Lesson Seven - The Most Holy Eucharist Part TwoQ. 876. What happened when our Lord said, "This is my body; this is my blood"?

A. When Our Lord said, "This is my body," the substance of the bread was changed into the substance of His body; when He said, "This is my blood," the substance of the wine was changed into the substance of His blood.

Q. 877. How do we prove the Real Presence, that is, that Our Lord is really and truly present in the Holy Eucharist?A. We prove the Real Presence -- that is, that Our Lord is really and truly present in the Holy Eucharist:

1. By showing that it is possible to change one substance into another; 2. By showing that Christ did change the substance of bread and wine into the substance of His body and blood;

3. By showing that He gave this power also to His Apostles and to the priests of His Church.

Last week we went over....● The Eucharist is the source and summit of the Christian life. In the most blessed

Eucharist is contained the whole spiritual good of the Church, namely Christ. ● The Eucharist is the perpetuation of the sacrifice of the cross throughout the ages ● Four Features of the Early Church - 1: It was a teaching Church, passing on very

authoritatively what Our Lord taught; 2: It was a Church with a shared, common life; 3: It was a Eucharistic Church: Christians met each Sunday to break bread together (CCC 1343; Acts 20:7); 4: It was a praying Church.

There are so many stories of saint, and lay people today, doing incredible things for the Faith. Often, when asked how they have managed to accomplish great things, they point to time spent with Jesus in Adoration of the Blessed Sacrament. Mother Angelica, foundress of EWTN, attributed the effectiveness of her television and shortwave radio ministry to the graces that come from the perpetual adoration of the Eucharist by her and her sisters at their monastery.

In the Gospel of John, after the bread miracle where Jesus fed the five thousand, John tells us that Jesus then promised to fill them with supernatural bread. He told them eight times that He was the bread come down from heaven. Four times he insisted that they must eat His Flesh and drink His Blood to have eternal life. At first, they thought He was speaking metaphorically. He made it clear that He was not. They asked, disbelievingly, ‘How can this man give us his flesh to eat?!’ He continued to make clear that His words were not symbolic, and reiterated ‘My flesh is true food, and My blood is true drink.’ His listeners knew exactly what He was saying. They knew Him. They had witnessed His miracles. And many left Him. After all they had seen, they could not accept this teaching. He asked the Apostles if they also wanted to leave, and Peter responded for them all: ‘Master, to whom would we go? We have come to believe that you are the Holy One of God.’ We see, however, that Judas did not believe. It was on the issue of the Eucharist that he abandoned Christ. This is the clearest example in the Gospels of someone rejecting Jesus over a doctrinal matter.

The Church Fathers have always affirmed Christ’s Real Presence in the Eucharist. You are not consuming bread and wine. There is no bread and wine left on the altar after the Consecration. That is Jesus Christ in the Flesh, under the appearance of bread and wine. And it is for us that He humbles Himself and comes to fill us.

A pious parishioner of St. John Vianney, when asked by the Saint about his time in adoration, responded “I look at Him and He looks at me.”

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Mark Chapter 7

● Mk 7:1-8: Clean Hands, Distant Hearts - Here in the middle of the Bread Section, Mark shows us a lengthy dispute over Jewish legal customs. We see a return of the religious authorities and their hostility to Jesus. The disputes we saw earlier became an occasion for a deeper revelation of Jesus’ identity, but this one will become an occasion to reveal a transformation in God’s covenant relationship with His people. We see the scribes and the Pharisees come bringing an accusative question. Pharisees were members of a renewal movement in Judaism - they sought to restore God’s favor to Israel by strict observance of the law, and separation from all Gentile defilement. Scribes were professional copyists and scholars of the law, some of which were also Pharisees. They come to Jesus, scandalized by how some of His disciples ate their meals. They say that the disciples eat with unwashed hands - however the issue here is not hygiene but ritual purity. The law of Moses had prescribed rules for the purity of priests, including the washing of their hands and feet before offering sacrifices, and before eating their share of a sacrifice. There rules apply only to the priests serving at the altar, but the Pharisees interpreted them their own way, applying them to all Jews at every meal. Not all Jews kept to the Pharisees interpretation, but by the time of Christ it was expected of all, and those who failed to keep it were despised by the Pharisees. Jesus responds with a countercharge that challenges the Pharisees and their legalism. He calls them hypocrites - people whose outward conduct does not correspond with the true state of their heart, and invokes a prophecy of Isaiah. It is important to understand the context of this prophecy. Isaiah is addressing Israelites that have lost intimate contact with God, and serve Him with empty actions and words, devoid of authentic love. God’s response that we hear in this prophecy is not so much a threat as a promise. He will once again intervene in the lives of His people with acts so wondrous that they will acknowledge and honor Him with authentic worship. Jesus invokes this prophecy as a veiled proclamation that it is now being fulfilled in their midst. The final line of Jesus’ counter charge is one we will repeat again later - You disregard God’s commandment but cling to human tradition. This is a scathing indictment of the Pharisees whole approach to religion, where the key is the contrast between “God’s” and “human.” They are neglected what is of God in favor of their own human agendas. At times people will use this last line to try and condemn Catholic Tradition. It is crucial to note that Jesus is not condemning all tradition, but only “merely human” traditions that are not only not based in God’s word, but that negate the intent of God’s word. Paul himself, later exhorted Christians to stand firm and hold fast to the traditions that they were taught by the Apostles. (CCC 574, 581, 80, 83, 95, 97)

● Mk 7: 9-13 - An Example of Hypocrisy- Next, Jesus provides a concrete example of the hypocritical behavior of his accusers. He brings attention to the Fourth Commandment - honor thy father and mother, and then points out the hypocritical act, allowed and even encouraged by the Pharisees, of taking the money that one should use to care for their parents, and dedicated it to God, ((p. 42)) claiming that the gift was in honor of his parents, but really make the large gift for a show of religiosity, and failing to provide his parents with material needs to survive. He points out that they are nullifying the word of God to honor their own traditions and letting these learned scholars, who considered themselves exemplars of piety and guardians of the law, know that they have actually emptied the law of its spirit and authentic meaning. He also declares that this is not an isolated incident, but that they do “many such things.” (CCC 581, 2196, 2218, 2247)

● Mk 7:14-23 - What Comes From Within - Here we have the climax of the discussion, where Jesus returns to the original question about unwashed hands. Clearly, this is no issue of lax discipline. We know this is important when Jesus summons the crowds, and charges them to “Hear Me.” He states His point in parable form to the crowds, before giving a private explanation to His disciples. The law of Moses is full of many rules about what is clean and unclean, what can be eaten, and how purification must be done if one encounters something or someone unclean. Here Jesus is radically recasting the whole meaning of clean and unclean. He is setting aside the whole system of ceremonial cleanliness because in Him, its purpose is now fulfilled. Understandable, his audience struggles with this sweeping modification to the law. His disciples ask for clarification, which He gives. We again see a distinction between the crowds who flock around Jesus, and His disciples who receive private instruction. However, the only real difference between them is nothing other that a personal decision to follow Jesus and base one's life on His teaching. Jesus explains to them that no food can make them unclean - nothing external can separate a person from God. The key word is heart which, biblically, represents the inner depth of a person, where they either respond to, or reject, God. Jesus explains that the old law of ritual purity is no more, and the focus now is on what truly makes us unclean - sin. Jesus gives a list of 12 sins - both thoughts and deeds. All of these evils come from within and they defile. Defilement, Jesus teaches, is not ceremonial, but moral, and purity is a matter of the heart. (CCC 582)

● Mk 7:24-30- The Children’s Bread - The fact that the dispute over ritual purity is immediately followed by two healings of Gentiles is not by mere chance. By placing these episodes here Mark is showing us the far reaching consequences of Jesus cleansing all foods. The ceremonial laws had created strict barriers between the Jews and the Gentiles and now that barrier has been removed. This would be most evident at table, where kosher foods and ritual purity laws kept Jews and Gentiles from ever sharing a meal. Jesus heads to Tyre, a predominantly Gentile city on the coast of present day Lebanon. The determination of the Gentile woman who seeks out Jesus indicates the depth of her love for her daughter. Like many in the Gospels, this healing takes place at the petition of a devoted parent. She falls at the feet of Jesus, asking for a cure for her daughter. Unexpectedly, Jesus rebuffs her, telling her to let the children be fed first, children here referring to the people of Israel. The word dogs was often used by Jews to refer to the Gentiles. The woman is undeterred, and responds with perhaps one of the best one-liners in the Gospels. Her response

acknowledges that the Jews are God’s chosen people, but expressed her faith that somehow the Gentiles will not be left out. Although Jesus had seemed to be rejecting her request, He was, in reality, looking to evoke her great faith. He expressed delight at her response, and heals her daughter. This is one of only two healings performed at a distance in the Gospels, the other being the daughter of the Centurion. Both involve Gentiles, and both involve a remarkable faith. (CCC 2616)

● Mk 7: 31-37 - Opened Ears - This second healing after the dispute involving ritual purity also takes place in Gentile territory, another signal that the blessings of the Kingdom are being extended to the Gentiles. This is the territory where Jesus cured the demoniac and was asked to leave by the people. This time, perhaps because of the testimony of the cured demoniac, the people welcome Jesus warmly, and bring Him a deaf man in need of healing. The word used here for speech impediment is used only one other time in Scripture - in a prophecy of Isaiah: “Then will the eyes of the blind be opened, the ears of the deaf be cleared. Then will the lame leap like a stag, then the tongue of the dumb will sing.” (Isa 35: 5-6) Mark is hinting that the Gentiles will now ((p. 43)) share in the blessings of the chosen people. Most of Jesus’ healings take place in full view, but this man he takes off to the side. This shows Jesus’ understanding of each person and their needs. For some people, a private encounter with Jesus is what they need, away from the crowds and stares of the people. This is the only place in the Gospel where Jesus is said to ‘groan’ perhaps because of his grief over a person so ravaged by the effects of the fall. St. Paul uses a form of the same word to to speak of the ‘inexpressible groanings’ of the Spirit as he intercedes for us. (Rom 8:26) His looking up to heaven is a gesture of prayer. Jesus puts His finger in the man’s ears, spits on his own finger and touches it to the man’s tongue. Saliva in Biblical days was thought to have therapeutic qualities. Some modern readers take offense to the physical aspects of this healing, trying to keep God’s actions on a purely spiritual plane, but we are shown again the sacramental and tangible aspect of our faith, and that salvation involves the whole being - soul and body. The fact that Mark quotes the exact Aramaic word Jesus uses shows that this healing made quite an impression on His followers. Then we see the messianic secret at work again - Jesus asks silence of the man to whom He has just given the ability to speak. The man is unable to keep silent and the people say of Jesus “He makes the deaf here and the mute speak.” Once again Jesus has performed a role that Scripture ascribes to God alone. (CCC 1151, 1504)

Video WorksheetHelpful Vocabulary

● Corpus Christi - Latin words meaning ‘Body of Christ.’● Real Presence - After the bread and wine are consecrated at Mass, they become

the actual Body, Blood, soul, and Divinity of Jesus Christ. ● Transubstantiation - the process of the change of substances that takes place in

the bread and wine at Mass when they become the Real Presence of Jesus

Video NotesWeek 7 - The Most Holy Eucharist, Part Two: CCC 1345-1381

● CCC 1345 - St. Justin Martyr - The Eucharist as celebrated in the Early Church● CCC 1346: Liturgy of the Word and the Eucharist together form one single act of

worship○ The Eucharistic table is set for us - both the Scriptures and the Body and

Blood of the Lord● CCC 1348 - 1355: All gather together, the whole Christ - the movement of the

Eucharistic Celebration● CCC 1352 - The anaphora, Eucharistic Prayer - Heart and summit of the

celebration, Canon of the Mass○ Trinitarian dimension of the Eucharist - Church gives thanks to the Father,

through Christ, in Holy Spirit● CCC 1356 - 1372: The Eucharist - As Thanksgiving, Memorial, Presence

○ CCC 1360 - We bless the Father for all he has accomplished through creation, redemption, and sanctification

○ CCC 1362 - 1372 - The Eucharist is a sacrificial memorial of Christ and the sacrificial memorial of his Body, the Church

■ CCC 1362 - Eucharist - Memorial of Christ’s Passover - Making present and ((p. 44)) sacramental offering of his unique sacrifice

■ CCC 1363 - The sacrificial memorial of Christ and of his Body, the Church - In the sense of Sacred Scripture the memorial is not merely the recollection of past events but the proclamation of the mighty works wrought by God for men. In the liturgical celebration of these events, they become in a certain way present and real.

■ CCC 1364 - Eucharist commemorates Christ’s Passover - Sacrifice of Calvary made ever present.

● Christ’s sacrifice on the cross is made present in the Mass until the end of the world

● There is no difference between Calvary and the Mass. It is one in the same. It is the past brought into the present.

■ CCC 1366 - The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit.

■ CCC 1365-1367 - The Eucharist as a sacrifice - This is My Body, This is My Blood

● CCC 1367 - Council of Trent (1562): DS 1743; Hebrews 9:14-27. The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different

■ CCC 1368 - The Church’s sacrifice is her participation in Christ’s sacrifice

■ CCC 1369 - The whole Church is united with the offering and intercession of Christ

● CCC 1373 - The presence of Christ - in many ways to His Church, uniquely in the Eucharist

● CCC 1374; Paul VI, Mysterium Fidei, 39. Real Presence - This presence is called “real” by which is not intended to exclude the other types of presence as if they could not be “real” too

○ The mode of Christ’s presence under the Eucharistic species is unique○ CCC 1374; Paul VI, Mysterium Fidei, 39. Real Presence - It is presence in

the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present.

■ Christ, God and man makes himself wholly and entirely present● CCC 1375 - It is by the conversion of the bread and wine into Christ’s body and

blood that Christ becomes present in this Sacrament. The Church Fathers strongly affirmed the faith of the Church in the efficacy of the Word of Christ and of the action of the Holy Spirit to bring about this conversion.

○ St. Ambrose, De myst. 9, 50, 52: Could not Christ’s word, which can make from nothing what did not exist, change existing things into what they were not before?

● CCC 1376: This change the Holy Catholic Church has fittingly and properly called Transubstantiation

● CCC 1378 - 1380: Worship of the Holy Eucharist

YOUR NOTES_______________________________________________________________________________________________________________________________________________________________________________________________________((p. 45))

For Next WeekFor Next Week’s Lesson, “Most Holy Eucharist, Part Three,” please read the following paragraphs in the Catechism and the correlating Scripture that is listed next to them:

● 1382● 1389● 1391-1398

● 1400● 1402● 1406-1419 (In Brief)

Please also read in the Gospel of Mark: Chapter 8:1-30

Please also reflect on the following questions:

1.) What is the obligation to attend Sunday Mass? (CCC 1389) ____________________________________________________________________________________________________________________________________________________________________________________

2.) What are the six fruits of Holy Communion? (CCC 1391-1398) ______________________________________________________________________________

______________________________________________________________________________________________________

3.) What effect does receiving the Eucharist have on you? ____________________________________________________________________________________________________________________________________________________________________________________

4.) How would you explain the Real Presence to someone who doesn’t know or understand it? __________________________________________________________ ________________________________________________________________________________________________________________________

5.) Why are non-Catholic unable to receive Holy Communion in the Catholic Church? (CCC 1400) ________________________________________________________________________________________________________________________ ________________________________________________________________________________________________________________________

6.) What is the Eucharist an anticipation of? (CCC 1402) ________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

7.) What is the Eucharist? (CCC 1409-1410) ____________________________________________________________________________________________________________________________________________________________________________________

8.) Who can preside at the Eucharist? (CCC 1411) ________________________________________________________________________________________________________________________

Jesus Promises His Real Presence in the Holy Eucharist in the New Testament

John 6:4,11-14 - on the eve of the Passover, Jesus performs the miracle of multiplying the loaves. This was prophesied in the Old Testament (e.g., 2 Kings4:43), and foreshadows the infinite heavenly bread which is Him.Matt. 14:19, 15:36; Mark 6:41, 8:6; Luke 9:16 - these passages are additional accounts of the

multiplication miracles. This points to the Eucharist. Matt. 16:12 - in this verse, Jesus explains His metaphorical use of the term "bread." In John 6, He eliminates any metaphorical possibilities when referring to bread. John 6:35,41,48,51 - Jesus says four times "I AM the bread from heaven." It is He, Himself, the eternal bread from heaven. John 6:27,31,49 - there is a parallel between the manna in the desert which was physically consumed, and this "new" bread which must be consumed. John 6:51-52- then Jesus says that the bread He is referring to is His flesh. The Jews take Him

literally and immediately question such a teaching. How can this man give us His flesh to eat? John 6:53 - 58 - Jesus does not correct their literal interpretation. Instead, Jesus eliminates any metaphorical interpretations by swearing an oath and being even more literal about eating His flesh. In fact, Jesus says four times we must eat His flesh and drink His blood. Catholics thus believe that Jesus makes present His body and blood in the sacrifice of the Mass. Some try to argue that Jesus was somehow speaking symbolically. John 6:23-53 - however, a symbolic interpretation is not plausible. Throughout these verses, the Greek text uses the word "phago" nine times. "Phago" literally means "to eat" or "physically consume." Like many non-Catholics of our day, the disciples take issue with Jesus' literal usage of "eat." So Jesus does what? John 6:54, 56, 57, 58 - He uses an even more literal verb, translated as "trogo," which means to gnaw or chew or crunch. He increases the literalness and drives his message home. Jesus will literally give us His flesh and blood to eat. The word “trogo” is only used two other times in the New Testament (in Matt. 24:38 and John 13:18) and it always means to literally gnaw or chew meat. While “phago” might also have a spiritual application, "trogo" is never used metaphorically in Greek. So non-Catholics cannot find one verse in Scripture where "trogo" is used symbolically, and yet this must be their argument if they are going to deny the Catholic understanding of Jesus' words. Moreover, the Jews already knew Jesus was speaking literally even before Jesus used the word “trogo” when they said “How can this man give us His flesh to eat?” (John 6:52). John 6:55 - to clarify further, Jesus says "For My Flesh is food indeed, and My Blood is drink indeed." This phrase can only be understood as being responsive to those who do not believe that Jesus' flesh is food indeed, and His blood is drink indeed. Further, Jesus uses the word which is translated as "sarx." "Sarx" means flesh (not "soma" which means body). See, for example, John 1:13,14; 3:6; 8:15; 17:2; Matt.

16:17; 19:5; 24:22; 26:41; Mark 10:8; 13:20; 14:38; and Luke 3:6; 24:39 which provides other examples in Scripture where "sarx" means flesh. It is always literal. John 6:55 - further, the phrases "real" food and "real" drink use the word "alethes." "Alethes" means "really" or "truly," and would only be used if there were doubts concerning the reality of Jesus' flesh and blood as being food and drink. Thus, Jesus is emphasizing the miracle of His body and blood being actual food and drink. John 6:60 - as are many anti-Catholics today, Jesus' disciples are scandalized by these words. They even ask, "Who can 'listen' to it (much less understand it)?" To the unillumined mind, it seems incomprehensible. John 6:61-63 - Jesus acknowledges their disgust. Jesus' use of the phrase "the spirit gives life" means the disciples need supernatural faith, not logic, to understand His words. John 3:6 - Jesus often used the comparison of "spirit versus flesh" to teach about the necessity of possessing supernatural faith versus a natural understanding. In Mark 14:38 Jesus also uses the "spirit/flesh" comparison. The spirit is willing but the flesh is weak. We must go beyond the natural to ((p. 47)) understand the supernatural. In 1 Cor. 2:14,3:3; Rom 8:5; and Gal. 5:17, Paul also uses the "spirit/flesh" comparison to teach that unspiritual people are not receiving the gift of faith. They are still "in the flesh."

John 6:63 – Non-Catholics often argue that Jesus' use of the phrase "the spirit gives life" shows that Jesus was only speaking symbolically. However, Non-Catholics must explain why there is not one place in Scripture where "spirit" means "symbolic." As we have seen, the use of "spirit" relates to supernatural faith. What words are spirit and life? The words that we must eat Jesus' flesh and drink His blood, or we have no life in us. John 6:66-67 - many disciples leave Jesus, rejecting this literal interpretation that we must eat His flesh and drink His blood. At this point, these disciples really thought Jesus had lost His mind. If they were wrong about the literal

interpretation, why wouldn't Jesus, the Great Teacher, have corrected them? Why didn't Jesus say, "Hey, come back here, I was only speaking symbolically!"? Because they understood correctly. Mark 4:34 - Jesus always explained to His disciples the real meanings of His teachings. He never would have let them go away with a false impression, most especially in regard to a question about eternal salvation. John 6:37 - Jesus says He would not drive those away from Him. They understood Him correctly but would not believe. John 3:5,11; Matt. 16:11-12 - here are some examples of Jesus correcting wrong impressions of His teaching. In the Eucharistic discourse, Jesus does not correct the scandalized disciples. John 6:64,70 - Jesus ties the disbelief in the Real Presence of His Body and Blood in the Eucharist to Judas' betrayal. Those who don't believe in this miracle betray Him. Psalm 27:2; Isa. 9:20; 49:26; Mic. 3:3; 2 Sam. 23:17; Rev. 16:6; 17:6, 16 - to further dispense with the non-Catholic claim that Jesus was only speaking symbolically, these verses demonstrate that symbolically eating body and blood is always used in a negative context of a physical assault. It always means “destroying an enemy,” not becoming intimately close with him. Thus, if Jesus were speaking symbolically in John 6:51-58, He would be saying to us, "He who reviles or assaults me has eternal life." This, of course, is absurd. John 10:7 – Non-Catholics point out that Jesus did speak metaphorically about Himself in other places in ((p. 48)) Scripture. For example, here Jesus says, "I am the door." But in this case, no one asked Jesus if He was literally made of wood. They understood him metaphorically. John 15:1,5 - here is another example, where Jesus says, "I am the vine." Again, no one asked Jesus if He was literally a vine. In John 6, Jesus' disciples did ask about His literal speech (that this bread was His flesh which must be eaten). He confirmed that His flesh and blood were food and drink indeed. Many disciples understood Him and left Him.

Matt. 26:29; Mark 14:25; Luke 22:18 – Jesus says He will not drink of the “fruit of the vine” until He drinks it new in the kingdom. Some try to use this verse (because Jesus said “fruit of the vine”) to prove the wine cannot be His blood. But the Greek word for fruit is “genneema” which literally means “that which is generated from the vine.” In John 15:1,5 Jesus says “I am the vine.” So “fruit of the vine” can also mean Jesus’ blood. In 1 Cor. 11:26-27, Paul also used “bread” and “the body of the Lord” interchangeably in the same sentence. Also, see Matt. 3:7;12:34;23:33 for examples were “genneema” means “birth” or “generation.” Rom. 14:14-18; 1 Cor. 8:1-13; 1 Tim. 4:3 – Non-Catholics often argue that drinking blood and eating certain sacrificed meats were prohibited in the New Testament, so Jesus would have never commanded us to consume His body and blood. But these verses prove them wrong, showing that Paul taught all foods, even meat offered to idols, strangled, or with blood, could be consumed by the Christian if it didn’t bother the brother’s conscience and were consumed with thanksgiving to God. Matt. 18:2-5 - Jesus says we must become like children, or we will not enter the kingdom of God. We must believe Jesus' words with child-like faith. Because Jesus says this bread is His flesh, we believe by faith, even though it surpasses our understanding. Luke 1:37 - with God, nothing is impossible. If we can believe in the incredible reality of the Incarnation, we can certainly believe in the Real Presence of Jesus in the Eucharist. God coming to us in elements He created is an extension of the awesome mystery of the Incarnation.