Name: ________________________________________________

Date: ________________________________________________

Hello, Learner!
This is the Lesson of the Week. Your Score and Achievements are to be
recorded and graded accordingly.
The following are the descriptions that is to be used in grading the
Learner:
Developed and Commendable Average of 90% - 100%
Sufficiently Developed Average of 80% - 89%
Developing Average of 70% - 79%
Needs Improvement Average of 69% - 0&

_________________________________________________________

THE SEVEN SACRAMENTS

1131 The sacraments are efficacious signs of grace, instituted by Christ
and entrusted to the Church, by which divine life is dispensed to us. the
visible rites by which the sacraments are celebrated signify and make
present the graces proper to each sacrament. They bear fruit in those
who receive them with the required dispositions.

1132 The Church celebrates the sacraments as a priestly community

structured by the baptismal priesthood and the priesthood of ordained
ministers.

1133 The Holy Spirit prepares the faithful for the sacraments by the
Word of God and the faith which welcomes that word in well-disposed
hearts. Thus the sacraments strengthen faith and express it.

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1134 The fruit of sacramental life is both personal and ecclesial. For
every one of the faithful an the one hand, this fruit is life for God in Christ
Jesus; for the Church, on the other, it is an increase in charity and in her
mission of witness.

THE SACRAMENTS OF CHRISTIAN INITIATION

1212 The sacraments of Christian initiation - Baptism, Confirmation,
and the Eucharist - lay the foundations of every Christian life. "The
sharing in the divine nature given to men through the grace of Christ
bears a certain likeness to the origin, development, and nourishing of
natural life. the faithful are born anew by Baptism, strengthened by the
sacrament of Confirmation, and receive in the Eucharist the food of
eternal life. By means of these sacraments of Christian initiation, they
thus receive in increasing measure the treasures of the divine life and
advance toward the perfection of charity."

THE SACRAMENT OF BAPTISM

1213 Holy Baptism is the basis of the whole

Christian life, the gateway to life in the Spirit (vitae
spiritualis ianua), and the door which gives access
to the other sacraments. Through Baptism we are
freed from sin and reborn as sons of God; we
become members of Christ, are incorporated into
the Church and made sharers in her mission:
"Baptism is the sacrament of regeneration through
water in the word."

1279 The fruit of Baptism, or baptismal grace, is a rich

reality that includes forgiveness of original sin and all personal sins, birth
into the new life by which man becomes an adoptive son of the Father, a
member of Christ and a temple of the Holy Spirit. By this very fact the
person baptized is incorporated into the Church, the Body of Christ, and
made a sharer in the priesthood of Christ.

1275 Christian initiation is accomplished by three sacraments together:

Baptism which is the beginning of new life; Confirmation which is its

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strengthening; and the Eucharist which nourishes the disciple with
Christ's Body and Blood for his transformation in Christ.

1276 "Go therefore and make disciples of all nations, baptizing them in
the name of the Father and of the Son and of the Holy Spirit, teaching
them to observe all that I have commanded you" (Mt 28:19-20).

1277 Baptism is birth into the new life in Christ. In accordance with the
Lord's will, it is necessary for salvation, as is the Church herself, which
we enter by Baptism.

1280 Baptism imprints on the soul an indelible spiritual sign, the

character, which consecrates the baptized person for Christian worship.
Because of the character Baptism cannot be repeated (cf. DS 1609 and
DS 1624).

1281 Those who die for the faith, those who are catechumens, and all
those who, without knowing of the Church but acting under the
inspiration of grace, seek God sincerely and strive to fulfill his will, are
saved even if they have not been baptized (cf. LG 16).

THE SACRAMENT OF CONFIRMATION

1285 Baptism, the Eucharist, and the sacrament of

Confirmation together constitute the "sacraments of
Christian initiation," whose unity must be
safeguarded. It must be explained to the faithful
that the reception of the sacrament of Confirmation
is necessary for the completion of baptismal
grace. For "by the sacrament of Confirmation, [the
baptized] are more perfectly bound to the Church
and are enriched with a special strength of the Holy
Spirit. Hence they are, as true witnesses of Christ,
more strictly obliged to spread and defend the faith
by word and deed."

1316 Confirmation perfects Baptismal grace; it is the sacrament which

gives the Holy Spirit in order to root us more deeply in the divine filiation,
incorporate us more firmly into Christ, strengthen our bond with the
Church, associate us more closely with her mission, and help us bear
witness to the Christian faith in words accompanied by deeds.

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1317 Confirmation, like Baptism, imprints a spiritual mark or indelible
character on the Christian's soul; for this reason, one can receive this
sacrament only once in one's life.

THE SACRAMENT OF THE EUCHARIST

1322 The holy Eucharist completes Christian

initiation. Those who have been raised to the dignity
of the royal priesthood by Baptism and configured
more deeply to Christ by Confirmation participate
with the whole community in the Lord's own sacrifice
by means of the Eucharist.

1323 "At the Last Supper, on the night he was betrayed,

our Savior instituted the Eucharistic sacrifice of his Body
and Blood. This he did in order to perpetuate the sacrifice
of the cross throughout the ages 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 consumed, the
mind is filled with grace, and a pledge of future glory is given to us.'

1406 Jesus said: "I am the living bread that came down from heaven; if
any one eats of this bread, he will live for ever; . . . he who eats my flesh
and drinks my blood has eternal life and . . . abides in me, and I in him"
(Jn 6:51, 54, 56).

1407 The Eucharist is the heart and the summit of the Church's life, for
in it Christ associates his Church and all her members with his sacrifice
of praise and thanksgiving offered once for all on the cross to his Father;
by this sacrifice he pours out the graces of salvation on his Body which
is the Church.

1413 By the consecration the transubstantiation of the bread and wine

into the Body and Blood of Christ is brought about. Under the
consecrated species of bread and wine Christ himself, living and
glorious, is present in a true, real, and substantial manner: his Body and
his Blood, with his soul and his divinity (cf. Council of Trent: DS 1640;
1651).

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1412 The essential signs of the Eucharistic sacrament are wheat bread
and grape wine, on which the blessing of the Holy Spirit is invoked and
the priest pronounces the words of consecration spoken by Jesus during
the Last Supper: "This is my body which will be given up for you.... This
is the cup of my blood...."

THE SACRAMENTS OF HEALING

1420 Through the sacraments of Christian initiation, man receives the
new life of Christ. Now we carry this life "in earthen vessels," and it
remains "hidden with Christ in God." We are still in our "earthly tent,"
subject to suffering, illness, and death. This new life as a child of God
can be weakened and even lost by sin.

1421 The Lord Jesus Christ, physician of our souls and bodies, who
forgave the sins of the paralytic and restored him to bodily health, has
willed that his Church continue, in the power of the Holy Spirit, his work
of healing and salvation, even among her own members. This is the
purpose of the two sacraments of healing: the sacrament of Penance
and the sacrament of Anointing of the Sick.

THE SACRAMENT OF PENANCE AND RECONCILIATION

1422 "Those who approach the sacrament of

Penance obtain pardon from God's mercy for the
offense committed against him, and are, at the same
time, reconciled with the Church which they have
wounded by their sins and which by charity, by
example, and by prayer labors for their conversion."

1485 "On the evening of that day, the first day of the
week," Jesus showed himself to his apostles. "He
breathed on them, and said to them: 'Receive the Holy
Spirit. If you forgive the sins of any, they are forgiven; if
you retain the sins of any, they are retained"' (Jn 20:19, (22-23).

1486 The forgiveness of sins committed after Baptism is conferred by a

particular sacrament called the sacrament of conversion, confession,
penance, or reconciliation.

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1490 The movement of return to God, called conversion and
repentance, entails sorrow for and abhorrence of sins committed, and
the firm purpose of sinning no more in the future. Conversion touches
the past and the future and is nourished by hope in God's mercy.

1491 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.

1492 Repentance (also called contrition) must be inspired by motives

that arise from faith. If repentance arises from love of charity for God, it
is called "perfect" contrition; if it is founded on other motives, it is called
"imperfect."

1494 The confessor proposes the performance of certain acts of

"satisfaction" or "penance" to be performed by the penitent in order to
repair the harm caused by sin and to re-establish habits befitting a
disciple of Christ.

1495 Only priests who have received the faculty of absolving from the
authority of the Church can forgive sins in the name of Christ.

1496 The spiritual effects of the sacrament of Penance are:

- reconciliation with God by which the penitent recovers grace;
- reconciliation with the Church;
- remission of the eternal punishment incurred by mortal sins;
- remission, at least in part, of temporal punishments resulting from sin;
- peace and serenity of conscience, and spiritual consolation;
- an increase of spiritual strength for the Christian battle.

1498 Through indulgences the faithful can obtain the remission of

temporal punishment resulting from sin for themselves and also for the
souls in Purgatory.

THE ANOINTING OF THE SICK

1499 "By the sacred anointing of the sick and the

prayer of the priests the whole Church commends
those who are ill to the suffering and glorified Lord,
that he may raise them up and save them. and

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 indeed she exhorts them to contribute to the good of the People of
God by freely uniting themselves to the Passion and death of
Christ."

1526 "Is any among you sick? Let him call for the presbyters of the
Church, and let them pray over him, anointing him with oil in the name of
the Lord; and the prayer of faith will save the sick man, and the Lord will
raise him up; and if he has committed sins, he will be forgiven" (Jas
5:14-15).

1528 The proper time for receiving this holy anointing has certainly
arrived when the believer begins to be in danger of death because of
illness or old age.

1532 The special grace of the sacrament of the Anointing of the Sick has
as its effects:

- the uniting of the sick person to the passion of Christ, for his own good
and that of the whole Church;
- the strengthening, peace, and courage to endure in a Christian manner
the sufferings of illness or old age;
- the forgiveness of sins, if the sick person was not able to obtain it
through the sacrament of Penance;
- the restoration of health, if it is conducive to the salvation of his soul;
- the preparation for passing over to eternal life.

THE SACRAMENTS AT THE SERVICE OF COMMUNION

1533 Baptism, Confirmation, and Eucharist are sacraments of Christian
initiation. They ground the common vocation of all Christ's disciples, a
vocation to holiness and to the mission of evangelizing the world. They
confer the graces needed for the life according to the Spirit during this
life as pilgrims on the march towards the homeland.

1534 Two other sacraments, Holy Orders and Matrimony, are directed
towards the salvation of others; if they contribute as well to personal
salvation, it is through service to others that they do so. They confer a
particular mission in the Church and serve to build up the People of God.

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1535 Through these sacraments those already consecrated by Baptism
and Confirmation for the common priesthood of all the faithful can
receive particular consecrations. Those who receive the sacrament of
Holy Orders are consecrated in Christ's name "to feed the Church by the
word and grace of God." On their part, "Christian spouses are fortified
and, as it were, consecrated for the duties and dignity of their state by a
special sacrament."

THE SACRAMENT OF HOLY ORDERS

1536 Holy Orders is the sacrament through which

the mission entrusted by Christ to his apostles
continues to be exercised in the Church until the end
of time: thus it is the sacrament of apostolic ministry.
It includes three degrees: episcopate, presbyterate,
and diaconate.

1590 St. Paul said to his disciple Timothy: "I remind you to
rekindle the gift of God that is within you through the
laying on of my hands" (2Tim 1:6), and "If any one aspires
to the office of bishop, he desires a noble task." (1 Tim
3:1) To Titus he said: "This is why I left you in Crete, that you amend
what was defective, and appoint presbyters in every town, as I directed
you" (Titus 1:5).

1593 Since the beginning, the ordained ministry has been conferred and
exercised in three degrees: that of bishops, that of presbyters, and that
of deacons. the ministries conferred by ordination are irreplaceable for
the organic structure of the Church: without the bishop, presbyters, and
deacons, one cannot speak of the Church (cf St. Ignatius of Antioch, Ad
Trall. 3,1).

1597 The sacrament of Holy Orders is conferred by the laying on of

hands followed by a solemn prayer of consecration asking God to grant
the ordinand the graces of the Holy Spirit required for his ministry.
Ordination imprints an indelible sacramental character.

THE SACRAMENT OF MATRIMONY

1601 "The matrimonial covenant, by which a man

and a woman establish between themselves a

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 partnership of the whole of life, is by its nature ordered toward the
good of the spouses and the procreation and education of
offspring; this covenant between baptized persons has been raised
by Christ the Lord to the dignity of a sacrament."

1659 St. Paul said: "Husbands, love your wives, as Christ loved the
Church.... This is a great mystery, and I mean in reference to Christ and
the Church" (Eph 5:25, 32).

1661 The sacrament of Matrimony signifies the union of Christ and the
Church. It gives spouses the grace to love each other with the love with
which Christ has loved his Church; the grace of the sacrament thus
perfects the human love of the spouses, strengthens their indissoluble
unity, and sanctifies them on the way to eternal life (cf Council of Trent:
DS 1799).

1665 The remarriage of persons divorced from a living, lawful spouse

contravenes the plan and law of God as taught by Christ. They are not
separated from the Church, but they cannot receive Eucharistic
communion. They will lead Christian lives especially by educating their
children in the faith.

Frequently Asked Questions

1. Why does the Catholic Church practice infant baptism?

Answer: The Church’s practice of infant baptism stems from her

teachings regarding original sin (what we have) and baptism (what we
do about it). After the sin of Adam and Eve in the garden, all people are
now born with original sin due to our fallen human nature. Through the
gift of grace in Baptism, God washes away this stain of original sin and
makes us a part of His family and offer us eternal life. Children, who are
born with the stain of original sin, are also in need of Baptism, in order to
free them from the bondage of original sin and make them children of
God. Our loving Father does not wish to withhold His love and grace
from anyone, including children. Baptism simply requires openness. “The
Church and the parents would deny a child the priceless grace of
becoming a child of God were they not to confer Baptism shortly after
birth.” (CCC 1250).

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 2. Why do Catholics confess their sins to a priest, rather than
going directly to God?

Answer: Well, the quick answer is because that’s the way God wants us
to do it. In James 5:16, God, through Sacred Scripture, commands us to
“confess our sins to one another.” Notice, Scripture does not say confess
your sins straight to God and only to God…it says confess your sins to
one another. In Matthew, chapter 9, verse 6, Jesus tells us that He was
given authority on earth to forgive sins. And then Scripture proceeds to
tell us, in verse 8, that this authority was given to “men” …plural. In John
20, verses 21-23, what is the 1st thing Jesus says to the gathered
disciples on the night of His resurrection? “Jesus said to them, ‘Peace be
with you. As the Father has sent me, even so I send you.'” How did the
Father send Jesus? Well, we just saw in Mt 9 that the Father sent Jesus
with the authority on earth to forgive sins. Now, Jesus sends out His
disciples as the Father has sent Him…so, what authority must Jesus be
sending His disciples out with? The authority on earth to forgive sins.
And, just in case they didn’t get it, verses 22-23 say this, “And when He
had said this, He breathed on them, and said to them, ‘Receive the Holy
Spirit. If you forgive the sins of any, they are forgiven; if you retain the
sins of any, they are retained.’ “Why would Jesus give the Apostles the
power to forgive or to retain sins if He wasn’t expecting folks to confess
their sins to them? And how could they forgive or retain sins if no one
was confessing their sins to them? The Bible tells us to confess our sins
to one another. It also tells us that God gave men the authority on Earth
to forgive sins. Jesus sends out His disciples with the authority on earth
to forgive sins. When Catholics confess our sins to a priest, we are
simply following the plan laid down by Jesus Christ. He forgives sins
through the priest…it is God’s power, but He exercises that power
through the ministry of the priest.

3. How is Christ really present in the Eucharist?

Answer: By the power of the Holy Spirit, Christ is present in the

proclamation of God’s Word, in the Eucharistic assembly, in the person
of the priest, but above all and in a wholly unique manner in the
Eucharist. “This presence is called ‘real’—by which is not intended to
exclude the other types of presence as if they could not be ‘real’ too, but
because it is presence in the fullest sense: that is to say, it is a
substantial presence by which Christ, God and man, makes himself
10
wholly and entirely present” (CCC, no. 1374, citing Pope Paul VI,
Mystery of Faith, no. 39).

Since the Middle Ages, the change of bread and wine into the Body and
Blood of Christ has been called “transubstantiation.” This means that the
substance of the bread and wine is changed into the substance of the
Body and Blood of Christ. The appearances of bread and wine remain
(color, shape, weight, chemical composition), but the underlying reality—
that is, the substance—is now the Body and Blood of Christ.

The Real Presence of Jesus Christ endures in the consecrated elements

even after the Mass is ended. Once Communion has been distributed,
any remaining hosts are placed in the tabernacle. If any of the Precious
Blood remains, it is reverently consumed. The hosts are reserved to
provide Communion for the sick, Viaticum (Communion for the dying),
and to allow the faithful to worship Christ in the reserved Sacrament and
to pray in his presence. As a sign of adoration, Latin Catholics genuflect
to the Real Presence of Jesus Christ in the tabernacle or genuflect or
kneel when the Blessed Sacrament is exposed for prayer. Eastern
Catholics show their reverence by a profound bow rather than a
genuflection: “It is for this reason the tabernacle should be located in an
especially worthy place in the Church and should be constructed in such
a way that it emphasizes and manifests the truth of the real presence of
Christ in the Blessed Sacrament” (CCC, no. 1379).

With the passage of time, reverent reflection led the Church to enrich its
Eucharistic devotion. Faith that Jesus is truly present in the Sacrament
led believers to worship Christ dwelling with us permanently in the
Sacrament. Wherever the Sacrament is, there is Christ, who is our Lord
and our God. Such worship is expressed in many ways: in genuflection,
in adoration of the Eucharist, and in the many forms of Eucharistic
devotion that faith has nourished.

The Eucharistic Liturgy contains the entire treasure of the Church since it
makes present the Paschal Mystery, the central event of salvation.
Eucharistic adoration and devotion flow from and lead to the Eucharistic
Liturgy, the Mass.

Assessment A: Multiple Answers

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Encircle the Correct Answer:

1. The Sacrament where the Penitent obtain pardon from God's mercy
for the offense committed against him, and are, at the same time,
reconciled with the Church which they have wounded by their sin.
a. Sacrament of Reconciliation
b. Sacrament of Holy Orders
c. Sacrament of Matrimony

2. It is whose unity must be safeguarded?

a. The Sacraments of Christian Initiation
b. The Sacraments of Healing
c. The Sacraments at the Service of Communion

3. What Sacrament completes the Christian Initiation?

a. Sacrament of the Eucharist
b. Sacrament of Confirmation
c. The anointing of the Sick

4. The reception of this Sacrament is necessary for the completion of

baptismal grace.
a. Sacrament of Holy Orders
b. Sacrament of Confirmation
c. Sacrament of the Eucharist

5. What Sacrament signifies the union of Christ and his Church?

a. The Anointing of the Sick
b. Sacrament of Reconciliation
c. Sacrament of Matrimony

6. It is the sacrament through which the mission entrusted by Christ to

his apostles continues to be exercised in the Church until the end of
time
a. Sacrament of Holy Orders
b. Sacrament of Matrimony
c. Sacrament of the Eucharist

7. The Basis of the Whole Christian Life.

a. Sacrament of Baptism
b. Sacrament of Holy Orders

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 c. The Anointing of the Sick

8. It is the Sacrament which is received when the believer begins to be

in danger of death because of illness or old age.
a. The Anointing of the Sick
b. Sacrament of Reconciliation
c. Sacrament of the Eucharist

9. The Heart and Summit of the Church’s Life.

a. The Eucharist
b. Tabernacle
c. Altar Table

10. They are the Sacraments that ground the common vocation of all
Christ's disciples.
a. Baptism, Confirmation, Eucharist
b. Holy Orders, Matrimony
c. Reconciliation, Anointing of the Sick

11. An ordained minister who holds the fullness of the Sacrament of

Holy Orders and is responsible for teaching Doctrine.
a. Deacon
b. Monsignor
c. Bishop

12. It is through this the faithful can obtain the remission of temporal
punishment resulting from sin for themselves and also for the souls in
Purgatory.
a. Dispensation
b. Indulgences
c. Magisterium

13. What do you call the Repentance that arises from love of charity
for God?
a. Imperfect Contrition
b. Perfect Contrition
c. Penance

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14. The remarriage of persons divorced from a living, lawful spouse
contravenes the plan and law of God as taught by Christ. What can
they not receive?
a. Presbyterate
b. Eucharistic Communion
c. The Church

15. These are the efficacious signs of grace, instituted by Christ and
entrusted to the Church, by which divine life is dispensed to us.
a. The Sacraments
b. Magisterium
c. Apostolic Succession

16. God washes away this stain of original sin and makes us a part of
His family and offer us eternal life. Through the gift of grace in what
Sacrament?
a. Sacrament of Reconciliation
b. The Anointing of the sick
c. Sacrament of Baptism

17. The Sacrament which is celebrated every day on the Altar through
what is called the Holy Sacrifice of the Mass.
a. Sacrament of the Eucharist
b. Sacrament of Confirmation
c. The Holy Mass

18. Certain acts are to be performed by the penitent in order to repair

the harm caused by sin and to re-establish habits befitting a disciple
of Christ. What do you call these acts?
a. Contrition
b. Repentance
c. Penance

19. What Sacraments are only to be received once? Because they

imprints a spiritual mark or indelible character on the Christian's soul.
a. Baptism, Confirmation
b. Reconciliation, Anointing of the Sick
c. Marriage and Holy Orders

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20. The liturgy that contains the entire treasure of the Church since it
makes present the Paschal Mystery, the central event of salvation.
What Liturgy is it?
a. Liturgy of the Word
b. Liturgy of the Eucharist
c. Catholic Liturgy

Assessment B: True of False

Write True if the statement is Correct and if False rewrite the correct
statement by changing the incorrect word.

________ 1. Christ instituted the Seven Sacraments and entrusted them

to the Church.

________ 2. The Reception of Holy Communion Is a way by which we

obtain forgiveness of venial sins.

________ 3. The only way to obtain pardon from Mortal Sin is through
the Sacrament of Reconciliation.

________ 4. Only the bishops can celebrate the Sacraments.

________ 5. The forgiveness of sins committed after Baptism is

conferred by a particular sacrament called the sacrament of
reconciliation.

Assessment C: Find!
Give the CCC Paragraph Number

________ 1. Baptism is birth into the new life in Christ. In accordance

with the Lord's will, it is necessary for salvation, as is the Church herself,
which we enter by Baptism.

________ 2. The forgiveness of sins committed after Baptism is

conferred by a particular sacrament called the sacrament of conversion,
confession, penance, or reconciliation.

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________ 3. The Church celebrates the sacraments as a priestly
community structured by the baptismal priesthood and the priesthood of
ordained ministers.

________ 4. The sacrament of Holy Orders is conferred by the laying on

of hands followed by a solemn prayer of consecration asking God to
grant the ordinand the graces of the Holy Spirit required for his ministry.
Ordination imprints an indelible sacramental character.

________ 5. The sacrament of Matrimony signifies the union of Christ

and the Church. It gives spouses the grace to love each other with the
love with which Christ has loved his Church; the grace of the sacrament
thus perfects the human love of the spouses, strengthens their
indissoluble unity, and sanctifies them on the way to eternal life (cf
Council of Trent: DS 1799).

Assessment D: Give!
Give the Following Meaning: (Own Words)

1. The Sacraments of Christian Initiation

_____________________________________________________
_____________________________________________________
_____________________________________________________
2. Sacrament of Baptism
_____________________________________________________
_____________________________________________________
_____________________________________________________
3. Sacrament of Confirmation
_____________________________________________________
_____________________________________________________
_____________________________________________________
4. Sacrament of Eucharist
_____________________________________________________
_____________________________________________________
_____________________________________________________
5. The Sacraments of Healing
_____________________________________________________
_____________________________________________________
_____________________________________________________
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 6. Sacrament of Reconciliation
_____________________________________________________
_____________________________________________________
_____________________________________________________
7. Sacrament of Anointing of the sick
_____________________________________________________
_____________________________________________________
_____________________________________________________
8. The Sacraments at The Service of Communion
_____________________________________________________
_____________________________________________________
_____________________________________________________
9. Sacrament of Holy Orders
_____________________________________________________
_____________________________________________________
_____________________________________________________

10. Sacrament of Matrimony

_____________________________________________________
_____________________________________________________
_____________________________________________________

Assessment E: Reflect!
Question: What have you had learned? And how can you apply it in your
daily Life? (3-5 Sentences per Question)

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Sources:

https://www.vatican.va/archive/ENG0015/_INDEX.HTM
https://catholicnewslive.com/story/647630
https://www.archspm.org/faith-and-discipleship/catholic-faith/how-is-
christ-really-present-in-the-eucharist/
https://www.catholicscomehome.org/your-questions/church-teachings/
the-sacraments/

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