EUCHARIST:

BELIEVE, CELEBRATE, AND LIVE

Cover Photo: Source and Summit Painting by Lalo Garcia, commissioned in 2013
by Liturgy Training Publications

The painting portrays a wonderful scene in the Celebration of the Mass. At the
center is an altar, where priest elevates the host and the chalice, while a deacon
stands next to holds up a Book of the Gospels. However, it does not stop there.
From the altar pours a river, which flows through the landscape, down from the
mountain and into the distance. People old and young climb the mountain and
hurry down again. This portrayal depicts the Eucharist as the Highest form of
worship in the life of the Church.
See Corinna Laughlin, The Liturgy: The Source and Summit of Our Christian Life
(Chicago, IL: Liturgy Training Publications, 2018).

Layout Artist: Jhon Christian E. Ragguinan

All rights reserved. Some of the pictures are taken from the internet.

Printed in Vigan City, Philippines.

 TABLE OF CONTENTS
Page

Abbreviations 2
Introduction 3
O Sacred Banquet Prayer 4

MYSTERY TO BE BELIEVED
1. How is the Eucharist a sacrifice? Is it necessary to sacrifice? 6
2. Is receiving the Eucharist still important? 10
3. Why should we gather for the Eucharist? 14

MYSTERY TO BE CELEBRATED
1. How is Christ made present in the Eucharist? 19
2. What is the point of going to mass? 24
3. Is the Eucharist for eating or for looking? 28
4. Can the Eucharist be an expression of beauty? 32

MYSTERY TO BE LIVED
1. Why should I go to mass anyway? 36
2. Can I just worship as I please? 41
3. How can the mass transform my life? 45

Contributors 49

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 ABBREVIATIONS

CCC- Catechism of the Catholic Church

CFC- Catechism of the Filipino Catholic
DH- Compendium of Creeds, Definitions,
and Declarations on Matters of Faith and
Morals
EM- Eucharisticum Mysterium
EG- Evangelii Gaudium
GS- Gaudium et Spes
LG- Lumen Gentium
MF- Mysterium Fidei
ND- The Christian Faith in the Doctrinal
Documents of the Catholic Church
SC- Sacrosanctum Concilium
SaCar- Sacramentum Caritatis

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 INTRODUCTION

The Holy Eucharist is the gift that Jesus Christ makes of himself, thus
revealing to us God's infinite love for every man and woman. This
wondrous sacrament makes manifest that "greater" love which led him to
"lay down his life for his friends" (Jn 15:13)… Jesus continues, in the
sacrament of the Eucharist, to love us "to the end," even to offering us his
body and his blood.
-(Benedict XVI, SaCar no. 1)

This work is a gift- enriched by the Eucharist. The SEG-ANG class of Mother
Theresa of Calcutta offers this book with the hope of enriching our
appreciation and love for the Eucharist.
This humble work is divided into three sections following the theme:
The EUCHARIST:
To be BELIEVED…To be CELEBRATED…To be LIVED

The topics under each theme are selected from a survey done by the class
from different respondents. Their questions about the Eucharist play a
vital role in the study. The study then proceeds from the presentation of
the situation/issue with a response citing Biblical and Doctrinal references
and a reflection on Pastoral implications. The book also includes trivia and
quotations regarding the Eucharist.

This humble work is made possible with the initiative of Rev. Fr. Willie
Jones W. Ducusin, the professor on “EUCHARIST” of ICST . The SEG-ANG
class expresses their gratitude for his gift of wisdom and priesthood who
continue to enrich the seminarian’s love for the Eucharist.

Editor

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 O Sacred Banquet Prayer
O sacred banquet, in which Christ is received,
the memory of His Passion is renewed,
the mind is filled with grace,
and a pledge of future glory is given to us.

V. Thou didst give them bread from heaven:

R. Containing in itself all sweetness.

O God, who under a wonderful Sacrament hast left

us a memorial of Thy Passion; grant us, we beseech
Thee, so to reverence the sacred mysteries of Thy
Body and Blood, that we may ever feel within
ourselves the fruit of Thy Redemption: Who livest
and reignest for ever and ever.
Amen.

4
 …A MYSTERY TO BE BELIEVED!

A MYSTERY TO BE BELIEVED …

"This is the workof This

God: that
is the work you believe
of God: that
in him whom he has sent" (Jn 6:29)
you believe in him whom he
has sent. - John 6:29

5
 HOW IS THE EUCHARIST A SACRIFICE?
IS IT NECESSARY TO SACRIFICE?

Situation:
The pandemic has caused a lot of sufferings. Personally, I feel helpless
as I struggle living in this time of trial. I consider these as crosses in
life. How then can I find the value and meaning of these sacrifices in
life and relate it to the sacrifice of Christ made present in the
Eucharist?

6
 The Sacrificial character of the Eucharist
is manifested in the words of institution:
Luke 22:19-20 and Mathew 26:28.

“Then he took a loaf of bread, and when he had given thanks, he broke
it and gave it to them, saying, “This is my body, which is given for you.
Do this in remembrance of me.” And he did the same with the cup
after supper, saying, “This cup that is poured out for you is the new
covenant in my blood.” (Lk 22:19-20).

“While they were eating, Jesus took a loaf of bread, and after blessing
it he broke it, gave it to the disciples, and said, “Take, eat; this is my
body.” Then he took a cup, and after giving thanks he gave it to them,
saying, “Drink from it, all of you; for this is my blood of the covenant,
which is poured out for many for the forgiveness of sins.” (Matthew
26:26-28).

“How much more will the blood of Christ, who through the eternal
Spirit offered himself without blemish to God, purify our conscience
from dead works to worship the living God!” And just as it is appointed
for mortals to die once, and after that the judgment.” (Hebrew 9: 14,
27)

7
 Council of Trent Session 22 Doctrine on the Most
Holy Sacrifice of the Mass in ND 1555.

If anyone says that in the Mass a true and proper sacrifice is not
offered to God or that the offering consists merely in the fact that
Christ is given to us to eat, anathema sit.

Sacrosanctum Concilium no. 47 in ND 1575

At the Last Supper, on the night when he was betrayed, our Savior
instituted the eucharistic sacrifice of his body and blood. He did this
in order to perpetuate the sacrifice of the cross throughout the
centuries until he should come again, and so to entrust to his beloved
Spouse, the Church, a memorial of his death and resurrection: a
sacrament of love, a sign of unity, a bond of charity, a paschal banquet
"in which Christ is eaten, the mind is filled with grace, and a pledge of
future glory is given to us."

Eucharisticum Mysterium no. 3 in ND 1581

The Mass, the Lord's Supper, is at the same time and inseparably: a sacrifice
in which the sacrifice of the cross is perpetuated; a memorial of the death and
resurrection of the Lord, who said: "Do this as a memorial of me" [Lk 22:19];
a sacred banquet in which, through the communion of the body and blood of
the Lord, the people of God share the benefits of the Paschal sacrifice, renew
the new Covenant which God has made with human beings once for all
through the blood of Christ, and in faith and hope foreshadow and anticipate
the eschatological banquet in the Kingdom of the Father, proclaiming the
Lord's death "until he comes" [1 Cor 11:26]. In the Mass, therefore, the
sacrifice and sacred meal belong to the same mystery—so much so that they
are linked by the closest bond.

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 How can the Eucharist as sacrifice help us better appreciate the
mass and relate it to our own life especially this time of trial and
suffering such as the pandemic?

The Eucharist as sacrifice should not be seen apart from the cross. We can
never fully understand the Eucharist unless we relate it to the paschal mystery
of our Lord’s passion and death. Moreover, the Eucharist is the sacrifice of the
whole Church in as much as it is the Body of Christ participating in the offering
of her head. In the Eucharist, the sacrifice of Christ is also the sacrifice of the
members of his body. Our lives as catholic, our joys, sufferings, trials, works,
and prayers are to be united with the total offering of Christ (cf. CCC 1368).

We go to mass to pray with our own offerings, intentions, concerns, desires

and hopes. Vatican II insists on the unity of our daily acts with the Eucharist,
“All their [laity’s] works, prayers, and apostolic undertakings… If carried out in
the Spirit- even hardships of life if patiently borne- all these become spiritual
sacrifices acceptable to God through Jesus Christ. In the celebration of the
Eucharist these are most fittingly offered to the Father along with the Body of
the Lord (LG 34).

“In this time of pandemic, we are called to offer our own stories of loss, pain,
and suffering. We find comfort, consolation and hope in the Eucharist because
of the assurance that our sacrifices are united in the sacrifice of our savior and
Lord. Today, this assures us that we are not alone. Christ carries the cross with
us. Our sufferings are united in the salvific act of Christ on the cross. We, too,
are called to carry our own crosses in life offering to the Lord our own
experiences of suffering, trials, pains, struggles our joys and successes.”

We should be reminded that at the heart of Christ’s sacrifice is the Lord’s

saving love. The Lord hears the prayer of those who suffer. At Calvary, His love
is poured on the cross. Today, his love continues to be poured to those who
unite their suffering with Him. In the Eucharist, we do not only unite our whole
life to Christ’s sacrificial offering but also feel the infinite and everlasting value
of God’s saving Love (Jn 3,16). Such is the grace of the Eucharist as sacrifice!

9
 IS RECEIVING THE EUCHARIST STILL
IMPORTANT?

Situation:
Joe remarks that he has no need of going to mass. “The Eucharist does
not put food in the table and with all honesty, that piece of thin wafer
could not keep us alive, so what is the use?”
One could readily notice that Joe does not find value in receiving the
Eucharist. What does the Church say?

10
 Jesus Christ is the true bread from heaven who
sustains life as portrayed in John 6:31-35; John
6:53-56 and 1 Cor 11: 26-29

Our ancestors ate the manna in the wilderness; as it is written, ‘He

gave them bread from heaven to eat.’” Then Jesus said to them, “Very
truly, I tell you, it was not Moses who gave you the bread from heaven,
but it is my Father who gives you the true bread from heaven. For the
bread of God is that which comes down from heaven and gives life to
the world.” They said to him, “Sir, give us this bread always.” Jesus
said to them, “I am the bread of life. Whoever comes to me will never
be hungry, and whoever believes in me will never be thirsty. (John
6:31-35)

So, Jesus said to them, “Very truly, I tell you, unless you eat the flesh
of the Son of Man and drink his blood, you have no life in you. Those
who eat my flesh and drink my blood have eternal life, and I will raise
them up on the last day; for my flesh is true food and my blood is
true drink. Those who eat my flesh and drink my blood abide in me,
and I in them. (John 6: 53-56)

For as often as you eat this bread and drink the cup, you proclaim
the Lord’s death until he comes. Whoever, therefore, eats the bread
or drinks the cup of the Lord in an unworthy manner will be
answerable for the body and blood of the Lord. Examine yourselves,
and only then eat of the bread and drink of the cup. For all who eat
and drink without discerning the body, eat and drink judgment
against themselves. (1 Cor 11: 26-29)

11
 Second Vatican Council Gaudium et
Spes no. 38 in ND 1576a.

Christ left to his followers a pledge of this hope and food for the
journey in the sacrament of faith, in which natural elements, the
fruits of human cultivation, are changed into his glorified body and
blood, as a supper of brotherly fellowship and a foretaste of the
heavenly banquet.

Paul VI Mysterium Fidei no. 46 in ND 1580

As a result of transubstantiation, the species of bread and wine

undoubtedly take on a new meaning and a new finality, for they no
longer remain ordinary bread and ordinary wine, but become the
sign of something sacred, the sign of a spiritual food. However, the
reason why they take on this new significance and this new finality
is because they contain a new "reality" which we may justly term
ontological. For there no longer lies under those species what was
there before, but something quite different; and that, not only
because of the faith of the Church, but in objective reality, since
after the change of the substance or nature of the bread and wine
into the body and blood of Christ, nothing remains of the bread and
wine but the appearances, under which Christ, whole and entire, in
his physical "reality" is bodily present, although not in the same way
as bodies are present in a given place.

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 Each person wants to have a happy and secure life. It is for
this reason that every human person directs his/her own
labors to find what sustains and preserves life – what is
enduring.

Experience, however, tells us that earthly life has its end. When faced
with death, a person’s heart hopes for something that is lasting. This
yearning stems from one’s soul – a soul that is enduring yet experiences
the incongruency of bodily death.

It is true that there are bodily needs, and it must be satisfied by all means. One
needs to eat, to have a roof over his head and to find enjoyment in life. The
soul too, the part of every human being that endures also have its needs in
order to eternally endure in the blissful presence of God. It needs to be fed
and nourished by the very source of life. It must be bathed clean from the
stain of sin that it too may stand blameless before God. The Eucharist is the
food for both body and soul. It nourishes those who receive it in both ways
that one may live a life that is not only happy but also enduring.

There is a need to rediscover the value of receiving the Eucharist. We are not
merely receiving wafer and wine but Jesus himself who is the source of life.
The Eucharistic species are not super-food that sustain the body but rather
true food that nourishes one’s body and soul- to act and participate to the
Church’s mission.

EUCHARISTIC TRIVIA

In the 8th century, a priest in Lanciano, Italy was experiencing doubts about the real
presence of Jesus in the Eucharist. In the middle of saying Mass, he said the words of
consecration (“This is my body,” “This is my blood) and saw the bread and wine
transform into real human flesh and blood. The blood coagulated into five globules
(later believed to be representative of the five wounds of Christ). Word of the miracle
quickly spread, the local archbishop launched an investigation, and the Church
approved the miracle. (continuation see page 15)

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WHY SHOULD WE GATHER FOR THE
EUCHARIST?

Situation:
I am a Roman Catholic but I rarely go to the Church to attend mass
because I am easily irritated to the people around me who tends to
be noisy during the celebration of the mass and I cannot
concentrate and besides I can pray on my own in peace.

14
 The Unity of the Mystical Body: the Eucharist
makes the Church as cited in 1 Corinthians 12,
12-13; 1 Cor 10: 16-18.

For just as the body is one and has many members, and all the
members of the body, though many, are one body, so it is with
Christ. For in the one Spirit we were all baptized into one body—
Jews or Greeks, slaves or free—and we were all made to drink of one
Spirit. (1 Cor 12, 12-13)

The cup of blessing that we bless, is it not a sharing in the blood of

Paul
Christ? VIbread
The Mysterium Fidei
that we in NDis1580
break, it not a sharing 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. Consider the people of
Israel; are not those who eat the sacrifices partners in the altar?
(1 Corinthians 10: 16-18)

EUCHARISTIC TRIVIA (continuation from page 13)

… The flesh is still preserved to this day. Professor of anatomy Odoardo Linoli
conducted a scientific analysis of the flesh in 1971 and concluded that the flesh
was cardiac tissue, the blood appeared to be fresh blood (as opposed to blood that
was 1200 years old), and there was no trace of preservatives.
You can visit the miraculous flesh and blood in the Church of San Francesco in
Lanciano, Italy.

15
 Catechism of the Catholic Church no. 1396

The Eucharist by nature is ecclesial through communion. Meaning we

are to celebrate the holy Eucharist together with the faithful because
through the Eucharist it will unite us together. Those who receive the
Eucharist are united more closely to Christ. Through it, Christ unite
them to all the faithful in one body- the Church. Communion renews,
strengthens, and deepens this incorporation into the Church already
achieved by baptism.

Second Vatican Council Lumen Gentium no. 11 in ND

1576

Whenever they take part in the eucharistic sacrifice, fount and summit
of the entire Christian life, [the faithful] offer to God the divine victim
and themselves along with it; and thus, both for the offering and in
holy communion, all act their own part in the liturgical action, not
indeed indiscriminately but in various ways. Strengthened at the holy
table by the body of Christ, they manifest in a concrete manner the
unity of God's people, aptly signified and admirably realized by this
most august sacrament.

Second Vatican Council Presbyterorum Ordinis no. 5

in ND 1576b

The other sacraments, and indeed all ecclesiastical ministries and works
of the apostolate, are bound up with the Holy Eucharist and are directed
towards it. For in the most blessed Eucharist is contained the whole
spiritual good of the Church, namely Christ himself our Pasch and the
living bread which gives life to humankind through his flesh—that flesh
which is given life and gives life through the Holy Spirit. Thus, all are
invited and led to offer themselves, their works and all creation with
Christ. For this reason, the Eucharist appears as the source and the
summit of all preaching of the Gospel.

16
 The Church always worships as a gathered community.
The gospel according to Matthew attests to this. “Where
two or three are gathered together in my name, there
am I in the midst of them (Mt. 18: 20).”
This is the reason why Christians gather. They gather to make Christ
present in their midst. The gathering is not merely a gathering of
persons but about the community encountering Christ. It is in the
context of a community that God encounters us. The Eucharist by
nature is communal.

The Eucharist unites us together as one family. The Church teaches

that those who receive the Eucharist are united more closely to Christ
and tthrough it, Christ unite them to all the faithful in one body (CCC
no.1396). We are, then, encouraged to go to Mass and receive the
body of Christ which makes us united with Christ and others.

Also, the Eucharist is a sacrifice where the faithful joins together to

celebrate and offer sacrifice. Indeed, praying alone in peace gives you
more comfort rather than being on the noisy crowd inside the Church
but the essence of the Eucharist is to offer sacrifice together to the
Father. We are to strive to refocus our attention to the celebration
amidst disturbances.

This communal character of the Eucharist reminds us that we are to

offer sacrifice to God together with the whole Church and to
celebrate it with others. Indeed, the ecclesial meaning of the
Eucharist corrects an individualistic Eucharistic spirituality. No one
follows the Lord alone. Similarly, as Pope Francis remarks, “no one is
saved alone.” We follow the Lord as a community. We gather
together as a eucharistic people journeying towards the Kingdom.

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…A MSYTERY TO BE CELEBRATED!

Truly, truly, I say to you, it was not

Moses who gave you the bread from
heaven; my Father gives you the true
bread from heaven.
John 6:32
18
HOW IS CHRIST MADE PRESENT IN THE
EUCHARIST?

Situation:
Is it okay to skip the other parts of the Mass? Do I fulfill my
Church obligation if I only attend the communion part? Because
I strongly believe that Christ is truly present only in the sacred
host that I receive during Holy Communion.

19
 Assembly
The bread we break, is it not a participation in the body
of Christ? Because it is one bread, we, though many, are
one body” (1 Cor 10:16).
“For where two or three are gathered in my name, I am
there among them.” (Matthew 1:20)

The Celebrant
Every high priest chosen from among mortals is put in charge of
things pertaining to God on their behalf, to offer gifts and sacrifices
for sins. He is able to deal gently with the ignorant and wayward
since he himself is subject to weakness; and because of this he must
offer sacrifice for his own sins as well as for those of the people. And
one does not presume to take this honor, but takes it only when
called by God, just as Aaron. (Hebrews 5: 1-4) Such preparations
having been made, the priests go continually into the first tent to
carry out their ritual duties; but only the high priest goes into the
second, and he but once a year, and not without taking the blood that
he offers for himself and for the sins committed unintentionally by
the people. (Hebrews 9: 6-7)

Proclaimed Word
Truly, truly I say to you he who hears my word and believes him who sent
me, has eternal life. (John 5:24)

Presence in the Eucharistic Species.

I am the bread of life. Your ancestors ate the manna in the
wilderness, and they
• Eucharistic died. This is the bread that comes down from
Species
heaven, so that one may eat of it and not die. (John 6:48-50)
I am the bread of life. Your ancestors ate the manna in the wilderness, and
they died. This is the bread that comes down from heaven, so that one may
eat of it and not die. (John 6:48-50)
DOCTRINAL REFERENCE:
Second Vatican Council, Lumen Gentium, 11 in ND 1576 (Presence in
the Assembly) Whenever they take part in the eucharistic sacrifice,
fount and summit of the entire Christian life, [the faithful] offer to God
20
the divine victim and themselves along with it; and thus, both for the
offering and in holy communion, all act their own part in the liturgical
action, not indeed indiscriminately but in various ways. Strengthened
 Second Vatican Council Lumen Gentium, 11 in ND
1576 (Presence in the Assembly)

Whenever they take part in the eucharistic sacrifice, fount and summit of the
entire Christian life, [the faithful] offer to God the divine victim and themselves
along with it; and thus, both for the offering and in holy communion, all act
their own part in the liturgical action, not indeed indiscriminately but in various
ways. Strengthened at the holy table by the body of Christ, they manifest in a
concrete manner the unity of God's people, aptly signified and admirably
realized by this most august sacrament.

Pontifical Biblical Commission: The Interpretation of the

Bible in the Church ND 1242 (Presence in the Word)

In the sacramental liturgy, the high point of which is the Eucharistic

celebration, brings about the most perfect actualization of the biblical
texts, for the liturgy places the proclamation in the midst of the community
of believers, gathered around Christ so as to draw near to God. Christ is
then "present in his word, because it is he himself who speaks when Sacred
Scripture is read in the Church".

Sacrosanctum Concilium no. 60 (Presence in the Celebrant)

In the virtue of his ordination the priest is the member of the community of
the faithful who possess the power to offer sacrifice in the person of Christ.
… when he celebrates the Eucharist, he is to serve God and the people with
dignity and humility, and by his general behavior and with dignity and
humility, and by his general behavior and the manner in which he utters the
sacred words he should make the faithful realize the presence of the living
Christ.
Catechism of the Catholic Church no. 1374 (Presence in the
Eucharistic Species).
In the Blessed Sacrament of the Eucharist “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.”

21
 Although Christ is fully present in the mass in the Eucharistic
species, he is also present in the person of the priest, the
gathered assembly, and the proclaimed Word. So, during the
celebration of the Eucharist, we are to recognize that Christ is
present in four modes:

The Assembly: Christ is present in the gathered assembly as a sign of

communion among the baptized members of the Church. The Holy
Eucharist gathers all the members to give praise and thanksgiving to
God for the gift of salvation. Thus, the Eucharist connotes the sign of
unity among the members of the Church, the body of Christ, as a sign
of his continuous presence in the world.

The Celebrant: The priest presides in the celebration of the mass. He

has a vital role in leading the assembly in the celebration. He acts in
the person of Christ, the head. By virtue of his ordination, his
ministerial function includes the proclamation of the Word and
consecrating the bread and wine to become the real body and blood
of Christ. Moreover, we are called to recognize that the priest does
not represent himself but Christ in the mass. The dignity of priests
flows from the priesthood of Christ. Priests, on the other hand, should
always remember that they are acting in the person of Christ. Their
actions, behavior and witness of life should be attuned to the person
of Christ.

The Eucharistic Species: Christ is present in the consecrated Bread

and Wine literally not just symbols of faith, but it is the real presence
of God in our midst. It is not just only a remembrance but making Him
truly present in our midst. As we partake in the sacrifice of the Mass,
we enter into a deeper communion with Jesus through receiving his
body and blood. We share in the life of Jesus. It serves as spiritual
nourishment in our earthly journey. Indeed, in the Eucharistic
Species, Jesus becomes truly the food for eternal life.

22
 The Proclaimed Word: Christ is present in the Word
being proclaimed in the mass. He is the living Word that
continues to penetrate and satisfy our hunger for God’s
voice in this noisy world. Through the liturgy of the

Word, we encounter Christ, the word made flesh. And so, this means
that we should not take for granted the liturgy of the Word.
It is a sad reality, that people often see their participation in the mass
only in the reception of holy communion but not giving importance
on listening on the Word of God being proclaimed. We are reminded
that the readings provide and encounter between the faithful and
Jesus. Those who are privileged to proclaim the Word of God are all
the more invited to take to heart what is being proclaimed and to
read the Word prayerfully and properly. Similarly, the faithful should
be open to be transformed and be touched by the Word of God
especially when it is being proclaimed in the mass.

EUCHARISTIC TRIVIA
The Eucharistic Miracle of Santarém – 13th century
A woman living in Santarém, Portugal in the 13th was distressed that her husband
was unfaithful to her, and she decided to consult a sorceress for help. The sorceress
told her the price of her services was a consecrated host.
She went to Mass at the Church of St. Stephen and received the Eucharist on her
tongue, removed the Eucharist from her mouth, wrapped it in her veil, and headed
to the door of the church. But before she got out, the host began to bleed.
When she got home, she put the bloodied host in a trunk. That night, a miraculous
light emanated from the trunk. She repented of what she had done and the next
morning confessed to her priest. Her priest came and retrieved the host and took it
back to the church.
After an investigation and approval of the miracle, the church was renamed Church
of the Holy Miracle, and the bloodied host remains on display to this day.

23
 WHAT IS THE POINT OF GOING TO
MASS?

Situation:
I always want to go to Mass because I find the homily of the priest
interesting, entertaining and at some point, inspiring. And if his
homily at times is boring, that is, he did not tell jokes, stories about
‘telenovelas’ where I can relate or even make us laugh, as if
something is not complete in the celebration. That is why the
homily is very important.

24
 Seek ye first the kingdom of God and His righteousness and
all these things shall be added unto you.

“When you sacrifice a thanksgiving offering to the Lord, you shall

sacrifice it so that it may be acceptable in your behalf.” (Leviticus
22: 29)

“Jesus answered them, "Very truly, I tell you, you are looking for
me, not because you saw signs, but because you ate your fill of the
loaves. 27 Do not work for the food that perishes, but for the food
that endures for eternal life, which the Son of Man will give you.
(John 6: 26-27)

The Saints speaks…

"All the good works in the world are not equal to the Holy Sacrifice of
the Mass because they are the works of men; but the Mass is the
work of God. Martyrdom is nothing in comparison for it is but the
sacrifice of man to God; but the Mass is the sacrifice of God for
man."
- St. John Vianney, Cure d'Ars

25
 Transiturus De Hoc Mundo in DH 847.

This is… the saving memorial in which we recall with gratitude the
memory of our redemption, in which we are withdrawn from evil
and strengthened in good and go forward to an increase of virtues
and graces, in which we really go forward through the bodily
presence of the Savior himself.

Catechism of the Catholic Church 1348.

All gather together. Christians come together in one place for the
Eucharistic assembly. At its head is Christ himself, the principal
agent of the Eucharist. He is high priest of the New Covenant; it is
he himself who presides invisibly over every Eucharistic
celebration. It is in representing him that the bishop or priest
acting in the person of Christ the head (in persona Christi
capitis) presides over the assembly, speaks after the readings,
receives the offerings, and says the Eucharistic Prayer. All have
their own active parts to play in the celebration, each in his own
way: readers, those who bring up the offerings, those who give
communion, and the whole people whose "Amen" manifests their
participation.

26
 The homily is a part of the Liturgy of the Word. And, we should
always remember that, “the liturgy of the Word and liturgy of
the Eucharist together form ‘one single act of worship”
(SC 56, CCC 1346).

There is an intrinsic bond between the Word of God and the

Eucharist. “From listening to the word of God, faith is born or
strengthened (cf. Rom 10:17); in the Eucharist the Word made flesh
gives himself to us as our spiritual food” (SaCar44). We attend the
Holy Mass not just because of the Homily but we attend because we
want to worship and give thanks God through the Liturgy of the Word
and the Liturgy of the Eucharist.

While it is true that the homily is an important part of the Liturgy of

the Word, it should not be seen as the only one thing to be
considered in attending the Eucharist. Each and every part of the
Holy Mass is important (from Introductory Rites to Concluding Rites).
Further, we remind ourselves that the homily is not solely dependent
on the priest or deacon who preaches the homily. In the homily, we
are called to listen and be open to the word of God being preached
in the words of the priest.

Moreover, we remind ourselves that, “the homily cannot be a form

of entertainment like those presented by the media, yet it does need
to give life and meaning to the celebration . . . preaching should guide
the assembly, and the preacher, to a life-changing communion with
Christ in the Eucharist” (Evangelii Gaudium, 138). It is true about the
sad reality of people being discouraged to attend the mass because
of the homily. It is a continuing challenge on the part of the priests to
be equipped in giving homilies so as to mediate the word of God in
the real-life situations of the people.

27
 IS THE EUCHARIST FOR EATING OR
FOR LOOKING?

Situation:
In my desolate moments, I always go to the Adoration Chapel to
pray. In here, I find comfort, peace of mind and heart, and I really
believe and feel that Jesus is present. So instead of attending Holy
Mass, I am contented, and I prefer spending time with Him there.
Lesser distractions, I can focus more on my personal encounter
with the Lord.

28
 “For where two or three are gathered in my name, I am
there among them.” (Mathew 18: 20)

“So then, my brothers and sisters when you come together to eat,
wait for one another. If you are hungry, eat at home, so that when
you come together, it will not be for your condemnation. About
the other things I will give instructions when I come.” (1
Corinthians 11: 33-34)

The Saints Speak…

"How many of you say: I should like to see His face, His
garments, His shoes. You do see Him, you touch Him, you eat
Him. He gives Himself to you, not only that you may see Him,
but also to be your food and nourishment."
- St. John Chrysostom

29
 Eucharisticum Mysterium no. 58 in ND 1587

Devotion, both private and public, towards the sacrament of the altar even
outside Mass, provided it observes the norms laid down by the legitimate
authority and those of the present instruction, is highly recommended by
the Church, since the eucharistic sacrifice is the source and summit of the
whole Christian life. In determining the form of such devotions, account
should be taken of the regulation of the Second Vatican Council concerning
the relationship to be maintained between the liturgy and other non-
liturgical celebrations.

Sacrosanctum Concilium no. 13

"The liturgical seasons must be taken into account, and those

devotions must harmonize with the liturgy, be in some way
derived from it and lead the people towards the liturgy as to
something which, of its nature, is far superior to these devotions."

Inter Cunctas in ND 1507/16, 1507/17

Likewise, whether they believe that in the sacrament of the altar,

after the consecration by the priest, there is under the veil of bread
and wine no material bread and wine, but the very same Christ who
suffered on the cross and sits at the right hand of the Father.
Likewise, whether they believe and affirm that after the priest has
consecrated, the true flesh and blood of Christ, his soul and
divinity, the whole Christ, are present under the species of bread
alone, even apart of the species of wine, and that the same body is
present absolutely and under each of these species taken
separately.

30
 We believe as Catholics that Jesus Christ is truly present in
the Blessed Sacrament in the eucharist.

The Catechism of the Catholic Church in no. 1378 speaks of the real
presence of Christ we celebrate during the Mass: “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.”

When the priest celebrates Mass, transubstantiation takes place.

What was bread and wine before is changed into Jesus' body, blood,
soul and divinity. This is called the Real Presence which we Catholics
believe. Adoration is the worship due to God alone. The Eucharist
deserves adoration because it is Jesus himself present in the species
of bread and wine.

The adoration of Christ in the Blessed Sacrament highlights the

substantial presence of Christ in the Eucharist. It is the real presence
of Christ in the Holy Sacrament that helps us increase in our love and
devotion to Him. Knowing that it was love that moved him to
institute the sacrament of the Eucharist, to serve our needs until the
end of time, we in turn must learn to express our love and gratitude
to Him in every possible way. The devotion to the Eucharist,
therefore, leads us faithful to have stronger faith, deeper sense of
trust and confidence, and a more tender love and union with the
Eucharistic Lord in our lives.

31
CAN THE EUCHARIST BE AN EXPRESSION
OF BEAUTY?

Situation:
I am attracted more on beautiful Churches that has beautiful
structures and architecture, arts and images, music and liturgy,
and decorations. These things lead me to pray, meditate and
encounter the Sacred.

32
 Make two cherubim [means angels] … shall have their
wings spread out above, … with their faces looking
toward the propitiatory. Ex 25: 17-22

For a tent was constructed, the first one, in which were the
lampstand, the table, and the bread of the Presence; this is called the
Holy Place. Behind the second curtain was a tent called the Holy of
Holies. In it stood the golden altar of incense and the ark of the
covenant overlaid on all sides with gold, in which there were a golden
urn holding the manna, and Aaron's rod that budded, and the tablets
of the covenant; above it were the cherubim of glory overshadowing
the mercy seat. (Heb 9: 1-5)

EUCHARISTIC INSIGHT…
“It became obvious why Catholics had built such beautiful
cathedrals and churches throughout the world. Not as gathering or
meeting places for Christians. But as a home for Jesus Himself in
the Blessed Sacrament. Cathedrals house Jesus. Christians merely
come and visit Him. The cathedrals and churches architecturally
prepare our souls for the beauty of the Eucharist.”
― Allen R. Hunt, Confessions of a Mega Church Pastor: How I
Discovered the Hidden Treasures of the Catholic Church

33
 Catechism of the Catholic Church nos. 1145-46.

A sacramental celebration is woven from signs and symbols. In keeping with

the divine pedagogy of salvation, their meaning is rooted in the work of
creation and in human culture, specified by the events of the Old Covenant
and fully revealed in the person and work of Christ. Signs of the human
world. In human life, signs and symbols occupy an important place. … As a
social being, man needs signs and symbols to communicate with others,
through language, gestures, and actions. The same holds true for his
relationship with God.

Sacramentum Caritatis no. 41 Pope Benedict XVI

“The profound connection between beauty and the liturgy should make us
attentive to every work of art placed at the service of the celebration.
Certainly, an important element of sacred art is church architecture, which
should highlight the unity of the furnishings of the sanctuary, such as the
altar, the crucifix, the tabernacle, the ambo, and the celebrant’s chair. …
“This same principle holds true for sacred art in general, especially painting
and sculpture, where religious iconography should be directed to
sacramental mystagogy. A solid knowledge of the history of sacred art can
be advantageous for those responsible for commissioning artists and
architects to create works of art for the liturgy…Everything related to the
Eucharist should be marked by beauty… so that by their harmonious and
orderly arrangement they will foster awe for the mystery of God, manifest
the unity of the faith and strengthen devotion.

Catechism of the Catholic Church nos. 1161-

1162
All the signs in the liturgical celebrations are related to Christ as are sacred
images of the holy Mother of God and of the saints as well. They truly signify
Christ, who is glorified in them. They make manifest the “cloud of witnesses”
who continue to participate in the salvation of the world and to whom we
are united, above all in sacramental celebrations. Through their icons, it is
man "in the image of God," finally transfigured "into his likeness," who is
revealed to our faith.

34
 This prime epiphany of “God who is Mystery” is both
an encouragement and a challenge to Christians, also
at the level of artistic creativity. From it has come a
flowering of beauty which has drawn its essence
precisely from the mystery of the Incarnation.

In becoming man, the Son of God has introduced into human history
the Good News. He is “the One, the True, the Good, and the
Beautiful.” With this, he has unveiled a new dimension of beauty –
heavenly beauty.

The pinnacle of Christian liturgical life uniquely shapes the Christian

imagination and organizes the liturgical arts around it. The
Eucharistic liturgy is the ascension of the Church into the Kingdom
of God for the purpose of giving thanks and praise to the Father,
through the Son and in the Holy Spirit. The liturgical arts serve to
provide an image of the Heavenly Kingdom, concretely experienced
in the celebration of the Eucharist.

The liturgical arts are important because they manifest the Heavenly
Kingdom. Its value cannot be taken for granted merely as wasteful
spending because they make sensible heavenly realities. The arts
must lead us closer and aid us to deepen our faith to God who is the
One, True, Good and Beautiful. Christian discipleship finds its
foundation and source in the Eucharist celebrated beautifully.

35
 …A MSTERY TO BE LIVED!

As the living Father sent me, and I live

because of the Father, so he who eats me
will live because of me.
36
John 6:57
 1. WHY SHOULD I GO TO MASS
ANYWAY?

Situation:
“I am a youth leader in our parish, and it was taught by my
parents and in our religion class when I was still a child that going
to mass is a necessary part of being a Christian or Catholic.
However, I don’t really understand why I need to go to Mass every
Sunday despite the fact that I can pray alone in my room or just
watch live-streamed Masses. Can you clarify the reason/s why I
need to go to Mass on Sundays?”

37
 “Remember the sabbath day and keep it holy.” (Exodus
20: 8)

The Lord said to Moses: You yourself are to speak to the Israelites:
“You shall keep my sabbaths, for this is a sign between me and you
throughout your generations, given in order that you may know that
I, the Lord, sanctify you. You shall keep the sabbath, because it is holy
for you; everyone who profanes it shall be put to death; whoever does
any work on it shall be cut off from among the people. Six days shall
work be done, but the seventh day is a sabbath of solemn rest, holy
to the Lord; whoever does any work on the sabbath day shall be put
to death. Therefore, the Israelites shall keep the sabbath, observing
the sabbath throughout their generations, as a perpetual covenant. It
is a sign forever between me and the people of Israel that in six days
the Lord made heaven and earth, and on the seventh day he rested,
and was refreshed.” (Exodus 31: 12-17)

DO YOU KNOW?
Throughout 2019, it said, there were more than 1.6 million baptisms
of children under 7 in the Philippines; more than 1.48 million in
Mexico; more than 1.05 million in Brazil; more than 595,000 in the
U.S.; and more than 442,000 in Colombia. The pope’s Argentina
came close to making the top 5 with 441,572.

-Catholic News Online

38
 Catechism of the Catholic Church no.
2042.

The first precept ("You shall attend Mass on Sundays and holy
days of obligation and rest from servile labor") requires the
faithful to sanctify the day commemorating the Resurrection of
the Lord as well as the principal liturgical feasts honoring the
Mysteries of the Lord, the Blessed Virgin Mary, and the saints;
in the first place, by participating in the Eucharistic celebration,
in which the Christian community is gathered, and by resting
from those works and activities which could impede such a
sanctification of these days. The second precept ("You shall
confess your sins at least once a year") ensures preparation for
the Eucharist by the reception of the sacrament of
reconciliation, which continues Baptism's work of conversion
and forgiveness. The third precept ("You shall receive the
sacrament of the Eucharist at least during the Easter season")
guarantees as a minimum the reception of the Lord's Body and
Blood in connection with the Paschal feasts, the origin and
center of the Christian liturgy.

Catechism of the Catholic Church no.

2177

The Sunday celebration of the Lord's Day and his Eucharist is at

the heart of the Church's life. "Sunday is the day on which the
paschal mystery is celebrated in light of the apostolic tradition
and is to be observed as the foremost holy day of obligation in
the universal Church."

39
 The church requires the faithful to observe Sunday as
a holy day of obligation: “Sunday, on which by the
apostolic tradition the paschal mystery is celebrated,
must be observed in the universal Church as the
primordial holy day of obligation” (CIC 1246).

Deepening our understanding the need to go to Mass on Sunday Is not

merely based on duty or obligation. It is important to appreciate deeper
our belief on the Eucharist and the need to participate in Sunday Mass.
We attend not out of fear to commit mortal sin but with a more positive
reason - to remember that the Eucharist is an incredible gift and the
fruit of superabundant love of God for us.

Through baptism, we become members of the Church. As a member of

the Church, we possess responsibilities that arise from this
belongingness. We have a part to fulfill for the flourishing of this “Body”.
Our participation in Sunday Mass is a concrete manifestation of fulfilling
these duties and responsibilities towards God and our fellow members.
As a result, when we deliberately miss Sunday Mass, we deny the whole
Body of the goods we are ought to contribute. We are depriving the
Church of the grace that she would have received when we are present.
We make the Body incomplete, and so we hurt the whole Body by our
non-participation.

The Catholic Church in its wisdom recognizes that it cannot command

the impossible, and for some people and in some circumstances, for a
grave cause, it is not possible to observe their Sunday obligation (c.
1248, §2). Hence, there are special cases to be considered in the Sunday
obligation. For example, during this time of pandemic, the faithful are
dispensed by their bishops not to fulfill this obligation. However, the
obligation to keep holy the sabbath day remains. We are called to
devote ourselves to prayer especially through the celebration of the
Word, devotions, and works of charity.

40
CAN I JUST WORSHIP AS I PLEASE?

Situation:
Do you still go to mass regularly? Why or why not?
No. Because for me, our faith does not mean regularly going mass.
Having trust in our Supreme being does. I'd rather pray in silence.
So, I go to Church if there's no mass.

41
 “You shall not make for yourself an idol, whether in the form
of anything that is in heaven above, or that is on the earth
beneath, or that is in the water under the earth.
You shall not bow down to them or worship them; for I the Lord your God
am a jealous God, punishing children for the iniquity of parents, to the third
and the fourth generation of those who reject me, but showing steadfast
love to the thousandth generation of those who love me and keep my
commandments. You shall not make wrongful use of the name of the Lord
your God, for the Lord will not acquit anyone who misuses his name.”
(Exodus 20: 4-7)

You shall make for yourselves no idols and erect no carved images or
pillars, and you shall not place figured stones in your land, to worship at
them; for I am the LORD your God. (Leviticus 26: 1)

EUCHARISTIC FACT
The Eucharist is regarded as a command of Christ. The earliest
account of Communion was in St Paul's first epistle Corinthians 2:23-
25: “For the tradition I received from the Lord and also handed on to
you is that on the night he was betrayed, the Lord Jesus took some
bread, and after he given thanks, he broke it and said, “This is my
body, which is for you; do this in remembrance of me." And in the
same way, with the cup after supper, saying “This cup is the new
covenant in my blood. Whenever you drink it, do this as a memorial
of me."

42
 Second Vatican Council Lumen Gentium no 11.

Taking part in the Eucharistic sacrifice, which is the fount and apex of
the whole Christian life, they offer the Divine Victim to God, and offer
themselves along with It. Thus, both by reason of the offering and
through Holy Communion all take part in this liturgical service, not
indeed, all in the same way but each in that way which is proper to
himself. Strengthened in Holy Communion by the Body of Christ, they
then manifest in a concrete way that unity of the people of God which
is suitably signified and wondrously brought about by this most august
sacrament.

Catechism of the Catholic Church no. 2100

Outward sacrifice, to be genuine, must be the expression of spiritual

sacrifice: "The sacrifice acceptable to God is a broken spirit. . . . " The
prophets of the Old Covenant often denounced sacrifices that were
not from the heart or not coupled with love of neighbor. Jesus recalls
the words of the prophet Hosea: "I desire mercy, and not sacrifice."
The only perfect sacrifice is the one that Christ offered on the cross as
a total offering to the Father's love and for our salvation. By uniting
ourselves with his sacrifice we can make our lives a sacrifice to God.

Catechism of the Catholic Church no. 2110.

The first commandment forbids honoring gods other than the one Lord
who has revealed himself to his people. It proscribes superstition and
irreligion. Superstition in some sense represents a perverse excess of
religion; irreligion is the vice contrary by defect to the virtue of religion.

43
 The Holy Mass is the source and summit of our Christian life.
As a believer, the Holy Mass plays a very important role in the
growth of our spiritual lives.

It is not only through personal prayer that our souls are fed and nourished
but more significantly, through the Holy Eucharist. This is the greatest
means for us to worship God. Hence, our participation in the celebration of
the Eucharist is very important.

The Holy Eucharist is the greatest and highest form of prayer. Since it is
Jesus Himself who instituted and commanded that we celebrate it in
remembrance of Him. This is then the most perfect prayer that we can say
and offer to God as an individual believer and as a Church. It is a gift that
He gave to His Church, in fact, the greatest gift He can give. Therefore, it is
fitting that as part of the Body of Christ, we come together to partake and
celebrate the Eucharist.

Prayer is an obligation for every Christian in particular, and the whole

humanity in general. Praying to God alone is indeed very essential. When
we pray, we constantly bring our hopes to God in our day-to-day living.
However, as a community of believers, our faith teaches us the significance
of participating and celebrating mass in our life. By nature, we need to
remember that as Christians we pray together, and the mass is the highest
form of communal prayer. If we celebrate the Mass together, we not only
receive His body and blood, but we also become a visible community of the
Body of Christ, the Church. As one Body then we are called to share the love
we received from Him.

Jesus invites us to develop our love for the Eucharist for He alone can satisfy our
longing. As Catholics, we must remember that the Holy Mass is the center of our
faith and the source of divine life. Pope Benedict XVI would affirm that “by
participating in the Eucharist we have an extraordinary experience of the prayer
which Jesus made, and continues to make for us all.” Through his one Sacrifice in
the Eucharist, we are able to adore God, to praise and thank God, to pray for all
our needs, and to gain mercy and peace for the living and the dead. Hence, we
must continue to love the Eucharist, the perfect prayer of our Christian faith.

44
HOW CAN THE MASS TRANSFORM MY LIFE?

Situation:
One of the criticisms that people say about those who go to mass
is that their lives do not mirror the values and the real meaning of
the Eucharist. It is a continuous challenge to live out the Eucharist
in our everyday lives. As a faithful Catholic, how exactly can I live
out the Eucharist, both during the Mass itself and after it is over?

45
 I am the living bread that came down from heaven.
Whoever eats of this bread will live forever; and the bread
that I will give for the life of the world is my flesh.”

The Jews then disputed among themselves, saying, “How can this
man give us his flesh to eat?” So, Jesus said to them, “Very truly, I tell
you, unless you eat the flesh of the Son of Man and drink his blood,
you have no life in you. Those who eat my flesh and drink my blood
have eternal life, and I will raise them up on the last day; for my flesh
is true food and my blood is true drink. Those who eat my flesh and
drink my blood abide in me, and I in them. (John 6: 51-54)

Whoever, therefore, eats the bread or drinks the cup of the Lord in
an unworthy manner will be answerable for the body and blood of
the Lord. Examine yourselves, and only then eat of the bread and
drink of the cup. For all who eat and drink without discerning the
body, eat and drink judgment against themselves. (1 Corinthians 11:
27-29)

I am the vine and you are the branches. Those who abide in me and
I in them bear much fruit, because apart from me you can do
nothing.
Jn 15:5

THE SAINT SPEAKS…

“All the good that is in me is due to Holy Communion. I owe
everything to it. I feel this holy fire has transformed me completely.”
St. Faustina

46
 Catechism of the Catholic Church
nos. 1391 -1401

1391 Holy Communion augments are union with Christ.

1392 Holy Communion preserves, increases, and renews the

life of grace received at baptism.

1393, 1394, 1395- Holy Communion separates us from sin.

1397- the Eucharist commits us to the poor.

1396, 1398, 1399, 1400, 1401- Holy Eucharist makes us united

more closely to Christ and the Church.

47
 Hopefully, we do not go to Church because we want to
appear better than others but because we admit that we
need to be reborn through the mercy of God, made flesh
in Jesus Christ.

Pope Francis says, "If any one of us does not feel in need of the mercy
of God, does not see himself as a sinner, it is better for him not to go
to Mass! " We go to Mass humbly because we are sinners, and we
want to receive God’s pardon.

Pope Francis, in one of his reflections, said "We must always bear in
mind that the Eucharist is an act of Christ because it is Christ, who
makes himself present and gathers us around him, to nourish us with
his Word and with his life. This means that the mission and identity of
the Church flow from the Eucharist. A celebration may be flawless on
the exterior- very beautiful, but if it does not lead us to encounter
Jesus Christ, it is unlikely to bear any kind of nourishment to our heart
and our life. Through the Eucharist, Christ wishes to enter into our life
and permeate it with his grace, so that in every Christian community
there may be authentic witness in liturgy and life.

The Eucharist invites us to not simply remain in the Church building,

but also sent into the world. As a faithful being sent on a mission, we
have to become aware of the hunger of the world. We, who want to
be in united with Jesus, the “Bread of Life,” must see how Jesus had a
special attention to the hungry- those reaching out for God’s mercy
and love. He recognized their spiritual hunger and how they were like
sheep without a shepherd. The Eucharist invites us to look at the
world as Jesus did and to recognize their hunger with concrete and
visible acts of charity for them.
Let us live the Eucharist with the spirit of faith, prayer, forgiveness, repentance,
communal joy, concern for the needy and faithfulness to our commitment as
Eucharistic people, in the certainty that the Lord will fulfil what he has promised
us: eternal life.

48
Contributors

SEG-ANG Class of St. Teresa of Calcutta

Brayle M. Bagyan, Apostolic Vicariate of Bontoc-Lagawe

Nikolai Schekov Q. Ballucanag, Diocese of Baguio
Roderick B. Baluga, Archdiocese of Tuguegarao
Aaron July A. Beltran, Archdiocese of Tuguegarao
Jemarc Vergel O. Dabalos, Diocese of San Fernando of La Union
Nelson T. Domerez, Diocese of Baguio
Mark Bernard T. Duerme, Diocese of Laoag
Diogenes Alexander D. Gaspar, Archdiocese of Tuguegarao
Ar-jay M. Gazzingan, Diocese of Ilagan
Melture D. Pasado, Apostolic Vicariate of Tabuk
Jhon Christian E. Ragguinan, Archdiocse of Tuguegarao
Lyster S. Sajonia, Diocese of Baguio

Moderator

Rev. Fr. Willie Jones W. Ducusin, Professor of Dogmatic

Theology at the Immaculate Conception School of Theology

49
IMMACULATE CONCEPTION SCHOOL OF THEOLOGY
OUR LADY OF PIAT Archdiocese of Tuguegarao
50 FORMATION
REGIONAL SEMINARY FOR
COMMUNITY NORTHERN
Diocese of Ilagan LUZON
Diocese of Bayombong
PANTAY DAYA, VIGAN CITY, ILOCOS SUR, PHILIPPINES