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CLF (Holy Eucharist)

The document discusses the biblical foundations, definition, matter and form, ministers, and effects of the Holy Eucharist. It cites several passages from the Old and New Testaments that foreshadowed or established the Eucharist. It defines the Eucharist as the "source and summit of the Christian life." The matter includes unleavened bread and wine mixed with water. Ordinary ministers are bishops, priests, and deacons, but extraordinary ministers can assist in necessity. The effects include union with Christ through love, increasing sanctifying grace, forgiveness of venial sin and protection from mortal sin, and as a pledge of resurrection and eternal life.

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Jessica Albaracin
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Download as PDF, TXT or read online on Scribd
114 views

CLF (Holy Eucharist)

The document discusses the biblical foundations, definition, matter and form, ministers, and effects of the Holy Eucharist. It cites several passages from the Old and New Testaments that foreshadowed or established the Eucharist. It defines the Eucharist as the "source and summit of the Christian life." The matter includes unleavened bread and wine mixed with water. Ordinary ministers are bishops, priests, and deacons, but extraordinary ministers can assist in necessity. The effects include union with Christ through love, increasing sanctifying grace, forgiveness of venial sin and protection from mortal sin, and as a pledge of resurrection and eternal life.

Uploaded by

Jessica Albaracin
Copyright
© © All Rights Reserved
Available Formats
Download as PDF, TXT or read online on Scribd
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CLF PERFORMANCE CHECK (HOLY

EUCHARIST)
JARDINE’S
Biblical​ ​foundation​:
There are a lot of biblical foundation found like in the ​old testament​, where the ​book
of ​Exodus 1 ​ 2:1-28 foreshadowed and hinted “On the tenth of this month………..It is
Passover of the Lord …..That day will
come a memorial for you; from age to
age you will celebrate it….” But what
explains the Holy Eucharist more is this
biblical event that occurred in the ​new
testament where Jesus and His
disciples celebrated the Passover. This
passage is found on the book of Luke,
Mark and Matthew and we’ll quote a
verse from Luke’s book “[Jesus] took
bread, gave thanks and broke it, and
gave it to them, saying, ‘This is My
body which is given for you; do this in
remembrance of Me.’ Likewise He also
took the cup after supper, saying, ‘This
cup is the new covenant in My blood, which is shed for you’” (Luke 22: 19, 20).

References:
http://www.eternal-productions.org/PDFS/The%20Eucharist%20Biblical%20Review.pdf
ELTON’S
Definition:
● 1324: The Eucharist is "the source and summit of the Christian life."​136 "The other
sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are
bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist
is contained the whole spiritual good of the Church, namely Christ himself, our
Pasch."​137
References:
http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm

JES’
Matter and form:
The matter of this Sacrament is twofold. The first element is ​wheaten bread,​ of which
we shall now speak. As the Evangelists, Matthew, Mark and Luke testify, Christ the Lord
took bread into His hands, blessed, and broke, saying: This is My body (Matt. 26:26; Mark
14:22; Luke 22:19); and, according to John, the same Savior called Himself bread in these
words: I am the living bread, that came down from heaven (John 6:41). The bread must be
unleavened where in the Old testament, the Lord commanded that the loaves of proposition,
which signified this Sacrament, should be made of fine flour and it was consecrated and
instituted by Him on the first day of unleavened bread, on which it was not lawful for the
Jews to have anything leavened in their houses (Matt. 26:17; Mark 14:12; Luke 22:7).

That in the institution of this Sacrament our Lord and Savior made use of wine has been at
all times the doctrine of the Catholic Church, for He Himself said: I will not drink from
henceforth of this fruit of the vine until that day (Matt. 26:29; Mark 14:25). With the wine,
however, the Church of God has always mingled water. First, because Christ the Lord did
so, as is proved by the authority of the Councils and the testimony of St. Cyprian;​6 next,
because by this mixture is renewed the recollection of the blood and water that issued from
His side.
References: ​http://www.cmri.org/02-matterform-euch.html

FARAH’S
Ministers:
In every celebration of the Eucharist, there should be a ​sufficient number of ministers
of Holy Communion so that it may be distributed in a reverent and orderly manner. Bishops,
priests and deacons distribute Holy Communion in virtue of their office as ordinary ministers
of the Body and Blood of the Lord. ​When the size of the congregation or the incapacity of the
bishop, priest, or deacon requires it, the celebrant may be ​assisted by other bishops, priests,
or deacons​. If such ordinary ministers of Holy Communion are not present, "the priest may
call upon extraordinary ministers to assist him, i.e., duly instituted acolytes or even other
faithful who have been deputed for this purpose. In case of necessity, the priest may also
depute suitable faithful for this single occasion (GIRM 162)." All ministers of Holy
Communion should show the greatest reverence for the Most Holy Eucharist by their
demeanor, their attire, and the manner in which they handle the consecrated bread or wine.
Should there be any mishap--as when, for example, the consecrated wine is spilled from the
chalice--then the affected "area . . . should be washed and the water poured into the
sacrarium​ [ ​GIRM​, 280]." (NDRHC, 29).
References:
http://www.usccb.org/prayer-and-worship/the-mass/order-of-mass/liturgy-of-the-eucharist/ext
raordinary-ministers-of-holy-communion-at-mass.cfm

CHRISTINE AND APRIL’S


Effects​:
● The ​doctrine of the ​Church regarding the effects or the fruits of ​Holy Communion
centres around two ​ideas​: (a) the union with Christ by ​love and (b) the spiritual
repast of the ​soul​. Both ​ideas are often verified in one and same effect of ​Holy
Communion​.

● The union with Christ by love ​ CHRISTINE’S


The first and principal effect of the ​Holy Eucharist is union with Christ by ​love (Decr. pro
Armenis: adunatio ad Christum), which union as such does not consist in the sacramental
reception of the ​Host​, but in ​the spiritual and mystical union with ​Jesus by the ​theological
virtue of ​love​. ​Christ Himself designated the ​idea of Communion as a union ​love​: "He that
eateth my flesh, and drinketh blood, abideth in me, and I in him" (​John 6:57​). ​St. Cyril of
Alexandria (Hom. in Joan., IV, xvii) beautifully represents this mystical union as the fusion of
our being into that of the ​God-man​, as "when melted wax is fused with other wax". Since the
Sacrament of Love is not satisfied with an increase of habitual ​love only, but tends especially
to fan the flame of actual ​love to an intense ardor, the ​Holy Eucharist is specifically
distinguished from the other ​sacraments​, and hence it is precisely in this latter effect that
Francisco Suárez​, recognizes the so-called "grace of the ​sacrament​", which otherwise is so
hard to discern. It stands to reason that the essence of this union by ​love consists neither in
a natural union with ​Jesus analogous to that between ​soul and body, nor in a ​hypostatic
union of the ​soul with the ​Person of the ​Word​, nor finally in a pantheistical deification of the
communicant, but simply in a ​moral but wonderful union with Christ by the bond of the most
ardent charity. Hence the chief effect of a worthy Communion is to a certain extent a
foretaste of ​heaven​, in fact the anticipation and pledge of our future union with ​God by ​love
in the ​Beatific Vision​.

● The spiritual repast of the soul ​APRIL’S


A second fruit of this union with Christ by ​love is an increase of ​sanctifying grace in the ​soul
of the worthy communicant. Here let it be remarked at the outset, that the ​Holy Eucharist
does not per se constitute a ​person in the state of grace as do the ​sacraments of the dead
(​baptism and penance), but presupposes such a state. It is, therefore, one of the ​sacraments
of the living. It is as impossible for the ​soul in the state of mortal ​sin to receive this ​Heavenly
Bread with profit, as it is for a corpse to assimilate food and drink. Hence the ​Council of
Trent (Sess. XIII. can. v), in opposition to ​Luther and ​Calvin​, purposely ​defined​, that the
"chief fruit of the Eucharist does not consist in the forgiveness of ​sins​".

● Forgiveness of venial sin and preservation from mortal sin ​ JES’


Though ​Holy Communion does not per se remit mortal ​sin​, it has nevertheless the third
effect of "blotting out venial ​sin and preserving the ​soul from mortal ​sin​" (Council of Trent,
Sess. XIII, cap. ii). The ​Holy Eucharist is not merely a food, but a medicine as well. The
destruction of venial ​sin and of all affection to it, is readily understood on the basis of the two
central ​ideas mentioned above. Just as material food banishes minor bodily weaknesses
and preserves ​man's physical strength from being impaired, so does this food of our ​souls
remove our lesser spiritual ailments and preserve us from spiritual death. As a union based
upon ​love​, the ​Holy Eucharist cleanses with its purifying flame the smallest stains which
adhere to the ​soul​, and at the same time serves as an effective prophylactic against grievous
sin​.

● The pledge of our resurrection ​ JARDINE’S.


As a last effect we may mention that the Eucharist is the "pledge of our ​glorious resurrection
and ​eternal happiness​" (Council of Trent, Sess. XIII, cap. ii), according to the promise of
Christ: "He that eateth my flesh and drinketh my blood, hath everlasting life: and I will raise
him up on the last day." Hence the chief reason why the ancient Fathers, as Ignatius (​Letter
to the Ephesians 20​), Irenæus (​Against Heresies IV.18.4​), and ​Tertullian (​On the
Resurrection of the Flesh 8​), as well as later ​patristic writers, insisted so strongly upon our
future ​resurrection​, was the circumstance that it is the door by which we enter upon
unending ​happiness​.
References: ​http://www.newadvent.org/cathen/05584a.htm

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