Christians see the eucharist prefigured in the Passover memorial of Israel's deliverance from the land of bondage and in the meal of the Covenant on Mount Sinai Ex. It is the new paschal meal of the Church, the meal of the New Covenant, which Christ gave to his disciples as the anamnesis of his death and resurrection, as the anticipation of the Supper of the Lamb Rev.
Christ commanded his disciples thus to remember and encounter him in this sacramental meal, as the continuing people of God, until his return. The last meal celebrated by Jesus was a liturgical meal employing symbolic words and actions. Consequently the eucharist is a sacramental meal which by visible signs communicates to us God's love in Jesus Christ, the love by which Jesus loved his own "to the end" John It has acquired many names: for example, the Lord's Supper, the breaking of bread, the holy communion, the divine liturgy, the mass.
Its celebration continues as the central act of the Church's worship.
Baptism in Martin Luther’s Theology - Oxford Research Encyclopedia of Religion
The eucharist is essentially the sacrament of the gift which God makes to us in Christ through the power of the Holy Spirit. Every Christian receives this gift of salvation through communion in the body and blood of Christ. In the eucharistic meal, in the eating and drinking of the bread and wine, Christ grants communion with himself. God himself acts, giving life to the body of Christ and renewing each member. In accordance with Christ's promise, each baptized member of the body of Christ receives in the eucharist the assurance of the forgiveness of sins Matt.
Although the eucharist is essentially one complete act, it will be considered here under the following aspects: thanks- giving to the Father, memorial of Christ, invocation of the Spirit, communion of the faithful, meal of the Kingdom. The Eucharist as Thanksgiving to the Father. The eucharist, which always includes both word and sacrament, is a proclamation and a celebration of the work of God. It is the great thanksgiving to the Father for everything accomplished in creation, redemption and sanctification, for everything accomplished by God now in the Church and in the world in spite of the sins of human beings, for everything that God will accomplish in bringing the Kingdom to fulfilment.
Thus the eucharist is the benediction berakah by which the Church expresses its thankfulness for all God's benefits. The eucharist is the great sacrifice of praise by which the Church speaks on behalf of the whole creation. For the world which God has reconciled is pre- sent at every eucharist: in the bread and wine, in the persons of the faithful, and in the prayers they offer for themselves and for all people.
Christ unites the faithful with himself and includes their prayers within his own intercession so that the faithful are trans- figured and their prayers accepted. This sacrifice of praise is possible only through Christ, with him and in him. The bread and wine, fruits of the earth and of human labour, are presented to the Father in faith and thanksgiving. The eucharist thus signifies what the world is to become: an offering and hymn of praise to the Creator, a universal communion in the body of Christ, a kingdom of justice, love and peace in the Holy Spirit.
The Eucharist as Anamnesis or Memorial of Christ. The eucharist is the memorial of the crucified and risen Christ, i. The biblical idea of memorial as applied to the eucharist refers to this present efficacy of God's work when it is celebrated by God's people in a liturgy.
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The eucharist is also the foretaste of his parousia and of the final kingdom. The anamnesis in which Christ acts through the joyful celebration of his Church is thus both representation and anticipation. It is not only a calling to mind of what is past and of its significance. It is the Church's effective proclamation of God's mighty acts and promises. The Church, gratefully recalling God's mighty acts of redemption, beseeches God to give the benefits of these acts to every human being. The eucharist is the sacrament of the unique sacrifice of Christ, who ever lives to make intercession for us.
Baptism is a Confession of Faith in Christ
It is the memorial of all that God has done for the salvation of the world. What it was God's will to accomplish in the incarnation, life, death, resurrection and ascension of Christ, God does not repeat. These events are unique and can neither be repeated nor prolonged. In the memorial of the eucharist, however, the Church offers its intercession in communion with Christ, our great High Priest. It is in the light of the significance of the eucharist as intercession that references to the eucharist in Catholic theology as "propitiatory sacrifice" may be understood.
The understanding is that there is only one expiation, that of the unique sacrifice of the cross, made actual in the eucharist and presented before the Father in the intercession of Christ and of the Church for all humanity.
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In the light of the biblical conception of memorial, all churches might want to review the old controversies about "sacrifice" and deepen their understanding of the reasons why other traditions than their own have either used or rejected this term. The anamnesis of Christ is the basis and source of all Christian prayer.
So our prayer relies upon and is united with the continual intercession of the risen Lord.
In the eucharist, Christ empowers us to live with him, to suffer with him and to pray through him as justified sinners, joyfully and freely fulfilling his will. In Christ we offer ourselves as a living and holy sacrifice in our daily lives Rom. United to our Lord and in communion with all the saints and martyrs, we are renewed in the covenant sealed by the blood of Christ. Since the anamnesis of Christ is the very content of the preached Word as it is of the eucharistic meal, each reinforces the other.
The celebration of the eucharist properly includes the proclamation of the Word. The words and acts of Christ at the institution of the eucharist stand at the heart of the celebration; the eucharistic meal is the sacrament of the body and blood of Christ, the sacrament of his real presence.
Christ fulfills in a variety of ways his promise to be always with his own even to the end of the world. But Christ's mode of presence in the eucharist is unique. Jesus said over the bread and wine of the eucharist: "This is my body The Church confesses Christ's real, living and active presence in the eucharist. While Christ's real presence in the eucharist does not depend on the faith of the individual, all agree that to discern the body and blood of Christ, faith is required.
Many churches believe that by the words of Jesus and by the power of the Holy Spirit, the bread and wine of the eucharist become, in a real though mysterious manner, the body and blood of the risen Christ, i. Under the signs of bread and wine, the deepest reality is the total being of Christ who comes to us in order to feed us and transform our entire being.
Some other churches, while affirming a real presence of Christ at the eucharist, do not link that presence so definitely with the signs of bread and wine. The decision remains for the churches whether this difference can be accommodated within the convergence formulated in the text itself. The Eucharist as Invocation of the Spirit.
The Spirit makes the crucified and risen Christ really present to us in the eucharistic meal, fulfilling the promise contained in the words of institution. The presence of Christ is clearly the centre of the eucharist, and the promise contained in the words of institution is therefore fundamental to the celebration. Yet it is the Father who is the primary origin and final fulfilment of the eucharistic event. The incarnate Son of God by and in whom it is accomplished is its living centre.
The Holy Spirit is the immeasurable strength of love which makes it possible and continues to make it effective. The bond between the eucharistic celebration and the mystery of the Triune God reveals the role of the Holy Spirit as that of the One who makes the historical words of Jesus present and alive. Being assured by Jesus' promise in the words of institution that it will be answered, the Church prays to the Father for the gift of the Holy Spirit in order that the eucharistic event may be a reality: the real presence of the crucified and risen Christ giving his life for all humanity.
This is not to spiritualize the eucharistic presence of Christ but to affirm the indissoluble union between the Son and the Spirit. This union makes it clear that the eucharist is not a magical or mechanical action but a prayer addressed to the Father, one which emphasizes the Church's utter dependence. There is an intrinsic relationship between the words of institution, Christ's promise, and the epiklesis , the in-vocation of the Spirit, in the liturgy.
The epiklesis in relation to the words of institution is located differently in various liturgical traditions. In the early liturgies the whole "prayer action" was thought of as bringing about the reality promised by Christ. The invocation of the Spirit was made both on the community and on the elements of bread and wine.
Recovery of such an understanding may help us over-come our difficulties concerning a special moment of consecration. It is in virtue of the living word of Christ and by the power of the Holy Spirit that the bread and wine become the sacramental signs of Christ's body and blood. They remain so for the purpose of communion. In the history of the Church there have been various attempts to understand the mystery of the real and unique presence of Christ in the eucharist.
Some are content merely to affirm this presence without seeking to explain it. Others consider it necessary to assert a change wrought by the Holy Spirit and Christ's words, in consequence of which there is no longer just ordinary bread and wine but the body and blood of Christ.
Others again have developed an explanation of the real presence which, though not claiming to exhaust the significance of the mystery, seeks to protect it from damaging interpretations. The whole action of the eucharist has an "epikletic" character because it depends upon the work of the Holy Spirit. In the words of the liturgy, this aspect of the eucharist finds varied expression.
The Church, as the community of the new covenant, confidently invokes the Spirit, in order that it may be sanctified and renewed, led into all justice, truth and unity, and empowered to fulfil its mission in the world. The Holy Spirit through the eucharist gives a fore-taste of the Kingdom of God: the Church receives the life of the new creation and the assurance of the Lord's return. The Eucharist as Communion of the Faithful.
The eucharistic communion with Christ who nourishes the life of the Church is at the same time communion within the body of Christ which is the Church. The sharing in one bread and the common cup in a given place demonstrates and effects the oneness of the sharers with Christ and with their fellow sharers in all times and places. It is in the eucharist that the community of God's people is fully manifested.
Eucharistic celebrations always have to do with the whole Church, and the whole Church is involved in each local eucharistic celebration. In so far as a church claims to be a manifestation of the whole Church, it will take care to order its own life in ways which take seriously the interests and concerns of other churches.
Since the earliest days, baptism has been understood as the sacrament by which believers are incorporated into the body of Christ and are endowed with the Holy Spirit. As long as the right of the baptized believers and their ministers to participate in and preside over eucharistic celebration in one church is called into question by those who preside over and are members of other eucharistic congregations, the catholicity of the eucharist is less manifest. There is discussion in many churches today about the inclusion of baptized children as communicants at the Lord's Supper.
The eucharist embraces all aspects of life. It is a representative act of thanksgiving and offering on be-half of the whole world. The eucharistic celebration demands reconciliation and sharing among all those regarded as brothers and sisters in the one family of God and is a constant challenge in the search for appropriate relationships in social, economic and political life Matt. All kinds of injustice, racism, separation and lack of freedom are radically challenged when we share in the body and blood of Christ.
Through the eucharist the all-renewing grace of God penetrates and re-stores human personality and dignity.ipdwew0030atl2.public.registeredsite.com/304298-phone-tracking.php
Sealed by the Holy Spirit
The eucharist involves the believer in the central event of the world's history. As participants in the eucharist, therefore, we prove inconsistent if we are not actively participating in this ongoing restoration of the world's situation and the human condition. The eucharist shows us that our behaviour is inconsistent in face of the reconciling presence of God in human history: we are placed under continual judgment by the persistence of unjust relationships of all kinds in our society, the manifold divisions on account of human pride, material interest and power politics and, above all, the obstinacy of unjustifiable confessional oppositions within the body of Christ.
Solidarity in the eucharistic communion of the body of Christ and responsible care of Christians for one another and the world find specific expression in the liturgies: in the mutual forgiveness of sins; the sign of peace; intercession for all; the eating and drinking together; the taking of the elements to the sick and those in prison or the celebration of the eucharist with them.