The Eucharist in the Catholic Church is the celebration of Mass, the Eucharistic liturgy. The term the Eucharist is also used for bread and wine when transubstantiated (the substance has been changed), according to Catholic teaching, into the body and blood of Jesus Christ. "At the Last Supper, the night he was betrayed, our Savior instituted the Eucharistic sacrifice of His Body and Blood."
Blessed Sacrament is a reflective term used in the Roman Catholic Church to refer to the eucharistic species (Body and Blood of Christ). Consecrated monks are kept in the tabernacle after the Mass, so that the Blessed Sacrament can be taken to the sick and die outside the time of the Mass. It also allows the practice of Eucharistic adoration. Since Christ himself is present in the sacrament of the altar, he must be honored with the worship of worship. "To visit the Blessed Sacrament is... proof of gratitude, the expression of love,... and the worship of Christ our Lord."
Video Eucharist in the Catholic Church
Dogmatic Character
The dogma includes divine revelation, the word of God (the bible and tradition) and the incarnate Word of God (Jesus), and the truth associated with divine revelation. Dogma can not be changed. From the Eucharist, there are certain things that dogmas and certain things that are not, for example, transubstantiation is dogma but how transubstantiation is not dogma. The list of incomplete Eucharistic dogmas includes:
- Jesus instituted the Eucharist (1 Cor 11: 23-25)
- Jesus as the Eucharist (Luke 22: 19-20)
- Jesus celebrates the Eucharist after the Resurrection (Luke 24: 30-31)
- The Eucharist becomes a re-presentation of the Sacrifice of Jesus (1 Cor 11:26)
- a grave sin that forbids a person to receive the Eucharist (1 Cor 11:27)
- Baptism and Confession continue the Eucharist (1 Corinthians 11: 28-30)
- The Eucharist is influenced by the love of Jesus (1Cor 13: 1-3)
Maps Eucharist in the Catholic Church
New Testament Foundation
First Eucharist in the Bible
The Catholic Church sees as the main basis for these beliefs of Jesus' own words at his Last Supper: the Synoptic Gospels (Matthew 26-28; Mark 14: 22-24; Luke 22: 19-20) and Saint Paul 1 Corinthians 11: 23-25 telling that in that context Jesus said what all appearances should be bread and wine: "This is my body... this is my blood." The Catholic understanding of these words, beginning with the Patristic writers, has emphasized their roots in the history of the Old Testament covenant.
The Gospel of John in Chapter 6, The Sermon on the Bread of Life , presents Jesus saying: "Unless you eat the flesh of the Son of man and drink his blood, you have no life in you... Whoever eats meat I am and drink of my blood, it is in me and I am in him. "(John 6: 53-56.) According to John, Jesus did not bring these utterances down even when many of his disciples left him (John 6: 66), was astonished at the idea.
Saint Paul implies an identity between the clear bread and wine of the Eucharist and the body and blood of Christ, when he writes: "The cup of blessing we bless, is not that participation in the blood of Christ? The bread we rest, is not that participation in the body of Christ (1 Corinthians 10:16). "And elsewhere:" Therefore whoever eats bread or drinks the cup of the Lord unworthily must answer for the body and blood of the Lord "(1 Corinthians 11:27).
In addition, and unique, in one prayer given to the offspring by Jesus, Our Father's Prayer, the word epiousios - which is not elsewhere in Classical Greek literature - has been linguistically translated into "super-substantial" (bread), and interpreted by the Vatican as a reference to the Bread of Life, the Eucharist.
Other New Testament accounts of the Eucharist
The stories of the Eucharistic ministry in the New Testament are often, though not always, symbolized by the phrase "Breaking the Bread." The first example, after the Last Supper, of this phrase is used in a way that reminds a celebration of the Eucharist occurs when, in the Gospel of Luke, the resurrected Christ walks with two disciples on their way to Emmaus (see: The road to Emmaus's performance). The disciples can not recognize who he came to "when he was at the table, he took bread, blessed, broke it, and gave it to them, with their eyes open and they recognized him." (Luke 24): 30-31) this they returned to Jerusalem, where "the two men recounted what had happened on the way and how he was identified to them in breaking bread." (Luke 24:35) "This same sentence is used to describe the core activities of the first Christian community: "They devote themselves to the teaching of the apostles and communal life, to break bread and prayer... every day they devote themselves to meeting together in the temple area and breaking bread in their homes" (Acts 2: 42-47).
Old Testament links
Previously printed Catholic prayer books or psalms contain many illustrations of the preview couple of New Testament events in the Old Testament, a form known as biblical typology. In an age when most Christians were illiterate, this visual depiction came to be known as biblia pauperum, or the bible of the poor. The Bible itself is a liturgical book used in the Mass, costly to produce and illuminated by hand. The Hours of the Liturgy of the Clock are spread to those who can afford the required prayer books to follow a textual cycle that reflects the pastoral season of Jewish temple worship.
St. Thomas Aquinas teaches that the most vivid Old Testament that inspired the Eucharistic aspect of the Eucharist is the act of Melchizedek in Genesis 14:18, that all the sacrifices of the Old Testament, especially on the Day of Atonement, constitute the contents of the sacrament, that Christ himself sacrificed for us, and that manna is the special feature of the sacramental influence as a gift; but he says that the Passover lamb is an extraordinary type or eucharistic character under the three aspects of sign, content and effect.
Regarding the first of Old Testament prophecies mentioned by Aquinas, Melchizedek's action in removing bread and wine for Abraham has been seen since the days of Klemens Alexandria (c.150 - 215), as the shadow of bread and wine used in the sacrament of the Eucharist, and Thus "the Church sees in the attitude of the Melchizedek priests, who" carry out bread and wine ", commemorating his own offering" (in the Eucharist).
The second introduction mentioned by Aquinas is the sacrifice of the Old Testament, especially on the Feast of Atonement. Other theologians also see this as the shadow of the Eucharist. They point out that Jesus "himself said, because he was committed to the Apostles of the Divine Eucharist during the Last Supper, 'This is my blood of the New Testament, which is shed for many for the remission of sins.'"
The manna who feeds the Israelites in the wilderness is also seen as a symbol of the Eucharist. The relationship between the mark and the Eucharist is seen as made in John 6 and also in the version of Our Father's Prayer in the Gospel of Luke: where the version in the Gospel of Matthew speaks of the bread epiousios, Lucan's version speaks of "bread for every day ", interpreted as the memory of Exodus 16: 19-21, which tells us that manna is collected in sufficient quantities for just one day. Saint Ambrosius saw that the Eucharist had determined by the manna who provided food and water from the rock that gave Israel drink.
The Easter night ritual described in Exodus contains two main physical elements: "male and flawless" sheep sacrifices and unleavened bread (Exodus 12: 1-10). In addition to this ritual for the evening Passover celebration itself, Exodus establishes the "eternal institution" associated with the Passover celebrated by the feast of unleavened bread (Exodus 12: 14-20). The New Testament of 1 Corinthians symbolizes the Passover in the matter of Christ: "... For our Passover lamb, Christ, has been sacrificed, so let us celebrate the feast, not with the old leaven, the yeast of evil and evil, but with the bread of sincerity and the unleavened truth (1 Corinthians 5: 7-8) Christ is the new sheep, and the Eucharist is the new bread of the Passover.
Among the many bans of the Old Testament Law that affirm the covenant, which stands out, is called "the most sacred among the various offerings to God": the sacrifice of anointed olive oil. "On a regular basis every Sabbath the bread will be set once again before the Lord, dedicated to the Israelites through an everlasting covenant." (Leviticus 24: 5-9) "From the time of Origen, some theologians have seen this as the" described in Luke 22:19.
Eucharistic Liturgy
the Eucharistic Liturgy and the Mass is the term used to describe the celebration of the Eucharist in the rites of the Western or Latino Catholic Church. The term Mass is derived from the Latin End missa (firing), a word used in Mass concluding formula in Latin: "Ite, missa est" ("Go, firing done")
Transubstantiation
According to the Catholic Church, when bread and wine are consecrated by priests at Mass, they are no longer bread and wine, and instead become the Most Valuable Body and Blood of Christ. Empirical appearances and attributes do not change, but the underlying reality is. The purification of bread (known after it as the Host) and wine represent the separation of the body of Jesus from his blood at Calvary; thus, this separation also symbolizes Christ's death. However, because according to the Catholic dogma of Christ has risen, the Church teaches that the body and its blood are no longer completely separate, even if the appearance of bread and wine. Where is one, the other must. This is called konkomitan doctrine. Therefore, although the priest (or priest) says, "the Body of Christ", when giving the host, and, "the Blood of Christ", when offering a cup, the communicant who accepts one receives Christ, whole and whole- - "Body, Blood , Soul, and Divinity ".
Transubstantiation (from Latin transsubstantiatio ) is the substance change of bread and wine into the body and blood of Christ, the change, according to the beliefs of the Catholic Church, takes place in the Eucharist. It involves what is changed (the substance of bread and wine), not how how changes occur.
"Substance" here means something itself. (For more about philosophical concepts, see the theory of Substance.) The shape of the hat is not the hat itself, nor is it the color of the hat, nor its size, nor its softness to touch, or anything about it that senses can sense.. The hat itself ("substance") has shape, color, size, softness and other appearance, but it is different from them. As for appearance, which is termed by the philosophical term accident that can be perceived by the senses, the substance is not.
When at the Last Supper Jesus said: "This is my body", what he holds in his hand has all the apparitions of bread. However, the Catholic Church teaches that the underlying reality has changed according to what Jesus says, that the "substance" of the bread is transformed into its body. In other words, it is actually of his body, while all appearances open to the senses or scientific inquiry are still bread, just as before. The Church believes that the same change in the substance of bread and wine takes place at every Catholic Mass around the world.
The Catholic Church confidently believes that through the transubstantiation of Christ is truly, truly and substantially present under the appearances of the rest of the bread and wine, and that the transformation remains throughout its permanent appearance. It is for this reason that the consecrated elements are preserved, generally in a tabernacle of the church, to give Holy Communion to the sick and dying, and also to the secondary but still highly praised, to glorify Christ present in the Eucharist.
In the assessment of the Catholic Church, the concept of transubstantiation, with an ambiguous distinction between the "substance" or the underlying reality, and the "appearance" or visible appearance of humanity, the protection of what it sees as an opposed error from one side, to one. hand, a purely figurative understanding of the Real Presence of Christ in the Eucharist (substantial change is real), and, on the other hand, an interpretation that would amount to cannibalistic (accusations that unbelievers flattened on early Catholic Christians who did not understand the Church's rite Catholicism because it is regarded as "an uncultured sacrifice") eating physical flesh and beverage from Christ's blood (the remaining crashes are real, not illusory) and that Christ is "really, really, and substantially < i> present "in the Eucharist, not physically present , because he was physically present in Judea two millennia ago).
Some suggest the idea that transubstantiation is a concept that can only be understood in Aristotle's philosophy. But the earliest use of the term "transubstantiation" known to describe the transformation of bread and wine into the body and blood of Christ was by Hildebert de Lavardin, Archbishop Tur (died 1133) in about 1079, long before the Latin West, Thomas Aquinas (c 1227-1274), received Aristotelianism. (The University of Paris was founded only between 1150 and 1170.) The term "substance" ( substantia ) as the reality of something used from the early centuries of Latin Christianity, speaks of the Son as the same "substance" ( consubstantialis ) as the Father. The appropriate Greek term is "?????" The child is said to be "?????????" with the Father and the change of bread and wine into the body and blood of Christ is called "??????????". The doctrine of transubstantiation is thus independent of Aristotle's philosophical concepts, and this is not and not a Church dogmata.
Minister of the sacrament
The only Eucharistic minister (one who can sanctify the Eucharist) is a legally ordained priest (bishop or presbyter). He acts in the person of Christ, representing Christ, who is the Head of the Church, and also acting before God in the name of the Church. Some priests may concelebrate the same Eucharistic offerings.
Others, who are not priests, can act as extraordinary Minister of Holy Communion, sharing the sacrament with others, but not as Eucharistic ministers, ordinary or extraordinary. "By reason of their sacred ordination, ordinary priests of Holy Communion are bishops, priests and deacons, to whom it belongs therefore to administer Holy Communion to the lay of the people of Christ during the celebration of Mass. In addition to ordinary ministers there is a formal institutionalized racism, for his institution is a remarkable minister of Holy Communion even beyond the celebration of the Mass.If more than that, the reasons for the real need drive him, other lay members of Christ's people can also be delegated by the diocesan Bishop, according to the legal norm, for one opportunity or for a certain time, and finally, in special cases that are unexpected, permission can be granted for one occasion by the Imam leading at the Eucharistic celebration. "
The "Extraordinary Minister of Holy Communion" should not be called the "Eucharistic minister", even extraordinary, because it would imply that they, too, somehow transformed the bread and wine into the Body and Blood of Christ.
"The extraordinary ministers may distribute Holy Communion to the celebration of the Eucharist only when no ordained minister is present or when the ordained minister who is present at a liturgical celebration can not actually share Holy Communion, they can also perform this function at the Eucharistic celebration where there is an enormous amount of faithful and excessive ones due to the insufficient number of ordained ministers to share Holy Communion. "" Only when there is need, the extraordinary minister helps priest Priest in accordance with the norm of law. "
Receiving the Eucharist
"A person who is conscious of mortal sin is not celebrating Mass or receiving the body of God without prior sacramental recognition unless there is a serious reason and no chance to confess, in which case the person must remember the obligation to make a perfect act of remorse which includes the resolution recognition as soon as possible. "Catholics should receive the Eucharist at least once a year - if possible, during Timurertide - but for severe reasons (such as sickness or child rearing) or dispensation expelled from attending Mass. In some countries, recent habits arise where a person for some reason, such as not being Catholic or not in a state of grace, or not old enough to receive communion, can not receive Communion with his arms crossed over to the priest who is distributing the Eucharist and receiving blessings from him instead.
The rule for Catholics belonging to the Latin Church is: "A person who will receive the Blessed Eucharist is abstained at least an hour before the holy communion of any food and drink except water and medicine." Eastern Catholics are required to follow their own Church rules, which generally require longer periods of fasting.
Catholics must make a mark of admiration before accepting. "When receiving Holy Communion, the communicant bows his head in front of the Sacrament as a sign of respect and receives the Lord's Body from the minister.The consecrated host can be received either on the tongue or in the hands, at the discretion of every communicant.When Holy Communion is received under both types, a mark of respect is also made before receiving the Precious Blood. "
Catholics may receive Communion at Mass or the Outer Mass, but "one who has received the Most Holy Eucharist may receive it for a second time on the same day only in the celebration of the eucharist in which the person participates", except as Viaticum. (Code of Canon Law, canon 917).
In the Western Church, "the administration of the Blessed Eucharist to the children demands that they have sufficient knowledge and careful preparation so that they understand the mystery of Christ according to their capacity and are able to receive the body of Christ by faith and devotion.The Holy Eucharist, however, may be given to children are in danger of death if they can distinguish the body of Christ from common food and accept fellowship with solemnity "(Code of Canon Law, canon 913). In Catholic schools in the United States and Canada, children usually receive First Communion in second grade. In the Eastern Catholic Church, the Eucharist is given to infants immediately after Baptism and Confirmation (Chrismation).
Holy Communion can be received under one kind (Holy Host or Noble Blood only), or under both types (both Hosts Holy and Precious Blood). "The Holy Communion has a more complete form as a sign when it is distributed under both types, for in this form the Eucharistic supper sign is clearer and a clear expression is given to the divine will by which the New and Eternal Covenant is ratified in the Blood of the Lord, between the Eucharistic banquet and the eschatological supper in the Father's Kingdom... (However,) Christ, whole and whole, and the true Sacrament, is accepted even under just one species, and consequently as far as its effect is concerned, those who receive only under one species are not deprived of the grace necessary for salvation "(General Instruction of the Roman Missal).
"The bishop of the diocese is given to the faculty to allow Communion under both types at any time may seem appropriate to the priest for whom, as a shepherd himself, a community has been trusted, provided that the faithful are well instructed and there is no danger of profanasi Sacrament or ritual becomes difficult number of participants or other reasons "(General Instruction of the Roman Missal).
The General Instruction of the Roman Missa, 118 mentions "Communion-plates for the Communion of the faithful", differs from the patena, to prevent the Host or the fragment from falling to the ground.
Non-Catholics can only accept the Eucharist in special situations:
"Catholic ministers administer the sacrament officially to Catholic members of the Christian community, who also receive them officially from Catholic priests alone, without prejudice to the preconditions of §§§§§§§§§§,,,,,, dari dari dari dari dari dari This canon, and => can. 861, Ã,§2.
Ã,§2. Whenever the need for it or the spiritual benefit actually suggests it, and as long as the danger of error or indifferentism is avoided, faithful Christians who are physically or morally impossible to approach a Catholic priest are allowed to receive the sacrament of atonement, the Eucharist, and the anointing of the sick from the servant non-Catholic Churches in which the sacraments are legitimate.
Ã,§3. The Catholic servants administer the sacrament of repentance, the Eucharist, and the anointing of the sick person legally to members of the Eastern Churches who have no fellowship with the Catholic Church if they seek it on their own accord and disposed of properly. It also applies to members of other Churches in the Apostolic Throne Judgment being in the same condition in terms of the sacraments as these Eastern churches.
Ã,§4. If the dangers of death are present or if, in the judgment of the diocesan bishop or conference of bishops, some other urgent need urges him, the Catholic ministers administer this same sacrament legally to other Christians who have no full communion with the Catholic Church, who can not approach ministers of their own community and who seek such as will of their own accord, provided they manifest the Catholic faith with respect to these sacraments and are disposed of properly. (Some dioceses have allowed pastors to make this decision in relation to those in hospitals, nursing homes, and penitentiaries.)
Ã,§5. For the cases cited in §§§§§§§§§§, atau,,,,,, the diocesan bishop or conference of bishops does not issue general norms except after consultation with at least the competent local authority of the Church or non-Catholic community interested. "(Kanon's Code of Codes, Canon 844)
Material for Sacrament
The bread used for the Eucharist should be eaten only, and recently made, and the wine must be natural, made of grapes, and not corrupt. Unleavened bread in Latin, Armenian and Ethiopian Rites, but leavened in most Eastern Catholic churches. A small amount of water is added to the wine.
The Congregation for Divine Worship provides guidance on the character of bread and wine for use by Roman Catholics in a letter to the bishops of 15 June 2017. It includes instructions on gluten-free or low-gluten bread and a non-alcoholic substitute for wine.
Historical development
Is agape party, a full meal held by Christians in the first century, in all cases related to the Eucharistic celebration is uncertain. However, the offenses related to the complete meal celebrations, the offenses that the apostles Paul and Jude make, led to different Eucharistic celebrations. This form of celebration in the middle of the second century described by Justin Martyr as very similar to today's Eucharistic ceremony is known in the West as Mass and in much of the East as the Divine Liturgy. Regular celebrations are held every week on a day called Sunday, which is also called by Christians as the Day of the Lord. They include readings from Scripture, a homily, prayer by all, prayers by "brother president" over bread and wine mixed with water, all of which respond with "Amen", and then distribution to those present from the more thank you granted, while "deacons" take part for those who are not present. There are also collections to help widows and orphans and those in need for reasons such as illness. Justin writes that Christians do not receive bread and wine mixed with water where gratitude is spoken and what they call ?????????? (The Eucharist - literally, Thanksgiving), as common bread and public drink, has been taught that "the food blessed by the prayer of His word, and from which our flesh and blood with transmutation is preserved, is the flesh and blood of the human made Jesus. "
As Justin indicated, the word Eucharist comes from the Greek word ?????????? ( eucharistia ), which means thanksgiving . Catholics usually limit the term 'communion' to the acceptance of the Body and Blood of Christ by the communicants during the celebration of Mass and the fellowship of the saints.
Earlier, in about 106, Saint Ignatius of Antioch criticized those who "departed from the Eucharist and public prayer, for they would not admit that the Eucharist is the body of our Savior the same Jesus Christ, the [flesh] suffering for our sins, and the Father in His goodness is resurrected "(Epistle to the Smyrnaeans 6, 7.) Similarly, St. Ambrose of Milan avenged his objection to the doctrine, writing," You might say: 'Bread I am ordinary. ' But the bread is bread before the words of the sacrament, where the consecration has entered, the bread becomes the Flesh of Christ "( Sacrament , 333/339-397 AD v.2,1339, 1340).
The earliest known usage, in about 1079, from the term "transubstantiation" to describe the transformation of bread and wine into the body and blood of Christ was by Hildebert de Savardin, Archbishop of Tours (died 1133). He did this in response to Berengar of the Tour declaring that the Eucharist is only symbolic. This was long before Latin West, under the primarily influence of St. Thomas Aquinas (c.1227-1274), accepted Aristotelianism. (University of Paris was founded only between 1150 and 1170.)
In 1215, the Fourth Lateran Council used transubstantiated in his profession of faith, speaking of the changes that took place in the Eucharist.
In 1551 the Council of Trent officially declared that "by the consecration of bread and wine, a conversion made from the whole substance of bread into the substance of the body of Christ, our Lord, and all the substance of wine into the substance of His blood, which is converted, by the Catholic Church holy, proper and proper is called Transubstantiation. "(Session XIII, chapter IV, see Kanon II).
Attempts by some 20th-century Catholic theologians to present the Eucharistic change as a change of significance (transignification rather than transubstantiation) were rejected by Pope Paul VI in his 1965 encyclical Mysterium fidei In 1968 his In his encyclical Ecclesia de Eucharistia on April 17, 2003, Pope John Paul II taught that all the authority of bishops and priests is primarily a function of their vocation to celebrate the Eucharist. Their governmental authority flows from their priestly function, not the other way around. Communion reparation
Receiving Holy Communion as part of the First Friday devotion is a Catholic devotion to offering reparations for sin through the Sacred Heart of Jesus. In the vision of Christ reported by St Margaret Mary Alacoque in the seventeenth century, several promises were made for those who practiced the First Friday devotion, one of which included the last perseverance.
The devotion consists of several practices that were performed on the first Friday of nine months in a row. In these days, one must attend the Holy Mass and receive communion. In many Catholic communities, the practice of Holy Hour Meditation during the Exposition of the Blessed Sacrament during First Friday is encouraged.
Nuptial Mass and Other Ritual Masses
The Mass of the Battle is simply the Mass in which the sacrament of Marriage is celebrated. Other sacraments are also celebrated in the Mass. This is of course for the sacrament of the Order, and it is normal, though not obligatory, for the Confirmation, as well as in Marriage. Unless the date chosen is a large liturgical feast, the prayers are taken from the Roman Mass section entitled "Ritual Mass". This passage has a special text for the celebration, at Mass, Baptism, Confirmation, Anointing of Sick, Command, and Marriage, leaving Confession (Redemption or Reconciliation) as the only sacrament not celebrated in the celebration of the Eucharist. There are also texts to celebrate, at Mass, the Profession of Religion, Church Service and some other rites.
If, of married couples in the Catholic Church, one is not Catholic, the marriage ritual outside the Mass must be followed. However, if non-Catholics have been baptized in the name of the three persons of the Trinity (and not just in the name, say, Jesus, as is the practice of baptism in some branches of Christianity), then, in exceptional cases and giving the bishop's diocesan permission , may be deemed appropriate to celebrate the Marriage at Mass, except that, under general law, Communion is not granted to non-Catholics ( Wedding Rite , 8).
Adoration and Do'a outside the Liturgy
Eucharistic exposition is the consecrated host display above the altar in Monstrance. The rituals involving the exposition of the Blessed Sacrament are the Blessed Sacrament and Eucharistic Adoration.
Eucharistic adoration is a sign of Christ's devotion and worship, believed to be truly present. Hosts are generally protected in tabernacles after Mass and displayed in monstrances during adoration. As a Catholic devotion, Eucharistic adoration and meditation is more than just seeing the host, but the continuation of what is celebrated in the Eucharist. From a theological perspective, worship is a form of latria, based on the principle of Christ's presence in the Blessed Host.
Christian meditation done before the Eucharist outside the Mass is called the Eucharistic meditation . It has been practiced by saints like Peter Julian Eymard, Jean Vianney and ThÃÆ' Â © rÃÆ'¨se from Lisieux. Authors like Venerable Concepcion Cabrera de Armida and Blessed Mary Candida of the Eucharist have produced large amounts of text based on their Eucharistic meditation.
When Eucharistic exposure and adoration is constant (twenty-four hours a day), it is called Eternal Adoration . in monasteries or monasteries, it is done by resident monks or nuns and in parishes, by voluntary parishioners since the 20th century. On June 2, 1991 (Corpus Christi's feast), the Pontifical Council for the Laity issued a special guide that allowed perpetual worship in parishes. To establish an "eternal adoration chapel" in the parish, the local imam must obtain permission from his bishop by making a request along with the information required for the local "permanent cult association", his officers, etc.
Since the Middle Ages the practice of Eucharistic adoration outside the Mass was encouraged by the popes. In Ecclesia de Eucharistia Pope John Paul II states that "Eucharistic Worship beyond the Mass is an invaluable value to the life of the Church.... It is the responsibility of the Pastors to encourage, as well as by their personal witness, the practice of Eucharistic worship and the exposure of the Blessed Sacrament. In the opening prayer of the Perpetual chapel in St. Peter's Basilica, Pope John Paul II prayed for the eternal adoration chapel in every parish in the world.XVI instituted an eternal adoration for the laity in each of the five districts of the Diocese of Rome.
See also
- Bread of Life Discourse
- eucharistic credo
- Easter Mystery
- Sacrament of Initiation
- Directory for Mass with Kids
- Communion as perichoresis
References
The work cited
Further reading
External links
- http://www.savior.org/- Live Eucharistic Video Stream
- Fr. Nikolaus Gihr (1902). Sacrifice of the Mass: Dogmatically, Liturgically, and Ascetically Redeemed . St. Louis: Freiburg im Breisgau. OCLCÃ, 262469879 . Retrieved 2011-04-20 .
- The Council of Trent on the Eucharist
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