, though not in order, of the words and deeds of the Lord.  He was neither hearer nor follower of the Lord; but such he was afterwards, as I say, of Peter, who had no intention of giving a connected account of the sayings of the Lord, but adapted his instructions as necessary.  Mark, then, made no mistake, but wrote down things as he remembered them; and he made it his concern to omit nothing that he had heard nor to falsify anything therein.”⁵⁰

29

“Matthew, indeed, composed the sayings in the Hebrew language; and each one interpreted them to the best of his ability.”⁵¹    

4.  Polycarp (69 AD-155 AD)

Polycarp was bishop of Smyrna in what is now Turkey.  When he was a young man he knew John the apostle, who was then an old man.  When Polycarp was an old man he knew Irenaeus, who was then a young man.  He also knew Ignatius of Antioch and Papias.  We have one of his writings, the Epistle of Polycarp to the Philippians.  His death is described in the Martyrdom of Polycarp, by an unknown author.⁵² Here is a quote from his Epistle to the Philippians:

“Let us, then, continue unceasingly in our hope and in the Pledge of our justification, that is, in Christ Jesus, who bore our sins in his own body on the tree, who did no sin, nor was guile found in His mouth; yet, for our sakes, that we might live in Him, He endured everything.”⁵³ 

5.  Justin Martyr (100 AD-165 AD)

Justin was born in what is now Nablus in Palestine.  He was a philosopher who converted to Christianity and was eventually martyred.  Among his writings are the First Apology, Second Apology, and Dialogue with Trypho the Jew.⁵⁴ Some quotes:

“We do not receive these as common bread and common drink.  Rather, Jesus Christ our Savior, having been made flesh by the word of God, had both flesh and blood for our salvation.  So, likewise, we have been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by conversion are nourished, is the flesh and blood of that Jesus who was made flesh.”⁵⁵

“And on what is called the day of the Sun there is a meeting of all who live in cities or the country; and the memoirs of the apostles or the writings of the prophets are read as long as time allows.  Then when the reader has ceased, the president gives by word of mouth his admonition and 

exhortation to imitate these good things.  Afterwards we all rise up together and offer prayers; and, as I said, when we have ceased to pray, bread is brought and wine and water, and the president likewise offers up prayers and thanksgivings to the best of his power; and the people respond with ‘Amen’.  Then follows the distribution to each and the partaking of the things which have been made Eucharist … “⁵⁶

“This prophecy refers to the bread which our Christ gave us to eat, in remembrance of His being made flesh for the sake of His believers, for whom also He suffered.  And it refers to the cup which He gave us to drink, in remembrance of His own blood, with giving of thanks.”⁵⁷

6.  Tatian (120 AD-180 AD)

Tatian was from Adiabene in what is now Iraq, but eventually went to Rome where he became a pupil of Justin Martyr.  He composed a harmony of the gospels called the Diatessaron.  Clement of Alexandria may have been a pupil of Tatian.  In his later years he fell into the heresy of the Encratites.  Here is a quote from him, but the theology might not be accurate.  His term “material spirits”, for example, seems contradictory.⁵⁸

“Our God has no introduction in time.  He alone is without beginning, and is himself the beginning of all things.  God is a spirit, not attending upon matter, but the Maker of material spirits and of the appearances which are in matter.  He is invisible and untouchable, being Himself the Father of both sensible and invisible things.  This we know by the evidence of what he has created; and we perceive His invisible power by His works.”⁵⁹

7.  Irenaeus (130 AD-202 AD)

Irenaeus was from Smyrna, where as a young man he knew Polycarp.  Later he journeyed to what is now Lyons in France, where he was made bishop.  His most famous work is Against Heresies.⁶⁰

“… He took from among creation that which is bread, and gave thanks, saying, ‘This is my body.’  The cup likewise, which is from among the creation to which we belong, he confessed to be his blood.”⁶¹

“He has declared the cup, a part of creation, to be his own blood, from which he causes our blood to flow; and the bread, a part of creation, he has established as his own body, from which he gives increase to our bodies.”⁶²

8.  Clement of Alexandria (159-215 AD)

Clement was a priest, theologian, and philosopher at Alexandria in Egypt.  He traveled widely as a young man, and may have been a pupil of Tatian.  He taught at the Catechetical School of Alexandria, and Origen was one of his pupils.⁶³

“’Eat my flesh’, he says, ‘and drink my blood’.  The Lord supplies us with these intimate nutriments.  He delivers over his flesh, and pours out his blood, and nothing is lacking for the growth of his children.  O incredible mystery!”⁶⁴

9.  Tertullian (155-220 AD)

Tertullian was from Carthage in what is now Algeria.  He wrote extensively, and was one of the first Christian authors to write in Latin instead of Greek.  In his later years he was influenced by the Montanist heresy.⁶⁵

“The flesh feeds on the body and blood of Christ, so that the soul too may fatten on God.”⁶⁶

“He declared plainly enough what He meant by the bread, when He called the bread His own body.  He likewise, when mentioned the cup and making the New Testament to be sealed in His blood, affirmed the reality of His body.”⁶⁷

10. Hippolytus (170-235 AD)

Hippolytus of Rome had a curious career.  He was morally rigorous, and was greatly offended when the popes began receiving back serious sinners with leniency.  His supporters then elected him an antipope in opposition to the true pope.  He was eventually reconciled to the Church and died a martyr.  He may have influenced Origen.  He wrote extensively on Christian topics.⁶⁸ Here are some quotes from his work The Apostolic Tradition regarding the Mass.

“May the Lord be with you; and let all say:  And with thy spirit.  Lift up your hearts:  We have lifted them up to the Lord.  Let us give thanks to the Lord.  It is right and just.”⁶⁹

“Who when he was betrayed to voluntary suffering that he might abolish death and break the bonds of the devil and tread down hell and enlighten the just and establish the testament and manifest the resurrection, taking bread and giving thanks to thee, said: ‘Take, eat; this is my body which is broken for you.’  Likewise also the cup, saying: ‘This is my blood which is shed for you; when you do this, you make remembrance of me.’”⁶⁹

11. Origen  (185-254 AD)

Origen of Alexandria was one of the greatest scholars of ancient times, and was the author of two thousand books according to Jerome.  He was a pupil of Clement of Alexandria, and while on a trip to Rome he may have heard Hippolytus.  During his life his teachings were considered to be in line with those of the Church, but after his death some of his views were condemned.⁷⁰

“We also eat the bread presented to us.  And this bread becomes by prayer a sacred body, which sanctifies those who sincerely partake of it.”⁷¹

“You are accustomed to take part in the divine mysteries, so you know how, when you have received the body of the Lord, you reverently exercise every care lest a particle of it fall, and lest anything of the consecrated gift perish …”⁷²

“… now, however, in full view, there is the true food, the flesh of the word of God, as He Himself says: ‘My flesh is truly food, and my blood is truly drink.’”⁷³  

12. Cyprian (210-258 AD)

Cyprian became bishop at Carthage.  He was influenced by the writings of Tertullian. He later died as a martyr.⁷⁴

“He Himself warns us, saying, ‘Unless you eat the flesh of the Son of Man and drink his blood, you shall not have life in you.’  Therefore do we ask that our bread, which is Christ, be given to us daily, so that we who abide and live in Christ may not withdraw from his sanctification and from his Body.”⁷⁵

“And who is more a priest of the Most High God than our Lord Jesus Christ, who, when he offered sacrifice to God the Father, offered the very same which Melchizedek had offered, namely bread and wine, which is in fact his Body and Blood!”⁷⁶

13. Dionysius of Alexandria (200-264 AD)

Dionysius was a student of Origen, and became bishop of Alexandria.  He led his flock in a time of both severe persecution and plague.⁷⁷

“I do not think they will themselves be rash enough in such a condition to either approach the holy table or to touch the body and blood of the Lord.”⁷⁸

“I did not dare to renew afresh, after all, one who had heard the giving of thanks and who had answered ‘Amen’ with others.  He had stood at the holy table and had stretched forth his hands to receive the blessed food and had received it.  And for a very long time, he had been a partaker of the body and blood of Our Lord Jesus Christ.”⁷⁹

14. Peter of Alexandria (250-311 AD)

His birth date is very uncertain.  Peter was the third successor to Dionysius of Alexandria as bishop.  He may have taught Athanasius.  His church suffered persecution, and he was eventually martyred.⁸⁰

“But to those who have been delivered up and have fallen … and have been tormented and thrown into prison, it is right with joy … to communicate to them in all things – both in prayer and in partaking of the body and blood of Christ.”⁸¹

15. Aphrahat of Persia (280-345 AD) 

Aphrahat (or Aphraates) the Persian Sage was an early monk who wrote what is known as The Demonstrations.  This is a collection of twenty-three homilies on topics of Christian doctrine and practice.⁸²

“With His own hands the Lord presented His own Body to be eaten, and before He was crucified He gave His Blood as drink …”⁸³  

16. Hilary of Poitiers (310-367 AD)

Hilary was the bishop of Poitiers in what is now France.  He was influenced by Tertullian, Origen, Cyprian, and Athanasius.  He fought fiercely against the Arian heresy.  His major work is On the Trinity.⁸⁴

“As to the reality of His Flesh and Blood, there is no room left for doubt, because now, both by the declaration of the Lord Himself and by our own faith, it is truly Flesh and it is truly Blood.”⁸⁵

17. Athanasius (296-373 AD)

Athanasius was the second successor to Peter of Alexandria, and may have been taught by him.  Elected bishop when only thirty, he spent most of the next forty-five years battling the Arian heresy.  It was a bitter struggle.  He was exiled five times for a total of seventeen years, and had to flee for his life another six times or so.⁸⁶

“You shall see the Levites bringing loaves and a cup of wine, and placing them on the table.  So long as the prayers of supplication and entreaties have not been made, there is only bread and wine.  But after the great and wonderful prayers have been completed, then the bread is become the Body, and the wine the Blood, of Our Lord Jesus Christ.”⁸⁷

18. Ephraim (306-373 AD)

Ephraim was a deacon from Nisibis in what is now Turkey.  He is also called Ephraim the Syrian, as he wrote in the Syrian language.  He knew Basil.  He left a large collection of writings, and fought against the heresies of the Arians, Marcionites, and Bardaisanites.⁸⁸

“After the disciples had eaten the new and holy Bread, and when they understood by faith that they had eaten of Christ’s Body, Christ went on to explain and to give them the whole Sacrament.  He took and mixed a cup of wine.  Then he blessed it, and signed it, and made it holy, declaring that it was his own Blood, which was about to be poured out … “⁸⁹

19. Basil (330-379 AD)

Basil was a bishop in Caesarea in what is now Turkey.  He was the brother of Gregory of Nyssa.  He knew Ephraim, was an admirer of Origen, lived as an early form of monk, and fought against the Arian heresy.⁹⁰

“To communicate each day and to partake of the holy Body and Blood of Christ is good and beneficial; for He says quite plainly: “He that eats My Flesh and drinks My Blood has eternal life.”⁹¹

20. Cyril of Jerusalem (313-386 AD)

Cyril was a bishop known for his writings on the liturgy and on instructions for catechumens.⁹²

“For just as the bread and wine of the Eucharist before the holy invocation of the adorable Trinity were simple bread and wine, but the invocation 

having been made, the bread becomes the Body of Christ and the wine the Blood of Christ …”⁹³

“He Himself, therefore, having declared and said of the Bread, ‘This is My Body.’, who will dare any longer to doubt?  And when He Himself has affirmed and said, ‘This is My Blood.’, who can ever hesitate and say it is not His Blood?”⁹⁴ 

21. Gregory of Nyssa (335-395 AD)

Gregory was bishop of Nyssa in what is now Turkey.  He was a theologian who was the brother of Basil.  He was influenced by Origen, and contributed to the doctrine of the Trinity and to the Nicene Creed.⁹⁵

“The bread again is at first common bread; but when the mystery sanctifies it, it is called and actually becomes the Body of Christ.”⁹⁶

22. Ambrose (339-397 AD)

Ambrose was a statesman in Milan, Italy.  There was a dispute between the Catholic and Arian parties over who the next bishop would be.  Ambrose attempted to keep order, and both parties responded by acclaiming Ambrose as bishop.  He was only a catechumen at the time, but within a week he was baptized, ordained, and consecrated Bishop of Milan.  He became a theologian who fought against both Arianism and paganism.  He played a role in the conversion of Augustine.⁹⁷

“Before it be consecrated it is bread; but where the words of Christ come in, it is the Body of Christ.  Finally, hear him saying: ‘All of you take and eat of this; for this is my Body.’.  And before the words of Christ the chalice is full of wine and water; but where the words of Christ have been operative it is made the Blood of Christ, which redeems the people.”⁹⁸  

23. Epiphanius of Salamis (310-403 AD)

Epiphanius was bishop of Salamis on the island of Cyprus.  He composed the Panarion, which was a handbook for combating heresies and paganism.  He had a role in the condemnation of some of the teachings of Origen.⁹⁹

“We see that the Savior took in his hands, as it is in the Gospel, when he was reclining at the supper; and He took this, and giving thanks, He said: ‘This is really Me.’  And he gave to his disciples and said: ‘This is really Me.’”¹⁰⁰

24. John Chrysostom (347-407 AD)

John Chrysostom was the Archbishop of Constantinople in what is now Turkey.  He was known for his skill in preaching and for denouncing abuses of authority, which repeatedly got him in trouble with the authorities.  He died in exile.¹⁰¹

“Christ is present.  The One (Christ) who prepared that (Holy Thursday) table is the very One who now prepares this (altar) table.  For it is not a man who makes the sacrificial gifts become the Body and Blood of Christ, but He that was crucified for us, Christ Himself.  The priest stands there carrying out the action, but the power and the grace is of God.  ‘This is My Body.’, He says.  This statement transforms the gifts.”¹⁰² 

25. Jerome (342-420 AD)

Jerome was a priest and theologian known for the Vulgate, a translation of the Hebrew scriptures into Latin which was the basis for Catholic Bibles for centuries to come.  He lived in Rome, then later in Bethlehem.  He corresponded with Augustine.¹⁰³

“After the type had been fulfilled by the Passover celebration and He had eaten the flesh of the lamb with His Apostles, He takes bread which strengthens the heart of man, and goes on to the true sacrament of the Passover, so that just as Melchizedek, the priest of the Most High God, in prefiguring Him, made bread and wine an offering, He too makes Himself manifest in the reality of His own Body and Blood.”¹⁰⁴

26. Augustine (354-430 AD)

Augustine was the bishop of Hippo Regius in what is now Algeria.  He was a theologian and philosopher who wrote a very large number of works, of which Confessions and City of God might be the best known.  He was assisted in his conversion by Ambrose, and corresponded with Jerome.¹⁰⁵

“That bread which you see on the altar, having been sanctified by the word of God, is the Body of Christ.  That chalice, or rather, what is in that chalice, having been sanctified by the word of God, is the Blood of Christ.”¹⁰⁶

“What you see is the bread and the chalice; that is what your own eyes report to you.  But what your faith obliges you to accept is that the bread is the Body of Christ and the chalice (wine) the Blood of Christ.”¹⁰⁷

“He walked here in the same flesh, and gave us the same flesh to be eaten unto salvation.  But no one eats that flesh unless first he adores it; and thus it is discovered how such a footstool of the Lord’s feet is adored; and not only do we not sin by adoring, we do sin by not adoring.”¹⁰⁸

27. The Ninth Century Eucharistic Controversy

The Church firmly believed in the Real Presence of Christ in the Eucharist, but now deeper questions were asked.  How does the change of the bread and wine into the Body and Blood of Christ occur?  Exactly in what manner is Christ present?

A man named Paschasius Radbertus (785-865) was the abbot of Old Corbie Monastery, a Benedictine community near the city of Amiens in France.  Around 831 he wrote a treatise on the Eucharist.  One of his monks, named Ratramnus (800-868), disagreed with his views and wrote his own treatise.  Others joined in, and the debate lasted about thirty years.  Neither man was sufficiently precise in their language, and neither was completely correct in their theology.  In the end, the effect was to motivate theologians to think about these questions.¹⁰⁹

28. Berengarius (999-1088)

Berengarius was the head of a school in Tours in what is now France.  Around 1047 he began to assert that Christ was only spiritually present in the Eucharist.  The Church kept condemning his views, he would recant them, and later would retract the recantation.  This went on until 1080, when he made a final recantation and was reconciled to the Church.¹⁰⁹

Note:  Over 1000 years had passed since the time of Christ, and tens of millions of Christians had lived during those years.  Only then did someone of note challenge the teaching of the Church on the Eucharist, and even he recanted his views.

29. Transubstantiation

Around this time the term transubstantiation began to be used to describe the belief of the Church.  It means a transfer of substances.  The first known use of the term was by Hildebert of Tours in 1079.  It was adopted by the Fourth Lateran Council of 1215, and by the Council of Trent in 1551.^110,111 Here is the statement of the Council of Trent, which also appears in the Catechism # 1376:

“Because Christ Our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood.  This change the holy Catholic Church has fittingly and properly called transubstantiation.”

This is the belief of the Catholic Church to this day.

THE MASS

The earlier units dealt with the historical development of the Eucharist.  Now the Mass and Eucharist as they are today will be looked at.  Here is an overview of the Catholic Mass, within which the consecration occurs.^112,113,114

Introductory Rites

1.          Entrance Procession

This symbolizes the People of God on the road from here to eternity.  It recalls the words of Psalm 43:3-4, ”Oh, send out your light and your truth; let them lead me, let them bring me to your holy hill and to your dwelling!  Then I will go to the altar of God, to God my exceeding joy; and I will praise you with the lyre, O God, my God.”  The priest bows to the altar and kisses the altar, thus greeting Christ.¹¹⁵

2.          The Sign of the Cross

We mark ourselves with the instrument of our salvation, the cross.  Thus, we proclaim that through the cross we are saved.  We invoke the Trinity in whose name we were baptized.  Thus, in a way, we are renewing our baptismal vows.  “Take up your cross and follow me.” These are the words of Jesus in Luke 9:23, which sum up Christian life.  We give our assent to this.  The origins of the sign of the cross are ancient.  It was mentioned by Tertullian around 200 AD, and Basil claims that it originated in apostolic times.  The upper case Greek letter tau resembles a cross, and is used in Ezekiel 9:4-6, around 590 BC, as a sign that saves from punishment and death.^116,117

3.          The Greeting

The priest makes a prayer for the salvation of all who are present.  Several versions can be used.  One is, “The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.”  It comes from 2 Cor. 13:14. The people respond, “And with your spirit.”

4.          The Penitential Rite

According to Scripture, all men have sinned (Rom. 3:23, Rom. 5:12, 1 John 1:8-10).  Before the all-holy, all-glorious, all-powerful God, sin is not trivial.  It is an offense against infinite love.  God is also infinite mercy, and will forgive the sins of those who sincerely turn to him.  Here we use one of several forms to acknowledge our sinfulness and ask for his mercy.¹¹⁸ The Kyrie eleison form continues:

Priest:  Lord, have mercy.

All:  Lord, have mercy.

Priest:  Christ, have mercy.

All:  Christ, have mercy.

Priest:  Lord, have mercy.

All:  Lord, have mercy.

The priest follows with a prayer for absolution, “May Almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.”  This forgives lesser sins for those who are contrite.  Serious sins require the Sacrament of Reconciliation.

5.          The Gloria

This prayer uses both the words of the angels to the shepherds at the birth of Christ (Luke 2:13-14) and the praise of the saints in heaven (Rev. 15:3-4).¹¹⁹

Glory to God in the highest,

and on earth peace to people of good will.

We praise you,

we bless you,

we adore you,

we glorify you,

we give you thanks for your great glory,

Lord God, heavenly King,

O God, almighty Father.

Lord Jesus Christ, Only Begotten Son,

Lord God, Lamb of God, Son of the Father,

you take away the sins of the world,

have mercy on us;

you take away the sins of the world,

receive our prayer;

you are seated at the right hand of the Father,

have mercy on us.

For you alone are the Holy One,

you alone are the Lord,

you alone are the Most High,

Jesus Christ,

with the Holy Spirit,

in the glory of God the Father.

Amen.

6.          The Collect

Also known as the Opening Prayer, the Collect comes from the Latin word collecta, which is short for oratio ad collectam.  It is pronounced with the accent on the first syllable.  It is a gathering, or collection, of the prayers of all into one, thus disposing us to hear the word of God.¹¹² Here is a typical example:

Look upon us, O God, Creator and Ruler of all things, and, that we may feel the working of your mercy, grant that we may serve you with all of our 

heart.  Through Our Lord Jesus Christ your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, forever and ever.

The Liturgy of the Word

Here God speaks to us, leading us along the path to salvation.  This is not a matter of merely listening, for the word of God has the power to bring about in us what it proclaims.

7.          The First Reading

Except during Easter time, this is a reading from the Old Testament.  During Easter time it is taken from the Acts of the Apostles in the New Testament.  After the reading, the reader says, “The word of the Lord”, and the people respond, “Thanks be to God.”¹¹²

8.          The Responsorial Psalm

A passage from the book of Psalms in the Old Testament is read.  Every couple of verses there is a pause, and the people repeat a verse that gives the theme of the passage.

9.          The Second Reading

This is taken from the New Testament.  After the reading, the reader says, “The word of the Lord”, and the people respond, “Thanks be to God.”

10. The Gospel

This opens with a short dialog:

Priest or deacon:  The Lord be with you.

All:  And with your spirit.

Priest or deacon:  A reading from the holy Gospel according to _.

A reading then follows from the New Testament books of Matthew, Mark, Luke, or John.

Another short dialog follows after the reading:

Priest or deacon:  The Gospel of the Lord.

All:  Praise to you, Lord Jesus Christ.

11. The Homily

The priest or deacon preaches on the life lessons that can be drawn from the readings.

12. The Creed

Usually the Nicene Creed, dating from the fourth century councils of Nicaea and Constantinople, is used.  During Lent and Easter time, the Apostles’ Creed, which is the ancient baptismal creed of the Church of Rome, may be substituted.¹¹² Here is the Nicene Creed:

I believe in one God,

the Father almighty,

maker of heaven and earth,

and of all things visible and invisible.

I believe in one Lord Jesus Christ,

the Only Begotten Son of God,

born of the Father before all ages,

God from God, Light from Light,

true God from true God,

begotten, not made, consubstantial with the Father;

through him all things were made.

For us men and for our salvation

he came down from heaven,

and by the Holy Spirit was incarnate of the Virgin Mary,

and became man.

For our sake he was crucified under Pontius Pilate,

he suffered death and was buried,

and rose again on the third day

in accordance with the Scriptures.

He ascended into heaven

and is seated at the right hand of the Father.

He will come again in glory

to judge the living and the dead

and his kingdom will have no end.    

I believe in the Holy Spirit, the Lord, the giver of life,

who proceeds from the Father and the Son,

who with the Father and the Son is adored and glorified,

who has spoken through the prophets.

I believe in one, holy, catholic, and apostolic Church.

I confess one baptism for the forgiveness of sins

and I look forward to the resurrection of the dead

and the life of the world to come.  Amen.

13. The Universal Prayer

This is also known as the Prayer of the Faithful, or General Intercessions.  A list of petitions for the Church and the world is made.  Each petition concludes with, “Let us pray to the Lord.”  The people respond with, “Lord, hear our prayer”, or with another suitable response.

The Liturgy of the Eucharist

14. The Presentation and Preparation of the Gifts

The focus now moves from the lectern to the altar.  Bread and wine are brought to the altar, and the collection is taken.  The collection has very 

ancient roots, as under the Mosaic covenant the Israelites were obliged to support the priests and Levites.  Today the gifts are monetary, but in the 

early Church gifts of grain and fruit and animals would be offered to the priests.¹²⁰

The priest now adds a small amount of water to the wine with the prayer, “By the mystery of this water and wine may we come to share in the divinity of Christ who humbled himself to share in our humanity.”

This dialog follows:

Priest:  Blessed are you, Lord, God of all creation, through your goodness we have this bread to offer, which earth has given and human hands have made.  It will become for us the bread of life.

All:  Blessed be God forever.

Priest:  Blessed are you, Lord, God of all creation, through your goodness we have this wine to offer, fruit of the vine and work of human hands.  It will become our spiritual drink.

All:  Blessed be God forever.

The priest now washes his hands with the prayer, “Lord, wash away my iniquities.  Cleanse me from my sins.”  In the early Church this washing had a more practical side, as the priest’s hands were often soiled from handling the gifts of grain and fruit and animals. 

Priest:  Pray, brethren, that my sacrifice and yours may be acceptable to God, the almighty Father.

All:  May the Lord accept the sacrifice at your hands

        for the praise and glory of his name,

        for our good

     and the good of all his holy Church.

15. Prayer over the Offerings

This varies with each Mass.  Here is a typical example:

Priest:  May this sacred offering, O Lord, confer on us always the blessing of salvation, that what it celebrates in mystery it may accomplish in power.  Through Christ our Lord.

All:  Amen

The Eucharistic Prayer

(also called the Anaphora or Canon)

16. The Preface

This consists of a dialog followed by a prayer of thanks to the Father.  The dialog dates back to Hippolytus, who was martyred in 235 AD.⁶⁸

Priest:  The Lord be with you.

All:  And with your spirit.

Priest:  Lift up your hearts.

All:  We lift them up to the Lord.

Priest:  Let us give thanks to the Lord our God.

All:  It is right and just.

There are several different Preface prayers.  Here is the one usually used with Eucharistic Prayer II:

It is truly right and just, our duty and our salvation

always and everywhere to give you thanks, Father most holy, 

through your beloved Son, Jesus Christ, 

your Word through whom you made all things, 

whom you sent as our Savior and Redeemer, 

incarnate by the Holy Spirit and born of the Virgin.  

Fulfilling your will and gaining for you a holy people, 

he stretched out his hands as he endured his Passion, 

so as to break the bonds of death and manifest the resurrection.  

And so, with the Angels and all the Saints

we declare your glory, as with one voice we acclaim:

17. The Sanctus

The Preface flows into the Sanctus, which combines the praise of the seraphim in Isaiah 6:3 and Revelation 4:8 with the praise of the people as Jesus entered Jerusalem in Matthew 21:9.  We unite our praise to that of the angels.

Holy, Holy, Holy Lord God of hosts.

Heaven and earth are full of your glory.

Hosanna in the highest.

Blessed is he who comes in the name of the Lord.

Hosanna in the highest.

From this point there are four main Eucharistic Prayers, plus others for Reconciliation, Masses for children, and special occasions.  Hippolytus gives a prayer that was used in Rome for the ordination of bishops during Easter time.  With some modifications, it became Eucharistic Prayer II.  This will be followed here.

18. The Epiclesis

This is an invocation of the Holy Spirit.

“You are indeed holy, O Lord, the fount of all holiness.  Make holy, therefore, these gifts, we pray, by sending down your Spirit upon them like the dewfall, so that they may become for us the Body and Blood of Our Lord Jesus Christ.

19. The Institution Narrative

The bread and wine become the Body and Blood of Our Lord Jesus Christ.  He is now present on our altar, offering himself to the Father.  In union with him, as the water was mixed with the wine, we also offer our lives to the Father.  

“At the time he was betrayed and entered willingly into his Passion, he took bread and, giving thanks, broke it, and gave it to his disciples, saying:  TAKE THIS, ALL OF YOU, AND EAT OF IT, FOR THIS IS MY BODY, WHICH WILL BE GIVEN UP FOR YOU.  In a similar way, when supper was ended, he took the chalice and, once more giving thanks, he gave it to his disciples, saying:  TAKE THIS, ALL OF YOU, AND DRINK FROM IT, FOR THIS IS THE CHALICE OF MY BLOOD, THE BLOOD OF THE NEW AND ETERNAL COVENANT, WHICH WILL BE POURED OUT FOR YOU AND FOR MANY FOR THE FORGIVENESS OF SINS.  DO THIS IN MEMORY OF ME.

20. The Memorial Acclamation

There are three responses of the people that can be used here.  One is:

Priest:  The mystery of faith.

All:  We proclaim your Death, O Lord, and profess your Resurrection until you come again.

21. The Anamnesis and the Oblation 

The anamnesis is a prayer of remembrance, in the Hebrew sense of remembering.  In that sense, to recall an event is to make it present.  In the oblation we offer to the Father the sacrifice of Jesus present on the altar. We join the offering of our lives to that of Christ.¹²¹

“Therefore, as we celebrate the memorial of his Death and Resurrection, we offer you, Lord, the Bread of life and the Chalice of salvation, giving thanks that you have held us worthy to be in your presence and minister to you.”

22. The Intercessory Prayers

We pray for unity, for the Church, for the deceased, and for the living.

“Humbly we pray that, partaking of the Body and Blood of Christ, we may be gathered into one by the Holy Spirit.  Remember, Lord, your Church, spread throughout the world, and bring her to the fullness of charity, together with _ our Pope and _ our Bishop and all the clergy.  Remember also our brothers and sisters who have fallen asleep in the hope of the resurrection, and all who have died in your mercy:  welcome them into the light of your face.  Have mercy on us all, we pray, that with the Blessed Virgin Mary, Mother of God, with Blessed Joseph, her Spouse, with the blessed Apostles, and all the saints who have pleased you throughout the ages, we may merit to be coheirs to eternal life, and may praise and glorify you through your Son, Jesus Christ.

23. The Doxology

Priest:  Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honor is yours, for ever and ever.

All:  Amen

24. The Lord’s Prayer

Priest:  At the Savior’s command and formed by divine teaching, we dare to say:

All:  Our Father, who art in heaven, hallowed be thy name; thy kingdom come, thy will be done on earth as it is in heaven.  Give us this day our daily 

bread, and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.

Priest:  Deliver us, Lord, we pray, from every evil,

graciously grant peace in our days,

that, by the help of your mercy,

we may be always free from sin

and safe from all distress,

as we await the blessed hope

and the coming of our Savior, Jesus Christ.

All:  For the kingdom, the power and the glory are yours now and forever.

25. The Sign of Peace

The peace that we refer to is not merely that of emotional well-being and contentment, but that corresponding to the Hebrew word shalom.  It has the deeper meaning of fullness of life, holiness, and wholeness.¹²²

Priest:  Lord Jesus Christ

who said to your Apostles:

Peace I leave you, my peace I give you,

look not on our sins,

but on the faith of your Church,

and graciously grant her peace and unity

in accordance with your will.

Who live and reign for ever and ever.

All:  Amen

Priest:  The peace of the Lord be with you always.

All:  And with your spirit.

Priest:  Let us offer each other the sign of peace.

A sign of peace is now exchanged.

26. The Agnus Dei

Lamb of God, you take away the sins of the world, have mercy on us.

Lamb of God, you take away the sins of the world, have mercy on us.

Lamb of God, you take away the sins of the world, grant us peace.

27. Communion

Priest:  Behold the Lamb of God,

behold him who takes away the sins of the world.

Blessed are those called to the supper of the Lamb.

All:  Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.

28. Communion Antiphon

This is different for each Mass.  A typical example is, “I am the living bread that came down from heaven, says the Lord.  Whoever eats of this bread will live forever.”

Minister of Communion: “The Body of Christ” or “The Blood of Christ”

Communicant:  Amen

29. The Prayer after Communion

This is different for each Mass.  A typical example is, “Made partakers of Christ through these Sacraments, we humbly implore your mercy, Lord, that, conformed to his image on earth, we may merit also to be his coheirs in heaven.  Who lives and reigns forever and ever.”

Concluding Rites

Priest:  The Lord be with you.

All:  And with your spirit.

30. The Final Blessing

Priest:  May almighty God bless you,

the Father, and the Son, and the Holy Spirit.

All:  Amen

31. The Dismissal

Several different forms can be used here.  In Latin, the dismissal is, “Ite, missa est.”  which translates “Go, it is sent.”  The word missa can be seen as a dismissal, but also as a commissioning or a sending on mission.  With the graces received at Mass, we go on mission into the world to transform it.  The word Mass is derived from the word missa.¹²³

Priest:  Go forth, the Mass is ended.

All:  Thanks be to God.

RECEPTION OF THE EUCHARIST

Jesus comes to us in every communion, but the amount of grace that we receive varies greatly.  Many receive the Eucharist regularly, but without noticing much difference in their lives.  To receive the extraordinary graces that are offered, our souls should be properly prepared.  Here are some ways to do so.

Imagine that a deeply loved friend or family member had undertaken a long journey to visit you.  Would the visit go as well, would you be able to open your heart as much, if you were still emotionally smarting over a past disagreement with them?  It would be better if there were no old wounds in the relationship.  The wounds in our relationship with Jesus are our sins.  To receive the fullness of his graces for you, heal the wounds first.  Make use of the Sacrament of Reconciliation.  While this is strictly required only for serious sins, it is good to approach the Eucharist in a state of complete purity, free of even lesser sins.  Common practice in the 1950’s was to go to confession on Saturday if one was going to Communion on Sunday.  The idea was laudable, even if the priest shortage would make it difficult to implement today.  Even lesser sins are obstacles to receiving the gifts and graces that Jesus would bestow.  Also, know this:  The further you are from Christ, the more likely it is that you will not recognize having sins.  The time to beware is when you believe that you are not a sinner.  Those who live close to Love itself see their imperfections in the light of Love.  Live habitually in a state of grace, fleeing from all sin, free of any attachments or affections that could turn you from Christ. 

To return to the example of the visiting friend:  If they were staying at your place, and expected to have a room prepared for them, how would they feel if you directed them to a sleeping bag on the floor?  Prepare the room.  In the case of Jesus, the room is your heart.  Take time to ponder who Jesus is, and who you are.  Jesus is far beyond your visiting friend.  As the Second Person of the Holy Trinity he is all-powerful, all-majestic, all-holy, all-loving, the eternal one, and the creator of all that is.  Before him you are a weak sinner who is totally incapable of reaching heaven by your own efforts.  You should respond with total reverence, total adoration, and total surrender.  In his infinite love and mercy, Jesus desires 

to be united to you and to pour his graces into you.  Desire in return to be united to him and to receive all of the gifts that he wishes to give.¹²⁴ Consider the miracles that had to be worked for you to receive him.  In Old Testament times God could not be approached.  When Moses approached the burning bush, God said, “Come no nearer.” (Ex. 3:5) It was forbidden to touch the ark of the covenant, and those who disobeyed died.  (1 Sam. 6:6-7, 2 Sam. 6:19-21) Yet, under the New Testament, we can approach, and touch, and even swallow.  In the words of philosopher Peter Kreeft, “We eat God.  That’s even more shocking than eating the sun.”¹²⁵ Let your hearts be prepared.  Before Mass, and even the previous evening, turn to him with prayers of love, of trust, of humility, and of sorrow for sin.  Try to arrive early for Mass, and immerse yourself in these prayers.   

How would your visiting friend feel if, when trying to converse with you, that you were constantly on your cellphone or online or watching a TV show?  Give Jesus your full attention.  Receive him with the reverence due to God, and then pour out your heart to him in love and thanksgiving and petition.  God is unimaginably great, but he is also infinite love.  In this infinite love he desires to fill you with his gifts.  Place no obstacles in his way.  Receive him with humility, confidence, and love.  If you are lacking in these, ask for them in heartfelt petition.  After you have received him, thank him for coming to you, praise him for who he is and what he has done, and petition him for all of your needs and desires.  If you are unable to stay after Mass for a few minutes to do this, set aside some time when you return home.

In the words of St. Francis:

“See the humility of God, brothers, and pour out your hearts before him!  Humble yourselves that you may be exalted by him!  Hold back nothing of yourselves for yourselves, that He who gives himself totally to you may receive you totally!”¹²⁶

Can you tie all of this together?  The next time you plan to receive the Eucharist, think over the four thousand years of history, from Abraham to today, that led to it.  Be living already a life in union with God that is pleasing to God.  Take time to 

prepare to receive.  Receive with great reverence.  After receiving, lose yourself in love and praise and thanksgiving and petition.  After that, watch as graces are given, and perhaps even miracles.

BIBLIOGRAPHY

1. Joseph Ratzinger, Many Religions – One Covenant, (San Francisco CA: Ignatius Press 1999) p. 59-60
2. Scott W. Hahn, Covenant and Communion, (Grand Rapids MI: Brazos Press 2009) p. 115-117
3. Bishop Robert Barron, This Is My Body, (Elk Grove Village IL: Word on Fire 2023) p. 41
4. John Bergsma and Brant Pitre, A Catholic Introduction to the Bible – The Old Testament, (San Francisco CA: Ignatius Press 2018) p. 64
5. Ibid., p. 136
6. Ibid., p. 102-105
7. Ibid., p. 107-109
8. Ibid., p. 114-115
9. Ibid., p.139-143
10. Bishop Robert Barron, This Is My Body, (Elk Grove Village IL: Word on Fire 2023) p. 42-44
11. Ibid., p. 7-9, 45
12. John Bergsma and Brant Pitre, A Catholic Introduction to the Bible – The Old Testament, (San Francisco CA: Ignatius Press 2018) p. 174-175, 194-195
13. Ibid., p.180-182
14. The Navarre Bible – Pentateuch, (Dublin, Ireland: Four Courts Press 1999) p. 347-349
15. Ibid., p. 353
16. John Bergsma and Brant Pitre, A Catholic Introduction to the Bible – The Old Testament, (San Francisco CA: Ignatius Press 2018) p. 197-198
17. Brant Pitre, Jesus and the Jewish Roots of the Eucharist, (New York NY: Doubleday 2011) p. 118-122, 130-131
18. Babylonian Talmud, Menahoth 29A, quoted in Brant Pitre, Jesus and the Jewish Roots of the Eucharist, (New York NY: Doubleday 2011) p. 130-131

58

19. Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy, The Jerome Biblical Commentary, (Englewood Cliffs NJ: Prentice Hall 1968) vol. I, p. 287
20. Bernard Orchard et. al., A Catholic Commentary on Holy Scripture, (New York NY: Thomas Nelson & Sons 1953) p. 674
21. Ibid., p. 982
22. Joseph Ratzinger (Pope Benedict XVI), Jesus of Nazareth – The Infancy Narratives, (Vatican City: Libreria Editrice Vaticana 2012) p. 68-69
23. Bishop Robert Barron, This Is My Body, (Elk Grove Village IL: Word on Fire 2023) p. 64
24. Catholic.com/video/Jesus-and-Mary-compared-to-Adam-and-Eve
25. Pope Francis, general audience, St. Peter’s Square, 8 June 2016
26. Brant Pitre, Jesus and the Jewish Roots of the Eucharist, (New York NY: Doubleday 2011) p. 93-97
27. Catechism of the Catholic Church, (Vatican City: Libreria Editrice Vaticana 1994) #2837
28. Ambrose, De Sacramentis 5,4
29. Bernard Orchard et. al., A Catholic Commentary on Holy Scripture, (New York NY: Thomas Nelson & Sons 1953) p. 991
30. The Navarre Bible – Gospels & Acts, (Dublin Ireland: Four Courts Press 2008) p. 257
31. Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy, The Jerome Biblical Commentary, (Englewood Cliffs NJ: Prentice Hall 1968) vol. II, p. 35, 436
32. Ibid., vol II, p. 437
33. Bishop Robert Barron, This Is My Body, (Elk Grove Village IL: Word on Fire 2023) p. 74-75
34. Brant Pitre, Jesus and the Jewish Roots of the Eucharist, (New York NY: Doubleday 2011) p. 113-114
35. The Navarre Bible – Gospels & Acts, (Dublin Ireland: Four Courts Press 2008) p. 145, 262-263
36. Ibid., p. 196-197
37. Karl Keating, Catholicism and Fundamentalism, (San Francisco CA: Ignatius Press 1988) p. 247

59

38. Bishop Robert Barron, This Is My Body, (Elk Grove Village IL: Word on Fire 2023) p. 63-64
39. The Navarre Bible – Gospels & Acts, (Dublin Ireland: Four Courts Press 2008) p. 196-197
40. Catechism of the Catholic Church, (Vatican City: Libreria Editrice Vaticana 1994) #1391-1396
41. En.wikipedia.org/wiki/Didache
42. Didache 9,4
43. Didache 9,5
44. Didache 10,3
45. En.wikipedia.org/wiki/Ignatius of Antioch
46. Ignatius of Antioch, Letter to the Romans 7,3
47. Ignatius of Antioch, Letter to the Philippians 4,1
48. Ignatius of Antioch, Letter to the Smyrnaeans 7,1
49. En.wikipedia.org/wiki/Papias of Hierapolis
50. Eusebius, History of the Church 3,39,15
51. Eusebius, History of the Church 3,39,16
52. En.wikipedia.org/wiki/Polycarp
53. Polycarp, Letter to the Philippians 8,1
54. En.wikipedia.org/wiki/Justin Martyr
55. Justin Martyr, First Apology 66
56. Justin Martyr, First Apology 67
57. Justin Martyr, Dialogue with Trypho the Jew 70
58. En.wikipedia.org/wiki/Tatian
59. Tatian, Address to the Greeks 4
60. En.wikipedia.org/wiki/Irenaeus
61. Irenaeus, Against Heresies 4,17,5
62. Irenaeus, Against Heresies 5,2,2
63. En.wikipedia.org/wiki/Clement of Alexandria
64. Clement of Alexandria, Instructor 1,6,42
65. En.wikipedia.org/wiki/Tertullian
66. Tertullian, Resurrection of the Dead 8,3
67. Tertullian, Against Marcion 4,40
68. En.wikipedia.org/wiki/Hippolytus of Rome

60

69. Hippolytus, The Apostolic Tradition 4
70. En.wikipedia.org/wiki/Origen
71. Origen, Against Celsus 8,33
72. Origen, Homilies on Exodus 13,3
73. Origen, Homilies on Numbers 7,2
74. En.wikipedia.org/wiki/Cyprian
75. Cyprian, The Lord’s Prayer 18
76. Cyprian, Letters 63,4
77. En.wikipedia.org/wiki/Pope Dionysius of Alexandria
78. Dionysius of Alexandria, The Epistle to Bishop Basilides 2
79. Dionysius of Alexandria, To Sixtus II
80. En.wikipedia.org/wiki/Peter I of Alexandria
81. Peter of Alexandria, Canonical Epistle
82. En.wikipedia.org/wiki/Aphrahat
83. Aphrahat, Treatises 12,6
84. En.wikipedia.org/wiki/Hilary of Poitiers
85. Hilary of Poitiers, The Trinity 8,14
86. En.wikipedia.org/wiki/Athanasius of Alexandria
87. Athanasius, Sermon to the Newly Baptized, quoted in Eutyches, Sermo de paschate et de sacrosancta Eucharistia
88. En.wikipedia.org/wiki/Ephrem the Syrian
89. Ephraim, Homilies 4,6
90. En.wikipedia.org/wiki/Basil of Caesarea
91. Basil of Caesarea, Letter of Basil to a Patrician Lady Caesaria
92. En.wikipedia.org/wiki/Cyril of Jerusalem
93. Cyril of Jerusalem, Catechetical Lectures 19,7
94. Cyril of Jerusalem, Catechetical Lectures 22,1
95. En.wikipedia.org/wiki/Gregory of Nyssa
96. Gregory of Nyssa, Sermon on the Day of Lights or On the Baptism of Christ
97. En.wikipedia.org/wiki/Ambrose
98. Ambrose, The Sacraments 4,5,23
99. En.wikipedia.org/wiki/Epiphanius of Salamis
100.  Epiphanius of Salamis, The Man Well-Anchored 57

61

101. En.wikipedia.org/wiki/John Chrysostom
102.  John Chrysostom, Homilies on the Treachery of Judas 1,6
103.  En.wikipedia.org/wiki/Jerome
104.  Jerome, Commentaries on Matthew 4,26,26
105.  En.wikipedia.org/wiki/Augustine of Hippo
106.  Augustine, Sermons 227
107.  Augustine, Sermons 272
108.  Augustine, Explanations of the Psalms 98,9
109.  Karl Keating, Catholicism and Fundamentalism (San Francisco CA: Ignatius Press 1988) p. 239-240
110.  En.wikipedia.org/wiki/transubstantiation
111.  Catholic.com/magazine/print-edition/transubstantiation-for-beginners
112.  Usccb.org>prayer-and-worship>the-mass
113.  Catholic-resources.org/ChurchDocs/RM3-EP1-4.htm
114.  Catholic-resources.org/ChurchDocs/Mass-RM3.htm
115.  Peter M. J. Stravinskas, The Bible and the Mass, (Mt. Pocono PA: Newman House Press 2000) p. 14
116.  Wordonfire.org/articles/contributors/a-short-history-of-the-sign-of-the-cross
117.  Scott Hahn, The Lamb’s Supper, (New York NY: Doubleday 1999) p. 43-44
118.  Ibid., p. 45-46
119.  Ibid., p. 46-47
120.  Peter M. J. Stravinskas, The Bible and the Mass, (Mt. Pocono PA: Newman House Press 2000) p. 51-56
121.  Scott Hahn, The Lamb’s Supper, (New York NY: Doubleday 1999) p. 54
122.  Peter M. J. Stravinskas, The Bible and the Mass, (Mt. Pocono PA: Newman House Press 2000) p. 61,107
123.  Scott Hahn, The Lamb’s Supper, (New York NY: Doubleday 1999) p. 57
124.  Michael Mϋller, The Blessed Eucharist, (Rockford IL: Tan Books and Publishers, Inc. 1994 reprint of 1868 edition) p. 90-95

125.  Peter Kreeft, “The Eucharist as the Remedy and Response to Secularism”, talk given at New York State Eucharistic Congress, Our Lady of Martyrs Shrine, Auriesville NY 21 October 2023

126. Francis of Assisi, Letter to a General Chapter