The Holy Eucharist is the greatest of all the sacraments.
Baptism of course is the most necessary sacrament; without Baptism we cannot get to heaven. Yet, despite all the wonderful things that Baptism and the other five sacraments accomplish in the soul, they still are but instruments of God for the giving of grace.
But the Holy Eucharist is not merely an instrument for the giving of grace—here is the actual Giver of grace Himself, Jesus Christ our Lord truly and personally present.
The sacrament of Christ’s Body and Blood has had many names in the course of Christian history.
Such names as Bread of Angels, Lord’s Supper, and Sacrament of the Altar are familiar to us. (The Catechism’s section on the Eucharist explains several of these common names.)
But the name which has endured from the very beginning, the name which the Church officially gives to this sacrament, is that of Holy Eucharist.
This name is taken from the Bible’s accounts of the institution of the Holy Eucharist. They tell us that at the Last Supper, Jesus “gave thanks” as He took the bread and wine into His hands. And so from the Greek word eucharistia which means “a giving of thanks” we have the name of our sacrament: the Holy Eucharist.
Blessed Sacrament because it is the most excellent of all sacraments
Sacrament of the Altar because it is consecrated and received upon the altar
Bread of life because it is the nourishment of one’s soul
Holy Viaticum when it is received during a serious illness, or at the hour of death.
Other Names of the Eucharist:
The Lord’s Supper because of its connection with the supper which the Lord took with his disciples on the eve of his Passion and because it anticipates the wedding feast of the Lamb in the heavenly Jerusalem.
- Breaking of the bread, because Jesus used this rite, part of a Jewish meat when as master of the table he blessed and distributed the bread, above all at the Last Supper. It is by this action that his disciples will recognize him after his Resurrection, and it is this expression that the first Christians will use to designate their Eucharistic assemblies; by doing so they signified that all who eat the one broken bread, Christ, enter into communion with him and form but one body in him
- Synaxis (Eucharistic assembly), because the Eucharist is celebrated amid the assembly of the faithful, the visible expression of the Church.
- Holy Sacrifice
- Divine Liturgy
- Most Blessed Sacrament.
- Holy Communion when it is received by the faithful
- Holy Mass, because the liturgy in which the mystery of salvation is accomplished concludes with the sending forth (missio) of the faithful, so that they may fulfill God’s will in their daily lives.
What is the Eucharist?
Holy Eucharist is a Sacrament and a sacrifice “Eucharist” comes from the Greek word “Eucharistia” “to give thanks,” “Thanksgiving” or communion give us opportunity to continue the memory of Christ passion and unite ourselves to him.
The Eucharist is called “Holy Communion, Sacrament of the Table, The Blessed Sacrament, The Lord’s Supper or Divine Liturgy and other names.”
The Eucharist or mass is one of the three sacraments of initiation.
In the Holy Eucharist, under the appearances of bread and wine, the Lord Christ is contained, offered and received.
Christ instituted the Holy Eucharist at the Last Supper (final meal), the night (he betrayed) before he died. When our lord instituted it the apostles were present.
The Holy Eucharist is the Sacrament of the New law, which our Lord Jesus Christ Instituted permanently. His body and blood, soul and divinity are contained, offered and received under the appearance of bread and wine.
In the Holy Eucharist, under the appearances of bread and wine, the Lord Christ is contained, offered and received.
In the Catholic Church refers to both the celebration of the Mass, that is, the Eucharist liturgy, and the bread and wine which after the consecration are transubstantiated (changed in substance) into the body and blood of Jesus Christ, Lord and God, a declaration formulated by the Council of Trent with an anathema against anyone who denied this.
The Holy Eucharist is the very center of catholic worship, the heart of catholic life. Because the (catholic) church believes that the Son of God is truly present in the Blessed Sacrament.
The Eucharist is the Catholic Church’s fundamental act of thanksgiving worship of God, constituting at once a Sacrifice-Sacrament, a Communion-Sacrament, and a Presence-Sacrament.
The Eucharist as Sacrifice —Sacrament: It makes present Christ’s sacrifice on the Cross. It exerts Christ’s saving power for the forgiveness of sins.
The Eucharist as Communion —Sacrament: Those who share in Christ’s Body and Blood become one body with Him; A sign of unity and charity.
The Eucharist as Presence—Sacrament: Christ is present in the assembly, the priest, the Holy Scriptures and in the Eucharistic species of bread and wine.
Descriptions of the Holy Eucharist
“The Holy Eucharist is the heart and the Summit of Church’s life for in it, Christ associates His Church and all her members with His sacrifice of praise and thanksgiving offered once for all on the cross to his Father; by this sacrifice he pours out the graces of salvation on his Body which is the Church” (CCC 1407).
“The Holy Eucharist is prayer because it offers a perfect worship to the Father, making present the sacrifice of His incarnate Son, on the Cross, Through the power of the Holy Spirit” (CFC 1742).
What is the meaning of the word institution?
The actual event in which Jesus gave us the Eucharist.
This event formed the mass or Eucharist.
When do we Catholics remember the institution of the mass?
Catholics remember the institution of the mass on Holy Thursday.
From earliest times, the Eucharist has been at the heart of the Churchs worship. In it is celebrated the memory of the life, death and Resurrection of Jesus Christ
And remember, I am with you always, to the end of the age (Matthew 28:20)
At its celebrations of the Eucharist the Christian congregation gathers together and knows Jesus Christ to be present in its midst – according to the saying of Jesus that has been passed down: For where two or three are gathered in my name, I am there among them (Matthew 18:20). The congregation prays and hears Gods word, as it is communicated in Scripture; here also Christ, the Word of God, is present.
Last Supper (Luke 22: 7-23)
Jesus took the bread, blessed and broke, and gave it to his disciples, “Take this all of you, and it eat. This is my body given for you; do this is memory of me.” “This cup is the new covenant in my blood, which is poured out for you.”
Breaking Bread (Body of Christ) – Was a symbol of love and friendship. To break bread with someone was to show that you loved them like a member of your own family.
The Cup of Wine (Blood of Christ): – To the Jews means “life”. It had much the same sense that the word “heart” has to us today. Blood which will be shed (given) for you, Serious agreement were sealed in blood. Jesus offers his blood to seal the new contract between God and us.
Do this in Memory of me: Jesus is asking his disciples to repeat this holy meal as a way of keeping him alive and to our heart to the world after his death. Whenever we gather to this, Jesus promises to be present in our midst (side).
If you are the Body of Christ and its members it is what you are that respond “Amen” this response is your signature. You hear “ Body of Christ” you respond Amen. Be a member of the Body of Christ so that your Amen may be true. (Sermo272 PL38, 1247).
New Covenant – Jesus making a new covenant, God will love us as a parent loves a child and we will love and serve God as sons and daughters. Covenant is a bonding agreement between two parties. This covenant may be between two equals person or a superior (Higher in Social Position) or inferior (Lower Social Position.
Jesus Appeared to his 2 disciples
Jesus on the Road to Emmaus. Luke 24:13-35; Mark 16:12-13.
That same day two disciples left Jerusalem to walk to a place called Emmaus. They were very sad. They talked about the death of Jesus. Suddenly Jesus was walking beside them. Jesus walked with them but they did not know who He was. He talked with them and explained why the Christ had to die. Suddenly they realized that the stranger was Jesus Himself. Then He disappeared out of their sight.
Biblical and Historical Background
Old Testament: Jewish Passover Meal (Exodus Great Events)
New Testament: Last Supper —It was celebrated in the context of the Jewish Passover Meal
TODAY: Holy Eucharist —it is modelled from the Last Supper
Sacrifice and sacrament:
The catechism points out that the Holy Eucharist is both a sacrifice and a sacrament.
As a sacrifice the Holy Eucharist is the Mass. The Mass is that divine action in which Jesus, through the agency of the human priest, changes the bread and wine into His own Body and Blood and continues through time the offering which He made to God on Calvary—the offering of Himself for mankind.
It is at the consecration of the Mass that the sacrament of the Holy Eucharist comes into being (or is “confected” as the theologians say). It is then that Jesus becomes present under the appearance of bread and wine. As long as the appearances of bread and wine remain, Jesus remains present and the sacrament of the Holy Eucharist continues to there exist.
The act by which we receive the Holy Eucharist is called Holy Communion. (See our separate article about Holy Communion’s sacramental purpose and effects.)
We might say that the Mass is the “making” of the Holy Eucharist and Holy Communion is the receiving of the Holy Eucharist. In between the two, the sacrament of the Holy Eucharist continues to exist (as in the tabernacle) whether we receive it or not.
Body and Blood of Christ:
St. John’s Gospel (chapter 6) tells us of that day in the town of Capernaum when Jesus made the almost unbelievable promise that He would give His own Flesh and Blood to be the food of our souls.
On the night before he died, Jesus at the Last Supper (and the priest at Mass) said, “This is My Body,” over the bread, and “This is My Blood,” over the wine.
We believe that the substance of the bread completely and totally ceased to exist, and that the substance of Christ’s own Body replaced the annihilated substance of the bread. We believe that the wine entirely ceased to exist as wine, and that the substance of Christ’s own Blood replaced the wine. This change is called Transubstantiation.
We also believe that Jesus, by His almighty power as God, preserved the appearances of bread and wine, in spite of the fact that their substances were gone.
Appearance and substance:
By “the appearances” of bread and wine we mean all those outward forms and accidentals which can be perceived in any way by our bodily senses of sight, touch, taste, hearing and smelling.
The Holy Eucharist still looks like bread and wine, feels like bread and wine, tastes like bread and wine, smells like bread and wine, and if broken or splashed would sound like bread and wine. Even under a microscope or under electronic or radiological examination, it still would be only the qualities of bread and wine that we could perceive.
It is a miracle, of course; a continuing miracle wrought a hundred thousand times a day in the Mass by God’s infinite power.
This miracle requires the right material things to work through, as do all of the sacraments. The valid matter for the Eucharist is wheat bread and grape wine. This is the same matter that Jesus himself used at the Last Supper; therefore it is the matter which the priest must use to make Christ’s sacramental action present to us in the Mass.
Jesus whole & entire:
The Eucharist contains the Real Presence of Jesus: it’s the real Jesus—he is truly present, Body and Blood, Soul and Divinity.
He is simultaneously present in every single Sacred Host on every altar throughout the world, and under the appearance of wine in every single Consecrated Chalice wherever Mass is being offered. Moreover Jesus is present, whole and entire, in every part of every Sacred Host, and in every drop contained in the Consecrated Chalice.
This is why such care is taken at Mass in handling not only the consecrated Body and Blood, but also the empty chalice, the sacred linens used at the altar, and anything else that comes in contact with the consecrated Eucharistic species.
The Eucharist requires the priesthood:
At the Last Supper Jesus changed bread and wine into his own Body and Blood.
At the same time He commanded His apostles to repeat this same sacred action in time to come. “Do this in remembrance of Me,” was the solemn charge which Jesus gave to the Apostles.
Obviously Jesus does not command the impossible; consequently with this command went also the necessary power, the power to change bread and wine into His Body and Blood. With the words, “Do this in remembrance of Me,” Jesus made His Apostles priests.
A separate article will discuss the Mass as a sacrifice. Here we merely wish to indicate that it is at Mass that the change of bread and wine into the Body and Blood of Christ takes place.
It takes place when the priest, making himself the free and willing instrument in the hands of Christ, pronounces over the bread and wine Christ’s own words, “This is My Body,” and “This is the Chalice of My Blood.” Standing at the altar as the visible representative of Jesus and pronouncing Jesus’ own words, the human priest “triggers” as it were the infinite power of Jesus, Who at that instant becomes present under the appearances of the bread and wine.
It is in these words—”the words of Consecration” as they are called—that the essence of the Mass resides.
Stripped of all other prayers and ceremonies (except the priest’s communion which completes the Mass) these words of Consecration are the Mass.
The Real Presence remains:
The belief in the “Real presence” is the main Catholic belief about Communion. The real presence refers to the miracle of Christ’s presence under the species of bread and wine. The bread and the wine becomes the body and blood of Christ in a real way.
Once the bread and wine have been changed into the Body and Blood of the Lord Jesus, our Savior remains present as long as the appearances of bread and wine remain intact.
When, after Holy Communion, our digestive processes have destroyed the appearance of bread within us, Jesus no longer is bodily present; only His grace remains.
In other words Jesus is present in the Holy Eucharist, not just during Mass, but as long as the Sacred Hosts consecrated at Mass continue to retain the appearance of bread. This means that we owe to the Holy Eucharist the adoration which is due to God, since the Holy Eucharist contains the Son of God Himself.
We adore the Holy Eucharist with the type of worship which may be given only to God.
Every Catholic church has a tabernacle upon the altar. The tabernacle (from the Latin word tabernaculum, meaning “tent”) is a cupboard-like safe. It is marked by a burning light called the tabernacle lamp. Following an ancient tradition, it is often covered with a veil as an indication of the holiness of the place.
Inside the tabernacle Jesus Christ is present—really and substantially present in the Eucharist.
Christ’s presence truly makes our churches the “house of the living God” (1 Tim 3:15). That is why we maintain a respectful silence while in the church building: to show our respect and reverence of Christ himself.
The presence of Jesus in the tabernacle also makes the tabernacle an excellent place of private prayer. Even spending just a few minutes sitting quietly in church, contemplating the presence of Christ in the tabernacle or reading from the Gospels, is a commendable practice that greatly aids in spiritual growth.
Holy Communion: Our Life in Christ:
The Sacrament of Holy Communion is the third of the Sacraments of Initiation. Even though we are required to receive Communion at least once per year (our Easter Duty), and the Church urges us to receive Communion frequently (even daily, if possible), it is called a sacrament of initiation because, like Baptism and Confirmation, it brings us into the fullness of our life in Christ.
We called the Eucharist Holy Communion because we become members of the one body of Christ when we eat of the one bread and wine. In the Eucharist we all become one in Christ.
In Holy Communion, we are eating the True Body and Blood of Jesus Christ, without which “you shall not have life in you” (John 6:53).
Preparing for the Sacrament of Holy Communion:
Because of the intimate connection of the Sacrament of Holy Communion to our life in Christ, we must be free of any grave or mortal sin before receiving it, as St. Paul explained in 1 Corinthians 11:27-29. Otherwise, as he warns, we receive the sacrament unworthily, and we “eateth and drinketh damnation” to ourselves.
If we are aware of having committed a mortal sin, we must participate in the Sacrament of Confession first. The Church sees the two sacraments as connected, and urges us, when we can, to join frequent Confession with frequent Communion.
Making a Spiritual Communion:
If we cannot receive Holy Communion physically, either because we cannot make it to Mass or because we need to go to Confession first, we can pray an Act of Spiritual Communion, in which we express our desire to be united with Christ and ask Him to come into our soul. A spiritual communion is not sacramental, but prayed devoutly, it can be a source of grace that can strengthen us until we can receive the Sacrament of Holy Communion once again.
The Effects of the Sacrament of Holy Communion:
Receiving Holy Communion worthily brings us graces that affect us both spiritually and physically. Spiritually, our souls become more united to Christ, both through the graces we receive and through the change in our actions that those graces effect. Frequent Communion increases our love for God and for our neighbor, which expresses itself in action, which makes us more like Christ.
Physically, frequent Communion relieves us of our passions. Priests and other spiritual directors who counsel those who are struggling with passions, especially sexual sins, often urge frequent reception not only of the Sacrament of Confession but of the Sacrament of Holy Communion. By receiving Christ’s Body and Blood, our own bodies are sanctified, and we grow in our likeness to Christ. In fact, as Fr. John Hardon points out in his Modern Catholic Dictionary, the Church teaches that “A final effect of Communion is to remove the personal guilt of venial sins, and the temporal [earthly and purgatorial] punishment due to forgiven sins, whether venial or mortal.”
In other words, the effects of Holy Communion and Christ’s Real Presence are:
- We become one (unite) with Christ
- We become one with other Christians
- Building up of the Christian community
- Takes away social or racial differences
- To reconcile and be reconciled to and with the Church
- Forgiveness for venial sins
- Spiritual strength to fight sin
- Strength to overcome the pain and burden of every day life
- Grace (Holiness)
- Power to love and to live like Christ
- The promise of eternal life.
The value of Holy Eucharist
- If we can understand a Christian to be someone who part of the Body of Christ, then we can see that if takes a life time to become Christian. It take life time our actions to be in unity with Christ.
- The Eucharist is a blessing. The Father blesses us by giving us life.
- We return thanks and Adoration to God the father for all that he has done.
- When we recognize (aware) we are one Body of Christ, we will care for each other and the world will see what it means to be a disciple of Christ.
Another Basic Catechism of the Holy Mass
The word “Mass” comes Latin word “Missa” meaning “Sending forth of the Faithful.” or for dismissal. The purpose of the Eucharist is to dismiss us, to send us out to be Christ for the world.
The Eucharistic Celebration is a Gathering: This is for the purpose of bringing us together into the united body, ready to participate by giving of ourselves, by breaking bread together.
The Celebrated of the Eucharist begins as Christians come together in one place. Opening Greeting the greeting reminds we us why we are gathered to worship.
The Mass is made up of two parts, the Liturgy of the Word, and the Liturgy of the Eucharist. The Liturgy of the Word usually ends with the homily, after the Gospel has been proclaimed. The Liturgy of the Eucharist begins with the Creed, or the Prayers of the Faithful.
The Liturgy of the Word: Begins with Readings from the Scripture or the Bible. On Sundays and solemn days, three Scripture readings are given. The first reading is from the Old Testament followed by a Responsorial Psalm. The second reading is from the New Testament usually from the writings of St. Paul. The Alleluia is then said or usually sang before the Proclamation of the Holy Gospel. All these readings reveal the riches of God’s Word. Through these, God speaks to His people, opens up the meaning of salvation and nourishes their spirit.
The Homily that follows the Gospel reading is an integral part of the liturgy and is strongly recommended. Here the priest explains the readings and shares his insights.
Profession Of Faith: The people recite the “I Believe” which serves as a way for the people to affirm their faith in the Word of God heard in the readings and through the homily and for them to call to mind the truths of their faith before they begin to celebrate the Eucharist.
General Intercessions or Prayer of the Faithful: Here, the people intercede for all humanity. It is appropriate that this prayer be included in all Masses so that petition will be offered for the Church, for civil authorities, for those oppressed by different needs and for all people.
The Liturgy of the Eucharist: At the last supper, Christ instituted the sacrifice and paschal meal that make the sacrifice of the cross to be continuously present in the church. The church then has planned the celebration of the Eucharistic Liturgy around the parts corresponding to these words and actions of Christ:
Preparation Of The Gifts (usually referred to as the Offertory: At the beginning of the liturgy of the Eucharist the gifts, which will become Christ’s body and blood, are brought to the altar. First the altar or the Lord’s table, which is the center of the whole Eucharistic Liturgy, is prepared: the corporal, purificator, missal, chalice, altar candle, altar cross, and ciborium are placed on it.
This is also the time to receive money or other gifts for the church or the poor brought by the faithful or collected at the Mass. These are to be put in a suitable place but not on the altar.
The priest then washes his hands as an expression of his desire to be cleansed within over the gifts, which are a preparation for the Eucharistic Prayer.
Eucharistic Prayer: Now the center and summit of the entire celebration begins: the Eucharistic prayer, a prayer of thanksgiving and sanctification. As the priest consecrates the bread and wine, they become the body and blood of our Lord Jesus Christ. The priest invites the people for the acclamation of our Faith and then to lift up their hearts to the Lord in prayer and thanks.
Communion Rite: It is right that the faithful who are properly disposed receive the Lord’s body and blood as spiritual food as He commanded. This is the purpose of the breaking of bread and the other preparatory rites that lead directly to the communion of the people:
The Lord’s Prayer: Recited or usually sang by all including the priest, this is a petition both for daily food, which for Christians means also the eucharistic bread, and for the forgiveness of sins.
Sign of Peace: Before they share in the same bread, the faithful implore peace and unity for the Church and for the whole human family and offer some sign of their love for one another.
Breaking of the Bread: In Apostolic times this gesture of Christ at the last supper gave the entire eucharistic action its name.
The Personal Preparation of the Priest: Priest prepares himself by the prayer, said softly, that he may receive Christ’s body and blood to good effect. The faithful do the same by silent prayer.
The priest then shows the Eucharistic bread for communion.
Communion of the faithful or the actual reception of the Holy Sacrament of the Eucharist. Those who received are expected to remain in silence and meditate the value of receiving Christ in this Sacrament.
It is the Church doctrine that the Holy Communion is morally necessary for our salvation.
Prayer after Communion: After the silence or song following Communion or after the purification of the vessels, the priest then invites the faithful to pray, which closes the Communion rite.
Announcements: This brings to attention certain announcements from the parish.
Final Blessing: For the last time the priest and the people exchange greetings and then he blesses them.
Dismissal: The Mass ends with the solemn blessing of the congregation.
Who presides in the Eucharist?
The main presider of every Eucharist is the Bishop. In the absence of the bishop, the priests of the diocese.
How is the mass divided?
The mass or Eucharist is divided in two parts:
- Liturgy of the word.
- Liturgy of the Eucharist.
Elements of the Liturgy of the Word:
- Gathering rites
- The readings
- The Homily
- The intercessions
- Nicene Creed
Elements of the Liturgy of the Eucharist:
1. The bread
- The wine
- Offertory (bringing the gifts to the altar)
- Eucharistic prayer
- The Lord’s prayer
- The sign of peace
- Lamb of God
- Breaking of the bread.
- Final prayer and blessing.
Bread and Wine
“Take this all of you and eat it; This is my body which will be given up for you. Take this, all of you and drink from it; This is the cup of my blood the blood of the new and everlasting covenant. It will be shed for you and for all men so that sins maybe forgiven. Do this in memory of me.”
Rituals in the Holy Eucharist
Bowing of Head: When the resurrection hymn (Lord of all we praise you) is sung the faithful bows their head along with the celebrant. It is the expression of our profound respect and submission to Lord God almighty.
Incensing: Two purposes – 1) Sanctifying us (the celebrant, the people, the altar and the objects) with the blessed incense, the divine fragrance, the symbol of divine presence. It is the sign of forgiveness of sins and total surrender to God. 2) Just as the smoke of incense goes up to heaven, our praises and worship are raised to heaven. It is an exhortation that our hearts, mind and thoughts should raise up to heaven along with the incensing.
Washing of Hands: The celebrant washes his hands with a prayer before the offertory. This signifies that God in his abundant mercy cleanses the celebrant and the community and make purify their hearts. It reminds us also the washing of feet by Jesus during the last supper.
Preparation of host and wine, the offertory gifts: Host represents the body of Christ and wine represents the blood of Christ. Adding water into wine is the symbol of the blood and water that was poured out of the side of Jesus, when he was pierced with a lance on the Cross.
Offertory prayer with hands crossed: The celebrant takes chalice with wine in right hand and paten with host in the left and raises with hands in the form of cross. This symbolizes the death of Jesus on the cross. It reminds us of the self sacrifice of Jesus on the cross in Calvary.
Kissing the altar: After the offertory, approaching the altar the celebrant bows three times and then kisses the altar in the middle and on both sides. This to show respect and veneration to the most Holy Trinity, the Father, the Son and the Holy Spirit.
Exchange of peace: The celebrant offers peace of Christ to the faithful raising his hands and with the sign of cross. And the faithful receives this offer of peace with bowed head. Following this the faithful offer one another the peace of Christ that was received through the celebrant.
Consecration Words: This is one of the most important part of the Holy Eucharist. It is the commemoration of what Jesus did during the last supper as he was instituting Holy Eucharist for us. As we join in the Consecration, we experience the same incident as Jesus and his disciples experienced during last supper. Holy Eucharist is the reenactment of that first sacrifice of Jesus as he had commanded us to do in his memory.
Ringing of Bell: Bell is to bring to the mind of the people the importance of the rituals in the Eucharist. It evokes in our minds a spirit of devotion and worship.
Epiclesis (Prayer of inviting the Holy Spirit): This is another most important part of the Holy Eucharist. The celebrant prays to the Almighty Father to send his Holy Spirit on the gifts and sanctify them, by which the bread and wine on the altar becomes the body and blood of our Lord Jesus.
Elevation of the Bread: The holy bread that has become the living body and blood of Christ through Consecration words and sanctification by the Holy Spirit (Epiclesis) is raised to signify the resurrection and apparitions of Jesus. When Jesus was appeared to his disciples after resurrection, the disciples worshipped him saying “My God and My Lord”. In the same way, the faithful worship the risen Lord at this time.
Breaking of the Bread: After the elevation of the holy bread, the celebrant breaks the bread into two and blesses the wine with one half of the bread. Then he blesses the part of the bread with the other half that was dipped in wine. Then hold the host together and prays for various intentions. This reminds the body of Christ broken by death and rejoined in resurrection.
Receiving Communion: This is the ritual of receiving the blessed and sanctified body and blood of Christ just as Jesus gave bread and wine to his disciples during last supper as his body and blood. As we receive Holy Communion from the minister, we receive it from the hands of Jesus himself.
Final Blessing: Eucharist concludes with a blessing just as Jesus blessed his disciples before he ascended into heaven after having entrusted his mission to the disciples. Having received the body and blood of Jesus and his blessing, we go to continue the mission and sacrifice of Jesus in our lives.
Alb – is a long white robe which symbolizes purity of heart
Cape – is a cloak-like robe used at benediction, procession, etc
Chasuble– is the real sacerdotal dress which symbolizes the royal virtue of charity
Cincture – is a cord with which t he alb is bound around the waist, symbolizing purity
Humeral veil – is vestment placed over the cape of a priest during benediction, procession, etc.
Burse – serves as the keeper of corporal
Corporal – is a line placed over the altar where the chalice and paten are placed
Purificator – is a linen placed over the chalice which is used to clean the chalice before and after putting the wine
Chalice – is the vessel for precious blood of Christ
Ciborium – is a vessel which contains the sacred hosts for Holy Communion
Cruets – are containers of wine and water
Monstrance – is a richly decorated vessel
Pyx– is a vessel where the small hosts are kept to e carried to sick persons
Paten – is a small round plate placed over the chalice which holds the big Host
Reliquary – is a richly decorated vessel where the sacred remains or material things connected with a particular saint are exposed for veneration
Tabernacle – is a richly decorated shrine where the sacred hosts are preserved for Holy Communion
Prayer for Holy Mass:
Eternal Father, permit me to offer to Thee the Heart of Jesus Christ, Thy well beloved Son, as He offers Himself to Thee Sacrifice. Graciously receive this offering on my behalf and receive all the desires, sentiments and affections, all the movements and acts of this Sacred Heart. They are all mine, since he immolates himself for me, and since I intend to have no other desires henceforth but His. Receive them in satisfaction for my sins and in thanksgiving for all his benefits. Graciously receive them, all the merits of the graces of which I stand in need, especially the grace of final perseverance. Receive them as so many acts of love, adoration and praise which I offer to Thy Divine Majesty, since it is by Thy Divine Son alone that Thou art worthily honored and glorified. Amen.
- Our Sacramental Life by Patrical Moonson Dridger
- Sacraments: A Way of Life by Joyce Solemini
- Sacraments Rules of Passage by William J. O’Malley
Back to: Basics of Catholicism