.
Another Meaning: negate
How the word is said: ni-'gAt
Part of speech: transitive verb
Inflected Form(s): negated; negating
Word Source: Latin negatus, past participle of negare to say no, deny, from neg- no, not (akin to ne- not) Cmore at NO
First known English use: circa 1623
1 : to deny the existence or truth of
2 : to cause to be ineffective or invalid
Other words that can be used see NULLIFY
- negate noun
- negator /-'gA-t&r/ noun
BODY AND BLOOD OF JESUS
We like to point out to skeptical man that if we as human can turn gasoline into energy to run our cars, how much more easily can God the creator of all things turn his creations of water and wine(really a combination of water and oxygen and fermented grapeBwhich also is mostly water), and bread (He is the bread of Life), into His Body and blood. It would be simple for God.
(As we impregnate plastics and sand into another type of material, so too, can the Creator recombine His own creation into something much more).
Some folks have questioned what is meant by the Body and Blood of Christ. through an analysis of some of the writings of the early Church Fathers, the Church, and others, we hope to provide at least some answers:
Now the consumption is in the same manner of consumption of the atoms splitting from matter and joining with another. We consider it a mystery.(Much like many Khemetian mysteries)
But that might "explain" somewhat. We can forward some sources in which you may conduct a more scholarly examination on the subject, if so disposed.
Below please find some of the thoughts from those on the Western side, but still exemplification nevertheless:
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From the Catecheses by Saint John Chrysostom, bishop
The power of Christ's blood
" If we wish to understand the power of Christ's blood, we should go back to the ancient account of its prefiguration in Egypt.
"Sacrifice a lamb without blemish," commanded Moses, "and sprinkle its blood on your doors."
If we were to ask him what he meant, and how the blood of an irrational beast could possibly save men endowed with reason, his answer would be that the saving power lies not in the blood itself, but in the fact that it is a sign of the Lord's blood.
In those days, when the destroying angel saw the blood on the doors he did not dare to enter, so how much less will the devil approach now when he sees, not that figurative blood on the doors, but the true blood on the lips of believers, the doors of the temple of Christ.
If you desire further proof of the power of this blood, remember where it came from, how it ran down from the cross, flowing from the Master's side.
The gospel records that when Christ was dead, but still hung on the cross, a soldier came and pierced his side with a lance and immediately there poured out water and blood. Now the water was a symbol of baptism and the blood, of the Holy Eucharist. The soldier pierced the Lord's side, he breached the wall of the sacred temple, and I have found the treasure and made it my own. So also with the lamb: the Jews sacrificed the victim and I have been saved by it.
"There flowed from his side water and blood." Beloved, do not pass over this mystery without thought; it has yet another hidden meaning, which I will explain to you. I said that water and blood symbolized baptism and the Holy Eucharist.
From these two sacraments the Church is born:
from baptism, "the cleansing water that gives rebirth and renewal through the Holy Spirit," and from the holy eucharist. Since the symbols of baptism and the Eucharist flowed from his side, it
was from his side that Christ fashioned the Church, as he had fashioned Eve from the side of Adam Moses gives a hint of this when he tells the story of the first man and makes him exclaim:
"Bone from my bones and flesh from my flesh!"
As God then took a rib from Adam's side to fashion a woman, so Christ has given us blood and water from his side to fashion the Church. God took the rib when Adam was in a deep sleep, and in the same way Christ gave us the blood and the water after his own death.
Do you understand, then, how Christ has united his bride to himself and what food he gives us all to eat? By one and the same food we are both brought into being and nourished.
As a woman nourishes her child with her own blood and milk, so does Christ unceasingly nourish with his own blood those to whom he himself has given life.
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From an ancient homily for Holy Saturday
The Lord's descent into the underworld
"Something strange is happening - there is a great silence on earth today, a great silence and stillness. The whole earth keeps silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. God has died in the flesh and hell trembles with fear.
He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow the captives Adam and Eve, he who is both God and the son of Eve. The Lord approached them bearing the cross, the weapon that had won him the victory.
At the sight of him Adam, the first man he had created, struck his breast in terror and cried out to everyone: "My Lord be with you all." Christ answered him: "And with your spirit." He took him by the hand and raised him up, saying: "Awake, O sleeper, and rise from the dead, and Christ will give you light."
I am your God, who for your sake have become your son. Out of love for you and for your descendants I now by my own authority command all who are held in bondage to come forth all who are in darkness to be enlightened, all who are sleeping to arise. I order you, O sleeper, to awake. I did not create you to be held a prisoner in hell. Rise from the dead, for I am the life of the dead.
Rise up, work of my hands, you who were created in my image. Rise, let us leave this place, for you are in me and I am in you; together we form only one person and we cannot be separated. For your sake I, your God, became your son; I, the Lord, took the form of a slave; I, whose home is above the heavens, descended to the earth and beneath the earth.
For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden.
See on my face the spittle I received in order to restore to you the life I once breathed into you. See there the marks of the blows I received in order to refashion your warped nature in my image. On my back see the marks of the scourging I endured to remove the burden of sin that weighs upon your back. See my hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree.
I slept on the cross and a sword pierced my side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in hell. The sword that pierced me has sheathed the sword that was turned against you.
Rise, let us leave this place. The enemy led you out of the earthly paradise. I will not restore you to that paradise, but I will enthrone you in heaven. I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God.
The throne formed by cherubim awaits you, its bearers swift and eager. The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open. The kingdom of heaven has been prepared for you from all eternity."
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>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>o<>
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(From an African saint of the church)
THE POWER OF CHRIST'S BLOOD
AIf we wish to understand the power of Christ's blood, we should go back to the ancient account of its prefiguration in Egypt.
"Sacrifice a lamb without blemish," commanded Moses, "and sprinkle its blood on your doors."
If we were to ask him what he meant, and how the blood of an irrational beast could possibly save men endowed with reason, his answer would be that the saving power lies not in the blood itself, but in the fact that it is a sign of the Lord's blood.
In those days, when the destroying angel saw the blood on the doors he did not dare to enter, so how much less will the devil approach now when he sees, not that figurative blood on the doors, but the true blood on the lips of believers, the doors of the temple of Christ.
If you desire further proof of the power of this blood, remember where it came from, how it ran down from the cross, flowing from the Master's side. The gospel records that when Christ was dead, but still hung on the cross, a soldier came and pierced his side with a lance and immediately there poured out water and blood.
Now the water was a symbol of baptism and the blood, of the holy Eucharist. The soldier pierced the Lord's side, he breached the wall of the sacred temple, and I have found the treasure and made it my own. So also with the lamb: the Jews sacrificed the victim and I have been saved by it.
"There flowed from his side water and blood." Beloved, do not pass over this mystery without thought; it has yet another hidden meaning, which I will explain to you.
I said that water and blood symbolized baptism and the holy eucharist. From these two sacraments the Church is born: from baptism, "the cleansing water that gives rebirth and renewal through the Holy Spirit," and from the holy eucharist.
Since the symbols of baptism and the Eucharist flowed from his side, it was from his side that Christ fashioned the Church, as he had fashioned Eve from the side of Adam Moses gives a hint of this when he tells the story of the first man and makes him exclaim: "Bone from my bones and flesh from my flesh!"
As God then took a rib from Adam's side to fashion a woman, so Christ has given us blood and water from his side to fashion the Church. God took the rib when Adam was in a deep sleep, and in the same way Christ gave us the blood and the water after his own death.
Do you understand, then, how Christ has united his bride to himself and what food he gives us all to eat? By one and the same food we are both brought into being and nourished. As a woman nourishes her child with her own blood and milk, so does Christ unceasingly nourish with his own blood those to whom he himself has given life.@
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805. "The Church is the Body of Christ. Through the Spirit and his action in the sacraments, above all the EUCHARIST, Christ, who once was dead and is now risen, establishes the community of believers as his own Body. "
960. "The Church is a 'communion of saints': this expression refers first to the 'holy things' (sancta), above all the EUCHARIST, by which 'the unity of believers, who form one body in Christ, is both represented and brought about' (LG 3)."
"The EUCHARIST is the center of the life of the particular Church.
1381. "'That in this sacrament are the true BODY OF CHRIST AND his true BLOOD is something that 'cannot be apprehended by the senses,' says St. Thomas, 'but only by faith, which relies on divine authority.' For this reason, in a commentary on Luke 22:19
('This is my BODY which is given for you.'), St. Cyril says: 'Do not doubt whether this is true, but rather receive the words OF the Savior in faith, for since he is the truth, he cannot lie.''[ St. Cyril OF Alexandria (ALEXANDRIA AS YOU KNOW, IS IN KHEMET)
1382. "The Mass is at the same time, AND inseparably, the sacrificial memorial in which the sacrifice OF the cross is perpetuated AND the sacred banquet OF communion with the Lord's BODY AND BLOOD. But the celebration OF the Eucharistic sacrifice is wholly directed toward the intimate union OF the faithful with CHRIST through communion. To receive communion is to receive CHRIST himself who has offered himself for us. "
790. "Believers who respond to God's word and become members of Christ's Body, become intimately united with him: 'In that body the life of Christ is communicated to those who believe, and who, through the sacraments, are united in a hidden and real way to Christ in his Passion and glorification.'[LG 7.] This is especially true of Baptism, which unites us to Christ's death and Resurrection, and the EUCHARIST, by which 'really sharing in the body of the Lord, . . . we are taken up into communion with him and with one another.'[LG 7; cf. Rom 6:4-5 ; 1 Cor 12:13 .]"
1000. "This 'how' exceeds our imagination and understanding; it is accessible only to faith. Yet our participation in the EUCHARIST already gives us a foretaste of Christ's transfiguration of our bodies:
Just as bread that comes from the earth, after God's blessing has been invoked upon it, is no longer ordinary bread, but EUCHARIST, formed of two things, the one earthly and the other heavenly: so too our bodies, which partake of the EUCHARIST, are no longer corruptible, but possess the hope of resurrection.[St. Irenaeus, Adv. haeres. 4, 18, 4-5: PG 7/1, 1028-1029.]"
1391. "Holy Communion augments our union with CHRIST. The principal fruit OF receiving the Eucharist in Holy Communion is an intimate union with CHRIST Jesus. Indeed, the Lord said: 'He who eats my flesh AND drinks my BLOOD abides in me, AND I in him.'[Jn 6:56 .] Life in CHRIST has its foundation in the Eucharistic banquet: 'As the living Father sent me, AND I live because OF the Father, so he who eats me will live because OF me.'[Jn 6:57.]
(Now it must be borne in mind...in the Christian after Christ resurrected He told the apostles he was in His glorified body. Glorified, here, symbolizing "Light". Further the body of Christ is THE CHURCH.
v
1357. "We carry out this command OF the Lord by celebrating the memorial OF his sacrifice. In so doing, we offer to the Father what he has himself given us: the gifts OF his creation, bread AND wine which, by the power OF the Holy Spirit AND by the words OF CHRIST, have become the BODY AND BLOOD OF CHRIST. CHRIST is thus really AND mysteriously made present. "
1376.: 'Because CHRIST our Redeemer said that it was truly his BODY that he was offering under the species OF bread, it has always been the conviction OF the Church OF God, AND this holy Council now declares again, that by the consecration OF the bread AND wine there takes place a change OF the whole substance OF the bread into the substance OF the BODY OF CHRIST our Lord AND OF the whole substance OF the wine into the substance OF his BLOOD. This change the holy Catholic Church has fittingly AND properly called transubstantiation.'[Council OF Trent (1551): DS 1642; cf. Mt 26:26 ff.; Mk 14:22 ff.; Lk 22:19 ff.; 1 Cor 11:24 ff.]"
611. "The EUCHARIST that Christ institutes at that moment will be the memorial of his sacrifice.[1 Cor 11:25 .]
1331. "Holy Communion, because by this sacrament we unite ourselves to CHRIST, who makes us sharers in his BODY AND BLOOD to form a single BODY.[Cf. 1 Cor 1016-17 .] We also call it: the holy things (ta hagia; sancta)[Apostolic Constitutions 8, 13,12 PG 1,1108; Didache 9, 5; 10:6: SCh: 248,176- 178.] - the first meaning OF the phrase 'communion OF saints' in the Apostles' Creed - the bread OF angels, bread from heaven, medicine OF immortality,[St.Ignatius OF Antioch, Ad Eph. 20, 2 SCh 10, 76.] viaticum...."
1333. "At the heart OF the Eucharistic celebration are the bread AND wine that, by the words OF CHRIST AND the invocation OF the Holy Spirit, become CHRIST's BODY AND BLOOD. Faithful to the Lord's command the Church continues to do, in his memory AND until his glorious return, what he did on the eve OF his Passion: 'He took bread....' 'He took the cup filled with wine....'
The signs OF bread AND wine become, in a way surpassing understanding, the BODY AND BLOOD OF CHRIST; they continue also to signify the goodness OF creation.
Thus in the Offertory we give thanks to the Creator for bread AND wine,[Cf. Ps 104:13-15 .] fruit OF the 'work OF human hands,' but above all as 'fruit OF the earth' AND 'OF the vine' - gifts OF the Creator. The Church sees in the gesture OF the king-priest Melchizedek, who 'brought out bread AND wine,' a prefiguring OF her own offering.[Gen 14:18; cf. Roman Missal, EP
I (Roman Canon) 95.]"
1350. "The presentation OF the offerings (the Offertory). Then, sometimes in procession, the bread AND wine are brought to the altar; they will be offered by the priest in the name OF CHRIST in the Eucharistic sacrifice in which they will become his BODY AND BLOOD. It is the very action OF CHRIST at the Last Supper - 'taking the bread AND a cup.'
'The Church alone offers this pure oblation to the Creator, when she offers what comes forth from his creation with thanksgiving.'[St. Irenaeus, Adv. haeres. 4, 18, 4: PG 7/1, 1027; cf. Mal 1:11 .] The presentation OF the offerings at the altar takes up the gesture OF Melchizedek AND commits the Creator's gifts into the hands OF CHRIST who, in his sacrifice, brings to perfection all human attempts to offer sacrifices."
1355. "In the communion, preceded by the Lord's prayer AND the breaking OF the bread, the faithful receive 'the bread OF heaven' AND 'the cup OF salvation,' the BODY AND BLOOD OF CHRIST who offered himself 'for the life OF the world':[Jn 6:51 .]
Because this bread AND wine have been made Eucharist ('eucharisted,' according to an ancient expression), 'we call this food Eucharist,
AND no one may take part in it unless he believes that what we teach is true, has received baptism for the forgiveness OF sins AND new birth, AND lives in keeping with what CHRIST taught.'[St. Justin, Apol. 1, 66,1-2: PG 6, 428.]"
...
That is why Christians pray, above all in the EUCHARIST, to hasten Christ's return by saying to him:[Cf. 1 Cor 11:26 ; 2 Pet 3:11-12 .] Maranatha! 'Our Lord, come!'[1 Cor 16:22 ; Rev 22:17,20.]"
. The Spirit manifests the risen Lord to them, recalls his word to them and opens their minds to the understanding of his Death and Resurrection.
He makes present the mystery of Christ, supremely in the EUCHARIST, in order to reconcile them, to bring them into communion with God, that they may 'bear much fruit.'[Jn 15:8,16 .]"
766. "The Church is born primarily of Christ's total self-giving for our salvation, anticipated in the institution of the EUCHARIST and fulfilled on the cross. 'The origin and growth of the Church are symbolized by the blood and water which flowed from the open side of the crucified Jesus.'[LG 3; cf. Jn 19:34 .]
'For it was from the side of Christ as he slept the sleep of death upon the cross that there came forth the 'wondrous sacrament of the whole Church.''[SC 5.] As Eve was formed from the sleeping Adam's side, so the Church was born from the pierced heart of Christ hanging dead on the cross.[Cf. St. Ambrose, In Luc. 2, 85-89 PL 15,1666-1668.]"
For all their works, prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit - indeed even the hardships of life if patiently born - all these become spiritual sacrifices acceptable to God through Jesus Christ.
In the celebration of the EUCHARIST these may most fittingly be offered to the Father along with the body of the Lord. And so, worshipping everywhere by their holy actions, the laity consecrate the world itself to God, everywhere offering worship by the holiness of their lives.'[LG 34; cf. LG 10, 1 Pet 2:5 .]"
948. "The term 'communion OF saints' therefore has two closely linked meanings: communion in holy things (sancta)' AND 'among holy persons (sancti).' Sancta sancti's! ('God's holy gifts for God's holy people') is proclaimed by the celebrant in most Eastern liturgies during the elevation OF the holy Gifts before the distribution OF communion.
The faithful (sancta) are fed by CHRIST's holy BODY AND BLOOD (sancta) to grow in the communion OF the Holy Spirit (koinonia) AND to communicate it to the world."
1105. "The Epiclesis ('invocation upon') is the intercession in which the priest begs the Father to send the Holy Spirit, the Sanctifier, so that the offerings may become the BODY AND BLOOD OF CHRIST AND that the faithful by receiving them, may themselves become a living offering to God.[Cf. Rom 12:1 .]"
1106. "Together with the anamnesis, the epiclesis is at the heart OF each sacramental celebration, most especially OF the Eucharist:
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You ask how the bread becomes the BODY OF CHRIST, AND the wine . . . the BLOOD OF CHRIST I shall tell you: the Holy Spirit comes upon them AND accomplishes what surpasses every word AND thought . . .
Let it be enough for you to understand that it is by the Holy Spirit, just as it was OF the Holy Virgin AND by the Holy Spirit that the Lord, through AND in himself, took flesh.[St. John Damascene, De fide orth 4, 13: PG 94, 1145A.] "
From a treatise by Gaudentius of Brescia, bishop, and friend of God.
The Eucharist is The Lord's passover
One man has died for all, and now in every church in the mystery of bread and wine he heals those for whom he is offered in sacrifice, giving life to those who believe and holiness to those who consecrate the offering.
This is the flesh of the Lamb; this is his blood. The bread that came down from heaven declared: The bread that I will give is my flesh for the life of the world.
It is significant, too, that his blood should be given to us in the form of wine, for his own words in the gospel, I am the true vine, imply clearly enough that whenever wine is offered as a representation of Christ's passion, it is offered as his blood.
This means that it was of Christ that the blessed patriarch Jacob prophesied when he said: He will wash his tunic in wine and his cloak in the blood of the grape. The tunic was our flesh, which Christ was to put on like a garment and which he was to wash in his own blood.
Creator and Lord of all things, whatever their nature, he brought forth bread from the earth and changed it into his own body.
Not only had he the power to do this, but he had promised it; and, as he had changed water into wine, he also changed wine into his own blood. It is the Lord's passover, Scripture tells us, that is, the Lord's passing.
We are no longer to look upon the bread and wine as earthly substances. They have become heavenly, because Christ has passed into them and changed them into his body and blood.
What you receive is the body of him who is the heavenly bread, and the blood of him who is the sacred vine; for when he offered his disciples the consecrated bread and wine, he said: This is my body, this is my blood. We have put our trust in him. I urge you to have faith in him; truth can never deceive.
When Christ told the crowds that they must eat his flesh and drink his blood, they were horrified and began to murmur among themselves: This teaching is too hard; who can be expected to listen to it?
As I have already told you, thoughts such as these must be banished. The Lord himself used heavenly fire to drive them away by going on to declare: It is the spirit that gives life; the flesh is of no avail. The words that I have spoken to you are spirit and life.
From the Catecheses by Saint John Chrysostom, bishop
THE POWER OF CHRIST'S BLOOD
If we wish to understand the power of Christ's blood, we should go back to the ancient account of its prefiguration in Egypt. "Sacrifice a lamb without blemish," commanded Moses, "and sprinkle its blood on your doors."
If we were to ask him what he meant, and how the blood of an irrational beast could possibly save men endowed with reason, his answer would be that the saving power lies not in the blood itself, but in the fact that it is a sign of the Lord's blood.
In those days, when the destroying angel saw the blood on the doors he did not dare to enter, so how much less will the devil approach now when he sees, not that figurative blood on the doors, but the true blood on the lips of believers, the doors of the temple of Christ.
If you desire further proof of the power of this blood, remember where it came from, how it ran down from the cross, flowing from the Master's side. The gospel records that when Christ was dead, but still hung on the cross, a soldier came and pierced his side with a lance and immediately there poured out water and blood.
Now the water was a symbol of baptism and the blood, of the holy eucharist. The soldier pierced the Lord's side, he breached the wall of the sacred temple, and I have found the treasure and made it my own. So also with the lamb: the Jews sacrificed the victim and I have been saved by it.
"There flowed from his side water and blood." Beloved, do not pass over this mystery without thought; it has yet another hidden meaning, which I will explain to you. I said that water and blood symbolised baptism and the holy eucharist.
From these two sacraments the Church is born: from baptism, "the cleansing water that gives rebirth and renewal through the Holy Spirit," and from the holy Eucharist.
Since the symbols of baptism and the Eucharist flowed from his side, it was from his side that Christ fashioned the Church, as he had fashioned Eve from the side of Adam Moses gives a hint of this when he tells the story of the first man and makes him exclaim: "Bone from my bones and flesh from my flesh!"
As God then took a rib from Adam's side to fashion a woman, so Christ has given us blood and water from his side to fashion the Church. God took the rib when Adam was in a deep sleep, and in the
same way Christ gave us the blood and the water after his own death.
Do you understand, then, how Christ has united his bride to himself and what food he gives us all to eat? By one and the same food we are both brought into being and nourished. As a woman nourishes her child with her own blood and milk, so does Christ unceasingly nourish with his own blood those to whom he himself has given life.
Some folks have questioned what is meant by the Body and Blood of Christ. through an analysis of some of the writings of the early Church Fathers, the Church, and others, we hope to provide at least some answers:
Now the consumption is in the same manner of consumption of the atoms splitting from matter and joining with another. We consider it a mystery.(Much like many Khemetian mysteries) But that might "explain" somewhat. We can forward some sources in which you may conduct a more scholarly examination on the subject, if so disposed.
Below please find some of the thoughts from those on the Western side, but still exemplification nevertheless:
805. "The Church is the Body of Christ. Through the Spirit and his action in the sacraments, above all the EUCHARIST, Christ, who once was dead and is now risen, establishes the community of believers as his own Body. "
960. "The Church is a 'communion of saints': this expression refers first to the 'holy things' (sancta), above all the EUCHARIST, by which 'the unity of believers, who form one body in Christ, is both represented and brought about' (LG 3)."
.... The EUCHARIST is the center of the life of the particular Church.
1382. "The Mass is at the same time, AND inseparably, the sacrificial memorial in which the sacrifice OF the cross is perpetuated AND the sacred banquet OF communion with the Lord's BODY AND BLOOD.
But the celebration OF the Eucharistic sacrifice is wholly directed toward the intimate union OF the faithful with CHRIST through communion. To receive communion is to receive CHRIST himself who has offered himself for us. "
1106. "Together with the anamnesis, the epiclesis is at the heart of each sacramental celebration, most especially of the EUCHARIST:
You ask how the bread becomes the Body of Christ, and the wine . . . the Blood of Christ I shall tell you: the Holy Spirit comes upon them and accomplishes what surpasses every word and thought . . .
Let it be enough for you to understand that it is by the Holy Spirit, just as it was of the Holy Virgin and by the Holy Spirit that the Lord, through and in himself, took flesh.[St. John Damascene, De fide orth 4, 13: PG 94, 1145A.] "
1357. "We carry out this command OF the Lord by celebrating the memorial OF his sacrifice. In so doing, we offer to the Father what he has himself given us: the gifts OF his creation, bread AND wine which, by the power OF the Holy Spirit AND by the words OF CHRIST, have become the BODY AND BLOOD OF CHRIST. CHRIST is thus really AND mysteriously made present. "
1376.: 'Because CHRIST our Redeemer said that it was truly his BODY that he was offering under the species OF bread, it has always been the conviction OF the Church OF God, AND this holy Council now declares again, that by the consecration OF the bread AND wine there takes place a change OF the whole substance OF the bread into the substance OF the BODY OF CHRIST our Lord AND OF the whole substance OF the wine into the substance OF his BLOOD.
This change the holy Catholic Church has fittingly AND properly called transubstantiation.'[Council OF Trent (1551): DS 1642; cf. Mt 26:26 ff.; Mk 14:22 ff.; Lk 22:19 ff.; 1 Cor 11:24 ff.]"
1331. "Holy Communion, because by this sacrament we unite ourselves to CHRIST, who makes us sharers in his BODY AND BLOOD to form a single BODY.[Cf. 1 Cor 1016-17 .]
We also call it: the holy things (ta hagia; sancta)[Apostolic Constitutions 8, 13,12 PG 1,1108; Didache 9, 5; 10:6: SCh: 248,176- 178.] - the first meaning OF the phrase 'communion OF saints' in the Apostles' Creed - the bread OF angels, bread from heaven, medicine OF immortality,[St.
Ignatius OF Antioch, Ad Eph. 20, 2 SCh 10, 76.] viaticum...."
1355. "In the communion, preceded by the Lord's prayer AND the breaking OF the bread, the faithful receive 'the bread OF heaven' AND 'the cup OF salvation,' the BODY AND BLOOD OF CHRIST who offered himself 'for the life OF the world':[Jn 6:51 .]
Because this bread AND wine have been made Eucharist ('eucharisted,' according to an ancient expression), 'we call this food Eucharist, AND no one may take part in it unless he believes that what we teach is true, has received baptism for the forgiveness OF sins AND new birth, AND lives in keeping with what CHRIST taught.'[St. Justin, Apol. 1, 66,1-2: PG 6, 428.]"
...
That is why Christians pray, above all in the EUCHARIST, to hasten Christ's return by saying to him:[Cf. 1 Cor 11:26 ; 2 Pet 3:11-12 .] Maranatha! 'Our Lord, come!'[1 Cor 16:22 ; Rev 22:17,20.]"
The Spirit manifests the risen Lord to them, recalls his word to them and opens their minds to the understanding of his Death and Resurrection. He makes present the mystery of Christ, supremely in the EUCHARIST, in order to reconcile them, to bring them into communion with God, that they may 'bear much fruit.'[Jn 15:8,16 .]"
766. "The Church is born primarily of Christ's total self-giving for our salvation, anticipated in the institution of the EUCHARIST and fulfilled on the cross.
'The origin and growth of the Church are symbolized by the blood and water which flowed from the open side of the crucified Jesus.'[LG 3; cf. Jn 19:34 .] 'For it was from the side of Christ as he slept the sleep of death upon the cross that there came forth the 'wondrous sacrament of the
whole Church.''[SC 5.]
As Eve was formed from the sleeping Adam's side, so the Church was born from the pierced heart of Christ hanging dead on the cross.[Cf. St. Ambrose, In Luc. 2, 85-89 PL 15,1666-1668.]"
For all their works, prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit - indeed even the hardships of life if patiently born - all these become spiritual sacrifices acceptable to God through Jesus Christ.
In the celebration of the EUCHARIST these may most fittingly be offered to the Father along with the body of the Lord. And so, worshipping everywhere by
their holy actions, the laity consecrate the world itself to God, everywhere offering worship by the holiness of their lives.'[LG 34; cf. LG 10, 1 Pet 2:5 .]"
1323. "'At the Last Supper, on the night he was betrayed, our Savior instituted the Eucharistic sacrifice OF his BODY AND BLOOD.
This he did in order to perpetuate the sacrifice OF the cross throughout the ages until he should come again, AND so to entrust to his beloved Spouse, the Church, a memorial OF his death AND resurrection: a sacrament OF love, a sign OF unity, a bond OF charity, a Paschal banquet 'in which CHRIST is consumed, the mind i
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