We also know that the Body was broken for our healing, and the Blood was shed for our Salvation, and that in receiving the gift of Communion, we receive Him, and all the blessings He sacrificed his Body and Blood to provide for us. When we receive communion, we feast on the Body and Blood of our Lord, and with it we receive the healing provided by His broken Body, and our complete restoration provided by His Blood.
That is what I was taught and believe. So much wrong on so many levels. Maybe this is why the Catholic church is a shallow shell, just like most of the Protestant church.
They seem to miss the point much of the time. Christ never said in the bible that the elements of communion were going to turn into the literal blood and body of Christ. When I explained about the timelessness of eternity and that we were, essentially, taking part in the original sacrifice on Calvary because time is no longer part of the equation, it made MUCH more sense to her. Unsure that the reason for the difference in the perspectives is due to the biblical passage sited ; when the non Cath.
Sad part is how Catholics who are to or who do claim to profess belief in the Real Presence , often do so with lukewarmness.. I believe you meant to write: while the observable properties remain the same, i.
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Learn how your comment data is processed. It Must be the Same, Right? His reason for doing so was, partly, because he thought the celebration of communion services caused people to misunderstand the difference between Eucharist and communion.
It is offering that differentiates Mass from a Communion service, and it is offering that provides the context for full, conscious and active participation. The internal participation of offering, expressed and deepened by external participation vocal responses, singing, postures, etc. In the popular mind, all too often the purpose of Mass is still seen as an action simply to consecrate hosts; some people think their participation in the Eucharistic Prayer is all about watching the priest and then receiving Holy Communion.
They do not understand the need to offer themselves with Christ to the Father in the Spirit during the Prayer, nor do they understand that their parts in the Prayer Introductory Dialogue, Sanctus, Memorial Acclamation and Great Amen are the outward signs of their participation in the entire Prayer. This gets at why I think baptized candidates should remain with the assembly during Mass and not be dismissed with the catechumens. The argument is sometimes made that since the baptized candidates cannot receive communion, it is more hospitable to dismiss them.
But that denies their essential difference. This is because of the sacrificial nature of the Eucharist which Holy Communion, by itself, does not always fully express. Foley was comparing primarily the difference between the celebration of the Mass and the distribution of Holy Communion outside of Mass in weekday Communion services or Sunday celebrations in the absence of a priest.
But sometimes, we treat Eucharist as though it were simply a Communion service by minimizing the sacrificial symbols and actions that are integral to the Mass. If our sharing in Holy Communion within Mass is to bear good fruit for the world, we must reconnect it to the broader action of the Eucharist and, as Fr. Foley advocates, strengthen the symbols of sacrifice that call us to mission in the world.
Share the cup One of the primary sacrificial actions of the Eucharist is the offering and drinking from the Communion cup. When Holy Communion is given outside of Mass, the cup is not offered.
When, in Mass, the cup is not offered or many of the faithful refrain from taking it, the sacrificial action is less clear. Yes, drinking the cup by the faithful is optional.
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