The Name of the Chapter Title
10. Illustrate a sentence or phrase from one of the Easter Vigil readings that especially speaks to you about the
meaning of Baptism. Bring your picture or painting to share with the class.
11. Attend a Baptism in your parish church. Then write a poem or a short report about your impressions of the
ritual.
12. Find architectural details or photos of famous baptisteries throughout history, or visit the baptistery in your
church and record its dimensions as accurately as possible. Then prepare to scale a floor plan or a 3-D model
of the baptistery. Explain your floor plan or model to the class. How does the architecture reflect beliefs about
Baptism?
13. Many students of genealogy find information about their ancestors from old Baptism registers found in churches.
If you know the date and place of Baptism for one of your ancestors, write to the church via the Internet and
ask for a duplicate baptismal certificate. (Offer to pay for postage and any other expenses.) If you do not know
the date and place of Baptism for someone in your family, arrange with your parish to see the Baptism register.
Alternative: Find the baptismal date and record of an important person in your town or city.
Prayer Service
Theme: Renewal of Baptismal Promises
Leader: Dear friends, through the Paschal Mystery we have been buried with Christ in
Baptism, so that we may rise with him to a new life. Now let us renew the promises we made
in Baptism, when we rejected Satan and his works, and promised to serve God faithfully in
his holy Catholic Church.
Reader 1: Do you reject Satan? All: I do.
All: I do. Reader 7: Do you believe in God, the
Reader 2: And all his works? Father almighty, Creator of heaven and
All: I do. earth?
Reader 3: And all his empty show? All: I do.
All: I do. Reader 8: Do you believe in Jesus Christ,
Reader 4: Do you renounce sin, so as to his only Son, our Lord, who was born of
live in the freedom of God’s children? the Virgin Mary, suffered death and was
buried, rose again from the dead and is
seated at the right hand of the Father?
All: I do. All: I do.
Reader 5: Do you renounce the lure of Reader 9: Do you believe in the Holy
evil, so that sin may have no mastery Spirit, the holy Catholic Church, the
over you? communion of saints, the forgiveness of
All: I do. sins, the resurrection of the body, and
Reader 6: Do you reject Satan, the life everlasting?
author and prince of sin? All: I do.
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Chapter 3
Leader: And may almighty God, the
Father of our Lord Jesus Christ, who has
given us new birth by water and the Holy
Spirit and bestowed on us forgiveness of
our sins, keep us by his grace, in Christ
Jesus our Lord, for eternal life.
All: Amen.
(From Roman Missal, Easter Vigil 55,
Renewal of Baptismal Promises)
Leader: Let us spend several moments in
silence, praying that Christ may help us
remain faithful to our baptismal promises
and continue to grow in the virtues.
(Students pray silently their “Prayer for
Living a Virtuous Life” from The Cardinal
Virtues activity, page 84.)
Leader: We are God’s sons and daughters,
and so we have the courage to pray,
All: Our Father . . .
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2 4UNIT Chapter
The Sacrament
of Confirmation
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The Name of the Chapter Title
The Gift of Speech
The grace of the Sacrament of Confirmation—especially the gift of the Holy
Spirit—is witnessed over time in many visible fruits.
Understanding the Sacrament of Confirmation
Confirmation is the “sacrament of the Holy Spirit”; the Spirit’s presence with the Chosen
People, Jesus Christ, and the Church has been present since the beginning.
Celebrating the Sacrament of Confirmation
Other prayers and rituals that highlight the meaning of the sacrament surround the
essential rite of Confirmation—the laying on of hands, an anointing with Sacred Chrism,
and the words “Be sealed with the Gift of the Holy Spirit.”
The Grace of Confirmation
The grace, or effect, of Confirmation is the special outpouring of the Holy Spirit; the
sacrament is intimately connected with Baptism and increases and deepens baptismal
grace.
Confirmation Confers a New Character
The indelible character we receive at Confirmation helps us spread and defend the faith
as witnesses of Christ.
The Gift of Speech spirit of knowledge and reverence . . . fill them with the
spirit of wonder and awe in your presence” (quotations
As a bishop begins the essential rite of the Sac- are from the Rite of Confirmation 41, 42).
rament of Confirmation—the laying on of hands, the
anointing with Sacred Chrism, and the words “Be sealed Newly given gifts are often not used on the spot.
with the Gift of the Holy Spirit”—he faces the candi- Think of gifts received on Christmas morning. They
dates and the rest of the gathered faithful and prays: may be opened before breakfast but then shelved un-
til the holiday festivities are over. But sure enough, any
My dear friends: valuable gift will eventually find use. The grace of the
Sacrament of Confirmation—especially the gift of the
in Baptism God our Father gave the new birth of Holy Spirit—is like that. Given time, the evidence of
eternal life the Spirit’s power and gift can be dramatic.
to his chosen sons and daughters. Witness the story of Soeren Palumbo, a student at
Let us pray to our Father the University of Notre Dame. When Soeren—a Cath-
that he will pour out the Holy Spirit olic who was confirmed at St. Theresa Church in Pal-
to strengthen his sons and daughters with his gifts atine, Illinois, in 2003—was a senior at Fremd High
and anoint them to be more like Christ the Son of School in Palatine in 2007, he gave the speech of a life-
time to his peers at a student assembly.
God.
Palumbo spoke out against the use of the word “re-
After a short time of silent prayer, the bishop alone tard” as teens and adults use it disrespectfully. Soeren’s
asks God the Father, through his Son, Jesus Christ, to younger sister Olivia has an intellectual disability, and
send the Holy Spirit to help and guide the candidates Soeren told the audience that “your mockery of them,it’s
and to “Give them the spirit of wisdom and under-
standing, the spirit of right judgment and courage, the
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Chapter 4
nothing but anoth- matter how much she loves those around her, she will
er form of hatred.” He always be the butt of some immature kid’s joke. She
also explained in his will always be the butt of some mature kid’s joke. She
speech: will always be the butt of some adult’s joke.
So why am I do- By no fault of her own, she will spend her entire life
being stared at and judged. Despite the fact that she
ing this? Why do I will never hate, never judge, never make fun of, never
hurt, she will never be accepted. That’s why I’m doing
risk being misunder- this. I’m doing this because I don’t think you under-
stand how much you hurt others when you hate.
stood and resented by
The student body and staff didn’t misunderstand
this school’s student or resent Soeren. Instead they gave him a standing
ovation. A YouTube broadcast of his speech attract-
body and staff ? I’m ed attention worldwide. The local television news and
newspaper came to interview him about the speech.
doing this because I Months afterward, the speech was still being talked
about.
know how much you
His mom, Kristen Palumbo, said, “Soeren loves his
can learn from peo- sister. He’s protective of her. It’s been a good thing. She
is a gift.” Of the feeling he got from giving the speech,
ple, from all people, Soeren recalled, “It was such a rush. I was crying at
the end of it. But to look out and see everyone stand
even—no, not even, up and the other people wiping their eyes . . . to see all
the warm acceptance that came with it was just out of
especially—the men- this world.”
Olivia and Soeren Palumbo tally handicapped. The Holy Spirit brings candidates for Confirma-
I know this because tion into conformity with Christ and enables them to
spread Christ’s presence to all. The Holy Spirit is the
every morning I wake up and I come downstairs and source of holiness and love in the Church, and the bond
of unity among all Christians. Confirmation has been
I sit across from my sister, quietly eating her Chee- called the “sacrament of the Holy Spirit.” This chapter
not only explores more of the effects of the sacrament,
rios. And as I sit down, she sets her spoon down on but also traces the origins of Confirmation, how it is
celebrated, and ways the gift of the Holy Spirit and
the table and she looks at me. Her strawberry blonde the particular seven Gifts of the Spirit transform those
who receive it in ways that parallel the experience of
hair hanging over her freckled face almost completely Soeren Palumbo.
hides the question mark–shaped scar above her ear
from her brain surgery two years ago.
She looks at me, and she smiles . . . it lights up her
face. Her front two teeth are faintly stained from the
years of intense epilepsy medication, but I don’t no-
tice that anymore. I lean over to her and say, “Good
morning, Olivia.” She stares at me for a moment and
says quickly, “Good morning Soeren,” and goes back
to her Cheerios.
. . . She finishes her Cheerios and grabs her favor-
ite blue backpack and waits for her bus driver, Miss
Debbie, who like clockwork arrives at our house at
exactly 7 o’clock each morning. She gives me a quick
hug goodbye and runs excitedly to the bus, ecstatic
for another day of school.
And I watch the bus disappear around the turn,
and I can’t help but remember the jokes. The short
bus. The retard rocket. No matter what she does, no
For Reflection
• How do you think you would have felt if you were Soeren Palumbo prior to giving his speech?
• When did an occasion inspire you to do something that at first you didn’t think you could do?
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MORIAL The Name of the Chapter Title
UnderstandingME
the Sacrament
of Confirmation The Spirit that Jesus received at
his own baptism was not to be limited
At Baptism, we are reborn as sons only to him, but communicated to all
who heard and accepted his message.
Mand daughters of God and called to This fulfilled the words of the prophet
Ezekiel: “I will give you a new heart
publicly profess the faith we have re- and place a new spirit within you, tak-
ceived from the Church. At Confir- ing from your bodies your stony hearts
mation we are and giving you natural hearts” (Ez
36:26). Jesus promised the outpouring
more perfectly bound to the Church of the Holy Spirit several times in his
and are endowed with the special ministry:
strength of the holy Spirit. Hence,
as true witnesses of Christ, [we] are • Preaching to his disciples about
more strictly obliged to both spread
and to defend the faith by word and their facing persecution, he said:
deed. (Lumen Gentium 11)
“When they take you before
The Spirit’s connection with God’s
Chosen People and the promised Mes- synagogues and before rulers
siah has been present from the begin-
ning. Since Old Testament times, the and authorities, do not worry
Spirit of the Lord has been associated
with the hoped-for Messiah and his about how or what
saving mission. As we are disciples of
Christ and intimately united with him your defense will be
through Baptism, the Holy Spirit per-
fects our mission to share the Good or about what you
News of Jesus with all.
are to say. For the
The Book of Isaiah foretold that
the Spirit would rest on the Messi- holy Spirit will teach
ah. The source of the traditional Gifts
of the Holy Spirit is Isaiah 11:2. The you at that moment
Spirit’s descent upon Jesus at his Bap-
tism (see Luke 4:16–22) reminds us what you should say”
of the words of the prophet known as
Third Isaiah and quoted by Christ in (Lk 12:11–12).
reference to his own mission:
• In answering the
The spirit of the Lord God is upon
me, question of the
because the Lord has anointed
me. Pharisee Nicodemus
He has sent me to bring glad
tidings to the lowly, about how a person
to heal the brokenhearted,
To proclaim liberty to the captives who is grown can
and release to the prisoners.
(Is 61:1) be “born again,” Je-
sus said: “The wind
blows where it wills, The Sukkot ceremony
and you can hear the
sound it makes, but you do not
know where it comes from or
where it goes; so it is with ev- Feast of Tabernacles
eryone who is born of the Spir- Also known as the Suk-
it” ( Jn 3:8). kot or Feast of Booths, the
• On the last day of the Feast of Feast of Tabernacles begins
five days after Yom Kippur
Tabernacles, Jesus stood up
and preached: “Let anyone who and lasts for eight days. It
thirsts come to me and drink. commemorates the forty
Whoever believes in me, as years the Jews spent in the
scripture says: ‘Rivers of living desert when they had to
water will flow from within him’” protect themselves by con-
( Jn 7:37–38).This predicted that structing huts or booths.
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Chapter 4
Advocate the Holy Spirit that Jesus had re- perpetuates the grace of Pentecost in
A name for the Holy Spirit. ceived would also be given to his the Church” (CCC 1288, quoting Pope
The Advocate is the “Para- followers after his Resurrection. Paul VI).
clete” or “helper” who will • At the Last Supper, Jesus clear-
live in us and guide us to ly promised he would send the The laying on of hands is an an-
truth. Holy Spirit, his Advocate, after cient ritual gesture used in Confirma-
he returned to the Father. “If I tion that symbolizes the giving of the
laying on of hands do not go, the Advocate will not Father’s own Spirit to the recipient.
A gesture that is a main come to you. But if I go, I will When the bishop extends his hands
rite and origin of the Sac- send him to you” ( Jn 16:7). The over or imposes his hands on candi-
rament of Confirmation. Spirit provides us with clarity dates for Confirmation, many simi-
Acts 19:1–6 tells the story and truth about the reality of sin, lar events from Scripture are recalled.
of a new group of disciples the meaning of Jesus’ Death, and For example, Jacob blessed his grand-
who, after being baptized, the defeat of Satan. “But when sons Ephraim and Manasseh and
received the Holy Spirit he comes, the Spirit of truth, he gave them two portions of the Prom-
when St. Paul laid hands on will guide you to all truth. He ised Land (see Genesis 48:14). Mo-
them. will not speak on his own, but ses blessed Joshua as he commissioned
he will speak what he hears, and him to lead the people into the Prom-
will declare to you the things ised Land (see Numbers 27:18, 23).
that are coming” ( Jn 16:13). And, in similar fashion, Jesus offered
blessings through a laying on of hands.
The Holy Spirit came to the For example:
Apostles on Pentecost. Once the
Spirit filled them, the effect was
permanent. This Advocate was
with them always. He “remains
with you, and will be in you” ( Jn
14:17).The Holy Spirit helped the
Apostles bear true witness to Je-
sus (see John 15:26), even in times
of persecution. “You will receive
power when the holy Spirit comes
upon you, and you will be my wit-
nesses in Jerusalem, throughout
Judea and Samaria, and to the
ends of the earth” (Acts 1:8).
Origins of the Sacra- And people were bringing children
ment of Confirmation to [ Jesus] that he might touch them,
but the disciples rebuked them.
From the time of Pentecost, When Jesus saw this he became in-
the Apostles imparted on the dignant and said to them, “Let the
newly baptized the gift of the Spirit by children come to me; do not pre-
the laying on of hands. This complet- vent them, for the kingdom of God
ed the grace of Baptism and is “rightly belongs to such as these. Amen, I
recognized by the Catholic tradition
as the origin of the sacrament of Con-
firmation, which in a certain way
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The Name of the Chapter Title
say to you, whoever does not accept day on, the spirit of the Lord rushed Chrismation
the kingdom of God like a child upon David” (1 Sam 16:13). The name in the Eastern
will not enter it.”Then he embraced rites for the Sacrament
them and blessed them, placing his To be chosen by God for a partic- of Confirmation. It comes
hands on them. (Mk 10:13–16) ular mission was to be God’s “anoint- from the chrism used as
ed one.” The Messiah, in particular, is part of the sacrament.
The Letter to the Hebrews (see God’s “anointed one.” The
Hebrews 6:2) describes the laying on name Christ means “anoint-
of hands as one of the basic teachings ed one” and is used to show
of the Apostles. When the Apostles that Jesus is the Messiah.
laid their hands on the newly baptized,
they were giving a divine blessing and Sacred Chrism, the
imparting the gift of the Holy Spirit. oil used in Confirmation,
The same thing happens to us in Con- takes its name from Christ.
firmation today. We receive the bish- Chrism is traditionally a
op’s confirmation that the Holy Spirit mixture of olive oil (which
resides in us and acts within us. by its rich and abundant
nature symbolizes the Spir-
Very early on, an anointing with it’s overflowing outpouring
perfumed oil called chrism was add- of grace) and balsam (a fra-
ed to the laying on of hands. The Old grant perfume—sometimes
Testament often mentions the use of referred to as “the balm of
oil. Among the ancient Israelites (as Gilead”—used in healing
well as peoples of other cultures), ol- and preservation from cor-
ive oil was a sign of abundance and ruption). The balsam sym-
joy. Besides being used in cooking and bolizes the sweet “odor” of
in providing light, oil had many other Christianity, found in vir-
uses as well: It cleansed the body (as in tuous living and imitating
anointings before and after a bath); it Christ (see 2 Corinthians
limbered muscles (as in anointings of 2:15).Those who are anointed with Sa-
wrestlers and other athletes); it helped cred Chrism have a new identity—that
with healing (as in anointings used to of Christians. All anointed followers of
soothe bruises, wounds, and dry skin); Jesus share in his mission and have the
and it beautified (as in anointings that special duty of proclaiming his Gospel
gave radiance to the skin). to the world. Chrismation is the name
the Eastern Church uses for the Sacra-
In religious uses, anointing with ment of Confirmation (cf. CCC 1289).
oil had the purpose of consecration.
Among the objects anointed in the Two Traditions of the
Old Testament were the Ark of the Sacrament Emerge
Covenant, the tent of meeting, and
the furniture of the tent (see Exodus In the first centuries, Confirma-
30:22–33). Among the people anoint- tion was generally part of one single
ed were priests and kings. For example, celebration with Baptism. St. Cyprian
when God selected David to be king called it a “double sacrament.” Because
of Israel, the prophet Samuel anoint- the original minister of the sacra-
ed him. “Then Samuel, with the horn ment is a bishop, logistics was among
of oil in hand, anointed [David] in the several issues that led to the separate
midst of his brothers; and from that celebrations of Baptism and Confir-
mation. The growing number of infant
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Chapter 4
age of discretion Baptisms, the increase in rural par- anointing, confirmation, is adminis-
Also called the “age of rea- ishes, and the growth of dioceses pre- tered, and it is done by the priest.
son,” it is the age (typical- vented bishops from being at each
ly the end of the seventh celebration of the sacrament. Because The Eastern Churches, follow-
year) at which a person the dioceses covered vast geographic ing their ancient practices, continue
becomes capable of moral areas and transportation was primitive, to give greater emphasis to the unity
reasoning. it was impossible for a bishop to attend of the Sacraments of Initiation rather
all the Baptisms in his diocese. His vis- than separating Baptism and Confir-
its to the parishes became infrequent. mation by several years. In the East,
It was at this time two traditions for Baptism and Confirmation are cele-
celebrating the Sacrament of Confir- brated together, with the priest doing
mation emerged, one in the East and the anointing. To maintain connection
one in the West. with the bishop, the priest anoints only
with myron (chrism) consecrated by
In the Roman Church (the West), the bishop.
there was a desire to maintain the bish-
op’s explicit connection with the sacra- Teachings about
ment. A bishop sustains and serves the Confirmation
Church’s unity, catholicity, and connec-
tion with the Apostles. His presence at While the sacrament was celebrat-
Confirmation expresses the unity of ed from the beginning of the Church
the new Christian with the bishop and after being modeled and instituted by
those elements. Christ’s laying on of hands and send-
ing of the Spirit, it was the Church
To maintain the connection with Councils of Riez (439) and Orange
the bishop, double anointing with Sa- (441) that first used the name Confir-
cred Chrism was begun. The priest at mation for post-baptismal anointings.
Baptism gives the first anointing with These councils required bishops to visit
Sacred Chrism. As explained in Chap- rural parts of their dioceses regularly to
ter 3, it signifies that the person bap- confirm the newly baptized. The Sec-
tized participates in the prophetic, ond Council of Lyons (1274) used the
priestly, and kingly offices of Christ. name Confirmation on an official list of
The bishop at Confirmation confers the the Seven Sacraments.
second anointing. However, if an adult
is baptized, only one post-baptismal In the sixteenth century, the Coun-
cil of Trent defended the sacramental
character of Confirmation, which had
been challenged by Protestant reform-
ers who felt that Baptism had been
weakened by overemphasizing the lay-
ing on of hands and anointing. It was
then common for a person to be con-
firmed sometime between the age of
discretion and about age fourteen. In
those years, reception of First Commu-
nion took place either before or after
Confirmation, meaning the traditional
order of the three Sacraments of Initi-
ation was not consistently preserved.
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The Name of the Chapter Title
Christ Instituted the Sacrament of Confirmation
In his famous Summa Theologica, St. Thomas Aquinas answered the objections to the idea that Confirmation
is in fact a sacrament and that Christ instituted it:
Concerning the institution of this sacrament there are three opinions. Some have maintained that this
sacrament was instituted neither by Christ, nor by the Apostles; but later in the course of time by one
of the councils. Others held that the Apostles instituted it. But this cannot be admitted; since the in-
stitution of a new sacrament belongs to the power of excellence, which belongs to Christ alone.
And therefore we must say that Christ instituted this sacrament not by bestowing, but by promising
it, according to John 16:7: “If I go not, the Paraclete will not come to you, but if I go, I will send Him
to you.” And this was because in this sacrament the fullness of the Holy Ghost is bestowed, which was
not to be given before Christ’s Resurrection and Ascension; according to John 7:39: “As yet the Spirit
was not given, because Jesus was not yet glorified.”
In 1910 Pope St. Pius X permit- of Confirmation approved in 1971 after To be qualified to be a Con-
ted children to receive First Commu- the Second Vatican Council included firmation sponsor, a person
nion at the age of seven. He desired several changes that help people see must have received all three
to increase devotion to the Eucharist the intimate connection between Con- Sacraments of Initiation, be
and encourage the faithful to receive firmation and Baptism. For example: at least sixteen years old, and
Communion on Sundays, feast days, lead “a life in harmony with
and even daily if possible. Before that 1. The Rite of Christian Initiation of the faith and the role to be
Catholics had often felt unworthy to Adults calls for all adult converts to undertaken” (Code of Canon
frequently receive Holy Communion. celebrate Baptism, Confirmation, Law 874; see CCC 1311).
Because of this change, Confirmation and Eucharist at the same time,
was usually celebrated later, after First usually at the Easter Vigil. confirmand
Communion, and the traditional order A candidate for Confirma-
of the sacraments was not followed. 2. The confirmandi (plural of tion.
Today this is the order for receiving confirmand) are encouraged to
the sacraments for most Catholics who use their baptismal name as their
are baptized as infants. Confirmation name. This name
often is that of a canonized saint
The revised Rite of Confirmation al- or Christian hero who inspires the
lows for conferences of bishops, usually person to be a good Christian. In
from individual nations, to name the the past, the confirmandi chose a
appropriate age for Confirmation. In name other than their baptismal
the United States, the age of Confir- name, to show that they were
mation ranges from the age of discre- being given a new identity, a new
tion to about age sixteen. The specific mission, in Confirmation.
range varies from one diocese to an-
other. Adults who are baptized receive 3. Previously, Confirmation spon-
all three Sacraments of Initiation at sors were usually different from
one time. the person’s godparents. Today,
the Church encourages baptismal
Confirmation, whether it is cele- godparents also to act as Confir-
brated with Baptism or some years lat- mation sponsors (see Code of Can-
er, recalls a person’s Baptism. The Rite on Law 893 §2 and CCC 1311). It
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Chapter 4
is the sponsor’s duty “to see that the confirmed per- In Confirmation, we remember who we are—
son acts as a true witness of Christ and faithfully Christ’s own possessions. We also remember how the
fulfills the obligations connected with this sacra- Spirit has been working in us since Baptism to make us
ment” (Code of Canon Law 892).
4. The ritual of Confirmation, if celebrated separately stronger and more committed Christians.M
from Baptism, includes a public renewal of
baptismal promises by the confirmandi.
For Review
1. How is the Spirit referenced in the Book of Isaiah?
2. Name one occasion when Jesus promised the outpouring of the Holy Spirit.
3. What happened when the Apostles laid hands on the newly baptized?
4. What were some religious uses of oil?
5. Why were Baptism and Confirmation referred to as a “double sacrament”?
6. Explain how two different practices of the Sacrament of Confirmation arose in the East and West.
7. How did the traditional order of the Sacraments of Initiation fall out of practice in the twentieth
century?
8. How does the Rite of Confirmation in effect today maintain the connection between Baptism and
Confirmation?
For Reflection
• Describe how you imagine the Holy Spirit.
• From the age of discretion (around seven years old) to age sixteen, what do you feel is the best age
for Confirmation? Explain.
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CELEB RATION The Name of the Chapter Title
Celebrating the with the oil of gladness beyond his Chrism Mass
Sacrament of fellow men. An annual Mass celebrat-
Confirmation ed in a diocesan cathedral
And so, Father, we ask you to on or near Holy Thursday
CThe celebration of Confirmation bless this oil you have created. Fill it in which the bishop conse-
with the power of your Holy Spirit crates the Sacred Chrism
actually begins at a solemn ceremony through Christ your Son. . . . Make that will be used in the dio-
that precedes the sacrament. This cer- this chrism a sign of life and salvation cese throughout the year.
emony, the consecration of the Sacred for those who are to be born again in
Chrism, takes place once a year— the waters of baptism. . . . When they balsam
either on or near Holy Thursday.Repre- are anointed with this holy oil, make An oily, resinous sub-
sentatives from all parishes in a diocese them temples of your glory, radiant stance that flows from cer-
gather for Mass in the diocesan cathe- with the goodness of life that has its tain plants, like pine, and
dral (church of the bishop) to have the source in you. (Consecratory Prayer which the Church usually
bishop bless the sacred oils that will of Chrism, Sacramentary) mixes with olive oil for use
be used in each parish throughout the as chrism. Another term
year. At this Mass, the bishop blesses Only the bishop can consecrate for balsam is the “balm of
the Oil of Catechumens, the Oil of the the Sacred Chrism. Thus, whenever it Gilead.”
Sick, and consecrates the chrism that is used in a sacrament (Baptism, Con-
will be used in the sacraments. firmation, or Holy Orders), the chrism cathedra
The chair or throne in a
At the Chrism Mass, the bishop reminds us of the authority and approv- bishop’s cathedral from
may actually make the chrism by pour- al of the bishop as the official successor which he presides over spe-
ing balsam into olive oil. (This mixing of the Apostles and as the representa- cial functions. The earli-
may also have occurred before Mass.) tive of the wider Church, and the con- est type of bishop’s throne
The bishop leads a prayer over the oil: nection of the bishop to the Sacrament consisted of a high-backed
“Let us pray that God our almighty of Confirmation. armchair rounded at the
Father will bless this oil so that all who top and made out of a sin-
are anointed with it may be inwardly The celebration of Confirmation gle block of marble.
transformed and come to share in eter- itself ordinarily takes place at Mass
nal salvation.” after the Liturgy of the Word, in the
presence of the Christian assembly. As
Then the bishop blesses the chrism, the bishop is to be present, his special
saying a special prayer of consecration: chair (cathedra) is placed in the sanc-
tuary.This chair symbolizes the bishop’s
God our maker, source of all growth
in holiness, accept the joyful thanks
and praise we offer in the name of
your Church.
. . . After your Son, Jesus Christ
our Lord, asked John for baptism in
the waters of Jordan, you sent the
Spirit upon him in the form of a
dove and by the witness of your own
voice you declared him to be your
only, well-beloved Son. In this you
clearly fulfilled the prophecy of Da-
vid, that Christ would be anointed
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Confirmation role as leader of the diocese and pre- he may appoint a pastor or priest to
Readings sider of the local assembly gathered for represent him if he is unable to attend.
Confirmation. In the Eastern Church, the pastor or
Read the passages below, priest usually administers Confirma-
which are often used in the After the Gospel, a catechist, dea- tion in the bishop’s name at Baptism.
Confirmation liturgy, and se- con, or priest presents the candidates
lect one in each group that for Confirmation to the bishop. If pos- The actual anointing with oil takes
resonates with you and re- sible, each candidate’s name is read place next. It is often a deacon who
lates to the other readings aloud and the person comes forward brings the Sacred Chrism to the bish-
you have chosen about the individually to meet the bishop. op as each candidate comes forward
meaning of this sacrament. with his or her sponsor. The sponsor
Compose a “Confirmation The bishop then gives a homily gives the candidate’s name to the bish-
homily” that incorporates based on the Scripture readings. Ac- op and places his or her hand on the
the main theme of these cording to some local customs, he may candidate’s shoulder. The bishop dips
readings. conduct a question-and-answer dia- his right thumb in the chrism. Then
logue with the confirmandi to make with his thumb, he makes the Sign of
First Reading sure they understand the meaning of the Cross on the forehead of the per-
• Isaiah 11:1–4a (God’s Confirmation. son being confirmed. Simultaneously
he says, “N., be sealed with the Gift of
Spirit will rest on the After the homily, the candidates the Holy Spirit.”
Messiah.) publicly renew their baptismal prom-
• Isaiah 61:1–3a, 6a, 8b–9 ises before the bishop. The person responds, “Amen.”
(God gives his anointed The anointing signifies and im-
one a special mission.) The Rite of Confirmation prints a spiritual seal (see CCC 1293,
• Ezekiel 36:24–28 (God 1317), a grace or effect of the sacra-
will put a new Spirit in After the Profession of Faith, the ment (see pages 21–22). This seal is a
us.) bishop extends his hands over the sign of identity and ownership. Before
• Joel 2:23a, 26–30a (In whole group, praying for outpouring the days of government postal service,
the messianic age, God of the Spirit. He says, a king or an official would send a letter,
will pour out his Spirit decree, or document to others by way
on all people.) All-powerful God, Father of our of a messenger. To show that this cor-
Lord Jesus Christ, respondence was authentic, the king or
Second Reading by water and the Holy Spirit official sealed the paper with a wax im-
• Acts 1:3–8 (The Holy you freed your sons and daughters pression of his ring. The seal was much
from sin like a notary’s seal today. It guarantees
Spirit will empower you and gave them new life. that the signature really is that of the
to be my witness.) Send your Holy Spirit upon them sender.
• Acts 8:1, 4, 14–17 (They to be their helper and guide. Just as God the Father set his seal
laid hands on them, and Give them the spirit of wisdom and on Jesus (see John 6:27), so God puts
the Holy Spirit came understanding, his seal on those who are confirmed
upon them.) the spirit of right judgment and through the anointing by the bishop.
• Romans 5:1–2, 5–8 (The courage, The anointing shows that the wid-
Spirit has poured God’s the spirit of knowledge and er Church has accepted our Baptism.
love into our hearts.) reverence. Our Christian discipleship is truly au-
• Romans 8:14–17 (The Fill them with the spirit of wonder thentic; we bear the Church’s official
Spirit confirms that we and awe in your presence. “stamp of approval.” “This seal of the
are children of God.) We ask this through Christ our Holy Spirit marks our total belonging
Lord. Amen. (The Rites, Confirma- to Christ, our enrollment in his service
Gospel 5:1–12a tion 42) for ever . . .” (CCC 1296).
• Matthew
(Blessed are those who This extension of the bishop’s hands
are poor in spirit.) represents the laying on of hands by
• Luke 4:16–22a (God’s the Apostles. Although the bishop is
Spirit is upon me.) the ordinary minister of Confirmation,
• John 14:15–17 (God’s
Spirit will be with you
always.)
• John 16:5b–7, 12–13a
(The Spirit will lead you
to all truth.)
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The Name of the Chapter Title
After the anointing there is a Sign For all [people] of every General Intercessions
of Peace. The bishop says, “Peace be race and nation, that they Also called the Prayers
with you.” The confirmandi answer, may acknowledge the one of the Faithful, these are
“And with your spirit.” Everyone in God as Father, and in the prayers of petition for the
the assembly then exchanges a Sign of bond of common broth- sake of others.
Peace. This gesture “signifies and dem- erhood seek his kingdom,
onstrates ecclesial communion with which is peace and joy in
the bishop and with all the faithful” the Holy Spirit . . . (Rite of
(CCC 1301). Confirmation 30)
The rite of Confirmation ends with Confirmation Blessing
General Intercessions. These prayers
are for the newly confirmed and their The Liturgy of the Eucharist fol-
families. The prayers also ask God to lows the rite of Confirmation. After
help everyone in the Church be open Communion, the bishop gives all the
to the Gifts of the Holy Spirit and give assembled people a special blessing, re-
witness to the Gospel of Jesus. The in- minding them of their own consecra-
tercessions may include the following tion to profess the true faith as God’s
examples, or something similar. children:
Bishop: My dear friends: Let us Bishop: God our Father, complete
be one in prayer to God the work you have be-
our Father as we are one gun and keep the gifts
in the faith, hope, and of your Holy Spirit ac-
love his Spirit gives. tive in the hearts of your
people. Make them ready
Deacon For these sons and daugh- to live his Gospel and
or Lector: ters of God, confirmed eager to do his will. May
by the Gift of the they never be ashamed to
Spirit, that they give proclaim to all the world
witness to Christ by lives Christ crucified, living
built on faith and love . . . and reigning forever and
For their parents and god- ever.
parents who led them in
faith, that by word and ex- All: Amen. For many years, the rite of
ample they may always en- Confirmation called for the
courage them to follow the Bishop: And may the blessing of bishop to lightly slap each
way of Jesus Christ . . . almighty God the Fa- confirmand on the cheek.
For the holy Church of ther, and the Son, and the This gesture symbolized the
God, in union with N. Holy Spirit come upon sacrament’s power to imbue
our pope, N. our bishop, you and remain with you the person with strength
and all the bishops, that forever. to fight the battle against
God, who gathers us to- temptation and the enemies
gether by the Holy Spirit, All: Amen. of the faith.
may help us grow in unity
of faith and love until his
Son returns in glory . . .
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Each diocese has a duty to Who Can Be Confirmed familiarity with the Holy Spirit” (CCC
keep a record of all Confir- 1309). The preparation time should
mations. According to the Every baptized person who is encourage a greater participation and
present Code of Canon Law, not yet confirmed can and should re- belonging in the life of the universal
“The names of the confirmed Church and the parish community.
with mention of the minister, ceive the Sacrament of
the parents and the spon- Confirmation. With- In order to receive the sacrament,
sors, the place and the date out Confirmation and one must be in a state of grace and
of the conferral of confirma- Eucharist, Baptism is should have received the Sacrament of
tion are to be noted in the certainly valid and ef- Penance. The candidate should com-
confirmation register in the ficacious, but neverthe- mit to more intense prayer in order to
diocesan curia, or, where less Christian initiation be best prepared to receive and act on
the conference of bishops or remains incomplete. the graces of the Holy Spirit. To help
the diocesan bishop has pre- in the preparation, candidates seek the
scribed it, in a book kept in Sometimes, be- spiritual help of a sponsor. Recall that
the parish archive; the pastor cause Confirmation is to be qualified to be a Confirmation
must advise the pastor of the called the “sacrament sponsor, a person must have received
place of baptism about the of Christian matu- all three Sacraments of Initiation, be at
conferral of confirmation, so rity” the reception of least sixteen years old, and lead “a life
that notation be made in the the sacrament is er- in harmony with the faith and the role
baptismal register” (Code of roneously connected to be undertaken” (Code of Canon Law
Canon Law 895). with achieving an adult level of faith 874; see CCC 1311). To emphasize
and an adult level of growth. Prepara- the unity with Baptism, the sponsor
tion for the sacrament in the past has should ideally be one of the baptismal
included sharing a lesson that “once godparents.
confirmed, you are an adult in the
Church.” St. Thomas Aquinas reminds The Minister of the
us that a person can be old in age and Sacrament
still not spiritually mature. In the same
way, because the grace of Baptism does The “original minister” of the Sac-
not need ratification to be effective, it rament of Confirmation is a bishop.
is possible for a child to have reached Bishops are successors of the Apostles.
spiritual maturity: They have received the fullness of the
Sacrament of Holy Orders. Adminis-
Age of body does not determine age tering Confirmation themselves clear-
of soul. Even in childhood man can ly demonstrates that the effect of the
attain spiritual maturity: as the book sacrament is to unite those who receive
of Wisdom says: “For old age is not it more closely to the Church, to the
honored for length of time, or mea- Apostles, and to the mission of bearing
sured by number of years.” Many witness to Christ.
children, through the strength of
the Holy Spirit they have received, There are situations when a priest
have bravely fought for Christ even may confer Confirmation. As men-
to the shedding of their blood. tioned, a priest typically is the minister
(Summa Theologica III 72, 8, quoted of Confirmation to adults who receive
in CCC 1308) all three Sacraments of Initiation at the
Easter Vigil (using the Sacred Chrism
The Church requires adequate consecrated by the bishop). Also, if a
preparation and instruction for recep- person is in danger of death, a priest
tion of Confirmation. It should aim at
leading a Christian to “a more intimate can give him or her Confirmation. C
union with Christ and a more lively
106 MEETING JESUS IN The Sacraments
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The Name of the Chapter Title
For Review
1. What happens at the Chrism Mass?
2. Why is a special chair placed in the sanctuary during the Mass of Confirmation?
3. What is the essential rite of Confirmation?
4. What does the bishop say when he anoints a person with Sacred Chrism at Confirmation? What does
this anointing symbolize?
5. For what do the General Intercessions at Confirmation usually ask?
6. Who is eligible to be confirmed?
7. Why is a bishop the original minister of Confirmation?
For Reflection
• What decision have you made about your reception of Confirmation?
• What do you think determines spiritual maturity?
COMMCUNION Confirmation completes Baptism
and perfects Baptismal grace. It helps
The Grace of us become more complete and perfect In the Eastern Church, Bap-
Confirmation images of Christ and members of his tism, Confirmation, and
Body. It strengthens us to live as Gos- Eucharist are celebrated
Baptism and Confirmation are in- pel witnesses in all that we do. together, even when it
timately linked. Confirmation flows is an infant receiving the
from Baptism. This is an essential Just as the human body needs life Sacraments of Initiation
teaching about these sacraments. Con- and breath, a healthy endocrine sys- (see CCC 1318).
firmation continues what Baptism tem, and constant nourishment, so the
begins. Baptism gives us new life in Body of Christ needs Baptism, Con-
Christ and new identity as members of firmation, and Eucharist. Through
his Body, the Church. Baptism forgives Baptism, we die to sin and rise to new
sin—both Original Sin and personal life with the Holy Trinity. We become
sin. Confirmation, on the other hand, God’s adopted children. We become
strengthens, intensifies, deepens, or the brothers and sisters of Jesus Christ.
builds on the graces we were given at And we become the temples of the
Baptism. It intensifies our relationship Holy Spirit. We are united with the
with the Holy Spirit, who lives within Trinity. We breathe in divine grace and
us. It helps us be more receptive, more love. We share in God’s own life.
open, to his gifts that were given to us
in Baptism. Confirmation is like our life-
blood that keeps our human bodies
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functioning in a healthy way. • it gives us a special strength
Confirmation keeps us spiri- of the Holy Spirit to spread and
tually functioning in a healthy defend the faith by word and ac-
way all throughout life. Confir- tion as true witnesses of Christ,
mation helps us grow and ma- to confess the name of Christ
ture in faith. That is why St. boldly, and never to be ashamed
Thomas Aquinas once said that of the Cross. (CCC 1303)
Confirmation is to Baptism
what growth is to generation More information about these
(see Summa Theologica III 72:6). graces of the sacrament follow.
Confirmation helps us grow as
the Body of Christ and grow up We Are Able to Live as
spiritually. God’s Children
Like Baptism, Confirma- Our Baptism helps us experi-
tion is given only once, since it ence what being a son or daughter
too imprints on our soul an in- of God means. The Letter to the
delible spiritual mark, the char- Romans teaches:
acter that allows us to testify
to our faith in Christ. As Jesus Those who are led by the Spirit of
himself promised before he as- God are children of God. For you
cended to Heaven, did not receive a spirit of slavery
to fall back into fear, but you re-
And (behold) I am sending the ceived a spirit of adoption,through
promise of my Father upon you; which we cry, “Abba, Father!” The
but stay in the city until you are Spirit itself bears witness with our
clothed with power from on spirit that we are children of God, and if children,
high. (Lk 24:49) then heirs, heirs of God and joint heirs with Christ, if
only we suffer with him so that we may also be glori-
Receiving the gift of the Holy Spirit is not a one- fied with him. (Rom 8:14–17)
time, momentary event, though we receive the sacra-
ment only once. Instead, Confirmation acts continually Being God’s children is an intimate part of our
within us, providing us with the necessary spiritual identity. When we have actually experienced God as
gifts needed to grow closer to God. The Sacrament of our Father, we are more firmly established as mem-
the Eucharist is the daily food our bodies need in order bers of his family. We have a firsthand experience, a fa-
to continue to grow in the nourishment of faith. miliarity, with the Blessed Trinity. We have felt God’s
grace flowing through our lives. “The love of God has
The grace or effect of Confirmation is the special been poured out into our hearts through the holy Spir-
outpouring of the Holy Spirit, much in the same way it that has been given to us” (Rom 5:5).
the Holy Spirit once came to the Apostles at Pente-
cost. Confirmation is intimately connected with Bap- We Are United with Christ
tism and brings an increase and deepening of baptismal
grace because Confirmation “unites us more firmly to Christ”
(CCC 1303). It helps us “more perfectly become the
• it roots us more deeply in the divine filiation image” of Christ (The Rites, Christian Initiation 2,
which makes us cry, “Abba! Father!”; General Introduction). The Holy Spirit comes to us in
the sacrament and helps us pray always and contin-
• it unites us more firmly to Christ; ually renew and deepen our relationship with Christ.
• it increases the Gifts of the Holy Spirit in us; St. Paul explained, “The Spirit too comes to the aid of
• it renders our bond with the Church more perfect; our weakness; for we do not know how to pray as we
and
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The Name of the Chapter Title
ought, but the Spirit itself intercedes gifts as wisdom, understanding, coun-
with inexpressible groanings. And the sel, fortitude, knowledge, piety, and fear
one who searches hearts knows what is of the Lord. To understand these gifts Expressing the
Gifts of the Holy
the intention of the Spirit, because it better, we need to discuss what they Spirit as Jesus Did
intercedes for the holy ones according are, how they were perfectly present in Jesus’ life embodied the
Gifts of the Holy Spirit. As
to God’s will” (Rom 8:26–27). the person of Jesus, and how they work a child and an adolescent,
he grew in wisdom; later
The Parable of the Sower (see within us and help us grow in faith. he expressed that wisdom
in his parables. Jesus
Matthew 13:1–9) further illustrates These Gifts of the Holy Spirit help understood the poor and
the sick, as well as the true
different ways we may or may not be us grow in holiness and union with motives of the people who
came to him. Jesus always
united with Christ. The parable teach- the Blessed Trinity. They help us listen used right judgment, even
when it seemed he was
es that some Christians are like seeds more closely to God’s Word and help breaking the law. He bravely
went to Jerusalem knowing
that fall among weeds. When faced us act on that Word in daily life. Here he would be arrested and
crucified. As God’s Son,
with a decision between power, mon- is a brief description of each gift: Jesus had special knowledge
of the Father. Jesus never
ey, and creaturely goods or the love of Wisdom. The word wisdom comes took the world or people
Christ, they choose to abandon Christ. • from a Greek word meaning “to for granted; he loved all of
Other Christians are like seeds that fall see clearly.” This gift helps us nature, including the lilies
among rocks. They believe in Christ value what is most important of the field and the foxes in
when life is going along smoothly, but in life and keep our priorities their dens.
when setbacks or sudden tragedies straight. It helps us seek God’s Select one of the Gifts
happen, they give up on their faith. Kingdom first (see Matthew of the Holy Spirit. Search
Still other Christians are like seeds 6:33) and make everything else through the Gospels and
that fall among thorns. When they are less important. Wisdom helps find an example of how
persecuted for their faith, they choose us see ourselves, others, and God Jesus expressed this gift in
the easy way rather than Christ. Con- clearly—as God does. Confirma- his life and actions. Then
firmation, however, is like good soil. It tion unites us with the wisdom write a paragraph, poem,
nurtures faith. The grace we receive at of God, which may seem like or prayer about how you
Confirmation helps us remain faithful foolishness to most humans (see could express this gift in
to Christ. As St. Paul wrote, nothing 1 Corinthians 1:25). your own life and actions.
can shake our faith with God’s help: • Understanding. Have you ever
What will separate us from the love heard the phrase “Things are not
of Christ? Will anguish, or distress, always as they seem”? Under-
or persecution, or famine, or na- standing is a spiritual gift that
kedness, or peril, or the sword? . . . helps us see “the bigger picture”
I am convinced that neither death, and not just the way things seem
nor life, nor angels, nor principali- on the surface. It helps us see
ties, nor present things, nor future what lies underneath—the real
things, nor powers, nor height, nor meaning or truth. The gift of
depth, nor any other creature will be understanding helps us see “the
able to separate us from the love of spirit” behind laws and not just
God in Christ Jesus our Lord. (Rom “the letter.” It also helps us put
8:35, 38–39) ourselves “in the shoes” of others,
We Receive the Gifts of so that we can empathize with
them and show compassion.
the Holy Spirit • Counsel. This gift relies on the
Confirmation “increases the gifts of virtue of prudence. It helps us
the Holy Spirit in us” (CCC 1303). The make the best decisions, based
Church has traditionally defined these on the desire to do God’s will. It
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Recognizing the helps us seek advice from trust- It helps us become the Church, the
Gifts of the Spirit ed others. Our counsel, or right Body of Christ. The Second Vatican
judgment, also helps us give Council made this communion clear
Write seven notes to good advice to others as they try when it taught, “By the Sacrament
different people (relatives, to live their Christian faith. of Confirmation [the baptized faith-
friends, peers, teachers, • Fortitude. A person with fortitude ful] are more perfectly bound to the
priests, religious) telling or courage stands up for his or her church and are endowed with the spe-
how each person represents beliefs and remains true to them cial strength of the Holy Spirit. Hence,
one of the Gifts of the despite opposition, discomfort, or as true witnesses of Christ, they are
Holy Spirit. Follow these even persecution. Fortitude helps more strictly obliged both to spread
directions: us overcome obstacles that arise and to defend the faith by word and
1. Write one letter for in the practice of our religious deed” (Lumen Gentium 11). Because of
duties, use our God-given talents the Spirit’s presence and work within
each gift of the Spirit. bravely, and reach out to others in us, we are now confirmed as People of
2. Write the letters to sev- loving service. God, as Church.
• Knowledge. This gift helps us
en different people. both know about God and the As the people of God, we become
3. Mail the letters through Church’s teachings and know what we are when we let the Spirit
firsthand (really experience) come to presence in our lives, our
the U.S. mail. him. It helps us open ourselves actions, our relationships. Only
Record in your journal the to be known by God in a deeper when and to the extent that we let
responses you receive from way and learn more about the the Spirit come to presence in what
the people to whom you religion we profess. we are and do, have we the right to
wrote. • Piety. The word piety means be called “Church.” To the extent
“faithful obedience and love.” that we do not let the Spirit come
fruits of the Spirit This gift enables us to give God to presence in our lives and actions,
Perfections that result from true worship and praise. It helps we are “unchurched.” (The Christian
living in union with the Holy us show proper respect for God Sacraments, 131)
Spirit. and for everything he has made.
The gift of piety, or reverence, How can others tell we are Church?
helps us put our trust in God They can see in us the same Gifts of
and not only listen to but also the Spirit that Jesus had. They can see
follow his Word. we are people of wisdom, understand-
• Fear of the Lord. This gift helps ing, counsel, fortitude, knowledge, pi-
us be receptive to the surprising, ety, and fear of the Lord. Furthermore,
generous, and loving presence of people can tell who we are by our atti-
him in our lives. Also known as tudes and actions. Just as a gardener can
the gift of wonder and awe, it judge a tree as good or bad by the fruit
helps us never to underestimate it produces, so people can judge us by
God or think we have God com- the “fruit”we produce.The twelve fruits
pletely figured out. This gift also of the Spirit are charity, joy, peace, pa-
helps us fear offending God. tience, kindness, goodness, generosity,
gentleness, faithfulness, modesty, self-
We Form a Deeper Bond control, and chastity. When people see
with the Church these virtues in us, they know that the
Holy Spirit dwells in us. We are “the
The Sacrament of Confirmation ones who hear the word and accept it
strengthens our bond with the Church. and bear fruit thirty and sixty and a
hundredfold” (Mk 4:20). C
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For Review
1. How is Confirmation intimately connected with Baptism?
2. How does the Parable of the Sower illustrate how we can be united to Christ?
3. Name the seven Gifts of the Holy Spirit.
4. What does the grace of our unity with the Church as a result of Confirmation demand us to
do?
For Reflection
• How does Confirmation help you to become a more complete and perfect image of Christ?
• How is Confirmation like our lifeblood?
TRANS FORMATION
Confirmation
Confers a New
Character
Another grace of Confirmation of Jesus to spread the Gospel message
is related to a new, indelible character (see CCC 1294).
we receive in the sacrament, a differ-
ent one than we received at Baptism. Many Catholics throughout his-
This character helps us spread and de- tory witnessed for Jesus despite per-
fend the faith as witnesses of Christ secution, imprisonment, and ridicule.
and to never be ashamed of the cross. Some even gave their lives for their
In other words, it enables us to see faith; they died as martyrs. As times
ourselves as vital members of Christ’s changed and the Church saw her-
Body. We now “own” our responsibil- self in a more militaristic way—as an
ity to be “true witnesses of Christ in army of God fighting heresy, infidel-
word and deed” (Sacred Congrega- ity, and evil—Confirmation came to
tion for Divine Worship, “Confirma- be viewed in a militaristic way too. St.
tion,” The Rites, 289) and “to confess Bonaventure, for example, taught that
the name of Christ boldly, and never to
be ashamed of the Cross” (CCC 1303).
We see ourselves as God’s anointed; we
share more completely in the mission
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Confirmation strengthens baptized Christians so that are sealed with the Holy Spirit, we are forever changed.
they might become “soldiers for Christ,” defending the For this reason, the Church teaches that a person may
true faith against evil. be confirmed only once (see CCC 1317).
Catholics who have received Confirmation are sub- While a person may celebrate the Sacrament of
sequently required to live “in God’s spirit.” As St. Paul Confirmation only once, the effect of Confirmation
told the Ephesians, “you should put away the old self is continual and ongoing. Recall the story of Soeren
of your former way of life, corrupted through deceitful Palumbo. Not only did he give a speech as a high school
desires, and be renewed in the spirit of your minds, and senior drawing attention to the discrimination faced by
put on the new self, created in God’s way in righteous- people with special needs and disabilities, but he also
ness and holiness of truth” (Eph 4:22–24). St. Paul also continued to work on behalf of that cause. When So-
wrote: eren enrolled at Notre Dame, he contacted the Logan
Center, a local agency that serves people with special
I say, then: live by the Spirit and you will certainly not needs, and joined a service club called “Super Sibs” that
gratify the desire of the flesh. For the flesh has desires provides support and friendship to children who have
against the Spirit, and the Spirit against the flesh. . . . siblings with special needs.
Now the works of the flesh are obvious: immorality, im-
purity, licentiousness, idolatry, sorcery, hatreds, rivalry, Confirmation strengthens our faith. Just as the hu-
jealousy, outbursts of fury, acts of selfishness, dissen- man body grows and develops, so our spiritual life must
sions, factions, occasions of envy, drinking bouts, orgies, also grow and develop. Faith is not static or unchang-
and the like. . . . In contrast, the fruit of the Spirit is love, ing. It is not a “lump sum” quantity that we get once
joy, peace, patience, kindness, generosity, faithfulness, and that is it. Instead, living faith is dynamic, evolving,
gentleness, self-control. . . . If we live in the Spirit, let us constantly changing. It grows as we grow emotionally,
also follow the Spirit. Let us not be conceited, provok- intellectually, socially, and physically. As faith evolves
ing one another, envious of one another. (Gal 5:16–26) and matures, it becomes more sophisticated, more in-
ternalized. At the same time, it grows stronger, more
The Catechism explains that Confirmation confers unshakeable. We believe less and less in worldly “idols”
“a sacramental character or ‘seal’ by which the Christian such as wealth, power, popularity, or possessions. We
shares in Christ’s priesthood” (CCC 1121). “This ‘char- put our faith, instead, on “what truly matters”—Father,
acter’ perfects the common priesthood of the faithful,
received in Baptism, and ‘the confirmed person receives Son, and Holy Spirit. T
the power to profess faith in Christ publicly and as it
were officially (quasi ex officio)’” (CCC 1305). Once we
For Review
1. What does the indelible character we receive in Confirmation help us do?
2. Explain the militaristic view of Confirmation that developed.
3. Why can a person be confirmed only once?
For Reflection
Share an example of how the effect of Confirmation is continual and ongoing.
112 MEETING JESUS IN The Sacraments
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The Name of the Chapter Title
Chapter Quick View
Main Ideas
• Confirmation is often referred to as the “sacrament of the Holy Spirit.” (p. 96)
• The Holy Spirit’s presence with God’s People has been witnessed throughout Salvation History. (p. 97)
• Jesus promised the outpouring of the Holy Spirit several times in his ministry; at the Last Supper, he
clearly said he would send his Advocate after he returned to his Father. (pp. 97–98)
• The Holy Spirit came to the Apostles on Pentecost; the effect was lasting and permanent. (p. 98)
• From the time of Pentecost, the Apostles imparted on the newly baptized the gift of the Holy Spirit
by laying on of hands. (pp. 98–99)
• Very early in the Church’s history, the anointing with Sacred Chrism was added to the laying on of
hands as part of the Sacrament of Confirmation. (p. 99)
• Baptism and Confirmation were called a “double sacrament” because in the first centuries they were
generally part of one celebration. (pp. 99–100)
• To maintain unity with the bishop, a practice of double anointing with Sacred Chrism took place in
the Roman Church; the bishop at Confirmation confers the second anointing. (p. 100)
• The Eastern Church celebrates Baptism and Confirmation together; the priest anoints with Sacred
Chrism consecrated by the bishop. (p. 100)
• The revised Rite of Confirmation allows bishops from individual conferences to name the appropriate
age for Confirmation; in the United States, it is celebrated any time between the age of discretion
and around sixteen years old. (p. 101)
• Jesus Christ instituted the Sacrament of Confirmation through his promise of the Holy Spirit. (p. 101)
• The celebration of Confirmation begins at the Chrism Mass with the bishop’s blessing of the Sacred
Chrism. (p. 103)
• The rite of Confirmation usually takes place at Mass after the Liturgy of the Word. (pp. 103–104)
• The bishop, the ordinary minister of the sacrament, lays his hands on the candidates and anoints
them with Sacred Chrism, saying, “N., be sealed with the Gift of the Holy Spirit.” (p. 104)
• After Communion, the bishop gives all the people assembled at Confirmation a special blessing,
reminding them of their own consecration to profess the true faith. (p. 105)
• Every baptized person should receive the Sacrament of Confirmation. Without Confirmation, Christian
initiation remains valid and efficacious but incomplete. (p. 106)
• Though a bishop is the ordinary minister of the sacrament, a priest typically confers Confirmation on
adults and children of catechetical age who receive all three Sacraments of Initiation at the Easter
Vigil. (p. 106)
• Confirmation brings an increase and deepening of baptismal grace. (pp. 107–108)
• Among the graces of Confirmation are an increase of the Gifts of the Holy Spirit—wisdom,
understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. (pp. 109–110)
• Confirmation confers an indelible character that helps us spread and defend the faith as witnesses of
Christ. (p. 111)
• Confirmation may be received only once. (p. 112)
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Chapter 4
Famous Catholics and the Sacraments:
Sr. Thea Bowman
Bertha Bowman, an African American, was born in Canton,
Mississippi, in 1937. Her father, Theon Bowman, was a
doctor; her grandfather had been a slave. Bertha was raised
in the Methodist faith, but at age nine she asked her parents if
she could become a Catholic. She was baptized and confirmed
a year later.
When she was sixteen, Bertha entered comes.” She explained her attitude this way:
the Franciscan Sisters of Perpetual Adora- “I don’t make sense of suffering; I try to
tion in La Crosse, Wisconsin. She was the make sense of life.” She continued to exude
only African American sister in the commu- joy, living life to the fullest—the abundant
nity and received the religious name Thea, life Jesus promised his followers.
which means “of God.” Being a minority of
one and a Catholic convert did not deter Sis- In 1989, Sister Thea was the keynote
ter Thea from keeping her family roots. As speaker at the United States Catholic Confer-
she explained later, “I bring my whole his- ence meeting of bishops. She reminded the
tory, my traditions, my experience, my cul- bishops of the historic role of blacks in the
ture, my African-American song and dance Church, saying:
and gesture and movement and teaching and
preaching and healing and responsibility as a Our history includes the services of Simon of
gift to the Church.” Cyrene, the search of the Ethiopian eunuch,
the contributions of black Egypt in art and
Sr. Thea was not only a talented singer and mathematics and monasticism and politics,
dancer; she was a good student as well. She the scholarship of Timbuktu, the dignity and
earned a PhD in English literature and taught serenity of textile and gold and religion in
in Catholic schools, ranging from elemen- Ghana, the pervasive spirituality and vitality
tary grades through college. She became a of Nigeria, the political and social systems of
pioneer in breaking down racial and cultural Zaire.
barriers in the Church, and was never afraid She also recalled the slave experience of
to speak dynamically about the need to ap- African Americans:
preciate the riches found in all cultures. Proud, strong men and women, artists, teach-
ers, healers, warriors, and dream makers,
For ten years, Sr. Thea directed the Office inventors and builders, administrators like
of Intercultural Awareness for the Diocese of yourselves, politicians, priests: They came to
Jackson, Mississippi. She also founded the these shores in the slave trade. Those who
Institute of Black Studies at Xavier Univer- survived the indignity of the Middle Passage
sity in New Orleans. Thea undoubtedly was came to the American continents bringing
filled with God’s Spirit as she led enthusiastic treasures of African heritage, African spiritual
revivals at both African American and white and cultural gifts, wisdom, faith and faithful-
meetings. ness, art and drama. . . .
Despite the many contributions of Afri-
At age forty-six, Thea Bowman was diag- can Americans to the United States and to
nosed with breast and bone cancer. Instead the Church, Sister Thea further said: “A
of giving up, Thea prayed “to live until I
die—to live, love, and serve fully until death
114 MEETING JESUS IN The Sacraments
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The Name of the Chapter Title
disproportionate number of black people lives on, continuing to inspire those work-
are poor—poverty, deprivation, discrimi- ing to advance the cause of women, promote
nation, stunted physical, intellectual, and interracial peace and justice, and promote
spiritual growth. . . . More than a third of equality of African Americans in the United
the black people that live in the United States and the Church. As she told Mike Wal-
States live in poverty, the kind of poverty lace in a 60 Minutes interview: “I think the
that lacks basic necessity.” difference between me and some people is
that I’m content to do my little bit. Some-
Sister Thea proceeded to tell the bishops times people think they have to do big things
more about the hopes of African American in order to make change. But if each one
Catholics: would light a candle, we’d have a tremen-
dous light.”
The Church is calling us to be participatory • Research the history, biblical referenc-
and to be involved. The Church is calling us to
feed and to clothe and to shelter and to teach. es, and meaning of an African American
Your job [as bishops] is to enable me, to en- spiritual. Share your findings in a musi-
able God’s people, black people, white people, cal presentation to the class.
brown people, all the people, to do the work of • Research and share more about how Sr.
the Church in the modern world. . . . Thea Bowman lived and expressed her
Today we’re called to walk together in a new Confirmation commitment. Give exam-
way toward that land of promise and to cel- ples of how she allowed the Holy Spirit
ebrate who we are and whose we are. If we to work in her and through her to build
as Church walk together, don’t let nobody up a multicultural Church.
separate you. That’s one thing black folk can • Read Sister Thea Bowman, Shooting Star:
teach you: The Church is a family . . . and Selected Writings and Speeches by Celes-
families got to stay together. We know that tine Cepress or Thea Bowman: Handing
if we do stay together, if we walk and talk on Her Legacy by Christian Koontz. Share
and work and play and stand together in Je- three quotations from Sister Thea Bow-
sus’ name, we’ll be who we say we are, truly man on the importance of loving God,
Catholic; and we shall overcome the poverty, loving people of all cultures, or loving
the loneliness, the alienation, and build to- one’s own ethnic heritage. Write your
gether a holy city, a new Jerusalem . . . be- own commentary on their meanings.
cause we love one another.
Sister Thea died a year later, at age fifty-
three. Nevertheless, her contagious spirit
Th ea B ow m an
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Chapter 4
Terms, People, Places
Choose the italicized term that best completes each sentence.
1. The age of discretion is also known as the (age of knowledge/age of reason).
2. The Feast of Tabernacles begins five days after (Sukkot/Yom Kippur).
3. Another name for the Paraclete is (Advocate/Messiah).
4. A novena, which is a prayer for a certain intention, lasts for (eight/nine) days.
5. Chrismation is the name for (Baptism/Confirmation) in the Eastern rite.
6. The Chrism Mass takes place annually on or near (Holy Thursday/Pentecost).
7. The laying on of hands, along with (anointing with chrism/prayer of the faithful), is part of the
main rite of Confirmation.
8. Cathedra is the name for the (church of the bishop/chair of the bishop).
9. The Church mixes balsam with (wine/olive oil) to use as chrism.
10. There are (seven/twelve) fruits of the Spirit.
11. General Intercessions take place (before/after) the rite of Confirmation.
Ongoing Assignments
As you cover the material in this chapter, choose and complete at least three of these assignments.
1. In a poem, a drawing, or a short video, offer your own impression of the Holy Spirit.
2. No one can see a spirit; but we can see the Holy Spirit in action by the way people act and treat one another.
Make a poster or collage showing your perception of the Holy Spirit as one of the following: a Spirit of
holiness, a Spirit of life, a Spirit of power, a Spirit of truth, or a Spirit of forgiveness. Use magazine pictures
or draw your own images. Explain why you chose the images you did. How do these images reflect your
understanding of the Holy Spirit?
3. Write song lyrics that describe the Holy Spirit’s role in the life of Christians. Perform your song live for others
or record it on tape or a CD for the class to hear.
4. Put together a two- to three-minute audio track of what you think the Holy Spirit might sound like.Use sounds
from nature, percussion rhythms, various other instruments, or CDs to make an original composition.
5. Report on the different ways we use oil in today’s society. Describe what would happen if we ran out of oil
completely. Finally, discuss why blessed oil is such a powerful symbol in the Sacrament of Confirmation.
6. Attend the Chrism Mass in your diocese or read about the rite of the Chrism Mass in a Sacramentary. Write
a report about the Chrism Mass rituals and their meaning.
7. Each bishop has his own seal. Make a copy of your bishop’s seal. Find out what the images, words, and shapes
mean. Design your own unique seal. Choose images, words, and shapes that show who you are. Be prepared
to share and explain your seal to the class.
8. Write five intercessions you would like the Church to pray for at a Confirmation ceremony.
9. Read Jesus’ Parable of the Sower (Mt 13:1–9, 18–23). Work in a small group to rewrite this parable in modern
terms that would speak to teenagers. Share your finished story with the class.
10. Select one gift of the Holy Spirit and prepare a report on it. List examples of people in history or modern life
who exhibit this gift and how. Explain the gift to the best of your ability. Perhaps include ordinary situations
in which this gift can help you today.
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The Name of the Chapter Title
Prayer Service
Theme: Novena for the Seven Gifts of the Holy Spirit
Leader: O Lord Jesus Christ, who before Side 1: Grant me the Spirit of Knowledge
ascending into heaven did promise to that I may know God and know myself
send the Holy Spirit to finish your work in and grow perfect in holiness.
the souls of your Apostles and disciples, Side 2: Grant me the Spirit of Reverence
deign to grant the same Holy Spirit to us that I may find the service of God sweet
that he may perfect in our souls the work and agreeable.
of your grace and love. Side 1: Grant me the Spirit of Wonder
Side 1: Grant me the Spirit of Wisdom and Awe that I may be filled with a loving
that I may despise the perishable things reverence toward God and may dread to
of this world and aspire only after the in any way to displease him.
things that are eternal. All: Mark me, dear Lord, with the sign of
Side 2: Grant me the Spirit of your true disciples and animate me in all
Understanding to enlighten my mind with things with your Spirit. Amen.
the light of your divine truth. (Based on the Holy Spirit Novena)
Side 1: Grant me the Spirit of Right
Judgment that I may ever choose the
surest way of pleasing God and gaining
heaven.
Side 2: Grant me the Spirit of Courage
that I may bear my cross with you and
that I may overcome with courage all the
obstacles that oppose my Salvation.
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2 5UNIT Chapter
The Sacrament
of the Eucharist
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The Name of the Chapter Title
Source and Summit
The Eucharist is the most important sacrament because in it Christ associates the
Church with himself and his Paschal Mystery.
Understanding the Sacrament of the Eucharist
At the Last Supper, Jesus instituted the Sacrament of the Eucharist as a memorial of his
Death and Resurrection, ensuring his presence in the Catholic Church for all ages.
Celebrating the Sacrament of the Eucharist
We come together in one place to celebrate Mass. The Mass is divided into two parts: the
Liturgy of the Word and the Liturgy of the Eucharist.
The Graces of Holy Communion
Unity with Christ, forgiveness of venial sins, incorporation into the Church, and being Eucharist
for others, especially the poor, are among the graces we receive from Holy Communion.
We Are Sent
There are several good reasons for participating at Mass, including the fact that the
“Sunday obligation” is a requirement of the Third Commandment and a precept of the
Church.
Source and Summit
It is more than the cafeteria with the fresh array the table that brings us to that table to which we are
of lunch choices and open seating for chatting with called at the end of our life.”
friends. It is more than the Friday night game with the
crosstown rival and the dance in the gym that follows. In another part of the country, a recent high school
It is even more than the rigorous academic curriculum graduate in Omaha, Nebraska, Ryan Borchers, toured
that prepares students well for admittance and success the chapels at four of the city’s Catholic high schools.
in the most prestigious colleges. He described the chapel at his own Skutt Catholic
High School as “a little bit like being underwater. The
What truly sets Catholic high schools apart from dominant color is blue, and the stained-glass windows
their counterparts is the opportunity to worship God make the light in the room a little wavy. Lunch is going
at school, particularly to celebrate the Eucharist with
the school community of students, teachers, admin-
istrators, and staff and to find opportunities during a
busy school day to spend time with Jesus Christ in the
Blessed Sacrament.
At a recent gathering of students from Catholic
high schools in the Diocese of Paterson, New Jersey,
Bishop Arthur Serratelli compared the Eucharist to a
family dinner table. “It is the table that ties us to the
past; the table that makes the present come alive; and
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Chapter 5
on outside in the student commons, but the sound is wine—the Body and Blood of Christ—that we receive
muffled. The muffled sound and the wavy, blue light during Communion.
combine to make me feel like I am in a shallow pool.”
Our being “sent forth” from the Eucharist reminds
With his tour complete, Borchers reflected that us that Eucharist can also be a verb (an action), rather
visiting the sacred places was an “interesting experi- than a noun (a thing). It describes what we become—
ence” and came to understand that these once-ordinary the Body of Christ—when we receive the Body and
spaces (one chapel was in the backstage of an auditori- Blood of Jesus in the form of the consecrated species
um) had been set off purposely as places where students of bread and wine. It describes our own transforma-
could worship and reflect in the presence of the Lord. tion into the hands and feet of Christ in today’s world
as well as our actions—how we continue Jesus’ work of
Truly the opportunity to be with Jesus in the Eu- spreading the Good News of God’s love to others.
charist during a school day is a unique and special op-
portunity afforded to students at Catholic high schools. The Sacrament of Holy Eucharist has other names
Bishop Serratelli said the Eucharist brings a sense of too, as its richness is truly inexhaustible (see CCC 1328–
connectedness. “We learn to communicate and, ulti- 1332). For example, it is called
mately, we learn to love. We are nourished by the bonds
of love.” • the Lord’s Supper because of its connection with
the supper Jesus shared with his disciples on the
This most important and special sacrament, the night before his Passion;
Eucharist, is called the “source and summit of the
Christian life” (Lumen Gentium 11). All of the other • the Breaking of Bread, by which our communion
with Christ and others is indicated;
• the Eucharistic Assembly because the Mass is cel-
ebrated with faithful Catholics and is a visible
expression of the Church;
• the Memorial of the Lord’s Passion and
Resurrection;
• the Holy Sacrifice because it makes present the
one sacrifice of Christ the Savior and includes
the Church’s offering;
• the Holy and Divine Liturgy because the Church’s
whole liturgy is centered in the celebration of this
sacrament; and
• Holy Communion because the Eucharist unites us
in one Body after receiving the Body and Blood
of Christ.
sacraments and works of the Church are bound with Finally, Eucharist is known commonly as “Mass”
and oriented around the Eucharist because Christ him- because it concludes with a “sending forth” (missio) of
self is contained in it. The word Eucharist comes from the faithful so that they may fulfill God’s will in their
a Greek word that means “to give thanks.” The Sacra- daily lives (CCC 1332).
ment of Holy Eucharist completes Christian initiation.
Recall that because Baptism and Confirmation
For Catholics, the term Eucharist has two princi- confer a spiritual identity or character, we may receive
pal understandings. First, it refers to the entire Mass, these sacraments only once. Eucharist, on the other
the Church’s official form of worshiping the Father. In hand, is like the daily food the physical body needs to
the Eucharist, we give God thanks and praise for all his maintain its strength and health. As Jesus said, “My
blessings, especially for the gift of Jesus and the Salva- flesh is true food, and my blood is true drink” ( Jn 6:55).
tion he won for us. Second, the word Eucharist refers The Eucharist feeds our souls; it renews our commit-
to the consecrated species of wheat bread and grape ment as Church, the Body of Christ. Just as the human
body needs food each day, so we are encouraged to re-
ceive the Eucharist often.
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The Name of the Chapter Title
The Eucharist is intimately connected to Jesus, the By a beautiful paradox of Divine love, God makes his
primordial Sacrament of God’s love, and to the Church, cross the very means of our salvation and our life. We
the Sacrament of Jesus. It is the sacrament of the sac- have slain him; we have nailed him there and cruci-
rifice of Jesus on the cross, which makes Jesus, in his fied him; but the love in his eternal heart could not
Death and Resurrection, present to us today. This pres- be extinguished. He willed to give us the very life we
ence is called “Real Presence” because, through the con- slew; to give us the very good we destroyed; to nour-
secration at Mass, the reality (substance) of the wheat ish us with the very bread we buried, and the very
bread and grape wine changes into the reality of Jesus— blood we poured forth. He made our very crime into
his risen, glorified Body and Blood. Also, the Eucharist a happy fault; he turned a Crucifixion into a redemp-
is the sacrament of communion with the Church. It tion; a consecration into a communion; a death into
nourishes our union with one another and strengthens life everlasting.
our identity as Church. Again, these meanings speak to
its inexhaustible and mysterious meaning. This chapter traces the origins of the Eucharist
found in Sacred Scripture, a definition of the main parts
Archbishop Fulton J. Sheen, a dynamic preacher of the Mass, more on Christ’s Real Presence in the Eu-
who had his own television program in the 1950s, once charist, and the grace and effects of the sacrament.
tried to explain the inexhaustible meaning of the Holy
Eucharist:
For Reflection
• How is the opportunity to participate in Mass important to you?
• Which description of the Eucharist best resonates with your understanding of the sacrament? With which
description are you least familiar?
ME MORIAL
Understanding you: fruit of the earth and work of invocation
the Sacrament of human hands, it will become for us A call, request, or supplica-
the Eucharist the bread of life. tion for God’s help.
Bread and wine are at the heart of Blessed are you, Lord God of all
creation, for through your goodness
Mthe Eucharist; by the words of Christ we have received the wine we offer
you: fruit of the vine and work of
and the invocation of the Holy Spirit, human hands, it will become our
they become for us the Body and Blood spiritual drink.
of the Lord.The signs of bread and wine
signify the goodness of God’s creation. When Abraham returned to Salem
In the Offertory at Mass, the priest re- (a place prefiguring Jerusalem) and of-
members the blessing of bread and wine fered the king-priest Melchizedek gifts,
that God has bestowed on us: Melchizedek in turn brought out bread
and wine. Later, in the New Testament,
Blessed are you, Lord God of all Jesus is described as a priest “accord-
creation, for through your goodness ing to the order of Melchizedek” (see
we have received the bread we offer Hebrews 5:1–10). The bread and wine
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Chapter 5
offered by the Church are fulfillment of Melchizedek’s I am the living bread that came down from heaven;
offering in the Old Law. whoever eats this bread will live forever; and the bread
that I will give is my flesh for the life of the world.
Both signs have roots in Scripture. In the Old Tes- ( Jn 6:51)
tament, bread and wine were offered in sacrifice among
the first fruits of earth. They received new meaning in He added:
the Exodus: The manna the Israelites ate in the desert
commemorated their liberation from Egypt and taught Amen, amen, I say to you, unless you eat the flesh of
them to always rely on the Word of God for sustenance. the Son of Man and drink his blood, you do not have
life within you. Whoever eats my flesh and drinks my
In the New Covenant, the “cup of blessing” at the blood has eternal life, and I will raise him on the last
end of the Jewish Passover added to the joy of the cel- day. For my flesh is true food, and my blood is true
ebration. Jesus’ public ministry had already given new drink. ( Jn 6:53–55)
meaning to the significance
of bread, wine, and the com- Jesus wondered if
mon sharing of a meal. For the Apostles were plan-
example, Jesus’ multiplica- ning to leave also. Peter
tion of the loaves to feed responded:
thousands is recorded in the
Gospels using Eucharistic Master, to whom shall
language: we go? You have the
words of eternal life. We
He ordered the crowd to sit have come to believe
down on the ground. Then and are convinced that
he took the seven loaves and you are the Holy One of
the fish, gave thanks, broke God. ( Jn 6:68–69)
the loaves, and gave them
to the disciples, who in turn Understanding and
gave them to the crowds. accepting the meaning
(Mt 15:36–37) of the Eucharist remain
a challenge today. Many
Jesus’ conversion of water have left the Church
to wine at the Cana wedding not believing that Jesus’
announced his glorious Res- Body and Blood are tru-
urrection and Ascension and ly present under the ap-
made present the wedding pearances of wheat bread
feast described for the Father’s Kingdom. There, we will and grape wine. Jesus’ question to the Apostles, “Do
share in the fruits of God’s love. Jesus told this news at you also want to leave?” is asked of us too. Just as Peter
the Last Supper: did, we discover the Good News that only Jesus has the
words of eternal life and that receiving the gift of Eu-
Amen, I say to you, I shall not drink again the fruit charist is to receive the Lord himself.
of the vine until the day when I drink it new in the
kingdom of God. (Mk 14:25) The Institution of the Eucharist
When Jesus first announced the Eucharist to his On the night before he died, Jesus anticipated his
disciples, the explanation shocked and divided them. own Passion and Death and interpreted them in terms
Jesus told them they must eat his flesh and drink his of the Jewish Passover and its sacrifice. The history of
blood to gain eternal life. Many of the disciples protest- sacrifice in the Old Covenant was well known to Jesus.
ed: “This saying is hard; who can accept it?” ( Jn 6:60). Four kinds of sacrifice were common to the Jewish peo-
In fact, some of them left Jesus and returned to their ple. First, there were gift offerings. The offering (fruit,
former way of life. At the end of his discourse on the crop, or animal) was completely destroyed as an act of
Bread of Life, Jesus clearly announced: thanks to God for all his blessings. Examples of gift
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The Name of the Chapter Title
offerings were those sacrificed to God On the night before he died, Je- The Jewish people tradition-
by Cain and Abel (see Genesis 4:3–5). sus instituted the Eucharist as a me- ally celebrated an annual
Second, there were shared peace offer- morial of his Death and Resurrection. Day of Atonement. On this
ings. Part of the food was given to God He took bread, said the blessing, broke day of fasting and sabbatical
(sacrificed); the people ate the other the bread, and gave it to his disciples, resting, the priest offered a
part. This sharing represented the peo- saying, “This is my body, which will be blood sacrifice to “atone”
ple’s desire for union and peace with given for you; do this in memory of for the sins of the people.
God (see Deuteronomy 12:6–7).Third, me.” He then took the cup and said, The people’s sins were
there were atonement offerings. Priests “This cup is the new covenant in my symbolically placed on the
offered sacrifices to God, asking for blood, which will be shed for you” (Lk back of a goat—called the
forgiveness of sins the people may have 22:19–20). “scapegoat”—that was taken
committed unwittingly (see Numbers out and left in the desert.
15:22–31). Fourth, there were covenant By this action, Jesus gave the Jew- Today the feast is known as
offerings. The burnt offering and the ish Passover its ultimate meaning and Yom Kippur.
pouring of sacrificial blood of animals anticipated the final Passover of the
sealed the solemn agreement between Church in the glory of his kingdom. Second Coming of Christ
Yahweh and the Israelites (see Exodus By giving his Apostles the power to do Also known as the Parousia,
24). what he had done—change bread and this is the time when the
wine to his Body and Blood—Jesus Kingdom of God will be ful-
Though pious in themselves, none ensured the presence of the Eucharist ly established and victory
of these types of offerings were suitable in the Catholic Church for all ages. over evil will be complete.
for the expiation of sins. In the fullness
of time, God the Father chose to send From the beginning, the Church
his Son as a sin offering. As first an- has been faithful to Jesus’ call to cel-
nounced in the Psalms, Jesus came to ebrate the Eucharist in his memory.
the world because: When the Church offers Mass, she
blesses God for these great events of
Sacrifice and offering you did not Salvation: from creation to the Exodus,
desire, to the Death and Resurrection of Je-
but a body you prepared for sus and the coming of the Holy Spirit,
me; to the Second Coming of Christ and
holocausts and sin offerings you the establishment of a new Heaven
took no delight in. and a new earth. As the Church pro-
Then I said, “As is written of me in claims these events, she is caught up in
the scroll, them. In the Eucharist, God redeems
Behold, I come to do your
will, O God.” (Heb 10:5–7)
All of the Old Testament sacri-
fices were fulfilled and perfected in
the sacrifice of Jesus on the cross. At
Golgotha, Jesus, the perfect High
Priest, offered the perfect victim
(himself ) in sacrifice to God for the
forgiveness of sin. This sacrifice of
Jesus transcends all history, winning
justification for all the faithful who
came before him and all the faithful
who would come after him.
The Sacrament of the Eucharist 123
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Chapter 5
Mass of the Catechumens us from sin and leads us to freedom. of the Eucharist, began. Only baptized
The first part of the Mass The Holy Spirit moves in our lives. Christians participated in Commu-
that was attended by cat- In the Eucharist, we are caught up in nion and in the meal that followed.
echumens along with bap- the new creation in which all tears are
tized Catholics. The prayers, wiped away. In other words, when the Eventually, the number of Chris-
Scripture readings, and Church celebrates the Eucharist, the tians increased to the point that eat-
homily were meant to be a entire Body of Christ—her head and ing a regular meal together became
form of instruction for the her body—praises God for the life and prohibitive. St. Justin Martyr reports
catechumens. Today this Salvation that Christ has given. And in his First Apology that by the year
part of the Mass is called the we experience that life and Salvation ad 150, the fellowship meal after the
Liturgy of the Word. in the present moment. In the Eucha- Liturgy of the Eucharist was held only
rist, the time of liberation, the time of on special occasions. By the begin-
Redemption, and the time of new cre- ning of the third century, the meal was
ation are all now. dropped altogether.
The Eucharist Through By the fourth century, a Roman
the Age of the Church treatise we now call the Apostolic Tra-
dition explained how Christians cele-
It was the first day of the week, brated the Eucharist. The basic pattern
Sunday, the day of the Lord’s Resur- consisted of readings from the Apos-
rection, when the first Christians met tles, a homily that explained the read-
to “break bread.” From that time on, ings for the catechumens in the group,
the Church has followed the same a dismissal of catechumens, an offering
fundamental structure of the Eucha- of gifts of bread and wine, a thanks-
rist. The Eucharist remains the center giving prayer over these gifts, a break-
of Church life. ing of the bread, and a reception of the
Body and Blood of Christ by all pres-
The first-century Christians con- ent.Then the deacons took the Body of
tinued to practice their Jewish faith Christ to baptized members who were
as well. They met in the Temple for absent. The leader of the local Church
morning prayer. They met again at community (a bishop or presbyter) pre-
night in a member’s home. First, a sided at the ritual, himself representing
regular meal was shared. Then the Eu- Christ’s presence.
charist was commemorated (see Acts
2:42–47; 1 Corinthians 11:17–22). Af- This description of the Eucharist is
ter the destruction of the Jewish Tem- one that developed in the early histo-
ple in Jerusalem by the Romans in ad ry of the Church. However, over time,
70, Christians transferred the morning different liturgical rites began to devel-
Temple service of Scripture and prayer op. The pattern of the Eastern liturgy
to the beginning of their evening ser- (with centers in Jerusalem, Constan-
vice. The prayer service eventually tinople, Antioch, and Alexandria) did
became known as the Mass of Cate- not change much after the sixth cen-
chumens or the Liturgy of the Word tury. In the West (Rome), the pattern
in the Eucharistic service. Catechu- of the Eucharist reached a high point
mens joined baptized Christians for of its evolution during and after the
this part of the Mass to hear readings Council of Trent.
from the Apostles and to learn about
Jesus. Then they were dismissed before The Council of Trent (1545–1563)
the second part of Mass, the Liturgy established one uniform way for the
celebration of Mass in the Western
Church. This Mass that developed
after this Council is known as the
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The Name of the Chapter Title
Tridentine Mass and was standard for Sacrosanctum Concilium, the first Introit
the Church until the Second Vatican document released from the Second A part of a psalm that is
Council. It was said in Latin and fol- Vatican Council (1962–1965), re- sung when the priest enters
lowed this general structure: formed the Church’s liturgy and al- the church and approaches
lowed for Mass to be celebrated in the the altar.
• Prayers at the Foot of the Altar: vernacular, moved by a desire that “all
Sign of the Cross, Psalm 42, the the faithful should be led to take full, Collect
Confiteor; conscious, and active part in liturgical The opening prayer of the
celebrations” (Sancrosanctum Concilium Mass. It concludes the In-
• Prayers at the Altar: Introit, 14). These changes have done nothing troductory Rites and pre-
Opening Prayer, Lord Have to diminish the fact that the Eucha- cedes the Liturgy of the
Mercy, Gloria, and Collect; rist has kept a “fundamental structure Word.
which has been preserved throughout
• Scripture Readings: Epistle the centuries down to our own day” Nicene Creed
reading, prayer response, Alle- (CCC 1346). This structure continues The formal Profession of
luia, Gospel reading, and homily to be made up of the Faith recited at Mass. It
or sermon; came from the first two Ecu-
• Liturgy of the Word (readings, menical Councils, at Nicaea
• Profession of Faith: the Nicene homily, and General Interces- in 325 and Constantinople
Creed; sions); and the in 381.
• Offertory: preparation of wine • Liturgy of the Eucharist (pre- Secret
in the chalice and of the host on sentation of the bread and wine, A prayer from the Triden-
a plate called a paten, washing of consecration, thanksgiving, and tine Mass said by the cele-
priest’s hands, and the Secret; Communion). brant in a low voice at the
end of the Offertory. It is
• The Canon: Preface, Sanctus Together the Liturgy of the Word said in a low voice because
(Holy Holy Holy), prayers for and Liturgy of the Eucharist form it occurred at the same
the living and for the universal “one single act of worship.” The Cat- time the choir sang the Of-
Church, words of institution, echism asks: fertory hymn.
prayers for the dead, and Amen;
Is this not the same movement as moto propio
• Communion Rite: Our Father, the Paschal meal of the risen Jesus Means “of his own accord.”
Lamb of God, Communion of with his disciples? Walking with It signifies words in papal
the priest, Communion of the them he explained the Scriptures to documents that were de-
people, and post-Communion them; sitting with them at table “he cided by the pope person-
prayer; and took bread, blessed and broke it, and ally.
gave it to them.” (CCC 1347)
• Closing Rite: dismissal, final
blessing, and reading from John In 2002, the third edition of the
1:1–14. Roman Missal was published in Latin.
The English translation of this editon
In 1570, the Pius V Missal was was released in 2011. In 2007, Pope
printed and gradually put to use Benedict issued a moto propio allowing
throughout the Roman Catholic world. for celebration of the Tridentine Mass
This missal was in Latin and, in pref- in extraordinary circumstances along-
erence for widespread uniformity, the side the Missal of Pope Paul VI (the
Church forbade translations into local ordinary form of the Mass) with the
languages. Not until 1897 were trans- desire for “interior reconciliation in the
lations of the Pius V Missal finally al- heart of the Church.”
lowed for purposes of prayer and study.
In 1903, Pope Pius X encouraged lay-
people to participate in Mass by sing-
ing at Mass and receiving Communion
more frequently.
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Chapter 5
Only validly ordained priests Understanding the Eucharist as a Sacrifice
(and bishops) can preside
at the Eucharist and conse- In the Eucharist, we both remember and proclaim the great works
crate the bread and wine so God has done for us. The events of our Salvation become present and
that they become the Body actual. In the Eucharist, Christ is now carrying out his sacrifice of the
and Blood of Christ (see CCC cross. The Eucharist is a sacrifice because in it Christ gives us the very
1411). body he gave up on the cross and the very blood he “shed on behalf of
many for the forgiveness of sins” (Mt 26:28). The Eucharist is a sacrifice
of the Church; as a sacrifice it is offered for the sins of the living and the
dead “so that they may be able to enter into the light and peace of Christ”
(CCC 1371).
The sacrifice of Christ on the cross and the sacrifice of the Eucharist are
one single sacrifice. As the Council of Trent taught: “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 1367).
Jesus continues to offer the sacrifice of himself each time the Eucharist
is offered. Each Eucharist is not a new sacrifice. Rather, each Eucharist is
the presence in our midst of the one eternal sacrifice that Jesus made on
the cross more than two thousand years ago: As the Catechism explains:
In order to leave them a pledge of this love, in order never to depart
from his own and to make them sharers in his Passover, he instituted
the Eucharist as the memorial of his death and Resurrection, and
commanded his apostles to celebrate it until his return; “thereby he
constituted them priests of the New Testament.” (CCC 1337, quot-
ing the Council of Trent)
The Eucharist is a sacramental sacrifice in three ways: as (1) thanksgiving
and praise to the Father; (2) the sacrificial memorial of Christ and his
Body; and (3) the presence of Christ by the power of his
Word and of his Spirit.
Thanksgiving and Praise
to the Father
The Eucharist is a sacramental sacrifice to God the
Father as an act of gratitude for his blessings on creation,
Redemption, and sanctification. Recall that the word
Eucharist means “thanksgiving.” Above all the Eucharist
thanks the Father for the gift of his Son.
At Mass, the doxology of the Eucharistic Prayer reminds
us that all praise and glory are due the Father in the
name of all creation so that this sacrifice is offered
through Christ and with him, to be accepted in him (see
CCC 1361).
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The Name of the Chapter Title
Sacrificial Memorial of Christ
In 1562, the Council of Trent defined the Eucharist as “an unbloody sacrifice.” What this means is that
the Eucharist is really the sacrament of the sacrifice of Jesus. There is only one sacrifice—that of Jesus.
For this reason, the Catechism teaches that “the sacrifice of Christ and the sacrifice of the Eucharist are
one single sacrifice” (CCC 1367). The Eucharist “re-presents” and perpetuates “the sacrifice of the cross
throughout the ages until [Christ] should come again” (CCC 1323). At every Mass, then, we are joined to
Christ himself, who is present, offering his Body and Blood to God for our Salvation. The Eucharist doesn’t
just recall or memorialize the sacrifice of Jesus. It makes us present in the life, Death, and Resurrection of
Christ. As the Catechism teaches,
The Eucharist is the memorial of Christ’s Passover, the making present and the sacramental offering
of his unique sacrifice, in the liturgy of the Church which is his Body. (CCC 1362)
The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross.
(CCC 1366)
The Eucharist is also a sacrifice of the Church. The Church offers herself with Christ by giving to the
Father all praise, suffering, prayer, and work united with those of Christ. This means the sacrifice gains
new value whenever we participate in the Eucharist. Also, the Church is united as one Body in communion
with the whole Church—the pope and with the bishop in the place where the Mass is being offered. Again,
in the Eucharistic Prayer, the priest prays:
Remember, Lord, your Church, spread throughout the world, and bring her to the fullness of charity,
together with N. our Pope and N. our Bishop and all the clergy.
The Eucharist is offered not only for those faithful on earth, but also for those who are already in heaven and
the faithfully departed “who have died in Christ but are not yet wholly purified” (Council of Trent, DS 1743).
St. Augustine wrote of the sacrifice offered at Mass: “The Church continues to reproduce this sacrifice in
the sacrament of the altar so well-known to believers wherein it is evident to them that in what she offers
she herself is offered” (De civ. Dei 10, quoted in CCC 1372).
Christ’s Presence in the Eucharist
Christ’s presence in the Eucharist is unique to the sacrament. While he is present in many ways to the
Church—in the poor, the sick, and the imprisoned, for example—in the minister of the sacraments, in the
community that has gathered in his name, and in the Holy Scriptures that are read, he is most especially
present in the Eucharistic species of consecrated bread and wine. In the Body and Blood of Christ, “the
whole Christ is truly, really, and substantially contained” (Council of Trent, quoted in CCC 1374). This
presence is “Real Presence,” not because the other ways Jesus is present in the world are not real, but
because it is his presence in the fullest sense.
How this presence occurs has been termed transubstantiation to express how the reality (substance) of
bread and wine changes into the reality of Jesus—his risen, glorified Body and Blood. The Council of Trent
summarized Church teaching about this belief:
. . . 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. (Council of Trent, quoted in CCC 1377)
It makes perfect sense that Jesus would want to remain present in the Church in this unique way. He
desired to express for us the same privileges of friendship, blessing, and love that he first afforded his
Mdisciples who walked the earth with him many years ago.
The Sacrament of the Eucharist 127
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Chapter 5
For Review
1. How were the Eucharistic signs of bread and wine prefigured in the Old Testament?
2. How are Jesus’ multiplication of loaves and miracle at Cana associated with Eucharist?
3. What did Jesus’ disciples find difficult in his Bread of Life discourse?
4. Name the four kinds of sacrifice common to the Jewish people.
5. When did Jesus institute the Sacrament of the Eucharist?
6. How was a regular meal part of the Eucharist in the first century? When did the practice of sharing
a regular meal end?
7. What is the Tridentine Mass?
8. What are the two main parts of Mass today?
9. What are three ways that the Eucharist is a sacramental sacrifice?
For Reflection
• In your own words, describe Christ’s presence in the Eucharist.
• How do you understand the Eucharist to be an “unbloody sacrifice”?
CELEB CRATION
Celebrating the active parts to play in the celebration: Some are readers,
Sacrament of some bring up the gifts, and others give Communion.
the Eucharist The whole people respond, “Amen”—“I agree”—to
bring their participation to life.
We come together in one place for Mass. The
gathering of people is a precondition for celebrating The Mass is divided into two main parts: the Lit-
the Eucharist. At the head is Christ himself; he is the urgy of the Word and the Liturgy of the Eucharist.
High Priest of the New Covenant who presides in- Introductory and concluding rites surround them. An
visibly over every Eucharistic celebration. The original explanation of the order of the Mass follows.
meaning of the term liturgy refers to “public work” or
“service done on behalf of people.” The primary mean- Introductory Rites
ing of the term is the participation of the Church in
the “work of God” (see CCC 1069). This work involves The Mass begins with introductory rites whose
people with each of these roles: The priest or bishop purpose is “to help the assembled people to become a
represents Christ, acting in the person of Christ the worshiping community and prepare them for listening
Head. The priest or bishop is the presider who speaks to God’s Word and celebrating the Eucharist” (Sacra-
after the readings, receives the offerings, and says the mentary). As the priest and ministers process to the al-
Eucharistic Prayer. All in the assembly have their own tar, the congregation sings an entrance song. At the
end of the song, the priest greets the people.
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The Name of the Chapter Title
Priest: In the name of the Father, Intercessions (the Prayers of the Faith- Christ’s Presence
and of the Son, and of the ful) follow. in Scripture
Holy Spirit.
Liturgy of the Eucharist Trace the development of
People: Amen. and report on one of the
The second part of Mass, the Lit- following elements of Mass
Priest: The grace of our Lord urgy of the Eucharist, follows this gen- as they have been used
Jesus Christ and the eral structure: through history:
love of God and the • crucifix
communion of the Holy • Presentation of the Offering; • incense
Spirit be with you all. • Eucharistic Prayer (Preface, • vestments (e.g.,
People: And with your spirit. Epiclesis, Words of Institution, stole, alb, cincture,
Anamnesis, Intercessions for the chasuble)
Next, there is either a rite of bless- entire Church, Doxology, and • altar
ing and sprinkling of holy water, or Great Amen); • tabernacle
there is a penitential rite. The priest • Communion Rite; and • sacred vessels (e.g.,
invites the people to repent of their • Concluding or Dismissal Rite. chalice, paten, cibo-
sins and prepare themselves “to cel- rium, cruets)
ebrate the sacred mysteries. The actu- These elements of the Liturgy of
al penitential rite may consist of the the Eucharist are discussed in the fol- penitential rite
Confiteor (“I confess”) and/or the lowing sections. Part of the introductory
“Lord, have mercy.” The Glory to God rite at Mass when the priest
is said or sung on Sundays outside Ad- Presentation of the Offering invites people to repent
vent and Lent. Then the priest prays an of their sins and prepare
opening prayer. The Presentation of the Offering is themselves to encounter
also called the Offertory. A monetary Christ in the Eucharist.
Liturgy of the Word collection for the maintenance of the
parish and the needs of the poor is tak- Confiteor
The Liturgy of the Word is com- en. This practice goes back to the first A term that means “I con-
mon with each sacrament. At Mass, days in the Church when those assem- fess,” it is used at the be-
there is a first reading, from either the bled for liturgy brought gifts of food ginning of Mass and at other
Old Testament, the Acts of the Apos- and money for the Apostles and also times to prepare to receive
tles, or Revelation. The cantor then gave generously to other Christians in grace.
leads the people in a Responsorial need (see 1 Corinthians 16:1–4; Ro-
Psalm. A second reading (on Sundays mans 15:26–29; 2 Corinthians 8–9). Responsorial Psalm
and Holy Days) is proclaimed, usu- The congregation may sing a song as A psalm sung or said at Mass
ally from the New Testament letters. the collection takes place. after the first Scripture
An Alleluia or Gospel Acclamation reading.
is sung by all as a reminder of the joy When the collection is complet-
and hope we have because of the Good ed, it is usually taken to the altar, along
News of Jesus. The priest or deacon with the gifts of bread and wine. The
reads a passage from one of the four bread and wine symbolize not only
Gospels. Then he explains the Gospel all the gifts of creation God has gen-
reading in a homily. erously given us; they also symbolize
each person assembled. With the gifts
If catechumens are present, they of bread and wine, we offer God the
are dismissed after the homily. Then sacrifice of ourselves, in union with
all the baptized members of the as- the sacrifice of Jesus. As the opening
sembly say the Nicene Creed or re- to The Introduction to Christian Initia-
new their baptismal promises. General tion explains, “By offering themselves
The Sacrament of the Eucharist 129
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Chapter 5
Eucharistic Prayer with Christ, [all those assembled] Prayers for Masses with Children,
The Church’s great prayer share in his universal sacrifice: The en- for Mass for various Needs and Oc-
of praise and thanksgiv- tire community of the redeemed is of- casions, and for Masses of Recon-
ing to God that takes place fered to God by their high priest” (The ciliation. Although each of these
during the Liturgy of the Rites, Christian Initiation 2, General prayers is different in length and
Eucharist. There are four Introduction). content, each one has the same basic
main Eucharistic Prayers in structure.
the Roman Rite. At the altar, the priest—acting in
the person of Jesus and in the name of The Eucharistic Prayer begins
Epiclesis the entire assembly—pours wine into with the Preface, which is a prayer
The prayer that petitions the chalice. He adds a drop of water, of thanksgiving to the Father. Af-
God to send the Holy Spirit which symbolizes the human nature ter this, everyone says or sings the
to transform the bread and of Jesus that coexists with his divinity. Sanctus, the “Holy, Holy, Holy.” The
wine offered at the Eucha- He also places the vessel of the hosts whole community thus joins in the
ristic liturgy into the Body that are to be consecrated on a corporal unending praise that the Church in
and Blood of Jesus Christ. (white cloth) on the altar table. When Heaven, the angels and all the saints,
This term also applies to the altar has been readied, he sings or sing to the thrice-holy God.
the prayer said in every says the following prayer: “Pray, breth-
sacrament that asks for the ern, that my sacrifice and yours may The word epiclesis is a Greek word
sanctifying power of the be acceptable to God, the almighty that means “calling down upon” or “in-
Holy Spirit. Father.” All respond, “May the Lord vocation.” This part of the Eucharis-
accept the sacrifice at your hands for tic Prayer asks the Father to send the
Words of Institution the praise and glory of his name, for Holy Spirit to sanctify the gifts of bread
The words said by Jesus our good, and the good of all his holy and wine. The bread and wine become
over the bread and wine Church.” the Body and Blood of Christ—not
at the Last Supper. The through the holiness of the priest or
priest repeats these words Eucharistic Prayer the assembled Church, but through the
over the bread and wine at power of the Holy Spirit. The priest
Mass as they are changed The Eucharistic Prayer is the prays that by the Holy Spirit the gifts of
into the Body and Blood of Church’s great prayer of praise and bread and wine “may become the Body
Christ. thanksgiving to God. It is the high and Blood of your Son our Lord Jesus
point of the Liturgy of the Eucharist Christ” (Eucharistic Prayer II).
and of the Mass itself. There are four
main Eucharistic Prayers in the Ro- In the Words of Institution, the
man Rite. There are also Eucharistic priest repeats the words of Jesus at the
Last Supper. We believe that, at this
time, “Christ is thus really and myste-
riously made present” (CCC 1357). The
bread and wine are changed into the
Body and Blood of Jesus. The priest
prays:
For on the night he was betrayed he
himself took bread, and giving you
thanks, he said the blessing, broke
the bread and gave it to his disciples
saying: “Take this, all of you, and eat
of it, for this is my Body, which will
be given up for you.”In a similar way,
when the supper was ended, he took
the chalice, and giving you thanks,
he said this blessing and gave the
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The Name of the Chapter Title
chalice to his disciples, saying: “Take These intercessory prayers remind The Eucharistic Prayer is
this, all of you, and drink from it, for us of two important beliefs regard- known by another name
this is the chalice of my Blood, the ing the Eucharist. First, we offer this in the Eastern Church. It is
Blood of the new and eternal cov- sacrificial meal in the hope that “the called the anaphora, mean-
enant, which will be poured out for whole human race may be brought ing “prayer of thanksgiving
you and for many for the forgiveness into the unity of God’s family” (The and celebration.” The one
of sins. Do this in memory of me.” Rites, Christian Initiation 2, General from the fourth century Ap-
(Eucharistic Prayer II) Introduction). Second, at each Eucha- ostolic Tradition was a mod-
rist, we join with the whole Church— el for the priest to follow,
The Council of Trent clearly all living members, those present and rather than a prescription of
taught, “By the consecration of the absent, those near and far, as well as the what exactly he should say.
bread and wine the whole substance faithful dead—in celebrating the offer-
of the bread is changed into the sub- ing and the intercession of Christ. doxology
stance of the body of Christ our Lord, A prayer of praise to the
and the whole substance of the wine The Eucharistic Prayer ends with a Blessed Trinity. The Eu-
is changed into the substance of his doxology, reminding us that every Eu- charistic Prayer ends in a
blood” (Eucharist 4). charist strengthens our initiation into doxology.
the life of the Trinity. The Church of-
The word anamnesis means “memo- fers every Mass to praise the Trinity. It Great Amen
rial.” Immediately after the Words of is a “sacrifice of praise The affirmation by the
Institution, the assembled “Church calls to the Father . . . offered faithful to the entire Eu-
to mind the Passion, resurrection, and through Christ and with charistic Prayer.
glorious return of Christ Jesus” (CCC him, to be accepted in
1354). We say, “We proclaim your him” (CCC 1361). So
Death, O Lord, and profess your Resur- too, everything we do as
rection until you come again,” or anoth- Catholics aims at prais-
er one of the memorial acclamations. ing the Trinity. United
with Christ, we give
The intercessions consist of prayers glory and honor to the
for the entire Church—living and Trinity. The priest says
dead. Depending on which Eucharis- or sings the following
tic Prayer is selected, there are interces- prayer while holding up
sions for the following: the Body and Blood of
Christ:
• All those gathered for Eucharist.
The priest prays that we may be Through him, and
nourished by the Eucharist, filled with him, and
with the Holy Spirit, and become in him, O God, almighty Father,
“one body, one spirit in Christ.” in the unity of the Holy Spirit,
all glory and honor is yours,
• The pope, bishop, and all the clergy. for ever and ever.
The priest prays for the Church’s
ordained leaders, reminding us The people respond by saying or
we are a universal Church. singing the Great Amen. The word
amen means “so be it” or “I agree.” It
• Catholics in need. The priest prays is our “yes” to all that has been said
that God will hear and answer in the Eucharistic Prayer. It professes
the prayers of this family, whom our belief that the Risen Jesus is truly
you have summoned before you.” among us.
• The faithful deceased. The priest
prays that God will “give kind
admittance” to his Kingdom to
those who died leading lives that
were pleasing to him.
The Sacrament of the Eucharist 131
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Chapter 5
The Communion Rite In the Rite of Peace, the “Church
asks for peace and unity for herself and
The Communion Rite readies the for the whole human family” (Gener-
faithful to receive the Lord, the “bread al Instruction of the Roman Missal 82).
of life” and the “cup of eternal salva- The gathered people exchange a Sign
tion.” The Communion Rite is made of Peace as an expression of their com-
up of the Lord’s Prayer, Rite of Peace, munion with one another.
Fraction Rite, reception of Commu-
nion, and prayer after Communion. During the Fraction Rite, the
priest repeats the actions of Jesus at
The Lord’s Prayer is another name the Last Supper. He breaks the blessed
for the Our Father. It is the prayer Je- bread. He puts a piece of the conse-
sus taught his Apostles (see Matthew crated host into the chalice of wine
6:9–13; Luke 11:2–4). This prayer ac- to “signify the unity of the Body and
knowledges our identity as God’s ad- Blood of the Lord in the work of salva-
opted children, as brothers and sisters tion” (GIRM 83). Meanwhile, the peo-
of Jesus and of one another. As the ple sing the Lamb of God.
Catechism states, “When we pray to the
Father, we are in communion with him The reception of Communion fol-
and with his Son, Jesus Christ” (CCC lows. The priest is first to receive the
2781). Body and Blood of Christ. Then he
and the Eucharistic ministers distrib-
We can adore the Father because ute Holy Communion to the people.
he has caused us to be reborn to his The following dialogue takes place:
life by adopting us as his children
in his only Son: by Baptism, he in- Priest: (presenting the host)
corporates us into the Body of his
Christ; through the anointing of The Body of Christ.
his Spirit who flows from the head
to the members, he makes us other Communicant: Amen.
“Christs.” (CCC 2782)
Priest: (presenting the wine)
The Blood of Christ.
Fraction Rite Communicant: Amen.
The time during the Com-
munion Rite when the In the Western Church, Catholics
priest breaks the Body of may receive the host on the tongue or
Christ. He puts a piece of in the hand, as they wish. Communion
the consecrated bread into under both species (wheat bread and
the chalice containing the grape wine) is “more complete” since
Blood of Christ to signify this is the way it was first shared at the
the unity of the Body and Last Supper. However,
Blood of Christ.
since Christ is sacramentally pres-
ent under each of the species, com-
munion under the species of bread
alone makes it possible to receive all
the fruit of Eucharistic grace. (CCC
1390)
After receiving Holy Communion,
people spend time in private prayer as
the cantor or choir sings an appropri-
ate Communion song or a time of si-
lence is observed. At the end of this
132 MEETING JESUS IN The Sacraments
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The Name of the Chapter Title
time, the priest concludes the Communion Rite with a world with the charge to “go and announce the Gospel
prayer after Communion.
of the Lord.” C
Nourished by the Body and Blood of Christ, in a
concluding rite, the faithful are then sent out into the
For Review
1. What roles do various people have at Eucharist?
2. From where are the three Scripture readings for a Sunday or Holy Day Mass usually taken?
3. What is the Scripture basis for bringing gifts of money to the altar?
4. What is the high point of the Mass?
5. Define epiclesis.
6. What are two important beliefs regarding the Eucharist that the intercessory prayers remind us of?
7. What elements make up the Communion Rite?
For Reflection
• What does it mean to you to say the liturgy is the “the work of God in which the Church participates”?
• Describe both the most formal and most informal Masses you have ever attended.
COMMCUNION
The Graces of Holy of others. Later that day, when the disciples shared bread
Communion with this stranger, “their eyes were opened and they rec-
ognized him” as the Risen Jesus. This incredible experi-
The Eucharist helps perfect our relationship with ence of communion renewed the disciples and set their
Christ, with the Church, and with others we encoun- hearts aflame. As they said to each other, “Were not our
ter, especially the poor. The principal effect of the sac- hearts burning (within us) while he spoke to us?” They
rament is it augments our union with Christ. Consider were immediately moved to go back to Jerusalem and
what happened to two of Jesus’ disciples shortly after tell everyone Jesus had risen and had appeared to them
the crucifixion. (see Luke 24:1–35). From their experience of Jesus in the
figurative breaking open of God’s Word and the literal
The two disciples were disheartened while walking breaking of the bread, they were empowered to go out
from Jerusalem to Emmaus. Along the way, a stranger and share Christ’s love with others.
joined them. He began to tell them about the meaning
of the Scriptures, of Jesus’ true identity as a “Suffering Likewise, our participation at Eucharist and recep-
Servant”; that is, a Messiah who had to die for the sins tion of Holy Communion renew us and set us aflame
The Sacrament of the Eucharist 133
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Chapter 5
Christian Love with Christ’s compelling love (see Sac- Separation from Sin
rosanctum Concilium 10). We become
The first encyclical of Pope more generous, compassionate, and Holy Communion also separates
Benedict XVI, Deus Caritas selfless. We are strengthened to love us from sin.It cleanses the soul of venial
Est, was about Christian others because we know with certainty sins. Also, the closer we unite ourselves
love. The Pope cited Mary, that God has first loved us (see 1 John with his Passion and Resurrection,
the Mother of Jesus, as an 4:10). We also see the intimate connec- “the more we share the life of Christ
example of someone who is tion between love of God and love of and progress in his friendship [and]
so united with Christ that others. We know in our hearts the truth the more difficult it is to break away
others see Christ in her. The contained in the First Letter of John: from him by mortal sin” (CCC 1395).
Pope ended his encyclical Though the Eucharist protects us from
with the following prayer: If anyone says, “I love God,” but future mortal sins, it is not intended to
hates his brother, he is a liar; for forgive past mortal sins—that function
Holy Mary, Mother of whoever does not love a brother is proper to the Sacrament of Penance
God, you have given whom he has seen cannot love God or Reconciliation.
the world its true light, whom he has not seen. This is the
Jesus, your Son—the Son commandment we have from him: Becoming Church
of God. You abandoned whoever loves God must also love
yourself completely his brother. (1 Jn 4:20–21) While deepening our relationship
to God’s call and thus with Christ through the Eucharist, we
became a wellspring of The Eucharist not only enables us also become united to our brothers and
the goodness that flows to love others in imitation of Christ; sisters in the Church. Every Eucharist
forth from him. Show it also enables us to be so united with helps us form and build the Church.
us Jesus. Lead us to Christ that he reveals himself to others The Second Vatican Council reminded
him. Teach us to know through us. The Catechism of the Cath- us that the Mass is “a supper of broth-
and love him, so that olic Church describes several particular erly and sisterly communion” (Gaud-
we too can become fruits, or effects, of our participation in ium et Spes [Pastoral Constitution on
capable of true love and the Eucharist and reception of Holy the Church in the Modern World] 38).
be fountains of living Communion in more detail. Brief de- “Because the loaf of bread is one, we,
water in the midst of a scriptions of these effects follow. though many, are one body, for we all
thirsting world. partake of the one loaf ” (1 Cor 10:17).
Write you own prayer, Unity with Christ We become “individually parts of one
poem, or song to Christ in another” (Rom 12:5). “Really sharing
the Eucharist, asking that The Catechism states, “The cel- in the body of the Lord in the breaking
you may be so united with ebration of the Eucharistic sacrifice of the Eucharistic bread, we are taken
him that others may see is wholly directed toward the inti- up into communion with him and with
him in you and through mate union of the faithful with Christ one other” (Lumen Gentium 7). We act
your actions. Pray for the through communion. To receive com- as Church whenever we participate in
increased ability to love munion is to receive Christ himself the Eucharist. Each Mass unites us
others as Christ himself who has offered himself for us” (CCC with the whole Church through our
loved others. 1382). This communion is so intimate bishop and our local community.
that Christ becomes a part of us and
Be prepared to share what we become a part of him. We deep- As a Sacrament of Initiation, the
you have written at the en our identity as his very body (see 1 Eucharist both incorporates us more
prayer service at the end of Corinthians 12:27). That Holy Com- completely into the Church and nour-
this chapter. munion expands our relationship with ishes us spiritually so that we actual-
Christ is the principal fruit of the sac- ly become Church. The Second Vatican
rament. Holy Communion “preserves, Council explained,
increases, and renews the life of grace
received at Baptism” (CCC 1392).
134 MEETING JESUS IN The Sacraments
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The Name of the Chapter Title
The liturgy daily builds up those
who are in the church, making of
them a holy temple of the Lord, a
dwelling-place for God in the Spir-
it (see Ephesians 2:21–22), to the
mature measure of the fullness of
Christ (see Eph 4:13). At the same
time it marvelously enhances their
power to preach Christ and thus
show the church to those who are
outside. (Sacrosanctum Concilium 2)
Strengthened by the Eucharist, we Eucharist commits us to the poor. To evangelization
can express in our lives and “portray to receive in truth the Body and Blood of The act of bringing the
others the mystery of Christ and the Christ given up for us, we must recog- Good News of Jesus Christ
real nature of the true church” (Sacro- nize Christ in the poorest, his brethren” to others.
sanctum Concilium 2). The Eucharist (CCC 1397). The first Christians who
helps us do this in several ways; for came together to celebrate the Eucha-
example: rist also made it a point to provide for
those who were needy. Christians held
1. We can participate actively in the all things in common until there was
entire life of the local parish. no distinction between rich and poor
(see Acts 2:44–45). The early Church
2. We can contribute (with money, continued this same practice. In the
time, and goods) to the mission time of St. Justin Martyr (second cen-
activity of the Church in rural tury), Christians linked their charita-
areas or in other countries. ble activity with the Eucharist. “Those
who are able make offerings in accor-
3. We can “animate” our families, dance with their means, each as he or
workplaces, schools, and neighbor- she wishes; the bishop in turn makes
hoods with “the spirit of Christi- use of these to support orphans, wid-
anity” through our attitudes and ows, the sick and those who for other
example (see Gaudium et Spes 43). reasons find themselves in need, such
as prisoners and foreigners”(I Apologia
4. We can engage in evangelization— 67: PG 6, 429).
spreading the message of Jesus to
others through our daily words and Through the Eucharist, we be-
actions—and we can “be witnesses to come the bread others need. We not
Christ in all circumstances”(Gaudium only strive to provide physical food for
et Spes 43). the approximately 852 million people
worldwide who are hungry; we also
5. We can build community with the strive in all our relationships to provide
members of our parish. for the emotional, psychological, and
spiritual needs of others. In addition to
6. We can help strengthen the unity
of all Christians through prayer
and dialogue.
To Be Eucharist
for Others
Another fruit of the Eucharist is
that it transforms us in our relation-
ship with the poor and all those who
suffer. As the Catechism teaches, “The
The Sacrament of the Eucharist 135
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Chapter 5
performing the corporal works of mercy (to feed the Penetrate and possess my whole being so utterly that
hungry, to give drink to the thirsty, to clothe the naked, all my life may only be a radiance of yours. Shine
to shelter the homeless, to visit the sick, to visit the im- through me and be so in me that every soul I come
prisoned, and to bury the dead), we also perform the in contact with may feel your presence in my soul. Let
spiritual works of mercy. We sacrifice our own needs, them look up and see no longer me but only you. Stay
as Jesus himself did, in service to others. We counsel with me and then I shall begin to shine as you shine,
those who are doubtful. We advise sinners to change so to shine as to be a light to others. Amen.
their ways. We instruct the ignorant. We comfort the
sorrowful. We bear wrongs patiently and forgive all in- The Mass is both a sacrifice and a heavenly meal
juries. We pray for the living and for the dead. In union that facilitates our communion with the Blessed Trinity,
with Christ, we lose ourselves in love “to bring glad tid- the Church, and our neighbors. The Eucharist is also a
ings to the poor”(Lk 4:18), and “to seek and to save foretaste of the heavenly banquet we will one day expe-
what was lost” (Lk 19:10). rience in union with the Blessed Trinity.
Blessed Mother Teresa of Calcutta was a modern- Requirements for Formal Reception
day Catholic whose life was transformed by the Eucha-
rist. She spent her life “being Eucharist”to the forgotten To prepare ourselves for such a great and holy mo-
poor in India. She nursed the dying, fed the hungry, and ment as reception of Holy Communion, St. Paul called
gave comfort to those who had been abandoned. The on us to examine our conscience:
prayer she said daily expresses the way Christ in the
Eucharist can bring us into communion with him and Therefore whoever eats the bread or drinks the cup
others, if we let him: of the Lord unworthily will have to answer for the
body and blood of the Lord. A person should ex-
Dear Jesus, help me spread your fragrance every- amine himself, and so eat the bread and drink the
where I go. Flood my soul with your spirit and love. cup. For anyone who eats and drinks without dis-
cerning the body, eats and
drinks judgment on himself.
(1 Cor 11:27–29)
Practically, this means a
person must be properly “dis-
posed” or “in order” to receive
Holy Communion. To deter-
mine proper disposition, the
Church has laws regarding
the reception of Communion.
Foremost, because Eucharist is
a sacrament of the living (peo-
ple already in communion with
God and the Church), we must
be in the state of grace to re-
ceive Holy Communion. The
Eucharist forgives venial sins;
but if we have sinned mortal-
ly, we are no longer in commu-
nion with God and others in
the Church. We are required
to be reconciled in the Sacra-
ment of Penance before receiv-
ing Communion.
136 MEETING JESUS IN The Sacraments
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Church law requires members to “take part in the Communion before Confirmation—a practice that had
Divine Liturgy on Sundays and feast days . . . and to re- become popular during the nineteenth century as part
ceive the Eucharist at least once a year, if possible during of a liturgical movement that viewed Communion as an
the Easter season” (CCC 1389). Because the Eucharist integral part of the Mass. Besides obeying the Church’s
nourishes us spiritually and strengthens our bond of rules regarding the reception of Communion, it is im-
friendship with God, the Church “strongly encourages portant to desire to be one with God in Jesus and the
the faithful to receive the holy Eucharist on Sundays and Holy Spirit. While human words can never adequate-
feast days, or more often still, even daily” (CCC 1389). ly describe the inexhaustible richness of the Eucharist,
A person is even able to receive Communion more than consider how St. Thérèse of Lisieux described the one-
once per day, as long as he or she participates in the lit- ness she felt at her First Communion:
urgy. For example, this occasion may arise if a persona
takes part in a Saturday afternoon liturgy celebrating the I knew that I was loved and I declared: “I love You, and
Sacrament of Matrimony and then later participates in I give myself to You for ever!”Jesus made no demand on
the Sunday vigil on Saturday evening. me; He asked for no sacrifices. For a long time Jesus and
little Thérèse had gazed at each other and they under-
In the past, Catholics were required to prepare spir- stood each other. On that day it was no longer a matter
itually for the Eucharist by fasting from midnight until of gazing: it was a union. There were no longer two of
receiving Communion. In the mid-1950s, the required us. Thérèse had disappeared like a drop of water lost
Eucharistic fast was reduced to three hours. Today, it in the depth of the ocean. Only Jesus remained—the
is defined as a one-hour fast before Communion from Master and the King. (Story of a Soul 52)
food and drink (excepting water).
We lose our separateness in the experience of Eu-
Based on the Gospel story in which Jesus said, “Let charistic Communion. We become more fully Christ;
the children come to me” (Mk 10:14), Pope St. Pius X
lowered the age for First Communion to seven years we become more fully the Church. C
in 1910. St. Pius X also approved the practice of giving
For Review
1. What happened to the two disciples on the road to Emmaus?
2. Name the fruits or effects of the Sacrament of the Eucharist. Choose one fruit of Communion and
describe it in more detail.
3. What type of sin is forgiven in the Sacrament of the Eucharist?
4. Name two ways the Eucharist helps us be the Church.
5. Tell how the Eucharist can encourage charitable actions—especially to the poor.
6. What does it mean to be properly disposed to receive Holy Communion?
7. What Scripture passage did Pope St. Pius X cite when moving the age of First Communion to seven
years?
For Reflection
• “The Eucharist makes us more generous, compassionate, and selfless.” How is that statement true for you?
• Write a short prayer or poem to express how you can be Eucharist for others.
The Sacrament of the Eucharist 137
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Chapter 5
TRANS FORMATION membership in the Church that was already achieved at
Baptism. We are to continue his work in today’s world.
We Are Sent
Pope John Paul II explained that incorporation
The liturgy of the Mass contains a transformational into Christ is “constantly renewed and consolidated
dimension that extends beyond the liturgy. In fact, as by sharing in the Eucharistic Sacrifice.” He wrote that
the name Missa signifies, the Mass is meant to encour- when we celebrate Eucharist, we become “a ‘sacrament’
age outreach by those who have participated. The Dis- for humanity . . . the light of the world and the salt of
missal Rite is when the idea of being sent forth is most the earth . . . for the redemption of all” (Ecclesia de Eu-
clearly witnessed. The Dismissal Rite does not simply charistia 22). The Eucharist sends us out into the world
announce that the Mass is over. Instead, the priest— ready to love more completely. More, it sends us out
in the name of Jesus—sends us or commissions us to not only as loving individuals, but also as a loving com-
go out to the world and spread the Gospel in our daily munity. The Eucharist strengthens the bonds between
lives. Just as Jesus commissioned his Apostles to teach all who receive it and makes it possible for us to dem-
the entire world about him and his message (see Mat- onstrate among ourselves the love we are to share with
thew 28:19–20), so we are sent forth from the Eucha- the world.
rist to share our communion with the Blessed Trinity,
the Church, and others, especially the poor. To receive the grace of Eucharist, we are obliged
to attend and participate at Mass. The “Sunday obliga-
The typical Dismissal Rite is short and simple: tion” is a requirement of the Third Commandment and
a precept of the Church.
Priest: The Lord be with you.
People: And with your spirit.
Priest: May almighty God bless you, the Father,
and the Son, and the Holy Spirit.
People: Amen.
Priest: Go in peace, glorifying the Lord by
your Life.
People: Thanks be to God.
The message of the Dismissal Rite, however, is not
so simple. Because of the Eucharist we have just cel-
ebrated, the Lord is both with us and within us. His
sanctifying grace empowers us to go forth and to be Eu-
charist for others—at home, at school, at work, in our
neighborhoods, and in our country. We have an impor-
tant mission—not only to spread the Good News of Je-
sus, but to be “other Christs” in today’s world.
This is one of the reasons the Second Vatican
Council clearly stated that the Eucharist is “the source
and summit of the Christian life” (Lumen Gentium 11)
and the “universal sacrament of salvation” (Gaudium
et Spes 45). We need the Eucharist to nourish us and
keep us connected more closely to Jesus, the bread of
life and the true vine. At the same time, Christ, through
the Eucharist, renews, strengthens, and deepens our
138 MEETING JESUS IN The Sacraments
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The Name of the Chapter Title
The Sunday Obligation
A precept of the Church is that “on Sunday and other • I want to go to Heaven.
holy days of obligation the faithful are bound to • I need Jesus’ presence in my life.
participate in the Mass” (CIC quoted in CCC 2180). • It helps me live a good Christian life.
Those who deliberately skip Mass on those days fail • My parish community needs my presence.
in the obligation and commit a grave sin. • I want to receive Communion
• I belong to the Catholic Church and want to
What are reasons teens give for missing Mass?
Some of the most common: obey her laws.
• I’d rather sleep. The Catechism of the Catholic Church teaches:
• My friends are not going. Participation in the communal celebration
• It’s boring. of the Sunday Eucharist is a testimony of
• I have a lot of homework. belonging and of being faithful to Christ and
• I have to work. to his Church. The faithful give witness by
• My parents don’t go. this to their communion in faith and charity.
• I’m angry with the Church. Together they testify to God’s holiness and
• I don’t have a ride. their hope of salvation. They strengthen
• I no longer believe in God. one another under the guidance of the Holy
• I have done some bad things and am not wor- Spirit. (CCC 2182)
thy to go. Our participation at Eucharist is paramount
On the other hand, it is important for us to go to to being a Catholic. A recent poll conducted by a
Mass for several reasons, one of the foremost being research arm at Georgetown University found that
that we are missed when we are absent. Our absence nearly one-third of U.S. Catholics surveyed said they
from Mass creates a void in the Body of Christ, just “rarely or never” attend Sunday Mass. The number
as missing any one part of the anatomy would create was discouraging to both those who are not availing
a void in the human body. Rather than reasons for themselves of the grace of the Sacrament and to
missing Sunday Mass, we should cultivate a genuine the Church herself, who misses their presence. As
desire to be present and be able to give reasons Cardinal Joseph Bernardin of Chicago once explained:
like the following (and those on page 4) for why we
attend: Liturgy is not an option nor merely an
• I want to keep my baptismal vows. obligation, not a bonus, but a need—like food
• I love God and want to please God. and drink, like sleep and work, like friends.
• Jesus asked us to do this to remember him. We need to gather, listen, give praise and
• My whole family is going, so I want to go thanks, and share communion. Otherwise we
along. forget who we are and whose we are; and we
• I want to praise and thank God.
• I want to be a good example to others. Tcan have neither the strength nor the joy to
be Christ’s body—present in the world today.
For Review
1. What is the meaning of the term Mass?
2. How did Pope John Paul II compare incorporation into Christ to receiving the Eucharist?
For Reflection
• How does the Eucharist help you become a sacrament for others?
• What are your reasons for going to Sunday Mass?
The Sacrament of the Eucharist 139
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Chapter 5
Chapter Quick View
Main Ideas
• The term Eucharist refers both to the Mass and to the consecrated species of bread and wine. (p. 120)
• The Sacrament of the Eucharist has many other names because its richness is truly inexhaustible.
(p. 120)
• By the invocation of the Holy Spirit, bread and wine become the Body and Blood of the Lord at Mass.
(p. 121)
• The signs of wheat bread and grape wine have roots in the Old Testament and were referred to by
Jesus in his ministry. (pp. 121–122)
• Though four types of sacrifice are mentioned in the Old Testament, none were suitable for the
expiation of sins. (pp. 122–123)
• The Eucharist, which Jesus instituted as a memorial of his Death and Resurrection, redeems us from
sin and leads us to freedom. (pp. 123–124)
• The first Christians shared a regular meal along with the Eucharist; this fellowship meal was dropped
by the beginning of the third century. (p. 124)
• In the sixteenth century, the Council of Trent established one uniform way to celebrate Mass in the
Western Church. (pp. 124–125)
• The Second Vatican Council approved the Mass to be celebrated in the vernacular; in 2011, a new
English translation of the Roman Missal was published. (p. 125)
• The Eucharist is a sacrifice because Christ gives us the very body he gave up on the cross. (p. 126)
• In the Body and Blood of Christ, Jesus is “truly, really, and substantially contained.” (p. 127)
• The Mass is divided into two parts: the Liturgy of the Word and the Liturgy of the Eucharist. (pp.
128–133)
• When catechumens are present, they are dismissed after the homily. (p. 129)
• The Eucharistic Prayer is the high point of the Liturgy of the Eucharist and of the Mass itself. (p.
130)
• Unity with Christ, cleansing from venial sin, unity with other Catholics, and a commitment to
others, especially the poor, are graces of Holy Communion. (pp. 133–136)
• Proper disposition is required to receive Holy Communion. (pp. 136–137)
• From the Dismissal Rite, we are commissioned to go into the world and be Eucharist for others. (p.
138)
• Catholics are obliged to attend and participate at Mass on Sundays and other holy days of obligation.
(pp. 138–139)
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