AFOAMA VICTOR C.

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1.0 INTRODUCTION
In the Gospel of John 6: 51-56, Jesus said: “I am the living bread that came down from
heaven; if any one eats of this bread, he will live forever; he who eats my flesh and drinks my
blood has eternal life and abides in me, and I in him”. Christ has given us himself to us in the
Holy Eucharist to be the life and food of our souls. The Catechism of the Catholic Church (CCC)
provides a comprehensive theological framework for the understanding the Sacrament of the Holy
Eucharist, encompassing its origin, significance, liturgical celebration, matter and form, necessity,
minister, recipient and effects. Thus, this work aims to summarize the key teachings on the
Sacrament of the Holy Eucharist articulated in CCC 1322-1419.
2.0 SUMMARY OF THE HOLY EUCHARIST AS CONTAINED IN CCC 1322-1419.
The Eucharist is a sacrament that completes Christian initiation and is the source and summit
of the Christian life. It is a memorial of Christ’s death and resurrection, a sacrament of love, unity,
and charity. The Eucharist is the culmination of God’s action in sanctifying the world and the
worship offered to Christ and the Father in the Holy Spirit. The Eucharist is known by various
names such as Lord’s Supper, Breaking of Bread, Eucharistic Assembly, Memorial of the Lord’s
Passion and Resurrection, Holy Sacrifice, Holy Mass, Holy and Divine Liturgy. It is a sign of
communion in the divine life and unity of the People of God, keeping the Church in being. The
Eucharist involves the signs of bread and wine that become the Body and Blood of Christ through
the words of Christ and the invocation of the Holy Spirit. It signifies the goodness of creation and
the fulfillment of the Old Covenant. The Eucharist is a mystery that unites believers with Christ.
Jesus instituted the Eucharist during the Last Supper, giving his disciples his Body and Blood
as a memorial of his Death and Resurrection. The command to repeat his actions and words until
his return is directed at the liturgical celebration of the Eucharist by the apostles and their
successors. The celebration of the Eucharist has been continued since the early Church, remaining
the center of the Church’s life and leading believers towards the heavenly banquet. The liturgical
celebration of the Eucharist traces its origins back to the second century with St. Justin Martyr.
The structure of the Eucharistic celebration has remained consistent over the centuries, consisting
of two main parts: the Liturgy of the Word and the Liturgy of the Eucharist. The Liturgy of the
Word includes readings from the Old Testament and the apostles’ writings, followed by a homily
and general intercessions while the Liturgy of the Eucharist includes the presentation of bread and

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wine, consecratory thanksgiving, and communion. These two parts form a fundamental unity,
symbolizing the table of the Word of God and the Body of the Lord. The Eucharistic celebration
mirrors the Paschal meal of Jesus with his disciples, emphasizing the importance of gathering
together in Christ’s presence. The celebration involves active participation from all members, with
different roles such as readers, offering bearers, and those giving communion. The Eucharistic
celebration culminates in the anaphora, the Eucharistic Prayer, which is the heart and summit of
the celebration. Through the power of the Holy Spirit, the bread and wine become the body and
blood of Christ, symbolizing his sacrifice on the cross. The Eucharist is considered a sacrifice of
thanksgiving, a blessing, and a sacrificial memorial of Christ and his Body, the Church.
The matter of the Eucharistic sacrament are wheat bread and grape wine, on which the
blessing of the Holy Spirit is invoked and the priest pronounces the words of consecration spoken
by Jesus during the Last Supper. The form of this sacrament is words of consecration instituted by
Jesus himself: “Take this and eat it, all of you; this is my Body which will be given up for you.
Then, he took the cup of wine in his hands and said, Take this and drink of this, all of you. This is
the cup of my Blood, the Blood of the new and everlasting covenant. It will be shed for you and
for all so that sins may be forgiven. Do this in memory of me”.
The minister of this sacrament is a validly ordained priest. Thus, only validly ordained priests
can preside at the Eucharist and consecrate the bread and the wine so that they become the Body
and Blood of the Lord. By the consecration, the transubstantiation of the bread and wine into the
Body and Blood of Christ occurs. Under the consecrated species of bread and wine, the Church
professes Christ himself, living and glorious, body and blood, soul and divinity, is truly, really and
substantially present and contained in the Sacrament of the Most Holy Eucharist.
The Eucharist is not only a sacramental meal but also a sacrifice. It is re-presentation of
Christ’s sacrifice on the cross making present the saving power of his death and resurrection. In
the Eucharistic sacrifice, the Church offers Christ’s body and blood to the Father in an unbloody
manner. Thus, the Mass is both a sacrificial memorial of the cross and a sacred banquet of
communion with the body and blood of Christ. The altar represents both the sacrifice and the table
of the Lord, symbolizing Christ’s presence among the faithful as the victim offered for
reconciliation and as the food from heaven. The unity of sacrifice and communion is expressed in
various prayers of the liturgy.

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 The recipients of this sacrament are baptized Catholics in full communion with the Church
and are devoid of mortal sin. So, preparation is necessary for receiving the sacrament of the
Eucharist, including examining one’s conscience. Simply put, anyone who desires to receive
Christ in Eucharistic communion must be in the state of grace and anyone aware of having sinned
mortally must not receive communion without having received absolution in the sacrament of
Penance, for he who eat and drink unworthily; eat and drink judgment to himself. The faithful
should observe the required fast and show respect, solemnity, and joy during the Eucharistic
celebration. It is recommended that the faithful receive communion after the priest’s communion,
as it represents a more perfect form of participation in the Mass. The Church obliges the faithful
to participate in the Divine Liturgy on Sundays and feast days and receive the Eucharist at least
once a year, preferably during the Easter season. Communion under both species of bread and
wine or under either kind alone; Christ is received whole and entire.
The effect (fruits) of this Sacrament is that it strengthens the union with Christ and is the
foundation of life in Christ. Holy Communion separates believers from sin, wipes away venial
sins, and preserves them from future mortal sins. The Eucharist makes the Church and unites the
faithful more closely to Christ and to one another. It commits us to the poor and calls for
recognition of Christ in the poorest. It anticipates the heavenly glory and is a pledge of the life to
come. The Church celebrates the Eucharist, awaiting the coming of Christ and the fulfillment of
the kingdom of God. The Eucharist is a sign of hope in the new heavens and new earth and
provides the medicine of immortality and eternal life in Jesus Christ and also unites us even now
to the Church in heaven, the Blessed Virgin Mary and all the Saints.
The Eucharist is seen as a pledge of the glory to come, an anticipation of heavenly glory. It is
a memorial of Christ’s Passion, fills the soul with grace, and provides a pledge of eternal life. The
Church celebrates the Eucharist while awaiting the coming of the Lord and the fulfillment of the
kingdom of God.
2.0 CONCLUSION.
The Catechism of the Catholic Church provides a comprehensive exposition of the Sacrament
of the Holy Eucharist, elucidating its theological significance, liturgical celebration, matter and
form, necessity, minister, recipient and effects. As the “source and summit of Christian life”, the
Eucharist continues to nourish, sanctify and unite Christians in our journey of faith towards God.