THE EUCHARIST GIVES US JESUS CHRIST
by Fr. William G. Most
The other Sacraments give us grace, the Holy Eucharist gives us not only grace but the
Author of all grace, Jesus, God and Man. It is the center of all else the Church has and
As St. Mark records that, at the Last Supper, Jesus "took bread, blessed and broke
it and gave it to them: "Take this, this is my Body" (Mk 14:22). That word
blessed in Greek is eucharistesas, from which the Eucharist derives its name.
Three of the four Gospels record the institution of the Holy Eucharist: Matthew
26:25-29; Mark 14:22-25; Luke 22:19-23. St. Paul also records it in First Corinthians
11:23-25. St. John's Gospels does not report this, presumably because he intended chiefly
to fill in what the others had not written, for he wrote probably between 90 and 100 A.D.
There are small variations in the words, but the essentials are the same in all accounts:
This is my body... this is my blood.
In John 6:53 Jesus said: "Unless you eat the flesh of the Son of Man and drink His
blood you will not have life in you." Of course, He did not mean to cut off salvation
from those who through no fault of their own do not know or grasp this truth. It is like
the case of Baptism: one must receive it if one knows.
The form, that is the words required for the Eucharist, are of course the words of
institution. The matter is wheat bread (white or whole wheat) for the host, and natural
wine (mixed with a very little water) for the chalice. Addition of a notable amount of
other matter would make the material invalid.
Jesus is present wherever the appearances (species) of bread and wine are found after
the consecration. Hence He is found even when the host is divided. The substance of bread
and wine is gone, only the appearances remain. The Church calls this change
transubstantiation: change of substance.
In John 6:47-67 Jesus did not soften His words about His presence even when so many no
longer went with Him: had He meant only that bread and wine would signify Him, He could
have so easily explained that, and they would not have left.
The Church has always understood a Real Presence. For example, St. Ignatius of Antioch,
who was eaten by the beasts in Rome around 107 A.D., wrote: "The Eucharist is the
flesh of our Savior Jesus Christ" (To Smyrna 7:1). St. Justin the martyr wrote around
145 A. D: "We have been taught that the food is the flesh and blood of that Jesus who
was made flesh" (Apology 1. 66. 2). The Council of Trent in 1551 defined that Jesus
is really present in the Eucharist, body and blood, soul and divinity.
Obviously, this divine presence deserves our worship. Really, someone who believes in
it should be much inclined to come before the tabernacle often. Benediction with the
Blessed Sacrament seems to have started in the 15th century. The Church also promotes
Forty Hours devotion. In some places there is perpetual adoration.
We can correctly speak of other kinds of presence of Jesus. (On this see our discussion
on the Ascension in the sixth article of the Creed, and Vatican II, On the Liturgy #7).
But none of them compare to that in the Holy Eucharist.
Continue on to Q&A on the Eucharist
Abridged from A Basic Catholic Catechism (c) 1990 by Fr. William G. Most, Part 12.
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