Day 204: Summary of Sacrament of Reconciliation

The sacrament of Penance is a whole consisting in three actions of the penitent and the priest's absolution. the penitent's acts are repentance, confession, or disclosure of sins to the priest, and the intention to make reparation and do works of reparation. CCC 1491

Today's reading from the Catechism is an "In Brief" for all that has been covered over the past few days on the Sacrament of Penance and Reconciliation. I have nothing more to add to what has already been said.

I did, however, like this commentary from the Catechism Companion, Vol II on the sacrament:

Our perspective on Confession reflects our hearts - pride or gratitude. Confession allows us to humbly surrender our sins and receive God's infinite mercy through the ministry of the priest and the Church. Hatred of sin is crucial, as there is no greater evil with more harmful results for individuals, the Church, and all humanity. Sin is worse than suffering or death... Confession makes us stronger as we fight sin, just like the Eucharist. We should pray for God's help to be warriors against sin, asking him to be our shield. (p. 172)

I also found this part quite thought-provoking, especially on trusting God:

Jesus, in his mercy, came to remind us that the light of truth is not our enemy. He called us to love the light, to come into the light and live in it. Those who choose to remain in the darkness do so because they do not want their deeds to be seen. In the end, this refusal to come into the light is the result of the mistaken belief that God's truth will ruin their lives; it is lack of trust that God only wants what is good for us. This is the same lie the Serpent told Adam and Eve in the Garden, leading them to commit the first sin. But, as the Catechism insists, God is the fullness of loving truth (see CCC 214), and we only hurt ourselves by refusing to know - and live by - that truth. (p. 173). 

Day 203: The Purpose of Indulgences

In the communion of saints, "a perennial link of charity exists between the faithful who have already reached their heavenly home, those who are expiating their sins in purgatory and those who are still pilgrims on earth. between them there is, too, an abundant exchange of all good things." In this wonderful exchange, the holiness of one profits others, well beyond the harm that the sin of one could cause others. Thus recourse to the communion of saints lets the contrite sinner be more promptly and efficaciously purified of the punishments for sin. CCC 1475

In today's reading, the Catechism discusses the purposes of indulgences. To be honest, this is one doctrine that I've struggled with the most. Perhaps this comes from my years as a Protestant, but it's not been easy to fully wrap my head around. Intellectually, sure I understand the basic concept. The Catechism Compendium gives a decent enough summary: 

Indulgences are the remission before God of the temporal punishment due to sins whose guilt has already been forgiven. The faithful Christian who is duly disposed gains the indulgence under prescribed conditions for either himself or the departed. Indulgences are granted through the ministry of the Church which, as the dispenser of the grace of redemption, distributes the treasury of the merits of Christ and the Saints. (#312)

I get that they are bound with the Church's "binding and loosing" authority granted by Christ (Matt 16:19; 18:18). The Eastern Orthodox too had something akin to this for a few centuries. Certainly the "prayers and good works" of the Blessed Theotokos and Christ's holy saints are "truly immense, unfathomable, and even pristine in their value before God" (CCC 1477). Yet I must confess, this is something which I largely accept on faith because I do believe the Church was founded by Jesus Christ. My puny brain has trouble understanding it all. There is a book that's been recommended to me, which I've been meaning to get: Indulgences: Luther, Catholicism, and the Imputation of Merit. Perhaps that's a good resource to help resolve any confusion. I'll have to revisit this subject at a later time.

The Catechism Companion, Vol II has some pretty good commentary on this:

Some people have concerns about indulgences because they seem like buying grace, but purchasing spiritual goods is absolutely prohibited by the Church and Scripture. Indulgences involve letting go of attachments to earthly things and growing in our relationship with the Lord. The Church believes in growing in holiness and cooperating with God's grace. God has given us his grace, but we must work with it to grow spiritually. (p. 170)

Purgatory, by Peter Paul Rubens

This image of purgatory remind us that the souls there are part of the communion of saints, and thus our prayers and sacrifices can help remit their temporal punishment (see CCC 1479). (p. 171)

Day 202: How Confession Heals

In this sacrament, the sinner, placing himself before the merciful judgment of God, anticipates in a certain way the judgment to which he will be subjected at the end of his earthly life. For it is now, in this life, that we are offered the choice between life and death, and it is only by the road of conversion that we can enter the Kingdom, from which one is excluded by grave sin. In converting to Christ through penance and faith, the sinner passes from death to life and "does not come into judgment." CCC 1470

In today's reading, the Catechism discusses the effects of the Sacrament of Penance and Reconciliation, or, as the title suggests, how confession heals us. Our sins damage our relationship with God and are repugnant to His holy righteousness. Yet He still loves us and yearns for our return to Him, even when we are mired in the depths of sin. This sacrament is the ordinary means for reconciling ourselves to God through Christ when we have fallen into sin. 

The Catechism Compendium summarizes the effects of this sacrament:

The effects of the sacrament of Penance are: reconciliation with God and therefore the forgiveness of sins; reconciliation with the Church; recovery, if it has been lost, of the state of grace; remission of the eternal punishment merited by mortal sins, and remission, at least in part, of the temporal punishment which is the consequence of sin; peace, serenity of conscience and spiritual consolation; and an increase of spiritual strength for the struggle of Christian living. (#310)

The Catechism Companion, Vol II has some good commentary on this:

"The whole power of the sacrament of Penance consists in restoring us to God's grace and joining us with him in intimate friendship" (CCC 1468)... God's grace doesn't just bring us back to where we were. It elevates and perfects us even more. When we humbly come before the Lord in confession, we experience an abundance of mercy. Confession brings peace and interior comfort. The God we have offended, the Creator of everything, actually wants to be friends with us. He cares about us and what we do. This should be something we reflect on and pray about regularly. (p. 168)

Finally, the Catechism briefly discusses indulgences but I will forgo that until tomorrow when that reading goes into that more deeply. The only part I'd like to post today is this bit in response to some misunderstandings about indulgences. They are "a remission before God of the temporal punishment due to sins whose guilt has already been forgiven" (CCC 1471).

The Return of the Prodigal Son (1773) by Pompeo Batoni

The return of the prodigal son is a fitting image for the soul reunited to God in Reconciliation, which brings us back to God and his Church (see CCC 1468-1469). (p. 169)

 

Day 201: The Confessor's Role

Since Christ entrusted to his apostles the ministry of reconciliation, bishops who are their successors, and priests, the bishops' collaborators, continue to exercise this ministry. Indeed bishops and priests, by virtue of the sacrament of Holy Orders, have the power to forgive all sins "in the name of the Father, and of the Son, and of the Holy Spirit." CCC 1461

The Catechism discusses the role of the confessor in the Sacrament of Penance and Reconciliation in today's reading. The priest acts in persona Christi, as an extension of the bishop, themselves successors of the Apostles, giving absolution to penitents in the name of Christ for this sacrament (Jn 20:22-23). Some mortal sins require special attention, as the Catechism Compendium summarizes:

The absolution of certain particularly grave sins (like those punished by excommunication) is reserved to the Apostolic See or to the local bishop or to priests who are authorized by them. Any priest, however, can absolve a person who is in danger of death from any sin and excommunication. (#308)

The Catechism Companion, Vol II gives some good commentary about the priest in this sacrament:

A priest's life is meant to be defined by the ministry of mercy. A priest should unite his heart to the heart of the Good Shepherd, being faithful to Jesus and the Magisterium of the Church. A priest who hears confessions "must love the truth" (CCC 1466). Confession is a place of healing, love, restoration, and power. [Priests should] have the heart of Jesus and receive each person into the arms of the Father in the sacrament of Reconciliation. (p. 166) 

Finally, the Catechism Companion recommends this excellent video called "Confession is a Place of Victory":

Day 200: The Confession of Sins

The confession (or disclosure) of sins, even from a simply human point of view, frees us and facilitates our reconciliation with others. Through such an admission man looks squarely at the sins he is guilty of, takes responsibility for them, and thereby opens himself again to God and to the communion of the Church in order to make a new future possible. CCC 1455

In today's reading, the Catechism discusses the confession of sins by penitents for the Sacrament of Penance and Reconciliation. Upon being prompted to repentance, the penitent must confess all mortal sins to a priest for absolution. This is required by all who've reached the age of discretion, at least once a year, and always before reception of Holy Communion. While venial sins do not necessarily need to be taken to the confessional, it is encouraged to help form a good conscience and fight against whatever evil may tempt us. 

Confession isn't easy at times, but I look at it in light of what Scripture says that as sinners we are sick, Jesus is the Divine Physician, and confession is the medicine we need as He heals us with His mercy (Mk 2:17). Pope Francis has called the Church a "field hospital" for sinner, with the confessional being a place of spiritual healing.

I like the commentary in the Catechism Companion, Vol II on this:

Contrition is the starting point, characterized by being sorry for sin and desiring to turn back to the Lord. Confession is the expression of contrition and involves making our sins known... God already knows our sins, but confession gives him access to our wounds and allows him to transform us with his mercy and forgiveness... Confession is a collaboration with God, where we join him in acknowledging our sins. Our sins are forgiven when we are absolved, but consequences of sin may still exist and require efforts to restore what was broken. The satisfaction we make for our sins is done with Christ. (p. 164)

Finally, there are two iPhone apps I've found useful for the confessional. 

The first is the Metanify Confession Tool, an app from the Copts I believe. Mostly I like the prayers for repentance, along with those for before and after confession. Their patristics section on virtues and passions is useful too. I haven't used the canon or priest portal sections so cannot comment on those.
 

The second is Laudate, a Catholic app. In addition to its many other features, under Confession it has a lot. Psalm 51, Daily Examination of Conscience, and a checklist for different folks that can be quite handy when trying to remember everything while in the confessional. 

These are just two of the tools I've found useful lately. There are of course many, many others. Find whatever works for you and put it to good use!

Day 199: The Sacrament of Forgiveness

Christ instituted the sacrament of Penance for all sinful members of his Church: above all for those who, since Baptism, have fallen into grave sin, and have thus lost their baptismal grace and wounded ecclesial communion. It is to them that the sacrament of Penance offers a new possibility to convert and to recover the grace of justification. the Fathers of the Church present this sacrament as "the second plank [of salvation] after the shipwreck which is the loss of grace." CCC 1446

In today's reading, the Catechism delves into the mechanics of the Sacrament of Penance & Reconciliation. In short, for this sacrament to be efficacious, it requires the penitent, prompted by the Holy Spirit, to seek repentance and a priest granting absolution in the name of Christ, along with a way for us to make penitential satisfaction. 

The Catechism Compendium summarizes the acts of the penitent:

They are: a careful examination of conscience; contrition (or repentance), which is perfect when it is motivated by love of God and imperfect if it rests on other motives and which includes the determination not to sin again; confession, which consists in the telling of one’s sins to the priest; and satisfaction or the carrying out of certain acts of penance which the confessor imposes upon the penitent to repair the damage caused by sin. (#303)

The Catechism Companion, Vol II comments on how this sacrament has changed over the centuries to its current form today:

In the early Church, confession was sometimes reserved for certain major sins like murder, adultery, and apostasy. Strict discipline was practiced, including public acknowledgment of sin and extended periods of penance. In the 800s, priests from Ireland introduced private confession between the penitent and the priest. This empowered God's mercy and grace alongside the awareness of the ugliness and awfulness of sin. The essential elements of the sacrament have remained the same throughout history. (p. 162)

While ideally a penitent will have "perfect contrition" for their sins, a less-than perfect contrition "is also a gift of God, a prompting of the Holy Spirit" (CCC 1452-53).

Ukrainian Byzantine Rite Greek-Catholic church of the Bernhardines in Lviv, Ukraine.

The sacrament of Penance and Reconciliation extends the mercy of God to the sinner through the instrumentality of the priest. In the sacrament we can turn back to God and receive divine grace again (see CCC 1446). (p. 163)

Day 198: Reconciliation With God

Sin is before all else an offense against God, a rupture of communion with him. At the same time it damages communion with the Church. For this reason conversion entails both God's forgiveness and reconciliation with the Church, which are expressed and accomplished liturgically by the sacrament of Penance and Reconciliation. CCC 1440

The Catechism discusses the Sacrament of Reconciliation and Penance in today's short reading, particularly reconciliation with God and the Church. Scripture is clear that we sin (Ecc 7:20), even if we deceive ourselves to believe otherwise (1 Jn 1:8), and such is an offense to God (Isa 59:2). Only God can forgive sins (Lk 5:21) and Christ through His Apostles has shared this power to the Church to exercise it in His name (Jn 20:21-23). Through this "ministry of reconciliation," the Church acts "on behalf of Christ" to bring us all to God (2 Cor 5:18-20). This authority includes reconciling repentant sinners with the Church (Mt 18:18) for "Reconciliation with the Church is inseparable from reconciliation with God" (CCC 1445).

The Catechism Companion, Vol II has some good commentary on this:

Sin is an act of choosing one's own will over God's will, rejecting his authority and love. Sin also causes disunity within the Church, the family of God, and the Body of Christ... Being reconciled to God and being reconciled to the Church are both needed, requiring forgiveness and restoration... Forgiveness involves releasing the debt owed by the sinner, while reconciliation restores the relationship. We may forgive others without being reconciled, but God restores us with both forgiveness and reconciliation in the sacrament. (p. 160)

Day 197: Forms of Penance

Conversion is accomplished in daily life by gestures of reconciliation, concern for the poor, the exercise and defense of justice and right,33 by the admission of faults to one's brethren, fraternal correction, revision of life, examination of conscience, spiritual direction, acceptance of suffering, endurance of persecution for the sake of righteousness. Taking up one's cross each day and following Jesus is the surest way of penance. CCC 1435

In today's reading, the Catechism discusses the various forms of Penance. The Catechism Compendium gives a summary of this section:

Penance can be expressed in many and various ways but above all in fasting, prayer, and almsgiving. These and many other forms of penance can be practiced in the daily life of a Christian, particularly during the time of Lent and on the penitential day of Friday. (#302)

The Catechism Companion, Vol II has some good commentary for this:

One of the reasons we have crucifixes is to remind us of God's love for us. The crucifix reminds us that when we are willing to carry our cross each day and follow Jesus, he is close to us. Regardless of our past struggles or failures, the Father's love is ever present, and Jesus invites us to come back to the Father. As we turn away from sin and turn to the Lord, the Father rejoices over us and welcomes us home with love and joy. (p. 158) 

Fasting is a form of Penance that is probably the most difficult. Good food with friends and family has been a cherished part of my culture. Yet in repentance for my sins? Even this is worth the effort.

Day 196: Conversion of the Baptized

Jesus calls to conversion. This call is an essential part of the proclamation of the kingdom: "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel." In the Church's preaching this call is addressed first to those who do not yet know Christ and his Gospel. Also, Baptism is the principal place for the first and fundamental conversion. It is by faith in the Gospel and by Baptism that one renounces evil and gains salvation, that is, the forgiveness of all sins and the gift of new life. CCC 1427

In today's reading, the Catechism discusses the constant conversion of all those who are baptized. Because we all still retain concupiscence and fall into sin, we are being made more like Christ through prayer, confession, and repentance of all that keeps us apart from God. The Bride of Christ is "without spot or wrinkle" (Eph 5:27), yet here on earth, the process of becoming truly spotless is ongoing, involving the work of the Holy Spirit in the lives of all the faithful. For we are sinners always in need of our perfect and eternal Savior.

There is an inner penance that occurs during conversion and turning back to Christ from sin. As the Catechism Compendium notes:

It is the movement of a “contrite heart” (Psalm 51:19) drawn by divine grace to respond to the merciful love of God. This entails sorrow for and abhorrence of sins committed, a firm purpose not to sin again in the future, and trust in the help of God. It is nourished by hope in divine mercy. (#300)

The Catechism Companion, Vol II makes some good comments on this:

Whether baptized or not, all people are called to convert, to deny themselves, carry their cross, and follow Jesus... The goal of the Christian life is to become like Jesus and the Father, which requires turning away from sin. Conversion is a lifelong process, so patience is necessary but action should not be delayed. Prayer is essential in the uninterrupted task of conversion... (p. 156)

Day 195: Penance and Reconciliation

[T]he new life received in Christian initiation has not abolished the frailty and weakness of human nature, nor the inclination to sin that tradition calls concupiscence, which remains in the baptized such that with the help of the grace of Christ they may prove themselves in the struggle of Christian life. This is the struggle of conversion directed toward holiness and eternal life to which the Lord never ceases to call us. CCC 1426

The Catechism introduces the Sacrament of Penance and Reconciliation in today's reading. This can also be called by other names, such as the Sacrament of Conversion, the Sacrament of Confession, and the Sacrament of Forgiveness (CCC 1423-1424). Though we were "buried... with him by baptism into death" (Rom 6:3-4), and became a "new creation" (2 Cor 5:17) by His grace who have "put on Christ" (Gal 3:27), we still struggle with concupiscence in this life and therefore may fall into sin. As the Apostle John says, "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 Jn 1:8). Hence the need for this Sacrament to reconcile ourselves in repentance to Christ and the promises given to us in baptism. 

The Catechism Compendium summarizes why both the sacraments of Penance and the Anointing of the Sick were instituted by Christ:

Christ, the physician of our soul and body, instituted these sacraments because the new life that he gives us in the sacraments of Christian initiation can be weakened and even lost because of sin. Therefore, Christ willed that his Church should continue his work of healing and salvation by means of these two sacraments. (#295)

The Catechism Companion, Vol II has some good commentary on the blessings of this sacrament:

Our sins not only offend God but also injure the Church and our brothers and sisters. Confession is a sacrament of repentance and a change of heart, acknowledging and praising the holiness of God and his mercy toward sinners. In the sacrament of Reconciliation, our sins are absolved and forgiven; it restores our relationship with God and the Church. The struggle against sin and the pursuit of holiness is a lifelong process that God continually calls us to. (p. 154) 

The need for repentance and confession of our sins, and the grace they can give us, reminds me of something a Christian would dread to hear upon facing our Lord after death: "I never knew you; depart from me, you evildoers" (Matt 7:21-23). Instead, by these sacraments and through His grace, we long to say the same as St. Paul: "I have fought the good fight, I have finished the race, I have kept the faith" and by rewarded by the Lord with a "crown of righteousness" (2 Tim 4:7-8). 

The reproach of Nathan and the penance of King David 

(Paris Psalter, 10th century).

 

Day 194: Summary of the Sacrament of the Eucharist

Having passed from this world to the Father, Christ gives us in the Eucharist the pledge of glory with him. Participation in the Holy Sacrifice identifies us with his Heart, sustains our strength along the pilgrimage of this life, makes us long for eternal life, and unites us even now to the Church in heaven, the Blessed Virgin Mary, and all the saints. CCC 1419

In today's reading, the Catechism gives a short "In Brief" section for everything that has been covered over the past few days.  I've said all that I need to on this for now, but I did want to show something from the Catechism Compendium that is applicable here:

It is the source and summit of all Christian life. In the Eucharist, the sanctifying action of God in our regard and our worship of him reach their high point. It contains the whole spiritual good of the Church, Christ himself, our Pasch. Communion with divine life and the unity of the People of God are both expressed and effected by the Eucharist. Through the eucharistic celebration, we are united already with the liturgy of heaven and we have a foretaste of eternal life. (#274)

In addition, these comments from the Catechism Companion, Vol II were good:

The Eucharist continually reveals the depths of God's presence and grace, providing nourishment and healing for body and soul. Participating in the Mass and receiving the Eucharist allows for ongoing encounters with God and the reception of his grace, shaping our lives and leading us closer to him. (p. 152)

Finally, Dr. Brant Pitre gives a more in-depth examination of the biblical roots of the Eucharist in this video that essentially captures what the Catechism teaches on this:

Day 193: Communion Forever in Heaven

There is no surer pledge or dearer sign of this great hope in the new heavens and new earth "in which righteousness dwells," than the Eucharist. Every time this mystery is celebrated, "the work of our redemption is carried on" and we "break the one bread that provides the medicine of immortality, the antidote for death, and the food that makes us live forever in Jesus Christ." CCC 1405

Today's reading is short, with the Catechism speaking about the transforming power of the Eucharist in preparing us for the heavenly banquet with Christ that awaits those of us who "have fought the good fight, ...finished the race, [and] have kept the faith" (2 Tim 4:7-8). The Catechism Compendium gives a summary of this teaching:

The Eucharist is a pledge of future glory because it fills us with every grace and heavenly blessing. It fortifies us for our pilgrimage in this life and makes us long for eternal life. It unites us already to Christ seated at the right hand of the Father, to the Church in heaven and to the Blessed Virgin and all the saints.

In the Eucharist, we “break the one bread that provides the medicine of immortality, the antidote for death and the food that makes us live forever in Jesus Christ.” (Saint Ignatius of Antioch) (#294)

I also like some of the commentary from the Catechism Companion, Vol II on this:

The Eucharist is meant to transform us, preparing us for God's heavenly presence and kingdom... When receiving Holy Communion, we are receiving the very heart of God. Our invitation is to give our hearts to Jesus at every Mass. Through the Eucharist, heaven can begin now, as time and eternity intersect at the altar. The Mass is where heaven and earth unite, allowing us to experience the joy and love of God that will continue for all eternity. (p. 150)

The central Adoration of the Mystic Lamb panel. 

The famous Ghent Altarpiece, shown here, reminds us that every Mass is a foretaste of heaven (see CCC 1402). (p. 151)

Day 192: Unity in the Eucharist

The unity of the Mystical Body: the Eucharist makes the Church. Those who receive the Eucharist are united more closely to Christ. Through it, Christ unites them to all the faithful in one body - the Church. Communion renews, strengthens, and deepens this incorporation into the Church, already achieved by Baptism. In Baptism we have been called to form but one body. The Eucharist fulfills this call: "The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread:" CCC 1396

In today's reading, the Catechism speaks of the unity in the Eucharist. By receiving it, we are "united more closely to Christ" and with others of the faithful in the Church. While  Christ prayed for and desires our unity (Jn 17:21), we also must take into consideration St. Paul's warning not to partake of the Eucharist in an "unworthy manner" (1 Cor 11:27). The Catechism Companion, Vol II comments on this for Catholics:

The conditions for receiving Holy Communion include Baptism, faith in Jesus as Lord, and unity with one's bishop. Catholics who are not in full communion with the Church, due to mortal sin or other irregularities, should not receive Holy Communion. (p. 148)

These "conditions" also apply to some degree to our separated Eastern Orthodox and Protestant brethren. The former are recognized by the Church as "joined to us in closest intimacy" despite not being in full communion due in part to their "celebrat[ing] the Eucharist with great love,"  that they "possess true sacraments," have apostolic succession, and therefore reception of the Eucharist "given suitable circumstances and the approval of Church authority, is not merely possible but is encouraged" (CCC 1399). They are designated as "Eastern churches" because of all this and not "ecclesial communities" despite our separation from each other, unlike Christians "derived from the Reformation and separated from the Catholic Church".

For Protestants, the situation is different. Because they "have not preserved the proper reality of the Eucharistic mystery in its fullness, especially because of the absence of the sacrament of Holy Orders" the Church teaches that "Eucharistic intercommunion with these communities is not possible" (CCC 1400). 

The Catechism Compendium summarizes Church teaching on the reception of the Eucharist by individual non-Catholic Christians:

Catholic ministers may give Holy Communion licitly to members of the Oriental Churches which are not in full communion with the Catholic Church whenever they ask for it of their own will and possess the required dispositions. Catholic ministers may licitly give Holy Communion to members of other ecclesial communities only if, in grave necessity, they ask for it of their own will, possess the required dispositions, and give evidence of holding the Catholic faith regarding the sacrament. (#293)

Day 191: The Eucharist Changes Us

Holy Communion separates us from sin. The body of Christ we receive in Holy Communion is "given up for us," and the blood we drink "shed for the many for the forgiveness of sins." For this reason, the Eucharist cannot unite us to Christ without at the same time cleansing us from past sins and preserving us from future sins... CCC 1393

In today's reading, the Catechism discusses how the Eucharist changes us. It nourishes us spiritually, giving us His Body and Blood to become an actual part of us to help make us more like Christ. It's "not a magical solution or a quick fix but rather a deepening of our relationship with Jesus, which empowers us to resist sin and grow in holiness" (p. 146). 

The Catechism Compendium gives a good summary of today's reading:

Holy Communion increases our union with Christ and with his Church. It preserves and renews the life of grace received at Baptism and Confirmation and makes us grow in love for our neighbor. It strengthens us in charity, wipes away venial sins, and preserves us from mortal sin in the future. (#292)

I also like how the Catechism Companion, Vol II comments on this, which really speaks of what an amazing gift the Eucharist is from Christ to all of us:

When approaching the Eucharist, we must have an openness to change, recognizing the transformative power of this sacrament and being willing to be shaped and molded by it... Holy Communion goes beyond a mere symbolic act of consumption; it has the transformative effect of making us more like Christ. Receiving Holy Communion stimulates an increase in love within us, fortifying our capacity to love God and others, particularly when our love tends to wane amidst the challenges of everyday living. (p. 146) 

Day 190: Receiving Holy Communion

The Lord addresses an invitation to us, urging us to receive him in the sacrament of the Eucharist: "Truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you." CCC 1384

In today's reading, the Catechism discusses the proper way to receive Holy Communion. We must receive this sacrament at least once a year, but every Sunday and holy days are preferred, daily if possible. In the Eucharist, one receives the "Body, Blood, Soul, and Divinity" of our Lord Jesus Christ so one should receive Him as much as possible! It is "the source and summit of the Christian life, and all graces flow from it" (Catechism Companion, p. 144). 

The Catechism Compendium summarizes what Christians need to keep in mind before receiving Holy Communion:

To receive Holy Communion one must be fully incorporated into the Catholic Church and be in the state of grace, that is, not conscious of being in mortal sin. Anyone who is conscious of having committed a grave sin must first receive the sacrament of Reconciliation before going to Communion. Also important for those receiving Holy Communion are a spirit of recollection and prayer, observance of the fast prescribed by the Church, and an appropriate disposition of the body (gestures and dress) as a sign of respect for Christ. (#291)

The Eucharist is a gift from Christ to us, one that we shouldn't dishonor by receiving it weighed down by unrepented sin. St. Paul warns us not to do so in an "unworthy manner [or you] will be guilty of profaning the body and blood of the Lord" (1 Cor 11:27-29). In the liturgy we say before receiving the Eucharist the words of the Centurion: “Lord, I am not worthy to have you come under my roof; but only say the word and my [soul] will be healed" (Matt 8:8). May we always have such humility and faith!

Finally, in CCC 1390 the Catechism tells how "Christ is sacramentally present under each of the species" and we therefore have "all the fruit of Eucharistic grace" by the consecrated Host alone. I do believe that this is true, but it also recognizes "the usual form of receiving communion in the Eastern rites" is by both kinds and even says that "the sign of communion is more complete when given under both kinds, since in that form the sign of the Eucharistic meal appears more clearly." I do not understand why in the Roman Rite there is so much resistance to bringing back receiving both!

Day 189: Worship of the Eucharist

In the liturgy of the Mass, we express our faith in the real presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord. "The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of adoration, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemn veneration of the faithful, and carrying them in procession." CCC 1378

In today's reading, the Catechism focuses mainly on Eucharistic adoration, that is the worship by Catholics of the consecrated Hosts. The Catechism Compendium gives a summary of this:

The worship due to the sacrament of the Eucharist, whether during the celebration of the Mass or outside it, is the worship of latria, that is, the adoration given to God alone. The Church guards with the greatest care Hosts that have been consecrated. She brings them to the sick and to other persons who find it impossible to participate at Mass. She also presents them for the solemn adoration of the faithful and she bears them in processions. The Church encourages the faithful to make frequent visits to adore the Blessed Sacrament reserved in the tabernacle. (#286)

We believe that the Eucharist "is a substantial presence by which Christ, God and man, makes himself wholly and entirely present" for us, which makes such adoration understandable (CCC 1374). 

The Catechism Companion, Vol II comments on this uniquely Catholic devotion:

Some question this doctrine, saying that adoration is idolatry. If Catholic doctrine were wrong, worship of what appears to be bread and wine would by idolatry. However, Jesus said, "This is my body... this is my blood" (Matthew 26:26, 28). We can trust the one who is Truth to tell us the truth. Catholics are not committing idolatry but instead are worshipping. The opportunity to be in God's presence and worship him is uniquely presented through the Eucharist. (p. 142) 

If the Eucharist truly is the "Body, Blood, Soul, and Divinity of Christ" as we believe, the devotion makes perfect sense. We believe that "God was manifested in the flesh" (1 Tim 3:16), something that "will make men stumble" (1 Pet 2:8), and at whose very name "every knee should bow... every tongue confess" (1 Phil 2:10-11), yet He cannot be truly present in the consecrated Host to adore? I would say that those who make the charge to Catholics that "your faith is futile" (1 Cor 15:17) because of the proper reverence for Christ through Eucharistic adoration are mistaken. We adore the God-man and cherish His words that "This is my body... this is my blood" (Matt 26:26-28). 

Monstrance at the Eucharistic adoration

 

Day 188: Christ's Presence in the Eucharist

It is by the conversion of the bread and wine into Christ's body and blood that Christ becomes present in this sacrament. the Church Fathers strongly affirmed the faith of the Church in the efficacy of the Word of Christ and of the action of the Holy Spirit to bring about this conversion... CCC 1375

In today's reading, the Catechism speaks of the Real Presence of Jesus Christ in the Eucharist. This isn't a symbolic or spiritual presence, but "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained" (CCC 1374). This change the Church "has fittingly and properly called transubstantiation" (CCC 1376). The Catechism Compendium summarizes this teaching:

Transubstantiation means the change of the whole substance of bread into the substance of the Body of Christ and of the whole substance of wine into the substance of his Blood. This change is brought about in the eucharistic prayer through the efficacy of the word of Christ and by the action of the Holy Spirit. However, the outward characteristics of bread and wine, that is the “eucharistic species”, remain unaltered. (#283)

The Catechism Companion, Vol II comments on this:

From the beginning, the meaning of the Eucharist was recognized when many disciples walked away after Jesus spoke about his flesh and blood as true food and drink [Jn 6:52-66]... Church Fathers such as St. John Chrysostom and St. Ambrose emphasized the reality of the Eucharist as the true flesh and blood of Jesus Christ [CCC 1375]. The ability to "confect" the Eucharist is connected to the ministry and role of the priest, as expressed by St. John Chrysostom... Regardless of the size of the Communion Host we may receive, we receive the whole Christ. (p. 140) 

Finally, Dr. Brant Pitre has a good video on how the Eucharistic theology found in John 6 is misinterpreted:

Pope Benedict XVI celebrates a Mass.

Through the words of consecration prayed by the priest, bread and wine are converted into the Body and Blood of Christ (see CCC 1375). (p. 141)

Day 187: The Church's Sacrificial Unity

To the offering of Christ are united not only the members still here on earth, but also those already in the glory of heaven. In communion with and commemorating the Blessed Virgin Mary and all the saints, the Church offers the Eucharistic sacrifice. In the Eucharist the Church is as it were at the foot of the cross with Mary, united with the offering and intercession of Christ. CCC 1370

Today's reading from the Catechism is short, on the sacrificial unity of the Eucharist with, what has been called, the Churches Militant, Penitent, and Triumphant. The Catechism Compendium summarizes this brief reading:

In the Eucharist, the sacrifice of Christ becomes also the sacrifice of the members of his Body. The lives of the faithful, their praise, their suffering, their prayers, their work, are united to those of Christ. In as much as it is a sacrifice, the Eucharist is likewise offered for all the faithful, living and dead, in reparation for the sins of all and to obtain spiritual and temporal benefits from God. The Church in heaven is also united to the offering of Christ. (#281)

The Catechism Companion, Vol II also comments on this:

The pope and bishops are mentioned in each Mass since they represent the oneness of the Catholic Church... The Eucharistic sacrifice joins together all Catholics who are living now and also the souls in heaven... [It] serves two essential purposes: giving glory to the Father and contributing to the sanctification and salvation of the world. (p. 138)

Finally, Dr. Brant Pitre has a good video on this:

 

Angels in adoration of the Eucharist, which is presented on an altar decorated with the Last Supper. Lithograph by J. G. Schreiner after M. Seitz after H. Hess.

The [lithograph] shown here is a beautiful reminder that the Eucharistic sacrifice unites not only the members of the Church on earth but also the saints and angels. (p. 139)

Day 186: The Sacrificial Memorial

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. In all the Eucharistic Prayers we find after the words of institution a prayer called the anamnesis or memorial. CCC 1362

In today's reading, the Catechism discusses the Eucharist as a sacrificial memorial. The Catechism Compendium summarizes this section:

The Eucharist is a memorial in the sense that it makes present and actual the sacrifice that Christ offered to the Father on the cross, once and for all on behalf of mankind. The sacrificial character of the Holy Eucharist is manifested in the very words of institution, “This is my Body which is given for you” and “This cup is the New Covenant in my Blood that will be shed for you” (Luke 22:19-20). The sacrifice of the cross and the sacrifice of the Eucharist are one and the same sacrifice. The priest and the victim are the same; only the manner of offering is different: in a bloody manner on the cross, in an unbloody manner in the Eucharist. (#280)

Christ is our "paschal lamb" (1 Cor 5:7), whose suffering and death was offered as a sacrifice for our redemption to the Father. The Mass "re-presents" Christ's Passover that was prefigured in Exodus 13:3, only while the latter liberated the Jews from "out of the house of bondage" in Egypt, the former liberates us from the bondage of sin and leads us to salvation. In the Exodus Passover, the Jews "once again experience God's saving work" which in Christ's Passover is magnified by making present "the sacrifice of the cross" (p. 136). 

I like how the Catechism Companion, Vol II comments on this:

The Eucharist is a "noun" - it is the Body and Blood of Christ. It is also a "verb" - it is the action of the sacrifice of Jesus offered to the Father... The Mass allows us to participate fully by actively offering the sacrifice, as well as by joining our lives and experiences to Christ's sacrifice. Everything we go through can be offered and united to Christ's sacrifice, for the glory of the Father and the salvation of the world. (p. 136)

Finally, Dr. Brant Pitre has a good video on the Mass as a sacrifice: 

In the catacombs the Church is often represented as a woman in prayer, arms outstretched in the praying position. Like Christ who stretched out his arms on the cross, through him, with him, and in him, she offers herself and intercedes for all men. CCC 1368

 

Day 185: Thanksgiving, Memorial, Presence

If from the beginning Christians have celebrated the Eucharist and in a form whose substance has not changed despite the great diversity of times and liturgies, it is because we know ourselves to be bound by the command the Lord gave on the eve of his Passion: "Do this in remembrance of me." CCC 1356

The Catechism discusses in today's reading how the Eucharist is a sacrifice of thanksgiving and praise to the Father. It is "a sacrifice of praise in thanksgiving for the work of creation" and "a blessing by which the Church expresses her gratitude to God for all his benefits, for all that he has accomplished through creation, redemption, and sanctification. Eucharist means first of all 'thanksgiving'" (CCC 1360). 

The Catechism Companion, Vol II comments:

Jesus instituted the Eucharist, providing clear guidance on how God wants to be worshipped. The Eucharist is a sacrificial memorial of Christ's self-offering to the Father... We acknowledge that all glory and honor belong to God and express our gratitude and adoration through the sacrificial worship made possible by Jesus' redemptive work. God invites, commands, and calls us to be present, engaged, and reverent during the Eucharistic celebration. The Eucharist is an extraordinary gift that surpasses our understanding. (p. 134)

The story of Cain and Abel in the book of Genesis, pictured here, is a reminder of the importance of sacrifice in Catholic tradition (see CCC 1357). (p. 135)

Day 184: The Movement of the Mass

In the communion, preceded by the Lord's prayer and the breaking of the bread, the faithful receive "the bread of heaven" and "the cup of salvation," the body and blood of Christ who offered himself "for the life of the world": Because this bread and wine have been made Eucharist ("eucharisted," according to an ancient expression), "we call this food Eucharist, and no one may take part in it unless he believes that what we teach is true, has received baptism for the forgiveness of sins and new birth, and lives in keeping with what Christ taught." CCC 1355

In today's reading, the Catechism discusses the various parts of the Mass in more depth, from the Liturgy of the Word through to the reception of the Eucharist by the faithful. It really makes no sense to post the whole text for the Order of Mass as outlined in the Catechism today, best to read CCC 1348-1355 for oneself for that. I will say though that one of the most important parts of the Mass is that the bishop or priest is acting in persona Christi capitis, or "in the person of Christ the head." So in essence, it is Jesus our "Great High Priest" (Heb 4:14) through the minister that is offering Himself to the Father in each and every Mass. 

The Catechism Companion, Vol II makes some good comments on this:

Christ brings us the Eucharist at each Mass. While paintings and drawings depict the visible elements of the Mass, they often fail to portray the heavenly hosts and the presence of Jesus Christ himself. In the Eucharist, Jesus is not only present Body, Blood, Soul, and Divinity, but he is also present as the great High Priest... The Eucharist is not just a meal but also a sacrifice, and participating in this sacrifice is an integral part of the Mass. Jesus commanded us to do this in his memory. (p. 132)

A bit "cheesy Hollywood" perhaps, but this video does pretty much encapsulate what the Church believes happens at each and every Mass:

Day 183: The Mass of All Ages

The command of Jesus to repeat his actions and words "until he comes" does not only ask us to remember Jesus and what he did. It is directed at the liturgical celebration, by the apostles and their successors, of the memorial of Christ, of his life, of his death, of his Resurrection, and of his intercession in the presence of the Father. CCC 1341

In today's reading, the Catechism discusses the celebration of the Mass. The Catechism Compendium summarizes this: 

The Eucharist unfolds in two great parts which together form one, single act of worship. The Liturgy of the Word involves proclaiming and listening to the Word of God. The Liturgy of the Eucharist includes the presentation of the bread and wine, the prayer or the anaphora containing the words of consecration, and communion. (#277)

Christians meet on "the first day of the week", that is Sunday, "to break bread" (Acts 20:7) since that is the day Christ was resurrected (Jn 20:1). The Mass is celebrated in the same manner, though liturgies may differ among Rites, all over the world. The Eucharist at the Mass is the same as at Divine Liturgy or Holy Qurbana. 

I really like how the Catechism quotes St. Justin Martyr's apology from about the year 155 A.D., which witnesses the "basic lines of the order of the Eucharistic celebration" that we still follow today (CCC 1345). The Catechism Companion, Vol II gives a summary of what he wrote:

St. Justin Martyr affirms that the Eucharist is not ordinary food but the true flesh and blood of Jesus Christ, to be received only by those who have faith, have received Baptism, and live according to Christ's teachings... If someone does not believe in the Real Presence or they are not united to the Church or not living as Christ taught us receiving the Body and Blood of Christ would place them in danger of receiving condemnation on themselves. (p. 130)

In every age, the Church's priests offer Holy Mass in obedience to Christ, who said "do this in remembrance of me: (Luke 22:19; see CCC 1341). (p. 131)