merely send us good things from on high; instead, we are brought up into the inner life of God, the communion among the Father, the
Son, and the Holy Spirit. In the celebration of the Eucharist (which means "thanksgiving") we give praise and glory to God for this sublime
gift.
2. Why is the Eucharist not only a meal but also a sacrifice?
While our sins would have made it impossible for us to share in the life of God, Jesus Christ was sent to remove this obstacle. His death
was a sacrifice for our sins. Christ is "the Lamb of God, who takes away the sin of the world" (Jn 1:29). Through his death and
resurrection, he conquered sin and death and reconciled us to God. The Eucharist is the memorial of this sacrifice. The Church gathers
to remember and to re-present the sacrifice of Christ in which we share through the action of the priest and the power of the Holy Spirit.
Through the celebration of the Eucharist, we are joined to Christ's sacrifice and receive its inexhaustible benefits. As the Letter to the
Hebrews explains, Jesus is the one eternal high priest who always lives to make intercession for the people before the Father. In this
way, he surpasses the many high priests who over centuries used to offer sacrifices for sin in the Jerusalem temple. The eternal high
priest Jesus offers the perfect sacrifice which is his very self, not something else. "He entered once for all into the sanctuary, not with the
blood of goats and calves but with his own blood, thus obtaining eternal redemption" (Heb 9:12). Jesus' act belongs to human history, for
he is truly human and has entered into history. At the same time, however, Jesus Christ is the Second Person of the Holy Trinity; he is
the eternal Son, who is not confined within time or history. His actions transcend time, which is part of creation. "Passing through the
greater and more perfect tabernacle not made by hands, that is, not belonging to this creation" (Heb 9:11), Jesus the eternal Son of God
made his act of sacrifice in the presence of his Father, who lives in eternity. Jesus' one perfect sacrifice is thus eternally present before
the Father, who eternally accepts it. This means that in the Eucharist, Jesus does not sacrifice himself again and again. Rather, by the
power of the Holy Spirit his one eternal sacrifice is made present once again, re-presented, so that we may share in it. Christ does not
have to leave where he is in heaven to be with us. Rather, we partake of the heavenly liturgy where Christ eternally intercedes for us and
presents his sacrifice to the Father and where the angels and saints constantly glorify God and give thanks for all his gifts: "To the one
who sits on the throne and to the Lamb be blessing and honor, glory and might, forever and ever" (Rev 5:13). As the Catechism of the
Catholic Church states, "By the Eucharistic celebration we already unite ourselves with the heavenly liturgy and anticipate eternal life,
when God will be all in all" (no. 1326). The Sanctus proclamation, "Holy, Holy, Holy Lord . . . ," is the song of the angels who are in the
presence of God (Is 6:3). When in the Eucharist we proclaim the Sanctus we echo on earth the song of angels as they worship God in
heaven. In the eucharistic celebration we do not simply remember an event in history. Rather, through the mysterious action of the Holy
Spirit in the eucharistic celebration the Lord's Paschal Mystery is made present and contemporaneous to his Spouse the Church.
Furthermore, in the eucharistic re-presentation of Christ's eternal sacrifice before the Father, we are not simply spectators. The priest and
the worshiping community are in different ways active in the eucharistic sacrifice. The ordained priest standing at the altar represents
Christ as head of the Church. All the baptized, as members of Christ's Body, share in his priesthood, as both priest and victim. The
Eucharist is also the sacrifice of the Church. The Church, which is the Body and Bride of Christ, participates in the sacrificial offering of
her Head and Spouse. In the Eucharist, the sacrifice of Christ becomes the sacrifice of the members of his Body who united to Christ
form one sacrificial offering (cf. Catechism, no. 1368). As Christ's sacrifice is made sacramentally present, united with Christ, we offer
ourselves as a sacrifice to the Father. "The whole Church exercises the role of priest and victim along with Christ, offering the Sacrifice of
the Mass and itself completely offered in it" ( Mysterium Fidei, no. 31; cf. Lumen Gentium, no. 11).
3. When the bread and wine become the Body and Blood of Christ, why do they still look and taste like bread and wine?
In the celebration of the Eucharist, the glorified Christ becomes present under the appearances of bread and wine in a way that is unique,
a way that is uniquely suited to the Eucharist. In the Church's traditional theological language, in the act of consecration during the
Eucharist the "substance" of the bread and wine is changed by the power of the Holy Spirit into the "substance" of the Body and Blood of
Jesus Christ. At the same time, the "accidents" or appearances of bread and wine remain. "Substance" and "accident" are here used as
philosophical terms that have been adapted by great medieval theologians such as St. Thomas Aquinas in their efforts to understand and
explain the faith. Such terms are used to convey the fact that what appears to be bread and wine in every way (at the level of "accidents"
or physical attributes - that is, what can be seen, touched, tasted, or measured) in fact is now the Body and Blood of Christ (at the level of
"substance" or deepest reality). This change at the level of substance from bread and wine into the Body and Blood of Christ is called
"transubstantiation." According to Catholic faith, we can speak of the Real Presence of Christ in the Eucharist because this
transubstantiation has occurred (cf. Catechism, no. 1376). This is a great mystery of our faith—we can only know it from Christ's teaching
given us in the Scriptures and in the Tradition of the Church. Every other change that occurs in the world involves a change in accidents
or characteristics. Sometimes the accidents change while the substance remains the same. For example, when a child reaches
adulthood, the characteristics of the human person change in many ways, but the adult remains the same person—the same substance.
At other times, the substance and the accidents both change. For example, when a person eats an apple, the apple is incorporated into
the body of that person—is changed into the body of that person. When this change of substance occurs, however, the accidents or
characteristics of the apple do not remain. As the apple is changed into the body of the person, it takes on the accidents or
characteristics of the body of that person. Christ's presence in the Eucharist is unique in that, even though the consecrated bread and
wine truly are in substance the Body and Blood of Christ, they have none of the accidents or characteristics of a human body, but only
those of bread and wine.
4. Does the bread cease to be bread and the wine cease to be wine?
Yes. In order for the whole Christ to be present—body, blood, soul, and divinity—the bread and wine cannot remain, but must give way
so that his glorified Body and Blood may be present. Thus in the Eucharist the bread ceases to be bread in substance, and becomes the
Body of Christ, while the wine ceases to be wine in substance, and becomes the Blood of Christ. As St. Thomas Aquinas observed,
Christ is not quoted as saying, " This bread is my body," but " This is my body" ( Summa Theologiae, III q. 78, a. 5).
5. Is it fitting that Christ's Body and Blood become present in the Eucharist under the appearances of bread and wine?
Yes, for this way of being present corresponds perfectly to the sacramental celebration of the Eucharist. Jesus Christ gives himself to us
in a form that employs the symbolism inherent in eating bread and drinking wine. Furthermore, being present under the appearances of