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The Sacrament of the Eucharist

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The Sacrament of the Eucharist P. M. WILLIAMS [21/10/16] IS ROMAN CATHOLICISM TRUE CHRISTIANITY? – PART 9 THE SACRAMENT OF THE EUCHARIST Introduction This now being our fourth teaching part on the sacraments, the first being an introduction to the sacraments, the second a biblical examination of the sacrament of Baptism, and the third taking apart the sacrament of Penance, we come at last having already touched on it in past teachings, but now to set in focus – the sacrament of the Eucharist. The word Eucharist comes from the Greek noun “eucharistia” which being interpreted means “thanksgiving”. 24And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. (1Co 11:24) The Greek word for “thanks” used in verse 24 by Paul is the Greek verb “eucharisteo” from where we get we get the word Eucharist. One cannot overstate the importance of the sacrament of the Eucharist in the life of the Roman Catholic Church. In brief, the Eucharist is the sum and summary of our faith: "Our way of thinking is attuned to the Eucharist, and the Eucharist in turn confirms our way of thinking." - Catechism of the Catholic Church, Paragraph 1327 http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm Indeed, the sacrament of the Eucharist is the central and crowning sacrament, the summit and pinnacle of all the sacraments to which all the other sacraments are ordered (CCC. 1211). The questions that we want to ask in this teaching are two in number. Firstly, we want to ask; for what reason is the sacrament of the Eucharist so important and secondly; is the sacrament of the Eucharist biblical? Why the Sacrament of the Eucharist? As has already been stated in part 6 of this teaching series, the Roman Catholic Church has seven sacraments; Baptism, Confirmation, the Eucharist, Penance, Anointing of the Sick, Holy Orders and Matrimony. It is dogmatically defined by the Catholic Church that these seven sacraments are not merely outward symbols conveying the reality of an inward reality but rather that these seven sacraments are visible rituals (ceremonies) carrying actual power to impart divine life and saving grace to those who are the recipients of them in true faith (CCC. 1131). It is believed that they are efficacious (having the power to bring about the desired effect) because in them, Christ himself is the one at work communicating the grace that each sacrament signifies (CCC. 1127). If the sacrament of the Eucharist is the crowning sacrament of sacraments, we want to ask in starting, why this is so? To answer this question, we will have once again to turn to the Catechism of the Catholic Church which by way of reminder was brought into effect by the official proclamation of Pope John Paul II in 1992. He himself declared it to be a valid and legitimate instrument for ecclesial communion and a sure norm for teaching the faith!! Let us then attempt to answer the question, why the Eucharist? …The principal fruit of receiving the Eucharist in Holy Communion is an intimate union with Christ Jesus…Life in Christ has its foundation in the Eucharistic banquet… - Catechism of the Catholic Church, Paragraph 1391 http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm What material food produces in our bodily life, Holy Communion wonderfully achieves in our spiritual life. Communion with the flesh of the risen Christ, a flesh "given life and giving life through the Holy Spirit," preserves, increases, and renews the life of grace received at Baptism. This growth in Christian life needs the nourishment of Eucharistic Communion… - Catechism of the Catholic Church, Paragraph 1392 http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm We see then that the answer to the why the Eucharist has to do with the life being imparted through communion in this sacrament. Whilst no doubt, it is believed that Christ is present in every sacrament, it is right to say that in the sacrament of the Eucharist he is present in a more special, unique and fuller way. The mode of Christ's presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as "the perfection of the spiritual life and the end to which all the sacraments tend." In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained”…Christ, God and man, makes himself wholly and entirely present. - Catechism of the Catholic Church, Paragraph 1374 http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm In asking why it is that Christ is present in the “fullest sense” in the sacrament of the Eucharist (“wholly and entirely present”), the answer has already been given to us in the paragraph just read. “In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained." It is this flesh and blood, namely, the flesh and blood of Jesus Christ that Roman Catholics are instructed to ingest. The Lord addresses an invitation to us, urging us to receive him in the sacrament of the Eucharist: "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." - Catechism of the Catholic Church, Paragraph 1384 http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm Lest one thinks that these words are to be taken in a spiritual sense, another quote will suffice to show that this is not the case at all. When the Roman Catholic speaks of eating the flesh of Jesus Christ and drinking his blood in the sacrament of the Eucharist, he does so in a literal, physical sense!! In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he "poured out for many for the forgiveness of sins. - Catechism of the Catholic Church, Paragraph 1365 http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm It is for this reason and this reason alone, that the sacrament of the Eucharist is so important to Roman Catholics because they believe that in the Sacrament of the Eucharist, Christ himself really and truly becomes present in the bread and wine so that by ingesting these elements they receive to themselves the very life of Jesus Christ. The Doctrine of Transubstantiation The theological name for the changing of literal bread and wine into the literal body and blood of Jesus Christ is called transubstantiation which comes from the Greek word “Metousiosis” which being interpreted means a change of essence. There are a number of essential ingredients that are critical to the celebration of the Mass aka the sacrament of the Eucharist. Firstly there must be the bread and wine, secondly there must be a priest and thirdly there must be an altar. One can see immediately why there is a need for the bread and wine, because these are the very elements that are to be changed from one form into another! And because that Christ, our Redeemer, declared that which He offered under the species of bread to be truly His own body, therefore has it ever been a firm belief in the Church of God, and this holy Synod doth now declare it anew, that, by the consecration of the bread and of the wine, a conversion is made 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; which conversion is, by the holy Catholic Church, suitably and properly called Transubstantiation. - The Council of Trent, 13th Session, Chapter 4 https://history.hanover.edu/texts/trent/ct13.html Rome admits that the whole process of transubstantiation is a mystery. It readily recognises that for all intents and purposes the bread and wine having been transubstantiated take on the appearance (species) of bread and wine still looking the same, tasting the same and smelling the same; yet at the same time they maintain that it really is the Christ!! According to a Catholic doctrine known as The Doctrine of Concomitance, Christ’s body cannot be separated from his blood and hence the full presence of Christ is in each element fully (CCC. 1377). When asked how, the bread and wine becomes such, the Roman Catholic with two hands will point one towards the priest and the other towards heaven! The hand pointing at the priest recognises that he is Gods instrument. Without an ordained priesthood, Rome has no means by which to guarantee that it is really Christ who acts in the sacraments through the Holy Spirit (CCC. 1120). Without an ordained priesthood the sacraments lose their efficacy and power! As has already been pointed out, the crowning sacrament and the pinnacle of all the sacraments to which they all tend is the sacrament of the Eucharist by virtue of the fact that Rome maintains that Christ is really present under the auspices of bread and wine. If this is true, then the crowning and supreme function of the priesthood is that of his role in the mass (for a brief examination of the unbiblical nature of the Catholic priesthood, see part 6 of this teaching). The culminating pinnacle of the mass is where the priest prays a prayer called the “epiclesis” (Greek – an “invocation” or a “calling down from on high”) in which he prays to ask the Father to send the Holy Spirit upon the bread and wine so that it would become the literal body and blood of Jesus.
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