Quotes About Eucharist

transubstantiation

When we receive Holy Communion, we experience something extraordinary - a joy, a fragrance, a well-being that thrills the whole body and causes it to exalt.

Without the Blessed Sacrament a position like mine would be intolerable.

Next to the Blessed Sacrament itself, your neighbor is the holiest object presented to your senses.

Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ, in atonement for our sins and those of the whole world.

There is nothing so great as the Eucharist. If God had something more precious, He would have given it to us.

Preaching on the Eucharist in his Homily on the Feast of Pentecost, Augustine says to his congregation, "You are the mystery that is placed upon the Lord's table. You receive the mystery that is yourself. To that which you are, you will respond, Amen.

I rejoice greatly that the simple faith of this sacrament is still to be found, at least among the common people. For as they do not understand, neither do they dispute whether accidents are present without substance, but believe with a simple faith that Christ's body and blood are truly contained there, and leave to those who have nothing else to do the argument about what contains them.

For my part, if I cannot fathom how the bread is the body of Christ, yet I will take my reason captive to the obedience of Christ [II Cor. 10:5], and clinging simply to his words, firmly believe not only that the body of Christ is in the bread, but that the bread is the body of Christ.

St. Gregory enunciates this truth still more plainly: "Although Christ dies not again, yet He suffers again for us in the Sacrifice of the Mass after a mysterious, mystical manner." Theodoret speaks no less plainly: "We offer no other sacrifice but that which was offered upon the Cross.

No less reassuring is what Cardinal Hosius says: "Although in Holy Mass we do not crucify Christ afresh, yet we make ourselves partakers in His death as much as if this were the case. In the Sacrifice of the Cross His death was with shedding of blood; in the Sacrifice of the Mass His death is bloodless and mystical, yet it produces the same fruit as the Sacrifice of Blood, just as if the latter were now being carried on.

The Eucharistic mystery stands at the heart and center of the liturgy since it is the fount of life by which we are cleansed and strengthened to live not for ourselves but for God and to be united in love among ourselves.

what I feel with regard to our Mass, for instance, is the exact opposite of what you think you would be bound to feel. I feel at Mass as if I were breathing the kind of air you breathe on the mountains in spring, or in a wood, or in the fields at dawn on a spring day; something where the freshness is fresh beyond all sweetness: it is more than sweetness, it is simply fresh--unspeakably fresh . . . that is all, and that is enough. . . .

In early Judaism, the priesthood was maintained within various families and passed down from father to son, thus necessitating marriage. But this is the old covenant, and even within this model priests were required to abstain from having sex with their wives during the time they served in the Temple. Catholics believe that priests fulfill this Temple relationship ever day - the Mass and the Eucharist mean they are serving in the Temple every day of their ordained lives.

There is no need for a doctor. But I would like to lie down for a while. I need to pray. The Eucharist is such a consolation to me. The Lord is so beautiful, so beautiful. He deserves so much more from us. We are so poor! Our little hearts are so poor! Love is not loved, Father Elijah. Love is not loved.

Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. Examine yourselves, and only then eat of the bread and drink of the cup. For all who eat and drink without discerning the body, eat and drink judgment against themselves. (1 Corinthians 11:27-29)

First, we break bread and drink wine together, telling the story of Jesus and his death, because Jesus knew that this set of actions would explain the meaning of his death in a way that nothing else--no theories, no clever ideas--could ever do.

Part of the reason for Paul's anxiety about shared table-fellowship, and shared worship, in Galatians 2 and Romans 14 and 15, was that Christian meals, not least but not only the eucharist, constituted a central part of what he meant by celebrate, rejoice. The word celebration has become almost a technical term, certainly in my own church and perhaps elsewhere, for 'holding a eucharist'. We must guard against that becoming a dead metaphor.

celebrations and with the Jewish festivals in particular. Hence the way in which Christian baptism celebrates a new kind of exodus, and the eucharist a new kind of Passover.

Luther's strong point was what Jesus said at the Last Supper: 'This is my body'. He wrote the Latin in beer-froth on the table: Hoc est corpus meus.

If Christians remain faithful to the message of the resurrection and become truly eucharistic people, they are in society like a forest in the middle of cultivated lands – an unlimited reserve of silence, peace and authentic life that makes possible all the good and lasting creations of history.

The sacraments, especially baptism, confession, and the Holy Eucharist, are powerful antidotes to combat and suppress our concupiscence in a way reminiscent of how certain drugs, such as quinine and chloroquine, suppress the parasite that causes malaria.

As Abraham had promised Isaac, God Himself truly provided the Lamb, His own Son, offered as a willing sacrifice, raised from the dead, and present daily on the altar at every Holy Mass. The

Adoremus in Aeternum Sanctissimum Sacramentum