63. The Holy Eucharist
Faithful to the Lord’s command, the Church continues enacting exactly what he did on the eve of his Passion: “He took bread … He took the cup …”
The Holy Eucharist is the vertex of the sacraments. Those who are elevated to the dignity of royal priesthood through Baptism, and configured deeply to Christ through Confirmation, share in the sacrifice of the Lord with the entire community through the Eucharist.1
31. The Nature of the Eucharist
The name Eucharist has been chosen to refer to this sacrament since the times of St. Ignatius of Antioch (early second century). It is a Greek term (eucharistein) meaning “act of thanksgiving,” and it refers to Jesus’ act of thanksgiving when he instituted it, as both the Gospels and St. Paul relate (cf. Mt 26:27; Mk 14:23; Lk 22:17, 19; 1 Cor 11:24).
The other names that emphasize one aspect or another of this sacrament:
· Banquet of the Lord (cf. 1 Cor 11:20): It is the supper that the Lord celebrated with his disciples on the eve of his Passion and the anticipation of the “marriage supper of the Lamb” (Rv 19:9).
· Breaking of the Bread (cf. Acts 2:42, 46; 20:7, 11): The early Christians—forming one body—called it the breaking of the one bread in which all participated.
· Synaxis, or Eucharistic Assembly: The Eucharist is the visible expression of the Church (cf. 1 Cor 11:17-34).
· Memorial of the Passion and Resurrection of the Lord.
· Holy Sacrifice: It enacts the only sacrifice of Christ and includes the offering of the Church.
· Holy and Divine Liturgy, Holy Mysteries, and Holy Sacrament: It is the center of all liturgical celebration.
· Holy Communion: In it, we are united to Christ, forming one body.
· Holy Mass: It ends by sending the faithful (missio) to fulfill God’s will in their daily lives.2
In the Sacrament of the Eucharist, “Christ the Lord himself is contained, offered and received,”3 with his body, blood, soul, and divinity.
These three aspects are closely related. Consequently, we will study:
· the Real Presence of Christ in the Eucharist,
· the Holy Communion, and
· the holy sacrifice of the Mass.
32. The Real Presence of Christ in the Eucharist
Christ is truly, really, and substantially present in the Eucharist.
Christ died, rose from the dead, ascended into heaven, and is seated at the right hand of the Father where he intercedes for us. However, he is also present in the Church when she prays (cf. Mt 18:20), performs acts of mercy (cf. Mt 25:40), preaches the word of God (cf. 1 Cor 1:17), rules and governs the people of God (cf. Eph 5:23–24), administers the sacraments (cf. Acts 2:38), and offers the sacrifice of the Mass in his name and in the person of his minister (cf. 1 Cor 11:23–25). Moreover, Christ is present in his Church in the Eucharistic species above all.4
Five texts of the New Testament explicitly support this teaching. The first is the sixth chapter of St. John’s Gospel, where our Lord, during his Eucharistic discourse in Capernaum, announced the institution of the Holy Eucharist. His words demand a literal interpretation: His flesh is true food and his blood is true drink (cf. Jn 6:25–59).
Additionally, the narratives of the institution of the sacrament itself during the Last Supper contain the same doctrine. These are found in the three synoptic Gospels and in the first letter of St. Paul to the Corinthians (cf. Mt 26:26–29; Mk 14:22–25; Lk 22:19–20; 1 Cor 11:23–27). Paul’s account adds a strong corollary, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and the blood of the Lord.”
As for the witness of Tradition, it would be difficult to find a better documented topic. The Fathers abundantly report the faith of the apostles and the first Christians in the Real Presence. This is hardly surprising, given the central role of the Eucharist in the life of the Church and of each Christian.
The Magisterium of the Church defined the presence of our Lord in the Eucharist whenever heresy threatened this truth. For example, the Sixth Roman Council of a.d. 1079 (non-ecumenical), the Fourth Lateran Council, the Council of Constance, and, in particular, the Council of Trent defended this truth.5 An encyclical of Pope Paul VI again proposed the doctrine of Trent, illustrating it with many testimonies from the Tradition of the Church.6
33. Transubstantiation
Christ becomes really present in the Eucharist through transubstantiation, by which all the substance of the bread becomes the body of Christ, and all the substance of the wine becomes his blood without altering the appearances (accidents or species) of bread and wine.7
The term transubstantiation (change of substance while the accidents remain) is linguistically parallel to the more usual transformation (change of form while the matter remains). The latter describes natural changes whereas the former refers to a supernatural change that is absolutely impossible in nature. It can happen only through divine intervention, and actually happens only in the Eucharist, in which the whole substance—not just the substantial form—changes.
The term transubstantiation was introduced in the twelfth century and was used by the Fourth Lateran Council.8 The Council of Trent also used it and declared that the word was particularly suitable to describe this admirable conversion.9
34. The Manner of the Real Presence
Regarding the manner of Christ’s Real Presence in the Eucharist, we must affirm with the Council of Trent that Christ is present, whole and entire, in each of the Eucharistic species.10 This is because Christ has resurrected and is alive, and wherever his body is, his blood, soul, and divinity will also be there.
Specifically, by virtue of the explicit meaning of the words of the consecration (“This is my body”), all the substance of bread becomes the body of Christ. By concomitance, his blood, soul, and divinity also are present. The same is true of the consecration of the wine into the blood of Christ.11
Christ is also present—whole and entire—in each of the parts into which the Eucharistic species can be divided,12 provided these parts keep the accidental properties of bread and wine. This way of being present is called ad modum substantiae, “in the manner of the substance.”13
The Real Presence is conditional upon the permanence of the accidents, or appearances, of bread and of wine. When these are corrupted or disappear, the sacramental presence of Christ also disappears.14
35. Holy Communion, Our Spiritual Food
In the Last Supper, Jesus gave the apostles his body and blood to eat. In every Mass, Christ gives himself to us as spiritual food (Holy Communion).15
The external form of food is highly appropriate to signify the union with Christ that is caused in this sacrament. However, there is a discrepancy when comparing the Eucharist to food. Whereas the person fed assimilates food, the person receiving the Eucharist becomes assimilated into Christ.
36. The Matter and Form of the Eucharist
We are filled with wonder as we consider how Christ chose to use bread and wine to remain sacramentally present among us and to give us spiritual nourishment.16 These are simple and ordinary foods, “fruit of the earth and work of human hands,” as the Offertory of the Mass reminds us. “The miracle of the holy Eucharist is being continually renewed and it has all Jesus’ personal traits. Perfect God and perfect man, Lord of heaven and earth, he offers himself to us as nourishment in the most natural and ordinary way. Love has been awaiting us for almost two thousand years.”17
The remote matter of the Eucharist is wheat bread and grape wine because, as the Church has defined, this is what Jesus Christ used.18
For the validity of the sacrament, the bread must be made from wheat flour mixed with natural water and baked, that is, ordinary wheat bread. For its lawfulness, the Latin Rite requires that it be unleavened, and the Eastern rite requires that it be fermented.19 Furthermore, it must be fresh, in order to avoid the danger of corruption.20
For the validity of the sacrament, the wine must be natural, uncorrupted grape wine. For its lawfulness, a small amount of water must be added.21
The form is the words of the consecration, which are the same words Jesus used and are recorded in the New Testament.22 These words are literally, “This is my body,” and “This is the chalice of my blood.”23
The application of the form to the matter—the consecration—is done within the Holy Mass. For its validity, it must be done over a concrete, determinate, and physically present matter. Otherwise, the words of the form would not make sense. The present liturgical laws must be observed for its lawfulness. These bind in conscience, seriously or lightly, according to their importance. Consecration outside the Mass is never licit.24
37. The Effects of Holy Communion
Upon receiving the Eucharist, an intimate union is established between God and the receiver: “He who eats my flesh and drinks my blood abides in me, and I in him” (Jn 6:56). That is why this sacrament is usually called Communion (“to receive Communion,” “to communicate”). Through this union with Christ, Christian participants in the Eucharist are also united among themselves.
The Eucharist is the sacred banquet to which all Christians are invited. “O sacred banquet, in which Christ is received, the memory of his Passion is renewed, the mind is filled with grace, and a pledge of future glory is given to us,” says an ancient and well-known liturgical prayer.25
The Eucharist is the perfect food for the supernatural life of the soul. The Holy Eucharist nourishes the soul in the same way that ordinary food nourishes the body:26
· It sustains the spiritual life just as material food maintains corporal life.27 It increases the infused virtues—especially charity—while it increases sanctifying grace. Accordingly, the Eucharist increases our union with Christ.
· By strengthening our spiritual life, the Eucharist drives away the danger of committing mortal and venial sins.
· It forgives venial sins and reduces temporal punishments.28
· The union with Christ makes it a bond of unity with all Christians. It strengthens the unity of the Mystical Body of Christ: The Eucharist makes the Church.
· It is a pledge of eternal life and, in a certain way, the beginning of eternal life.
In a special way, the Eucharist represents the Passion and Resurrection of Christ: it contains the same Christ who suffered, died, rose from the dead, and is now glorious in heaven with the marks of his Passion. This same passion is carried out in the Mass in a special, real way, since, as we will see, the Mass is the renewal of the sacrifice of the cross.29
Like the rest of the sacraments, the Eucharist produces its effects by itself (ex opere operato), but the individual benefit depends on the quality of the recipient’s personal dispositions.
38. Communion under Both Species
Since the whole Christ is contained under each of the species, the effects of the Eucharist are not greater when Communion is received under both species than when it is received under only one species.30 That is why, for evident practical reasons, it is usually received under the species of bread only.
The Eucharist is taken under both species in some cases. This is done in order to clearly signify the participation of the faithful in the sacrifice of the Mass.31 Special care should be exercised to avoid any danger of irreverence.
In case of necessity, the Eucharist may be received only under the species of wine.32
39. The Necessity of Receiving the Eucharist
The Lord encouraged all to receive him in the Sacrament of the Eucharist.33 Actual reception of the Eucharist is not a necessary means for salvation.34
However, the desire to receive it (reception in voto) is a necessary means.35 For baptized persons with use of reason who know of this sacrament, the desire must be explicit (cf. Jn 6:54).
By divine precept, it is necessary for all baptized persons with use of reason to receive the Eucharist several times in their life and when death is imminent.36
By ecclesiastical precept, it is necessary for all Catholics to receive the Eucharist at least once a year after their first Communion and, if possible, during Easter time.37 Receiving the Eucharist in this season should usually be possible, since the time allowed for the fulfillment of this precept is quite long. Depending on the particular place, it may extend from Ash Wednesday to Trinity Sunday.
Frequent or daily reception of the Eucharist is, of course, most useful to all Christians. The faithful with the necessary dispositions are encouraged to take Communion when they participate in a Mass. Spiritual communions are useful too.
40. The Minister of the Eucharist
Only a priest can validly consecrate the Eucharist.38 The conditions for a lawful consecration will be discussed in the next chapter.
With respect to the distribution of the Eucharist, “the ordinary minister of holy communion is a Bishop, a priest or a deacon.”39
The extraordinary minister for the distribution of the Eucharist is the (permanent) acolyte or another faithful (the so-called lay minister) who, “where the needs of the Church require and ministers are not available,”40 has been legitimately delegated as prescribed by the law.
These are the criteria to determine the need to delegate a layman for the distribution of the Eucharist:
· There is no ordinary minister or acolyte.
· The ministers cannot distribute it themselves due to sickness, old age, or the demands of their pastoral ministry.
· Due to the great number of communicants, the distribution would take an excessively long time.
A bishop can grant the authority to delegate laymen to his auxiliary bishops, episcopal vicars, and episcopal delegates. Priests may also receive this authority personally from the bishop, but they may delegate only for one specific occasion in each case.41
Such delegations are always exceptional, since they are extraordinary ministers. In each case, they are justified by the good of the faithful.
41. The Subject of the Eucharist
Any living and baptized person who does not obstruct grace by mortal sin can fruitfully receive the Eucharist.
Since the twelfth century, the policy of the Catholic Church in the Latin Rite has been to not give Communion to children before the age of reason. Also, it is not given to those who lack the use of reason due to sickness or those who are unconscious.
Those who have only partial use of reason can receive Communion at the moment of death, provided there is no danger of irreverence.
41a) Dispositions of the Soul
The dispositions required to fruitfully receive the Eucharist are:
· not to be aware of any mortal sin that is not yet absolved,
· not to be under excommunication or interdict (these penalties will be discussed later on), and
· to approach the sacrament with devotion.
If one is aware of having committed a mortal sin, making an act of perfect contrition is not enough to receive communion in good conscience. While perfect contrition certainly forgives the sin and recovers sanctifying grace, no one can be sure of having attained it. Whoever is aware of having committed a mortal sin should not approach the Eucharist without having received absolution in the Sacrament of Penance first. Only when there is no available confessor combined with the grave necessity to receive Communion could an exception be made, but this very seldom occurs.42
41b) Dispositions of the Body
· The Eucharistic fast must be kept. One must abstain from all food or drink at least an hour before receiving Communion. Water and medicines do not break this fast.43 The sick, the elderly, and those taking care of them can receive Communion even if they have taken something during the preceding hour.44
· Out of respect for the sacrament, it is advisable to be clean, groomed, and properly dressed when going to Communion.
42. The Manner of Receiving Holy Communion
The Church has always required respect and reverence for the Eucharist at the moment of receiving it from the faithful. St. Cyril of Jerusalem (c. a.d. 315–386), instructing the newly baptized, writes, “Come forward also to the cup of his blood, not reaching out with your hands, but bowing and in attitude of worship and reverence.”45 It has long been the custom in the Church to receive the sacred host kneeling, according to the human way of behaving, because this genuflection expresses adoration. More recently, we have been told:
With regard to the manner of going to communion, the faithful can receive it either kneeling or standing, in accordance with the norms laid down by the Bishop’s Conference. When the faithful communicate kneeling, no other sign of reverence towards the Blessed Sacrament is required, since kneeling is itself a sign of adoration. When they receive communion standing, it is strongly recommended that, coming up in procession, they should make a sign of reverence before receiving the sacrament. This should be done at the right time and place, so that the order of people going to and from communion is not disrupted.46
For many centuries, Holy Communion had been distributed by placing it directly on the tongue. This practice is still in force.47 It expresses the faithful’s reverence for the Eucharist, and it is the best way to avoid profaning the Eucharist. To receive Holy Communion in this way does not detract in any way from personal dignity; rather, it is part of the preparation needed to receive the Eucharist fruitfully.
When the bishops, with the approval of the Holy See, authorize the reception of Holy Communion in the hand in their territory, the faithful need to be instructed on the doctrine of the Real Presence of our Lord in the Eucharist. Thus, any danger of profanation resulting from dispersing the fragments that might break off the hosts or from not having clean hands is avoided. One cannot say it does not matter if these particles stick to the communicants’ fingers and end up in pockets or bags. That would be a glaring lack of reverence for the body of the Lord. Worship implies reverence. Whatever hinders reverence hinders worship.
The same law points out that Communion in the hand can never be imposed in such a way as to exclude the traditional usage or make it difficult. Further, even where the practice of Holy Communion in the hand is lawfully allowed, each Catholic is free to decide whether he will receive the Eucharist on the tongue or in the hand.48
In the optional rite of Communion in the hand, the communicant should place his cupped left palm upon the right. The minister places the sacred host on the left palm. Stepping aside, yet still facing the minister, the communicant conveys the sacred host to his mouth with the right hand. The minister should ascertain that the host is consumed immediately.
43. Repetition of Communion within the Same Day
The ordinary practice is to receive Communion only once a day. However, one can receive communion for a second time in the same day, provided it is done within the context of Holy Mass.49 This is the case of a person who, having received Communion in the morning as is his practice, later in the day attends a Mass on the occasion of some special celebration (matrimony, funeral, etc.). This is also the case of a person who receives communion during the midnight Mass at Christmas or Easter and receives communion again at the next morning’s Mass.
Logically, one can receive Communion again to consume the Eucharist in exceptional cases (to prevent its profanation, in case of a fire, etc.). Additionally, in danger of death, it is highly recommended to receive the Viaticum even if one has already received Communion that day.50
44. First Communion
“For holy communion to be administered to children, it is required that they have sufficient knowledge and be accurately prepared, so that according to their capacity they understand what the mystery of Christ means, and are able to receive the Body of the Lord with faith and devotion.”51 However, in danger of death, it is sufficient that they are able to “distinguish the Body of Christ from ordinary food and receive communion with reverence.”52
“Sufficient knowledge,” or the use of reason, is presumed to be reached at the age of seven.53 It seems, then, that First Communion should be received around that age. Parents have the primary responsibility for making sure that their children receive the required preparation.54
The Church has established that children must make their first confession before their first Communion, even if they are not aware of having committed any mortal sin.55
45. Reservation of the Eucharist
The Real Presence of Christ in the Eucharist, as we have seen, is not limited to the moment of its celebration. It lasts as long as the species of bread and wine are not corrupted. Because of our faith in the Real Presence of Christ, the Eucharist is rendered a true adoration.56 We express this faith, among other ways, by kneeling or deeply bowing in adoration. The Church gives adoration to the Eucharist during Mass and outside it by:
· carefully reserving the consecrated hosts in the tabernacle for silent adoration and to bring it to the sick or impeded,57
· presenting them to the faithful for adoration (benediction with the Blessed Sacrament), and
· organizing public processions and other Eucharistic devotions.
And so we learn to thank our Lord for his kindness in not limiting his presence to the time of the sacrifice of the altar. He has decided to stay with us in the host which is reserved in the tabernacle. For me the tabernacle has always been a Bethany, a quiet and pleasant place where Christ resides. A place where we can tell him about our worries, our sufferings, our desires, our joys, with the same sort of simplicity and naturalness as Martha, Mary, and Lazarus.58
Since the earliest times, the desire to lavish the utmost manifestations of delicacy and adoration on the Blessed Sacrament has crystallized in a great number of canonical norms on its reservation. Their fulfillment has traditionally been one of the main concerns of the bishops in their pastoral visits to the churches in their dioceses. The present Code of Canon Law also devotes considerable attention to this matter.59
Specifically, it establishes that the custody of the Eucharist is the responsibility of the parish priest or another priest. It cannot be reserved in just any place of worship, but only in those that meet special conditions of dignity, safety, etc. It has to be kept in a ciborium, on top of a corporal, and inside a tabernacle. At least one vigil lamp must continually burn before it. The consecrated hosts must be renewed periodically, at least every 15 days.
The exposition of the Blessed Sacrament, both in the ciborium and in a monstrance, and the Eucharistic processions are also regulated by the Code.
Footnotes:
1. Cf. CCC, 1322–1419.
2. Cf. Ibid., 1322–1332.
3. CIC, 897.
4. Cf. SC, 7; CCC, 1373.
5. Cf. DS 700, 803, 1256, 1636, 1651.
6. Cf. Paul VI, Enc. Mysterium Fidei, Sep. 3, 1965.
7. Most of the magisterial documents mentioned in the footnotes above in reference to the Real Presence also mention this admirable conversion. Cf. CCC, 1375–1376.
8. Cf. DS 802.
9. Cf. DS 1652.
10. Cf. DS 1651, 1653, 1199, 1321; CCC, 1374, 1377.
11. Cf. DS 1640.
12. Cf. DS 1653.
13. Cf. ST, III, q. 76, a. 4 ad 1; a. 5.
14. Cf. Ibid., q. 77, a. 4.
15. Cf. CCC, 1382–1405.
16. Cf. Ibid., 1333–1339, 1412.
17. St. Josemaría Escrivá, Christ is Passing By, 151.
18. Cf. DS 1320.
19. Cf. DS 1303.
20. Cf. CIC, 924, 926.
21. Cf. Ibid. The Council of Trent explains that Christ apparently did it that way, and that the water recalls that which came out of his side wound and symbolizes the union of the faithful with Christ their head; cf. DS 1748.
22. Cf. DS 1321.
23. Cf. DS 1637.
24. Cf. CIC, 927.
25. O Sacrum Convivium.
26. Cf. CCC, 1391–1401.
27. Cf. ST, III, q. 79, a. 1.
28. Cf. DS 1638.
29. Cf. CIC, 897.
30. Cf. DS 1729.
31. Cf. CIC, 925; CCC, 1390; the cases in which communion under both species is allowed are listed in no. 242 of the General Instruction of the Roman Missal included at the beginning of the Roman Missal.
32. Cf. CIC, 925.
33. Cf. CCC, 1384, 1388–1389.
34. Cf. DS 1734.
35. Cf. ST, III, q. 73, a. 3; q. 79, a. 1 ad 1.
36. Cf. DS 1638; St. Alphonsus, Theol. Mor., 1.6.290, 295.
37. Cf. CIC, 920.
38. Cf. DS 802; CIC, 900; CCC, 1410–1411.
39. CIC, 910.
40. Ibid., 230.
41. Cf. Congregation for Divine Worship and the Discipline of the Sacraments, Inst. Immensae Caritatis: AAS 65 (1973) 265–266.
42. Cf. CIC, 916; DS 1661; CCC, 1385–1386, 1415.
43. Cf. CIC, 919; CCC, 1387.
44. Cf. CIC, 919.
45. St. Cyril of Jerusalem, Mystagogic Catecheses, 5.22.
46. Congregation for Divine Worship and the Discipline of the Sacraments, Inst. Inaestimabile Donum, Apr. 17, 1980, 11.
47. Cf. Paul VI, Congregation for Divine Worship and the Discipline of the Sacraments, Inst. Memoriale Domini, May 24, 1969, AAS 61 (1969) 541–47.
48. Cf. Ibid.; Paul VI, Inst. Immensae Caritatis, Jan. 29, 1973.
49. Cf. CIC, 917.
50. Cf. Ibid., 921.
51. Ibid., 913.
52. Ibid.
53. Cf. Ibid., 97.
54. Cf. Ibid., 914.
55. Cf. Ibid.
56. Cf. DS 1656; CIC, 898; CCC, 1378–1381.
57. Cf. DS 1654, 1656, 1657.
58. St. Josemaría Escrivá, Christ is Passing By, 154.
59. Cf. CIC, 934–944.
The Holy Eucharist is the vertex of the sacraments. Those who are elevated to the dignity of royal priesthood through Baptism, and configured deeply to Christ through Confirmation, share in the sacrifice of the Lord with the entire community through the Eucharist.1
31. The Nature of the Eucharist
The name Eucharist has been chosen to refer to this sacrament since the times of St. Ignatius of Antioch (early second century). It is a Greek term (eucharistein) meaning “act of thanksgiving,” and it refers to Jesus’ act of thanksgiving when he instituted it, as both the Gospels and St. Paul relate (cf. Mt 26:27; Mk 14:23; Lk 22:17, 19; 1 Cor 11:24).
The other names that emphasize one aspect or another of this sacrament:
· Banquet of the Lord (cf. 1 Cor 11:20): It is the supper that the Lord celebrated with his disciples on the eve of his Passion and the anticipation of the “marriage supper of the Lamb” (Rv 19:9).
· Breaking of the Bread (cf. Acts 2:42, 46; 20:7, 11): The early Christians—forming one body—called it the breaking of the one bread in which all participated.
· Synaxis, or Eucharistic Assembly: The Eucharist is the visible expression of the Church (cf. 1 Cor 11:17-34).
· Memorial of the Passion and Resurrection of the Lord.
· Holy Sacrifice: It enacts the only sacrifice of Christ and includes the offering of the Church.
· Holy and Divine Liturgy, Holy Mysteries, and Holy Sacrament: It is the center of all liturgical celebration.
· Holy Communion: In it, we are united to Christ, forming one body.
· Holy Mass: It ends by sending the faithful (missio) to fulfill God’s will in their daily lives.2
In the Sacrament of the Eucharist, “Christ the Lord himself is contained, offered and received,”3 with his body, blood, soul, and divinity.
These three aspects are closely related. Consequently, we will study:
· the Real Presence of Christ in the Eucharist,
· the Holy Communion, and
· the holy sacrifice of the Mass.
32. The Real Presence of Christ in the Eucharist
Christ is truly, really, and substantially present in the Eucharist.
Christ died, rose from the dead, ascended into heaven, and is seated at the right hand of the Father where he intercedes for us. However, he is also present in the Church when she prays (cf. Mt 18:20), performs acts of mercy (cf. Mt 25:40), preaches the word of God (cf. 1 Cor 1:17), rules and governs the people of God (cf. Eph 5:23–24), administers the sacraments (cf. Acts 2:38), and offers the sacrifice of the Mass in his name and in the person of his minister (cf. 1 Cor 11:23–25). Moreover, Christ is present in his Church in the Eucharistic species above all.4
Five texts of the New Testament explicitly support this teaching. The first is the sixth chapter of St. John’s Gospel, where our Lord, during his Eucharistic discourse in Capernaum, announced the institution of the Holy Eucharist. His words demand a literal interpretation: His flesh is true food and his blood is true drink (cf. Jn 6:25–59).
Additionally, the narratives of the institution of the sacrament itself during the Last Supper contain the same doctrine. These are found in the three synoptic Gospels and in the first letter of St. Paul to the Corinthians (cf. Mt 26:26–29; Mk 14:22–25; Lk 22:19–20; 1 Cor 11:23–27). Paul’s account adds a strong corollary, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and the blood of the Lord.”
As for the witness of Tradition, it would be difficult to find a better documented topic. The Fathers abundantly report the faith of the apostles and the first Christians in the Real Presence. This is hardly surprising, given the central role of the Eucharist in the life of the Church and of each Christian.
The Magisterium of the Church defined the presence of our Lord in the Eucharist whenever heresy threatened this truth. For example, the Sixth Roman Council of a.d. 1079 (non-ecumenical), the Fourth Lateran Council, the Council of Constance, and, in particular, the Council of Trent defended this truth.5 An encyclical of Pope Paul VI again proposed the doctrine of Trent, illustrating it with many testimonies from the Tradition of the Church.6
33. Transubstantiation
Christ becomes really present in the Eucharist through transubstantiation, by which all the substance of the bread becomes the body of Christ, and all the substance of the wine becomes his blood without altering the appearances (accidents or species) of bread and wine.7
The term transubstantiation (change of substance while the accidents remain) is linguistically parallel to the more usual transformation (change of form while the matter remains). The latter describes natural changes whereas the former refers to a supernatural change that is absolutely impossible in nature. It can happen only through divine intervention, and actually happens only in the Eucharist, in which the whole substance—not just the substantial form—changes.
The term transubstantiation was introduced in the twelfth century and was used by the Fourth Lateran Council.8 The Council of Trent also used it and declared that the word was particularly suitable to describe this admirable conversion.9
34. The Manner of the Real Presence
Regarding the manner of Christ’s Real Presence in the Eucharist, we must affirm with the Council of Trent that Christ is present, whole and entire, in each of the Eucharistic species.10 This is because Christ has resurrected and is alive, and wherever his body is, his blood, soul, and divinity will also be there.
Specifically, by virtue of the explicit meaning of the words of the consecration (“This is my body”), all the substance of bread becomes the body of Christ. By concomitance, his blood, soul, and divinity also are present. The same is true of the consecration of the wine into the blood of Christ.11
Christ is also present—whole and entire—in each of the parts into which the Eucharistic species can be divided,12 provided these parts keep the accidental properties of bread and wine. This way of being present is called ad modum substantiae, “in the manner of the substance.”13
The Real Presence is conditional upon the permanence of the accidents, or appearances, of bread and of wine. When these are corrupted or disappear, the sacramental presence of Christ also disappears.14
35. Holy Communion, Our Spiritual Food
In the Last Supper, Jesus gave the apostles his body and blood to eat. In every Mass, Christ gives himself to us as spiritual food (Holy Communion).15
The external form of food is highly appropriate to signify the union with Christ that is caused in this sacrament. However, there is a discrepancy when comparing the Eucharist to food. Whereas the person fed assimilates food, the person receiving the Eucharist becomes assimilated into Christ.
36. The Matter and Form of the Eucharist
We are filled with wonder as we consider how Christ chose to use bread and wine to remain sacramentally present among us and to give us spiritual nourishment.16 These are simple and ordinary foods, “fruit of the earth and work of human hands,” as the Offertory of the Mass reminds us. “The miracle of the holy Eucharist is being continually renewed and it has all Jesus’ personal traits. Perfect God and perfect man, Lord of heaven and earth, he offers himself to us as nourishment in the most natural and ordinary way. Love has been awaiting us for almost two thousand years.”17
The remote matter of the Eucharist is wheat bread and grape wine because, as the Church has defined, this is what Jesus Christ used.18
For the validity of the sacrament, the bread must be made from wheat flour mixed with natural water and baked, that is, ordinary wheat bread. For its lawfulness, the Latin Rite requires that it be unleavened, and the Eastern rite requires that it be fermented.19 Furthermore, it must be fresh, in order to avoid the danger of corruption.20
For the validity of the sacrament, the wine must be natural, uncorrupted grape wine. For its lawfulness, a small amount of water must be added.21
The form is the words of the consecration, which are the same words Jesus used and are recorded in the New Testament.22 These words are literally, “This is my body,” and “This is the chalice of my blood.”23
The application of the form to the matter—the consecration—is done within the Holy Mass. For its validity, it must be done over a concrete, determinate, and physically present matter. Otherwise, the words of the form would not make sense. The present liturgical laws must be observed for its lawfulness. These bind in conscience, seriously or lightly, according to their importance. Consecration outside the Mass is never licit.24
37. The Effects of Holy Communion
Upon receiving the Eucharist, an intimate union is established between God and the receiver: “He who eats my flesh and drinks my blood abides in me, and I in him” (Jn 6:56). That is why this sacrament is usually called Communion (“to receive Communion,” “to communicate”). Through this union with Christ, Christian participants in the Eucharist are also united among themselves.
The Eucharist is the sacred banquet to which all Christians are invited. “O sacred banquet, in which Christ is received, the memory of his Passion is renewed, the mind is filled with grace, and a pledge of future glory is given to us,” says an ancient and well-known liturgical prayer.25
The Eucharist is the perfect food for the supernatural life of the soul. The Holy Eucharist nourishes the soul in the same way that ordinary food nourishes the body:26
· It sustains the spiritual life just as material food maintains corporal life.27 It increases the infused virtues—especially charity—while it increases sanctifying grace. Accordingly, the Eucharist increases our union with Christ.
· By strengthening our spiritual life, the Eucharist drives away the danger of committing mortal and venial sins.
· It forgives venial sins and reduces temporal punishments.28
· The union with Christ makes it a bond of unity with all Christians. It strengthens the unity of the Mystical Body of Christ: The Eucharist makes the Church.
· It is a pledge of eternal life and, in a certain way, the beginning of eternal life.
In a special way, the Eucharist represents the Passion and Resurrection of Christ: it contains the same Christ who suffered, died, rose from the dead, and is now glorious in heaven with the marks of his Passion. This same passion is carried out in the Mass in a special, real way, since, as we will see, the Mass is the renewal of the sacrifice of the cross.29
Like the rest of the sacraments, the Eucharist produces its effects by itself (ex opere operato), but the individual benefit depends on the quality of the recipient’s personal dispositions.
38. Communion under Both Species
Since the whole Christ is contained under each of the species, the effects of the Eucharist are not greater when Communion is received under both species than when it is received under only one species.30 That is why, for evident practical reasons, it is usually received under the species of bread only.
The Eucharist is taken under both species in some cases. This is done in order to clearly signify the participation of the faithful in the sacrifice of the Mass.31 Special care should be exercised to avoid any danger of irreverence.
In case of necessity, the Eucharist may be received only under the species of wine.32
39. The Necessity of Receiving the Eucharist
The Lord encouraged all to receive him in the Sacrament of the Eucharist.33 Actual reception of the Eucharist is not a necessary means for salvation.34
However, the desire to receive it (reception in voto) is a necessary means.35 For baptized persons with use of reason who know of this sacrament, the desire must be explicit (cf. Jn 6:54).
By divine precept, it is necessary for all baptized persons with use of reason to receive the Eucharist several times in their life and when death is imminent.36
By ecclesiastical precept, it is necessary for all Catholics to receive the Eucharist at least once a year after their first Communion and, if possible, during Easter time.37 Receiving the Eucharist in this season should usually be possible, since the time allowed for the fulfillment of this precept is quite long. Depending on the particular place, it may extend from Ash Wednesday to Trinity Sunday.
Frequent or daily reception of the Eucharist is, of course, most useful to all Christians. The faithful with the necessary dispositions are encouraged to take Communion when they participate in a Mass. Spiritual communions are useful too.
40. The Minister of the Eucharist
Only a priest can validly consecrate the Eucharist.38 The conditions for a lawful consecration will be discussed in the next chapter.
With respect to the distribution of the Eucharist, “the ordinary minister of holy communion is a Bishop, a priest or a deacon.”39
The extraordinary minister for the distribution of the Eucharist is the (permanent) acolyte or another faithful (the so-called lay minister) who, “where the needs of the Church require and ministers are not available,”40 has been legitimately delegated as prescribed by the law.
These are the criteria to determine the need to delegate a layman for the distribution of the Eucharist:
· There is no ordinary minister or acolyte.
· The ministers cannot distribute it themselves due to sickness, old age, or the demands of their pastoral ministry.
· Due to the great number of communicants, the distribution would take an excessively long time.
A bishop can grant the authority to delegate laymen to his auxiliary bishops, episcopal vicars, and episcopal delegates. Priests may also receive this authority personally from the bishop, but they may delegate only for one specific occasion in each case.41
Such delegations are always exceptional, since they are extraordinary ministers. In each case, they are justified by the good of the faithful.
41. The Subject of the Eucharist
Any living and baptized person who does not obstruct grace by mortal sin can fruitfully receive the Eucharist.
Since the twelfth century, the policy of the Catholic Church in the Latin Rite has been to not give Communion to children before the age of reason. Also, it is not given to those who lack the use of reason due to sickness or those who are unconscious.
Those who have only partial use of reason can receive Communion at the moment of death, provided there is no danger of irreverence.
41a) Dispositions of the Soul
The dispositions required to fruitfully receive the Eucharist are:
· not to be aware of any mortal sin that is not yet absolved,
· not to be under excommunication or interdict (these penalties will be discussed later on), and
· to approach the sacrament with devotion.
If one is aware of having committed a mortal sin, making an act of perfect contrition is not enough to receive communion in good conscience. While perfect contrition certainly forgives the sin and recovers sanctifying grace, no one can be sure of having attained it. Whoever is aware of having committed a mortal sin should not approach the Eucharist without having received absolution in the Sacrament of Penance first. Only when there is no available confessor combined with the grave necessity to receive Communion could an exception be made, but this very seldom occurs.42
41b) Dispositions of the Body
· The Eucharistic fast must be kept. One must abstain from all food or drink at least an hour before receiving Communion. Water and medicines do not break this fast.43 The sick, the elderly, and those taking care of them can receive Communion even if they have taken something during the preceding hour.44
· Out of respect for the sacrament, it is advisable to be clean, groomed, and properly dressed when going to Communion.
42. The Manner of Receiving Holy Communion
The Church has always required respect and reverence for the Eucharist at the moment of receiving it from the faithful. St. Cyril of Jerusalem (c. a.d. 315–386), instructing the newly baptized, writes, “Come forward also to the cup of his blood, not reaching out with your hands, but bowing and in attitude of worship and reverence.”45 It has long been the custom in the Church to receive the sacred host kneeling, according to the human way of behaving, because this genuflection expresses adoration. More recently, we have been told:
With regard to the manner of going to communion, the faithful can receive it either kneeling or standing, in accordance with the norms laid down by the Bishop’s Conference. When the faithful communicate kneeling, no other sign of reverence towards the Blessed Sacrament is required, since kneeling is itself a sign of adoration. When they receive communion standing, it is strongly recommended that, coming up in procession, they should make a sign of reverence before receiving the sacrament. This should be done at the right time and place, so that the order of people going to and from communion is not disrupted.46
For many centuries, Holy Communion had been distributed by placing it directly on the tongue. This practice is still in force.47 It expresses the faithful’s reverence for the Eucharist, and it is the best way to avoid profaning the Eucharist. To receive Holy Communion in this way does not detract in any way from personal dignity; rather, it is part of the preparation needed to receive the Eucharist fruitfully.
When the bishops, with the approval of the Holy See, authorize the reception of Holy Communion in the hand in their territory, the faithful need to be instructed on the doctrine of the Real Presence of our Lord in the Eucharist. Thus, any danger of profanation resulting from dispersing the fragments that might break off the hosts or from not having clean hands is avoided. One cannot say it does not matter if these particles stick to the communicants’ fingers and end up in pockets or bags. That would be a glaring lack of reverence for the body of the Lord. Worship implies reverence. Whatever hinders reverence hinders worship.
The same law points out that Communion in the hand can never be imposed in such a way as to exclude the traditional usage or make it difficult. Further, even where the practice of Holy Communion in the hand is lawfully allowed, each Catholic is free to decide whether he will receive the Eucharist on the tongue or in the hand.48
In the optional rite of Communion in the hand, the communicant should place his cupped left palm upon the right. The minister places the sacred host on the left palm. Stepping aside, yet still facing the minister, the communicant conveys the sacred host to his mouth with the right hand. The minister should ascertain that the host is consumed immediately.
43. Repetition of Communion within the Same Day
The ordinary practice is to receive Communion only once a day. However, one can receive communion for a second time in the same day, provided it is done within the context of Holy Mass.49 This is the case of a person who, having received Communion in the morning as is his practice, later in the day attends a Mass on the occasion of some special celebration (matrimony, funeral, etc.). This is also the case of a person who receives communion during the midnight Mass at Christmas or Easter and receives communion again at the next morning’s Mass.
Logically, one can receive Communion again to consume the Eucharist in exceptional cases (to prevent its profanation, in case of a fire, etc.). Additionally, in danger of death, it is highly recommended to receive the Viaticum even if one has already received Communion that day.50
44. First Communion
“For holy communion to be administered to children, it is required that they have sufficient knowledge and be accurately prepared, so that according to their capacity they understand what the mystery of Christ means, and are able to receive the Body of the Lord with faith and devotion.”51 However, in danger of death, it is sufficient that they are able to “distinguish the Body of Christ from ordinary food and receive communion with reverence.”52
“Sufficient knowledge,” or the use of reason, is presumed to be reached at the age of seven.53 It seems, then, that First Communion should be received around that age. Parents have the primary responsibility for making sure that their children receive the required preparation.54
The Church has established that children must make their first confession before their first Communion, even if they are not aware of having committed any mortal sin.55
45. Reservation of the Eucharist
The Real Presence of Christ in the Eucharist, as we have seen, is not limited to the moment of its celebration. It lasts as long as the species of bread and wine are not corrupted. Because of our faith in the Real Presence of Christ, the Eucharist is rendered a true adoration.56 We express this faith, among other ways, by kneeling or deeply bowing in adoration. The Church gives adoration to the Eucharist during Mass and outside it by:
· carefully reserving the consecrated hosts in the tabernacle for silent adoration and to bring it to the sick or impeded,57
· presenting them to the faithful for adoration (benediction with the Blessed Sacrament), and
· organizing public processions and other Eucharistic devotions.
And so we learn to thank our Lord for his kindness in not limiting his presence to the time of the sacrifice of the altar. He has decided to stay with us in the host which is reserved in the tabernacle. For me the tabernacle has always been a Bethany, a quiet and pleasant place where Christ resides. A place where we can tell him about our worries, our sufferings, our desires, our joys, with the same sort of simplicity and naturalness as Martha, Mary, and Lazarus.58
Since the earliest times, the desire to lavish the utmost manifestations of delicacy and adoration on the Blessed Sacrament has crystallized in a great number of canonical norms on its reservation. Their fulfillment has traditionally been one of the main concerns of the bishops in their pastoral visits to the churches in their dioceses. The present Code of Canon Law also devotes considerable attention to this matter.59
Specifically, it establishes that the custody of the Eucharist is the responsibility of the parish priest or another priest. It cannot be reserved in just any place of worship, but only in those that meet special conditions of dignity, safety, etc. It has to be kept in a ciborium, on top of a corporal, and inside a tabernacle. At least one vigil lamp must continually burn before it. The consecrated hosts must be renewed periodically, at least every 15 days.
The exposition of the Blessed Sacrament, both in the ciborium and in a monstrance, and the Eucharistic processions are also regulated by the Code.
Footnotes:
1. Cf. CCC, 1322–1419.
2. Cf. Ibid., 1322–1332.
3. CIC, 897.
4. Cf. SC, 7; CCC, 1373.
5. Cf. DS 700, 803, 1256, 1636, 1651.
6. Cf. Paul VI, Enc. Mysterium Fidei, Sep. 3, 1965.
7. Most of the magisterial documents mentioned in the footnotes above in reference to the Real Presence also mention this admirable conversion. Cf. CCC, 1375–1376.
8. Cf. DS 802.
9. Cf. DS 1652.
10. Cf. DS 1651, 1653, 1199, 1321; CCC, 1374, 1377.
11. Cf. DS 1640.
12. Cf. DS 1653.
13. Cf. ST, III, q. 76, a. 4 ad 1; a. 5.
14. Cf. Ibid., q. 77, a. 4.
15. Cf. CCC, 1382–1405.
16. Cf. Ibid., 1333–1339, 1412.
17. St. Josemaría Escrivá, Christ is Passing By, 151.
18. Cf. DS 1320.
19. Cf. DS 1303.
20. Cf. CIC, 924, 926.
21. Cf. Ibid. The Council of Trent explains that Christ apparently did it that way, and that the water recalls that which came out of his side wound and symbolizes the union of the faithful with Christ their head; cf. DS 1748.
22. Cf. DS 1321.
23. Cf. DS 1637.
24. Cf. CIC, 927.
25. O Sacrum Convivium.
26. Cf. CCC, 1391–1401.
27. Cf. ST, III, q. 79, a. 1.
28. Cf. DS 1638.
29. Cf. CIC, 897.
30. Cf. DS 1729.
31. Cf. CIC, 925; CCC, 1390; the cases in which communion under both species is allowed are listed in no. 242 of the General Instruction of the Roman Missal included at the beginning of the Roman Missal.
32. Cf. CIC, 925.
33. Cf. CCC, 1384, 1388–1389.
34. Cf. DS 1734.
35. Cf. ST, III, q. 73, a. 3; q. 79, a. 1 ad 1.
36. Cf. DS 1638; St. Alphonsus, Theol. Mor., 1.6.290, 295.
37. Cf. CIC, 920.
38. Cf. DS 802; CIC, 900; CCC, 1410–1411.
39. CIC, 910.
40. Ibid., 230.
41. Cf. Congregation for Divine Worship and the Discipline of the Sacraments, Inst. Immensae Caritatis: AAS 65 (1973) 265–266.
42. Cf. CIC, 916; DS 1661; CCC, 1385–1386, 1415.
43. Cf. CIC, 919; CCC, 1387.
44. Cf. CIC, 919.
45. St. Cyril of Jerusalem, Mystagogic Catecheses, 5.22.
46. Congregation for Divine Worship and the Discipline of the Sacraments, Inst. Inaestimabile Donum, Apr. 17, 1980, 11.
47. Cf. Paul VI, Congregation for Divine Worship and the Discipline of the Sacraments, Inst. Memoriale Domini, May 24, 1969, AAS 61 (1969) 541–47.
48. Cf. Ibid.; Paul VI, Inst. Immensae Caritatis, Jan. 29, 1973.
49. Cf. CIC, 917.
50. Cf. Ibid., 921.
51. Ibid., 913.
52. Ibid.
53. Cf. Ibid., 97.
54. Cf. Ibid., 914.
55. Cf. Ibid.
56. Cf. DS 1656; CIC, 898; CCC, 1378–1381.
57. Cf. DS 1654, 1656, 1657.
58. St. Josemaría Escrivá, Christ is Passing By, 154.
59. Cf. CIC, 934–944.