Thanksgiving-Memorial-Presence
From the Catechism of the Catholic Church, Simplified
Celebrating for Centuries (1356-1357)
Throughout the centuries, Christians have celebrated the Eucharist in this form for centuries because Jesus commanded: "Do this in remembrance of me" (1 Cor 11:24-25).
We offer to the Father his creation of bread and wine which (by the Spirit's power and Christ's words) have become Christ's body and blood. Christ is really and mysteriously made present.
Three Aspects (1358)
The Eucharist, therefore, is:
- Thanksgiving and praise to the Father, a sacramental memorial of Christ and his Body
- The presence of Christ by the power of his Word and of his Spirit
Thanksgiving and Praise to the Father (1359-1361)
In the Eucharist, we thank the Father for creation. Through Christ's death and Resurrection, the whole of creation is offered to the Father.
The Church thanks God for all his benefits - creation, redemption, and sanctification.
In the Eucharist, the Church offers acceptable praise to the Father.
A Living Memorial (1362-1364)
The Eucharist is a memorial, making present and sacramentally offering Christ's sacrifice. Therefore, every liturgy contains a memorial prayer (anamnesis) after the words of institution.
This "memorial" is not just a recollection of past events. In the liturgy, these events become present and real. Similarly, the Jews believe that the events of liberation from Egypt are made present to them each time they celebrate the Passover.
The sacrifice of Christ is made present and remains ever present. Whenever Eucharist is celebrated, "The work of our redemption is carried out."
Also a Sacrifice (1365-1366)
As a memorial of Christ's Passover, the Eucharist is a sacrifice. The words of institution manifest this clearly. "This is my body which is given for you" and "This cup which is poured out for you is the New Covenant in my blood" (Lk 2:19-20). This body and blood is "poured out for many for the forgiveness of sins" (Mt 26:28).
The Eucharist re-presents the sacrifice of the cross and applies its fruits. Christ left the Church "a visible sacrifice" by which "the cross would be re-presented, its memory perpetuated, and its salutary power be applied to the forgiveness of sins" (Council of Trent).
The Cross and the Eucharist (1367-1368)
The sacrifice of the cross and the sacrifice of the Eucharist are one single sacrifice. "The victim is one and the same... the same Christ who offered himself once in a bloody manner on the altar of the cross is offered in an unbloody manner" (Council of Trent).
The Eucharist is also the Church's sacrifice because she herself is offered whole and entire. In this way the prayers and sufferings of all the faithful are united with Christ and all generations can be united with his offering.
In the catacombs the Church is often portrayed as a woman, her arms outstretched like Christ, offering herself for all.
The Whole Church on Earth (1369)
In every Mass, the Pope (the sign of the universal Church's unity) and the local bishop (the sign of the local Church's unity) are always mentioned. "Let only that Eucharist be regarded as legitimate which is celebrated under the bishop or his representative" (St. Ignatius of Antioch). "The Eucharist is offered through the priests' hands in the name of the whole Church" (Second Vatican Council).
The Church in Heaven and Purgatory (1370-1372)
Those in heaven are united to this offering because the Eucharist is celebrated at the foot of the cross with Mary.
The Eucharist also includes those who "have died in Christ but are not wholly purified." On her deathbed, St. Monica said to her sons, "Don't trouble yourselves about my body. I simply ask you to remember me at the Lord's altar wherever you may be."
"We pray for all who have fallen asleep, in the belief that it is of great benefit to the soul to offer supplication while the holy and tremendous Victim is present" (St. Cyril of Jerusalem).
The "society of the saints is offered to God as a universal sacrifice by the high priest so as to make us the Body of so great a head" (St. Augustine).
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