My Reflections of the Eucharist - Okure Charles 11081

My Reflections of the Eucharist       Okure Charles 11081 T Adogo The Blessed Trinity

Title: The Blessed Trinity and the Eucharist

The blessed trinity and the Eucharist. Part one is the sacrament of charity, post-synod Apostolic Exhortation Sacramentum Caritats of Holy Father Benedict XVI.

The first element of Eucharistic faith is the mystery of God himself, Trinitarian love.  The Eucharist is both a worship and celebration. It is a worship directed towards God the Father through Jesus Christ in the Holy Spirit.  This is the Trinitarian dimension of the Eucharist. It is a worship of God who “so loved the world that he sent his only son, that everyone who believes in him may not be lost but may have eternal life.”  It is also directed in the Holy Spirit to the incarnate so who at the institution said “this is for my body given up for you…this is my blood shed for you.”  And in the proclamation of faith we recount this saying “we proclaim your death and Lord Jesus”. The Eucharist is the source of life of every Christian as Christ said, “unless you eat my body and drink my blood, you will have no life within you.”  In the Eucharist we worship Christ who in the communion entrusts himself to each one of us, to our hearts, our consciousness, our lips and our mouths, in the form of food.  The Eucharist as a communion has three aspects: it is a union with Christ in his unique priesthood, union the supernatural life and union in faith and charity.  The Eucharist is a celebration of love for unconditional love for man, whom he made “in his image and likeness” he died on the cross, before which he established the Eucharist as the sacramental sign of the paschal mystery.  In the Eucharist we recount the love of the father and adore the son in the blessed Sacrament.  We adore Christ who in humility did not count to his equality with God but emptied himself taking the form of a slave to die a shameful death of the cross.  Whenever we celebrate the Eucharist we reciprocate the love that the father has “lavished on us” in the sons The Eucharist signified charity, which is at the base of Christ’s suffering.  Being the other Christ is signifies the charity we owe each other as a sign of our acceptance of Christ’s charity.  

The Eucharist sacrifice of the body and blood of Jesus Christ.  Catechism of Catholic Church, Article three No. 1323

The Eucharist which is the sacrament of the body and blood of Jesus Christ, is a mystery and is at the centre of our Christian life.  The Eucharist is one event with the Paschal mystery.  As a mystery, its fullness can never be understood, especially by those who have not yet got the gift of the faith.  And as a sacrament, it is an external or outward sign and activity which has deep spiritual and interior meaning. As a continuation of the paschal mystery. He one singled act of sacrifice and thanksgiving to God, it is celebrated in obedience to the command of Christ who instituted it on the night before he suffered and said “do this in memory of me,” when we celebrate oblation.  A sacrament of love a sign of unity, a bond of charity, a paschal, banquet in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us.The Eucharist is the raison d’etre of the sacrament of the priesthood whose office it is to continue to offer to God this sacrifice of Christ the eternal high priest. Christ is both the priest and oblation offered.  In the church Christ continues to offer sacrifice to the father.  In the mass Christ eternalizes his own sacrificial attitude through the community’s actions and words.  the mass is an anamnesis. It is a conjoined sacrifice of Christ and his church. Finally, Jesus Christ 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 through out 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 is filled with grace, and a pledge of future glory is given to us.

Title: The Eucharist Reality of the Body and Blood OkureCharles 11081T.

By Robert The Eucharist the theological historical commission for the Great Jubilee of the year 2000 chapter four. Through the reality of the body and blood of Christ, a body and blood offered are food and drink, the Eucharist presents itself as a mystery transcending all sensory evidence. The proposition of the presence of Christ’s body and blood, where those who share in the celebration can see only the bread and wine, can be accepted only through an allegiance of faith. The Gospel accounts, we could have thought that Jesus used the term ‘’ body’’ and not ‘’ flesh.’’ Indeed these accounts report the formula, ‘’this is my body.’’ What we have, however, is a Greek translation and the problem is to know what Aramaic term was used by Jesus.  John’s Gospel confirms this use of the term flesh in a Eucharistic context. Very truly, I tell you, unless you eat the flesh of the son of man and drink his blood, you have no life in you.  The Eucharist is also real food as well as the real body and blood of Christ.  It is transforming, nourishing, nurturing, and has a healing effect n all those who devoutly and devotedly receives it. it is transforming and nourishing because as we receive Christ, he also received us, and we become one body and one spirit with him and with one another.  Through the material means the believers participate in the heavenly reality and enter into communion with the risen Christ. When we faithfully participate in this sacrament we encounter the living Christ in the person renewing our lives.  When we receive the body and blood of Christ he becomes for us food for eternal life.  The Eucharist is a banquet in which one shares by receiving the body and blood of Christ in order to manifest, above all else, fraternal communion.  As the water and the wine mingle to form the blood of Christ, so do we all who receive it mingle to form the mystical body of Christ. The Eucharist is the centre of the unity and community of Christianity.  As the bread and wine are changed to the body and blood of Christ, so are we changed and transformed into the living presence of Christ on earth. The Eucharist is at the centre of the process of the church’s growth.  When the faithful approach the sacred banquet during the celebration of the Eucharist, they receive Christ who in ever present is sacred species of bread in return.  This becomes a fraternal unity between the members of the church and with Christ who is the head of the church. 

OKURE 11081T

The Lord’s day Apostole letter dies Domini of the Holy Father Paul II.

The Eucharistic Assembly Heart of Sunday. The day of resurrection, Sunday is not only the remembrance of a past event. It is a celebration of the living presence of the risen Lord In the midst of his own people. The Eucharist is not only a particularly intense expression of reality of the church’s life but also in a sense its fountain head. The Sunday Eucharist is no different from the Eucharist celebrated on other day’s, nor can it be separated from liturgical and sacramental life as a whole. By its very nature, the Eucharist is an epiphany of the church, and this is most powerfully expressed when the diocesan community gallery in prayer with its pastor. The church appears with special clarity when the holy people of God all of them are actively and fully sharing in the same liturgical celebrations especially when it is the same Eucharist sharing one prayer at once altar, at which the Bishop is presiding, surrounded by his presbyters and his ministers. Therefore the dies domini is also the dies Ecclesiate. This is why on the pastoral level the community aspect of the Sunday celebration should be particularly stress. The Sunday assembly is the privileged place of unity. It is the setting for the celebration of the sacramantium initials which profoundly mainly the church as people gathered by and in the unity of the father, of the son and of the Holy Spirit. However as the church journeys through time, the reference to Christ resurrection and the weekly recurrence of this solemn memorial help to remind us of the pilgrim and eschatological character of the people of God. Sunday is not only the day of faith, but is also the day of Christian hope. The risen Lord is encountered in the sun day assembly at the two fold table of the word and of the bread of life. In considering the Sunday Eucharist more than thirty year after the council, we need to assess how well the word of God is being proclaimed and how effectively the people of God have grown in knowledge and love of sacred scripture.

OKURE CHARLES 1108T

Encylical letter Ecclesiade Eucharist of pope John Paul II. Chapter six: At the school of Mary, woman of the Eucharist.

The blessed Virgin Mary as our teacher in contemplating Christ’s face, and among the mysteries of light I included the institution of the Eucharist. Mary can guide us toward this most Holy sacrament, because she herself has a profound relationship with it. The account of the institution of the Eucharist on the night of the Holy Thursday makes no mention of Mary. Yet we know that she present among the Apostles who prayed “with one accord” (cf. Act 1:14) in the first community which gathered after the Ascension in expectation of Pentecost.

Mary is a woman of the Eucharist in her whole life. The church looks to Mary as a model, is also called to imitate her in her relationship with this most holy mystery. The Eucharist is a mystery of faith which so greatly transcends our understanding as to call for sheer abandonment to the word of God, so there can be no one like Mary to act as our support and guide in acquiring this disposition. Furthermore Mary lived her Eucharistic faith even before the institution of the Eucharist, by the very fact that she offered her virginal womb for the incarnation of God’s word.

The Eucharist, while commemorating the passion and resurrection, is also in continuity with the incarnation. At the Annunciation Mary conceived the son of God in the physical reality of his body and blood, thus anticipating within herself what to some degree happens sacramentally in every believer who receive under the signs of bread and wine, the Lord’s body and blood. However Mary throughout her life at Christ’s side and not only on calvary, made her own the sacrificial dimension of the Eucharist. Do this in remembrance of me. ( Lk 22:19 ) in the memorial of calvary all that Christ accomplished by his passion and his death is present. In the Eucharist the Church is completely united to Christ and his sacrifice and makes her own the spirit of Mary. This truth can be understood more deeply by re-reading the magnificat in a Eucharistic key.