SACRAMENT OF THE EUCHARIST

“EUCHARIST AS REMEMBRANCE
AND ACT OF THANKSGIVING”

To play “In remembrance of me” music video

[to explain first why “remembrance” and “act of thanksgiving”]
#To ask the participants:
 Who or what do we “remember”?
 What is “remembrance”?
 For whom/what are we grateful?

INTRODUCTION
According to the Second Vatican Ecumenical Council, the #“liturgy is the summit
toward which the activity of the Church is directed; at the same time it is the fountain from
which all her power flows.” Moreover, it explains that: #«From the liturgy, therefore, and
especially from the Eucharist, as from a fountain, grace is channeled into us; and the
sanctification of men in Christ and the glorification of God, to which all other activities of the
Church are directed as toward their goal, are most powerfully achieved.” (SC 10)

The Eucharist therefore, as the highest form of liturgy or prayer of the Christian
community has to be the source and summit of the Christian life. But is this fully achieved in
the life of all Christians? Is liturgy, or the Eucharist in particular well understood and lived by
baptized Christians nowadays? Probably yes, to a certain extent. However, if we try to see
some realities in our parishes and religious communities, we could possibly note some weak
points. Some of them are as follows: #

1. Attending the “Mass” and not “participating”: Many people understand that
celebrating the Eucharist is like being a spectator. Others watch and observe
what is being done, without understanding what is going on.
2. It is like “magic”: Being in the “Mass” brings me “grace” or “blessing”. It is like
“magic” that enables me to overcome all my difficulties and carry out all my
endeavors.
3. Like “payment” to God?: It is like a payment to God so that I can reach heaven
after. The more Masses I attend, the more I will obtain “plenary indulgence” for
me and for my dead loved ones, to lessen our days in purgatory. But can we pay
God so that our petitions may be granted?
4. A social status: Sometimes, going to Mass is creating a good image to the people,
to the community where I belong. So that they could see that I am a good person,
a person who believes in God. Thus, some politicians can be seen more often in
the church during the period of elections.
 There might be more realities which you could notice in your communities. But why
do these things happen? Isn’t it that before we receive the first communion we undergo
proper catechesis about the sacrament of the Eucharist? Where does the problem lie?
#It is desired that these reflections lead to a deeper appreciation of the celebration of the
Eucharist, in prayer and in life, in a personal and communitarian level. Thus, participation that is
active, full and intelligent may be attained in every liturgical celebration of the Christian community.
(SC 21)

CHAPTER I

ETYMOLOGY
#“Mass” is the most common name given to the sacrament of the Eucharist. But is it
the most appropriate name for this sacrament? Going back to the history of the celebration
of the early Christians, the first name given to the Eucharist is “breaking of the bread”. Later,
it is called “berakah”, the Hebrew word for “blessing”, for the reason that they usually say a
prayer of blessing before they eat together in their respective families. In their gathering,
they usually share not only in the “table of the Word” but also in the “table of the Bread”,
that means they eat together. This is testified by the narration from the first letter to the
Corinthians (1 Cor 11:23-34).

#Later on, “berakah” was translated to Greek as “eucharist”. The word “eu” means
“good”, and “charis, jaris” means “grace”. Thus literally it means: good grace (from its
descending meaning), or “act of thanksgiving” (from its ascending meaning). When the
evangelists related the gestures in the last supper, they recorded that Jesus «took the bread
and said the act of thanksgiving» («eucharistesas»). Thus there is no wonder why towards
the year 100, the name “eucharist” was added to the sacrament which before was called:
“breaking of the bread” and “supper of the Lord”. Later it was also called “synaxis”
(gathering, an action done together), mass, etc. (J. ALDAZÁBAL, Vocabulario básico de
liturgia, 143) It may also be beneficial to note that in the Byzantine Church (in the Eastern
Churches) of St. John Chrysostom it is called “Divine Liturgy”.

#But why is it that it seems, the most popular name used is “Mass” and not
“Eucharist”? Where does this word come from? This comes from the Latin word “mittere”
which means: to send, to bade goodbye. Probably it has its origin in the practice that after
the liturgy of the Word, the catechumens are sent off («missa catecumenorum») and at the
end of the celebration, the faithful are sent off by saying: «ite, missa est». But from the 4 th
century, the whole celebration was called “misa”, not only the part of sending off (or
“despedida”). (J. ALDAZÁBAL, 238-239)
 Other etymology says that it is related to the offering, the one “sent” («mittere») to
God, the oblation of our Eucharistic sacrifice. Thus the more expressive phrase might not be:
«fit missa» (the sending off was made), but «missa acta est» (the oblation or offering was
made). (J. ALDAZÁBAL, 239)

#However, the Catechism of the Catholic Church prefers the etymology “sending
off”. It says that the celebration of the Eucharist is called «Holy Mass because it is there that
the mystery of salvation is realized and ends with the sending off («mission») so that the will
of God may be fulfilled in their life» (CCE 1332). But this significance is not much proven in the
history of supporting documents. (J. ALDAZÁBAL, 239)

#Actually, up to the present day, the whole celebration is called «misa», not much the
prayers and texts, but the rubrics and titles. Generally, it is preferred the name: EUCHARIST.
(J. ALDAZÁBAL, 239)

CHAPTER II

THE EUCHARIST IN THE NEW TESTAMENT

To understand better the practice and spirit of the sacrament of the Eucharist, we
will try to trace its origin in the narration of the New Testament. This would help us
understand better its theology. Among the texts of the New Testament related to the
Eucharist (according to our Christian faith) are the following:

A. 1 COR 10:14-22 AND 11:17-34#

Reading the account from the first letter to the Corinthians, it can be seen the following
theology or spirit behind the sacrament of the Eucharist:

1. participation in the blood and body of Christ: This emphasizes the concept of the
Church as the Mystical Body of Christ. The bread which symbolizes the body of
Christ, is consecrated and offered in the Eucharist. Later, it is broken to be shared
to the faithful so that we too may become a “body” shared to others. In the same
way, the wine when consecrated and offered to the Father becomes the blood of
Christ, poured out for the many. Thus as we drink this wine (though oftentimes
only symbolically, because the communion is not always given in both species), we
receive the blood of Christ and we are called to also share it to others by
“pouring” ourselves especially for our needy brothers and sisters.

This Pauline concept of the Eucharist is the explanation of the discourse of

Paul in chapter 11, when he said that he does not praise them for what they did.
Because being members of the Body of Christ, and celebrating his memorial (1 Cor
 11: 24), their gathering or celebration has to lead them to have more concern for
others, especially for the sick and the dying (1 Cor 11:30). Thus Paul says that when
they gather together, they have to “wait for one another” (1Cor 11:33).

2. memorial of our Lord Jesus Christ: Based on 1 Cor 11:24-25. “Do this in
remembrance of me. […]

B. ACTS 2:42-46#

In this account from the Acts of the Apostles, it could be found the first name given
to the sacrament of the Eucharist: breaking of the bread (Acts 2:42, 46). Here it can also be
seen some elements of the life in common of the early Christians. These are as follows: (J.
ALDAZÁBAL, La Eucaristía, 20-23)

1. the “teaching” (didache) of the apostles: It is said that this is the prolongation
of the first evangelization or “kerygma”. Thus in Acts 5:42, it can be seen how
they taught in the temple and in the houses they announced with courage the
Good News.
2. the “communion” (koinonia): This should not be understood only as sharing
a common meal, nor exclusively as the ecclesial union of faith with the
Apostles or the sharing of goods. But it is something “global”: the
communitarian union in the same faith, in Christ, manifested through
external symbols like the common celebration and the sharing of goods.
3. the prayers (proseuchai): These refer to the prayers of Christians. They still
prayed the psalms but are now being referred to Christ.
4. the breaking of the bread (klasis tou artou): This expression comes from the
Jewish meal, especially during paschal season. The first gesture done is the
breaking of the bread by the father of the family. He usually leads the prayer
of blessing, breaks the bread, then shares or gives it to the members of his
family. The Christians adapted the name and the gesture of breaking the
bread in their celebration. But they understood in reference or in relation to
the body and blood of Christ.

C. ACTS 20:7-12#

Here is a testimony of the communitarian celebrations of the early Christians, named

as “breaking of the bread” (Acts 20:7). But it can be observed that there is another element
of the celebration: the preaching of Paul (Acts 20:7). It is said that while he was preaching, a
boy fell asleep, fell down from the third story and was picked up dead (Acts 20:9). But he
was raised up by Paul. Afterwards, Paul continued his preaching until daybreak before he
departed for Troas.
 D. ACTS 27#

It was not indicated if the Eucharist was celebrated by Paul with the prisoners and
seamen. It can only be an ordinary meal. But it can be emphasized the expressions used by
Paul: “…he took bread, gave thanks to God in front of them, broke it, and began to eat.”
(Acts 27:35) Thus the bread which gave them strength, considered as the symbol of the
Eucharist, became a source of “life” and “salvation” for them.

E. LUKE 24:13-35 : THE ROAD TO EMMAUS#

It is good to note the structural organization of this account to help us in our

reflections (though it might not have relation with the Eucharist). First, the movement of
“leaving” (going out) Jerusalem, abandoning the community, and the “return” to the same
community; second, from hopelessness to joy; third, from having “closed eyes” (v.16) to
“opened eyes” (v.31); fourth, from lack of knowledge of Christ to the recognition of His
presence in the “breaking of the bread”.

Authors said that the main intention of this account is to emphasize the renewed
presence of the Resurrected Christ, different from the earthly presence. Though it is the
same Christ of Nazareth, now his presence is experienced by the Christian community from a
different perspective: in the proclamation of the Word (v.32), in the breaking of the bread (v.
35) and in the community (when they returned to Jerusalem, they testified about the
Resurrected Christ, vv. 33-34)
 SOME IMPORTANT POINTS#
FROM THE NEW TESTAMENT ACCOUNT
ABOUT THE EUCHARIST
(J. ALDAZÁBAL, La Eucaristía, 25-29)

1. The name given: “breaking of the bread” and “supper of the Lord”; “table of the
Lord”, “cup of the Lord” (Paul). Only towards the end of the first century and the
beginning of the second century, with the Didaché and the writings of Saint Ignatius,
that the celebration was called “eucharistia”, which is more related to the blessing
and act of thanksgiving.
2. A communitarian celebration: It is always used the verb: they gathered. It is an open
celebration: not only for a closed circle within a social or familiar class.
3. Related to a celebration with meal: It is a common practice or belief in the Jewish
community, as well as in other religious cultures, that the community at table is an
expression and nourishment of the unity of faith and life.
4. Celebration of the Word: Though it is not always seen in the accounts, it seems that
from the time of the early Christians, the Eucharistic meal is always connected with
the celebration of the Word.
5. Not a yearly celebration, but weekly: The celebration is not like the Jewish Pasch
that is annual, but weekly. From the accounts, it seems that it is on a Sunday, the
“day of the Lord”, when the community gathers around the “table of the Lord”. Thus
it is mentioned in Acts 20: “the first day of the week”.
6. Celebrated in particular houses: They have their gathering not in synagogues and
temples but in particular houses. Meaning, in places where they live. Some believers
lend their houses to the community for their gathering.
7. Not an ordinary meal: It is not an ordinary meal. It is the “supper of the Lord”
wherein they “commune with the body and blood of the Lord”, through which they
experience the encounter and recognition of the living presence of the Resurrected.

That in all things God may be glorified!