Evangelism and Apologetics
Class 3 – Baptism and Eucharist
Baptism
Old Testament Background

Colossians 2:9-12 indicates a correspondence between circumcision and baptism. In many ways, circumcision was a pre-figure of baptism, so our study of baptism starts with a study of the meaning of circumcision for the people of God in the Old Testament. 
Circumcision

Circumcision was administered to the children of believers (those within the covenant — the Jews) and to converts and their children. See Gen. 17:10-12 and Gen. 34:8-24. 

Circumcision had a spiritual meaning for the Jews: it signified faith and love towards God, obedience to God’s commands and repentance. See Deut. 10:16, 30:6, Jer. 4:3-4, Rom. 4:11, Gal. 5:3, Col. 2:9-12. 
Prophetic Indications of Baptism

The prophets saw that God would one day make a new and better covenant with His people, and some of these prophecies of the new covenant seem to hint at the rite of baptism. See Ezek 36:25-27. Some commentators also see a prefigure of baptism in Is. 52:15.
New Testament Practice

There are several parallels between circumcision and baptism. Like circumcision, baptism is applied to converts (Acts 8:12) and their households (Acts 16:15, 33) as a sign of entrance into the new covenant community (Gal. 3:27-29). It is associated with repentance and faith (Acts 2:38). 
What Does Baptism Do? 

Baptism unites us to Christ. See Gal. 3:27. Eph. 1:3 says that all spiritual benefits flow from Christ. So if Baptism unites us to Christ, it follows that all spiritual benefits are given in baptism. 

Baptism removes original sin. Adam forfeited the gift of original righteousness for himself and his descendants by choosing to disobey God. Christ, our new Adam, restores to us what Adam lost. (Romans 5:15-18, 6:1-5.) 

Baptism grants forgiveness of sins and the Holy Spirit. See Mark 1:8, Acts 2:38, 22:16.

Baptism saves us (1 Pet. 3:21) by giving new birth in the Spirit. John 3:5. We are regenerated (spiritually reborn) in baptism (Titus 3:5). 

By our baptism we are united to Christ in his death and resurrection. Rom. 6:3-5.
How Should Our Baptism Change Our Lives?  

Baptism unites us to Christ and makes us part of His Body, the Church. Because we are united to Christ, we participate in His ministry in the world. (See Jn. 12:26.) Christ’s ministry is sometimes described in terms of three offices: Prophet, Priest, and King. 

Christ is our Prophet because He teaches us about God. (See Dt. 18:15 ff, Cf. Acts 3:22-23, 7:37; Is. 61:1-2.) We are prophets because we are called to proclaim the Word of the Lord in word and deed. Individual Christians fulfill that mission in the world by carrying the good news of the Gospel to all peoples (Mt. 28:19-20) and by their participation in the ministry of the Church. The Church carries out Christ’s prophetic mission by being the city set on a hill (Mt. 5:14-15) and the mountain to which the nations come to hear the word of God. Is. 2:1-3. 

Christ is our Priest because He makes atonement for our sins and pleads our case before God the Father (1 Jn. 2:1-2), and mediates the new covenant (Heb. 8:6). We are priests (1 Pet. 2:9) because we are called to offer sacrifices and a sacrifice of praise to God the Father, both in the mass, and in the offering of our lives. (Rom. 12:1-2.) We also fulfill our priesthood by entering into Christ’s suffering (2 Cor. 1:6-7; Rom. 8:16-39).  

Christ is our King because He rules and protects us, and gives us His perfect law. (Mt. 5-7, Jn. 13:13.) At the consummation of His kingdom He will rule the world (see Ps. 2, 110, Is. 11). We are Kings because we are called to govern ourselves according to the will of God (1 Cor. 10:31, John 14:21), and we are to reign with Christ. (See 1 Cor. 6:2-3; Compare Ps. 2 and Rev. 2:26-27.) We fulfill that mission in the world by bringing everything that is under our authority under the authority of Christ. 
Baptism is a Call to Holiness

Our Baptism should result in holiness of life. Paul tells us in Rom. 6 that we are dead to sin by virtue of our baptism, and that sin should not reign over us. See also 1 John 3:1-3. 
Other Issues
Should Christians Baptize Infants? 

One of the controversies among Christians about baptism in whether it ought to be applied to infants. The New Testament says nothing directly either for or against the baptism of infants, so we have to decide whether Jesus intended baptism to be given to infants on the basis of other biblical principles. Below are a few common objections to infant baptism, along with some replies. The most important thing to remember is that the sacraments are gifts from God to us. We don't earn them by our faith. Rather, even faith itself is a gift. Eph. 2:8-9.  

Objection 1: Infants can't repent or have faith. 

•	Who says infants can't have faith? See Ps. 22:9, Luke 1:44, 2 Tim. 3:15. 
•	If infants can't have faith, then eight-day old Jewish boys couldn't have faith either, but they were given circumcision, which was a sign of faith. Rom. 4:11. In other words, Scripture does not require a person to understand the full significance of a sign before it is applied. See also Jn. 13:7. 

Objection 2: We don't have any examples of infants being baptized in Scripture. 

•	There are no clear examples, although there are cases where households are baptized. Acts 16:14-15, 32-33. We don’t know if infants were there or not. 
•	Even though there are no clear examples, Peter's use of “the promise” in Acts 2:38-39 seems to imply that children would be baptized.  “Repent and let each of you be baptized ... for the promise is for you and your children.” 
•	In any event, this is an argument from silence. There are lots of things that we don’t have clear examples of in the Bible, like how the Church worshipped God. 

Objection 3: The sequence in Scripture is always repent, believe and be baptized. See Mt. 28: 19; Acts 2:38; 8:36-38. 

•	The New Testament recounts the missionary activity of the Church. If the apostles were preaching circumcision, they would have used the same formula -- repent, believe and be circumcised -- because that is the appropriate formula for adults. But since circumcision was clearly given to infants, we can’t take that formula as an argument against baptizing infants. 

It's one thing to say that Scripture doesn't prevent us from baptizing infants, but it's another to say that we ought to do it. The following biblical principles indicate that children should receive baptism. 

•	We are all born sinners in Adam, and born-again in Christ. In Rom. 5:12 through 6:7, Paul identifies our problem as our union with Adam, and the remedy to union with Adam is union with Christ, which is accomplished through baptism. Since children are born sons of Adam, they need to be re-born as children of God in Christ. 
•	Jesus gave spiritual blessings to children. Mt. 19:13-14
•	The kingdom of heaven belongs to children (Mt. 19:14), and baptism is the means of spiritual birth (John 3:5).

Does Baptism Work Without Faith? 

No. As St. Thomas Aquinas says, "Baptism without faith is of no value. Indeed, it must be known that no one is acceptable before God unless he have faith." He cites Heb. 11:6 as support. (Catechetical Instructions, Explanation of the Apostles' Creed.)

What About The Unbaptized? 

If Baptism means union with Christ, and salvation is only found in Christ (Acts 4:12), does this mean that those who don't receive baptism are doomed? Certainly not. We are obligated to follow God's ordinances, but God is free to do as He pleases. In Rom. 2:25-29, Paul indicates that those who were not physically circumcised were still circumcised in spirit. The Church believe in “baptism of desire,” which recognizes that some who are not baptized would have been baptized if they had been properly instructed, or had the opportunity to receive baptism. 

FAITH ALIVE -- BAPTISM  

Father, you give us grace through sacramental signs which tell us of the wonders of your unseen power. In Baptism we use your gift of water which you have made a rich symbol of the grace you give us in this sacrament. 

These words are from the liturgy of Baptism and remind us that each of the sacraments makes use of some part of God's creation to bring us God's blessings. Whether it is water, bread, oil, or the imposition of hands, God uses what we can see and experience with our senses to give us what cannot fully see, his grace and spiritual assistance.

In Baptism, water is used (along with the words of Christ's promise) to cleanse us, by the power of God, from sin and bring us to new life in Christ. 

The formal definition of a sacrament is "an outward sign, established by Christ to give grace." There are three parts to this definition and we can look at each them as they relate to the sacrament of Baptism.

The outward sign

The outward sign refers to what is seen and heard as the sacrament is celebrated. (Actually all five sense are usually engaged in a sacramental celebration). The outward sign of Baptism is the immersion of an individual in water, or the pouring of water over the head of an individual while these words are said, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. It is usually a priest or a deacon who is the minister of this sacrament but in an emergency anyone may baptize.

The use of water in Baptism is a very fitting sign of what is actually taking place. The word "baptism" comes from a Greek word which means "to wash." In Baptism we are washed clean of all sin. An adult who is baptized receives forgiveness from all sin committed since birth. Even infants, though they have never committed personal sins need to be washed clean from Original Sin. Original Sin is the first sin committed by Adam and Eve. That sin touches us all by the fact that we are children of Adam and Eve. (Rom 3:23; Rom 5:12; Rom 11:32; 1 Cor 15:22). So even newborn infants need God's grace and mercy.

The waters of Baptism are thus a sign of the fact that we are washed clean of all sin by God's grace. But the waters of Baptism are more than just a symbol of God's forgiveness. Baptism actually confers that forgiveness. This is what makes the Baptism given by Jesus different from that given by John the Baptist. The baptisms celebrated by John the Baptist were ritual washings that symbolized repentance on the part the person who entered the water. But such baptisms could not actually bring forgiveness. The Baptism of Jesus however, because it is a work of God, actually does forgive all sin!

Established by Christ

The second part of the definition of a sacrament is that it is a work of the Church established or willed by Christ himself. He shows his will to establish the sacraments either explicitly by what he teaches and commands or implicitly by what he himself did.

In the case of Baptism it is clearly established and commanded by Christ who directed his apostles, 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; and lo, I am with you always, to the close of the age. (Matt 28:19-20).

Baptism is necessary for salvation

Jesus also taught that Baptism was necessary for salvation. He who believes and is baptized will be saved, but he who does not believe will be condemned. (Mark 16:16). He also told Nicodemus, Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God (Jn 3:5). Thus, Baptism is necessary for salvation for those to whom the Gospel has been proclaimed.

This teaching may provoke some anxiety however. Does it mean that all the unbaptized descend to Hell? No, it does not. There are some who have been hindered from the full proclamation of the Gospel or from a full understanding of all its requirements. Presuming that such individuals seek the truth sincerely and do the will of God in accordance with their understanding of it, they can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity. This is called "baptism of desire." There is a biblical example of a baptism of desire. One of the thieves who were crucified alongside Jesus came to faith in him and asked to be admitted to his Kingdom. There is absolutely no indication that he had ever been baptized. Likewise, Jesus did not climb down from the cross to baptize him. Nevertheless, Jesus said to him, This day you shall be with me in paradise. (Lk 23:43). The "good thief" had what we have come to call, "baptism of desire."

Baptism and Infants

And what of infants and children who have died without Baptism? The Church can only entrust them to the mercy of God. And we can be confident in God's mercy for them for we entrust them to the God who desires that all be saved (1 Tim 2:4). Likewise we recall the great tenderness Jesus had for children and which caused him to say, Let the children come to me, do not hinder them; for to such belongs the kingdom of God (Mk 10:14). These passages give us great hope for children who die without Baptism but it should also remind us of the urgency in not "hindering" the children by delaying their Baptism due to negligence or laziness. The Church urges that children be baptized within the first weeks after birth and thus be brought to the new life with Christ.

An interesting side issue is raised by some Christian denominations who reject infant Baptism on the grounds that infants cannot have faith. It is true that Baptism is a sacrament of faith. But the faith required for Baptism is not a perfect and mature faith but a beginning that is called to develop. For all the baptized -- infants and adults -- faith must grow after Baptism. Thus the Church firmly admonishes parents and godparents in their duty to teach and nourish the faith in their children. Failing to do so is like giving a child a wonderful gift at Christmastime and then discarding it in the back recesses of a closet to be forgotten. In such a ease, it would profit the child nothing. Only if the gift is cherished and explained can it be fully appreciated as the child matures. It is the same with Baptism.

Another way to understand the practice of infant Baptism is to reason from Scriptures. Jesus says that the kingdom of God belongs to little children (Lk 23:43). But he also says that one cannot enter the kingdom without being born of water and spirit. (Jn 3:5) Thus it follows that he desires children ordinarily to receive the kingdom of God through Baptism and that we ought to follow his desires.

In any case the practice of infant Baptism is an ancient one stretching back as far as the apostolic age. Documents from as early as the second century give explicit instruction for the Baptism of infants.

The Graces of Baptism

The third part of the definition of a sacrament is that through it God gives grace. "Grace" comes from a Latin word gratia which means "gift." Thus, to say God gives graces in the sacraments is to say that he gives us gifts through them. What are the gifts that come with Baptism?

We have already discussed the first gift. In Baptism all sins are forgiven, original sin and all personal sins as well as punishment for sin.

Baptism not only purifies us from all sins but in a more positive sense it also makes us a new creation. We become the children of God. We are not merely called the children of God but are in fact made so (1 John 3:1) and given to share in the divine nature (2 Cor 5:17; 2 Pet 1:4). As true children of the heavenly Father we can rightfully call him "Abba." We are also made a member of Christ's Body and a co-heir with him (Rom 8:16-17). Through Baptism the gates of heaven are opened wide for us and a promise of glory and favor and justification rests upon us. One day, if we remain faithful, we shall reign with Christ and delight forever to be among the saints in glory. It is in Baptism that God opens this door for us and places within us the seed of glory. It is in Baptism that we die to the old nature received from Adam and Eve and rise to a whole new life given us by Christ (Rom 6:3).

Since we have received so great a call it is also true that in Baptism God gives us all the graces necessary to live worthy of this call. Scripture calls this gift, walking in newness of life (cf Rom 6:4). Thus in Baptism God gives us the grace to believe. He also gives us the grace to hope in him and to love with a divine affection. He does this by giving his very love, the Holy Spirit, who dwells in us as in a temple (1 Cor 3:16), and it is with this Love that we love him. And he gives us all the graces we need to keep his commandments and fulfill all their implications. Thus in Baptism God gives us every grace we need to become the man or woman he has called us to be from all eternity.

From the pierced side of Christ there flowed forth both blood and water. It in this saving tide that we are washed clean and changed for ever. We have died with Christ in Baptism and received a whole new life. For there is power, wonder-working power, in the precious blood of the Lamb!

© 1997, Rev. Charles Pope

Eucharist
Passover
Just as John the Baptist called Jesus "the lamb of God, who takes away the sins of the world," so St. Paul calls Christ the Passover Lamb: 1 Cor. 5:6-8. The Last Supper was a Passover feast. (Mt. 26:19), so the first place to start with the Eucharist is to see the connections with Passover. 

OT Background	NT Fulfillment
+ No broken bones, Ex. 12:46	+ Jn. 19:33
+ Use of a hyssop branch --, Ex. 12:22	+ Jn. 19:29
+ The lamb must be unblemished Ex. 12:5	+ 1 Pet. 1:19, Rev. 5:6
+ The Passover was a sacrifice. Ex. 12:27	+ At the Last Supper, Jesus used the language of sacrifice, e.g., "shed for many for the forgiveness of sins" Mt. 26:28.  
+ The lamb had to be eaten.	+ "Take, eat" (1 Cor. 11:24)
    Ex. 12:8-12; 24:1-11

Eating a sacrifice means participating in it. See Ex. 34:15, Lev. 7:21, 1 Cor. 10:21

Jesus' use of the term "Blood of the Covenant" shows even more clearly that the Eucharist is a sacrifice. See Ex. 24:8 Cf. Mt. 26:28. Cf. Heb. 10:29
Other OT Prefigures of the Eucharist
•	Melchizedek greets Abraham with bread and wine -- Gen. 14:18-20, Ps. 109(110):4; Cf. Heb. 5:6-10, 7:14-17
•	Malachi prophesies a pure offering -- Mal. 1:10-14 (He uses the term for a gift offering of grain) 
•	Bread from Heaven -- God fed the people of Israel with manna in the wilderness (Ex. 16:14 ff.), but Jesus said He is the true manna (John 6:31-35). 
Prefigures of the Eucharist in Jesus’ Ministry 
•	He was born in Bethlehem (which means "House of Bread") and was laid in a manger, which is a feeding box. 
•	John's statement, "Behold the Lamb of God" (Jn. 1:29) points to Jesus as the Passover lamb. 
•	The miracle of the loaves and fishes and the story of Jesus walking on water indicates Jesus' control over the properties of nature and the power of His word. 
Major NT Passages on the Eucharist
•	Mt. 26:26-29
•	Mk. 14:22-25
•	Lk. 22:13-20 (note the two different cups -- there were a total of four cups in the Passover ritual) 
•	John 6 
•	1 Cor. 10:16-17
•	1 Cor. 11:17-34
True Presence of Christ in the Eucharist
•	Real Presence is the natural reading of Jesus' words: "This is my body, this is my blood" -- 1 Cor 10:16, John 6:51-58
•	See also Luke 24:13-31,where the disciples recognized Jesus in the breaking of the bread. 
Fruits of the Eucharist
•	Union with Christ (communion) Jn 6:56
•	Union with the whole Church the Body of Christ,  1 Cor 10:16-17
•	Pledge of Eternal Life: Jn 6:54, 58
•	Spiritual Nourishment  Jn 6:55-56, John 6:53-58
•	Forgiveness of sin: "this is the cup of my blood which will be shed for you and for many unto the forgiveness of sins."
•	Christ as Priest and Victim 
•	Christ is not a Levitical priest, like the priests in the OT, but a priest according to the order of Melchizedek. Heb. 7:14-17. 
•	Christ is the Great High Priest of the new covenant. Heb. 2:17, 4:14-16, 10:19-21
•	Christ is portrayed as a sacrificing priest, e.g., in the mention of his linen garment. Compare Lev. 16:4 and Jn. 19:23-24. He is priest and victim. 
•	Christ is the atoning sacrifice for sin. Rom. 3:25, Heb. 2:17, 1 Jn. 2:2, 4:10
•	Christ bears the sins of the people. 2 Cor. 5:14-15, 21. 
The Mass as a Sacrifice 
•	Because it is the memorial of Christ's Passover (1 Cor. 5:7), the Eucharist is a sacrifice. 
•	The sacrificial character of the Eucharist is clear in the words of institution: "given for you," "poured out for you." See Lk. 22:19-20. 
•	In the Eucharist we receive the very Body and Blood that was given on the cross. Mt. 26:28

The Eucharist re-presents (makes present) the sacrifice of the cross. It is the memorial of that sacrifice, and applies the fruit of that sacrifice. One way to understand this is to see the iterative relationship between the sacrifice on Calvary, the eternal sacrifice in heaven, and the sacrifice of the mass. The "once for all" sacrifice (Heb. 10:10) on Calvary is eternally presented before the throne of God in heaven. In the mass we participate in that same heavenly worship, so the sacrifice of Calvary is made present for us. In this way, the sacrifice of the mass is the very same sacrifice as the sacrifice on Calvary. 

•	Earthly worship in the OT was a replica of the heavenly worship. Compare Ex. 25:31-40, Heb. 8:5, Rev. 1:12. 
•	Earthly worship in the NT is a participation in the heavenly worship. Heb. 12:18-24
•	Christ's priesthood is eternal. He always lives to make intercession for us before the throne of God. Heb. 7:23-25; 8:1-2
•	Christ eternally presents the merits of His "once for all" sacrifice on Calvary. Heb. 9:11-14
•	By participating in the mass, we enter into that "once for all" sacrifice. 
Communion in One or Both Kinds
Although the sacrament was clearly instituted in both kinds, the use of bread and wine symbolically portrays Christ’s death by visibly separating the Body and the Blood. Yet the entire Christ is contained under either species. “Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and blood of the Lord.” 1 Cor. 11:27. However, the previous verse clearly shows that communion in both kinds is expected: “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes.” 

FAITH ALIVE -- THE EUCHARIST
Most Blessed Sacrament
Of all the sacraments, the Eucharist is called the Most Blessed Sacrament. This is because the other sacraments point to Christ and help draw us to him, but the Eucharist is Jesus. The Eucharist we receive is not merely a symbol of the Body and Blood of Jesus. We believe, based on Jesus' own teaching, that when we partake of the Eucharist we actually receive the whole Christ -- his Body, his Blood, His Soul and his Divinity.  
The Outward Sign
Just as with the other sacraments, the Eucharist uses outward signs. The outward signs of the sacraments are the things we can perceive with our senses but which give us graces that we cannot immediately see. Though we cannot see these graces with our eyes, they are nonetheless just as real. 

In the case of the Eucharist, the outward sign is bread and wine. But over the bread and wine are said words that change their very reality. Over the bread is said, Take this all of you and eat it, this is my Body, which will be given up for you. Over the cup that is filled with wine are said these words, Take this all of you and drink from it. This is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of me.
Established by Christ
It was Jesus himself who celebrated the first Eucharist and commanded us to do the same. Jesus did this at the Last Supper. There are many scriptural accounts of that first Eucharist. Here is one from St. Paul. 

For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body which is for you. Do this in remembrance of me. "In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood Do this, as often as you drink it, in remembrance of me. (1 Cor. 11:23-25). 

There are several other passages that record this solemn act of Christ in establishing the Eucharist: Matthew 26: 26-29; Mark 14:22-25; and Luke 22:19-20. In the 6th Chapter of the Gospel of John there is also an extended teaching by Jesus on the Eucharist.
The Graces Received 
The greatest gift received in the Eucharist is the gift of Jesus himself. While it is true that we can distinguish other gifts for special mention, we should dwell for a moment on the glorious and mysterious truth that we actually receive the Lord Jesus in this sacrament.
The True Presence
When Jesus was at the Last Supper he celebrated the Eucharist for the first time. When he took bread he said, This is my body. We must pay careful attention to these words. He did not say, "This bread is a symbol of my body." He said, This is my Body. Likewise he said of the wine in the cup, This is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you. Here too there is no indication in the text that Christ was speaking only symbolically.

An important background to the texts from the Last Supper is given in the 6th chapter of the Gospel of John. There, John records how Jesus had already taught about the Eucharist long before he celebrated the Last Supper. In his teaching, Jesus was very clear to emphasize the true and literal understanding that his followers were to have of his presence in the Eucharist. 

Here are some excerpts from Jesus' teaching. 

Jesus said to them, I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst.... The Jews then murmured at him, because he said, 'I am the bread which came down from heaven.... Jesus answered them, "Do not murmur among yourselves. No one can come to me unless the Father who sent me draws him; and l will raise him up at the last day....

"I am the bread of life... I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever, and the bread which I shall give is my flesh for the life of the world" The Jews then disputed among themselves, saying, 'How can this man give us his flesh to eat?'  

So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him ... He who eats this bread will live for ever." This he said in the synagogue, as he taught at Capernaum. Many of his disciples, when they heard it, said, "This is a hard saying, who can listen to it?" But Jesus, knowing in himself that his disciples murmured at it, said to them, "Do you take offense at this?... It is the spirit that gives life, the flesh is of no avail. The words that I have spoken to you are spirit and life. But there are some of you that do not believe...

After this many of his disciples drew back and no longer went about with him. Jesus said to the twelve, "Do you also wish to go away?" Simon Peter answered him, "Lord, to whom shall we go? You have the words of eternal life. (John 6:32ff)

Jesus' listeners that day concluded that he spoke literally when he said they must eat his flesh and drink his blood. Many were greatly offended by such talk. Had Jesus meant his words to be understood only symbolically he would have corrected them and they probably would not have taken offense in the first place. Nevertheless he insists on being understood literally. He paid a high price for this teaching too, for many left him that day and would no longer walk in his company because of it. Thus it is that Jesus teaches that the Eucharistic Bread and Wine we receive are in fact not bread and wine at all but are his flesh and blood. That this was the understanding of the early Church is evident in another passage from Scripture: The cup of blessing which we bless, is it not a partaking in the blood of Christ? The bread which we break, is it not a partaking in the body of Christ? (1 Cor 10:16)

In keeping with biblical tradition the Church has taught that the Eucharist is the very flesh and blood of Christ. Even more, the whole Christ is received, Body, Blood, Soul and Divinity. Although we may from time to time see references to the Holy Eucharist as "bread" we understand this in the scriptural way: "The Bread is my Flesh."

In this way we can also see how, in a certain sense, the Eucharist also contains every other grace and blessing. The catechism teaches it this way, The Eucharist is the source and summit of the Christian life.... [I]n the Blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself... (CCC 1324).

Though the Eucharist contains every grace, certain graces can be particularly highlighted
Holy Communion
When we receive the Eucharist we are drawn into union with Jesus and through Jesus to one another. That is why we often call this sacrament "Holy Communion." Jesus teaches, He who eats my flesh and drinks my blood abides in me, and I in him (John 6:56). Likewise St. Paul reminded the Corinthians, Because there is one bread, we who are many are one body, for we all partake of the one bread. (1 Cor 17:10).
Nourishment, Healing, Transformation 
Consider too the glory of the Eucharist as food. There is a saying, "You are what you eat." This is true at the physical level. Whenever we eat, the food we have received is drawn into our bodies and through a wonderful and hidden process becomes part of the very fiber of our being. It is the same with the Eucharist. We receive Jesus and his body becomes part of our very being. If we are faithful in receiving the Eucharist worthily we are gradually transformed to become the one we receive. Jesus enters our body and soul and continues his wonderful work of healing and perfecting.

This also helps us to understand why Jesus insists so strongly on our reception of the Eucharist. Without food we starve and eventually die. It is the same in the spiritual life, without the Eucharist we starve and are dying, Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you (John 6:56).

Consider the glory of the Sacrament of the Eucharist. Jesus himself enters our body and soul and quietly nourishes, heals and transforms us into his own glorious image. He becomes one with us so that we may become one with him. St. Augustine urged long ago, Christian, become what you receive. 

© 1998, Rev. Charles Pope