Source: https://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=4038
Timestamp: 2019-04-20 21:03:35+00:00

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1234 The meaning and grace of the sacrament of Baptism are clearly seen in the rites of its celebration. By following the gestures and words of this celebration with attentive participation, the faithful are initiated into the riches this sacrament signifies and actually brings about in each newly baptized person.
1235 The sign of the cross, on the threshold of the celebration, marks with the imprint of Christ the one who is going to belong to him and signifies the grace of the redemption Christ won for us by his cross.
1236 The proclamation of the Word of God enlightens the candidates and the assembly with the revealed truth and elicits the response of faith, which is inseparable from Baptism. Indeed Baptism is "the sacrament of faith" in a particular way, since it is the sacramental entry into the life of faith.
1239 The essential rite of the sacrament follows: Baptism properly speaking. It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate's head.
1240 In the Latin Church this triple infusion is accompanied by the minister's words: "N., I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." In the Eastern liturgies the catechumen turns toward the East and the priest says: "The servant of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Spirit." At the invocation of each person of the Most Holy Trinity, the priest immerses the candidate in the water and raises him up again.
1242 In the liturgy of the Eastern Churches, the post-baptismal anointing is the sacrament of Chrismation (Confirmation). In the Roman liturgy the post- baptismal anointing announces a second anointing with sacred chrism to be conferred later by the bishop Confirmation, which will as it were "confirm" and complete the baptismal anointing.
The newly baptized is now, in the only Son, a child of God entitled to say the prayer of the children of God: "Our Father."
1244 First Holy Communion. Having become a child of God clothed with the wedding garment, the neophyte is admitted "to the marriage supper of the Lamb" 44 and receives the food of the new life, the body and blood of Christ. The Eastern Churches maintain a lively awareness of the unity of Christian initiation by giving Holy Communion to all the newly baptized and confirmed, even little children, recalling the Lord's words: "Let the children come to me, do not hinder them." 45 The Latin Church, which reserves admission to Holy Communion to those who have attained the age of reason, expresses the orientation of Baptism to the Eucharist by having the newly baptized child brought to the altar for the praying of the Our Father.
1245 The solemn blessing concludes the celebration of Baptism. At the Baptism of newborns the blessing of the mother occupies a special place.
1247 Since the beginning of the Church, adult Baptism is the common practice where the proclamation of the Gospel is still new. The catechumenate (preparation for Baptism) therefore occupies an important place. This initiation into Christian faith and life should dispose the catechumen to receive the gift of God in Baptism, Confirmation, and the Eucharist.
1253 Baptism is the sacrament of faith. 54 But faith needs the community of believers. It is only within the faith of the Church that each of the faithful can believe. The faith required for Baptism is not a perfect and mature faith, but a beginning that is called to develop. The catechumen or the godparent is asked: "What do you ask of God's Church?" The response is: "Faith!"
1254 For all the baptized, children or adults, faith must grow after Baptism. For this reason the Church celebrates each year at the Easter Vigil the renewal of baptismal promises. Preparation for Baptism leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth.
1255 For the grace of Baptism to unfold, the parents' help is important. So too is the role of the godfather and godmother, who must be firm believers, able and ready to help the newly baptized - child or adult on the road of Christian life. 55 Their task is a truly ecclesial function (officium). 56 The whole ecclesial community bears some responsibility for the development and safeguarding of the grace given at Baptism.
1257 The Lord himself affirms that Baptism is necessary for salvation. 60 He also commands his disciples to proclaim the Gospel to all nations and to baptize them. 61 Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. 62 The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.
1260 "Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery." 63 Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity.
1261 As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them," 64 allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism.
For the forgiveness of sins . . .
1263 By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin. 66 In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor the consequences of sin, the gravest of which is separation from God.
- allowing them to grow in goodness through the moral virtues.
Thus the whole organism of the Christian's supernatural life has its roots in Baptism.
An indelible spiritual mark . . .
1272 Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation. 83 Given once for all, Baptism cannot be repeated.
1274 The Holy Spirit has marked us with the seal of the Lord ("Dominicus character") "for the day of redemption." 86 "Baptism indeed is the seal of eternal life." 87 The faithful Christian who has "kept the seal" until the end, remaining faithful to the demands of his Baptism, will be able to depart this life "marked with the sign of faith," 88 with his baptismal faith, in expectation of the blessed vision of God - the consummation of faith - and in the hope of resurrection.
1275 Christian initiation is accomplished by three sacraments together: Baptism which is the beginning of new life; Confirmation which is its 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.
1278 The essential rite of Baptism consists in immersing the candidate in water or pouring water on his head, while pronouncing the invocation of the Most Holy Trinity: the Father, the Son, and the Holy Spirit.
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.
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, can be saved even if they have not been baptized (cf. LG 16).
1282 Since the earliest times, Baptism has been administered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptized in the faith of the Church. Entry into Christian life gives access to true freedom.
1283 With respect to children who have died without Baptism, the liturgy of the Church invites us to trust in God's mercy and to pray for their salvation.
1284 In case of necessity, any person can baptize provided that he have the intention of doing that which the Church does and provided that he pours water on the candidate's head while saying: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit."
1289 Very early, the better to signify the gift of the Holy Spirit, an anointing with perfumed oil (chrism) was added to the laying on of hands. This anointing highlights the name "Christian," which means "anointed" and derives from that of Christ himself whom God "anointed with the Holy Spirit." 100 This rite of anointing has continued ever since, in both East and West. For this reason the Eastern Churches call this sacrament Chrismation, anointing with chrism, or myron which means "chrism." In the West, Confirmation that this sacrament both confirms baptism and strengthens baptismal grace.
1291 A custom of the Roman Church facilitated the development of the Western practice: a double anointing with sacred chrism after Baptism. The first anointing of the neophyte on coming out of the baptismal bath was performed by the priest; it was completed by a second anointing on the forehead of the newly baptized by the bishop. 102 The first anointing with sacred chrism, by the priest, has remained attached to the baptismal rite; it signifies the participation of the one baptized in the prophetic, priestly, and kingly offices of Christ. If Baptism is conferred on an adult, there is only one post-baptismal anointing, that of Confirmation.
1292 The practice of the Eastern Churches gives greater emphasis to the unity of Christian initiation. That of the Latin Church more clearly expresses the communion of the new Christian with the bishop as guarantor and servant of the unity, catholicity and apostolicity of his Church, and hence the connection with the apostolic origins of Christ's Church.
1293 In treating the rite of Confirmation, it is fitting to consider the sign of anointing and what it signifies and imprints: a spiritual seal.
Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is a sign of abundance and joy; 103 it cleanses (anointing before and after a bath) and limbers (the anointing of athletes and wrestlers); oil is a sign of healing, since it is soothing to bruises and wounds; 104 and it makes radiant with beauty, health, and strength.
1306 Every baptized person not yet confirmed can and should receive the sacrament of Confirmation. 123 Since Baptism, Confirmation, and Eucharist form a unity, it follows that "the faithful are obliged to receive this sacrament at the appropriate time," 124 for without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian initiation remains incomplete.
1313 In the Latin Rite, the ordinary minister of Confirmation is the bishop. 132 If the need arises, the bishop may grant the faculty of administering Confirmation to priests, 133 although it is fitting that he confer it himself, mindful that the celebration of Confirmation has been temporally separated from Baptism for this reason. Bishops are the successors of the apostles. They have received the fullness of the sacrament of Holy Orders. The administration of this sacrament by them demonstrates clearly that its effect is to unite those who receive it more closely to the Church, to her apostolic origins, and to her mission of bearing witness to Christ.
1314 If a Christian is in danger of death, any priest can give him Confirmation. 134 Indeed the Church desires that none of her children, even the youngest, should depart this world without having been perfected by the Holy Spirit with the gift of Christ's fullness.
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.
1318 In the East this sacrament is administered immediately after Baptism and is followed by participation in the Eucharist; this tradition highlights the unity of the three sacraments of Christian initiation. In the Latin Church this sacrament is administered when the age of reason has been reached, and its celebration is ordinarily reserved to the bishop, thus signifying that this sacrament strengthens the ecclesial bond.
1320 The essential rite of Confirmation is anointing the forehead of the baptized with sacred chrism (in the East other sense-organs as well), together with the laying on of the minister's hand and the words: "Accipe signaculum doni Spiritus Sancti" (Be sealed with the Gift of the Holy Spirit.) in the Roman Rite, or Signaculum doni Spiritus Sancti [the seal of the gift of the Holy Spirit] in the Byzantine rite.
Eucharist, because it is an action of thanksgiving to God. The Greek words eucharistein 141 and eulogein 142 recall the Jewish blessings that proclaim - especially during a meal - God's works: creation, redemption, and sanctification.
1330 The memorial of the Lord's Passion and Resurrection.
The Holy Sacrifice, because it makes present the one sacrifice of Christ the Savior and includes the Church's offering. The terms holy sacrifice of the Mass, "sacrifice of praise," spiritual sacrifice, pure and holy sacrifice are also used, 150 since it completes and surpasses all the sacrifices of the Old Covenant.
The Holy and Divine Liturgy, because the Church's whole liturgy finds its center and most intense expression in the celebration of this sacrament; in the same sense we also call its celebration the Sacred Mysteries. We speak of the Most Blessed Sacrament because it is the Sacrament of sacraments. The Eucharistic species reserved in the tabernacle are designated by this same name.
1332 Holy Mass (Missa), because the liturgy in which the mystery of salvation is accomplished concludes with the sending forth (missio) of the faithful, so that they may fulfill God's will in their daily lives.
1334 In the Old Covenant bread and wine were offered in sacrifice among the first fruits of the earth as a sign of grateful acknowledgment to the Creator. But they also received a new significance in the context of the Exodus: the unleavened bread that Israel eats every year at Passover commemorates the haste of the departure that liberated them from Egypt; the remembrance of the manna in the desert will always recall to Israel that it lives by the bread of the Word of God; 156 their daily bread is the fruit of the promised land, the pledge of God's faithfulness to his promises.
The "cup of blessing" 157 at the end of the Jewish Passover meal adds to the festive joy of wine an eschatological dimension: the messianic expectation of the rebuilding of Jerusalem. When Jesus instituted the Eucharist, he gave a new and definitive meaning to the blessing of the bread and the cup.
1336 The first announcement of the Eucharist divided the disciples, just as the announcement of the Passion scandalized them: "This is a hard saying; who can listen to it?" 160 The Eucharist and the Cross are stumbling blocks. It is the same mystery and it never ceases to be an occasion of division. "Will you also go away?": 161 the Lord's question echoes through the ages, as a loving invitation to discover that only he has "the words of eternal life" 162 and that to receive in faith the gift of his Eucharist is to receive the Lord himself.
1340 By celebrating the Last Supper with his apostles in the course of the Passover meal, Jesus gave the Jewish Passover its definitive meaning. Jesus' passing over to his father by his death and Resurrection, the new Passover, is anticipated in the Supper and celebrated in the Eucharist, which fulfills the Jewish Passover and anticipates the final Passover of the Church in the glory of the kingdom.
"Do this in memory of me"
1343 It was above all on "the first day of the week," Sunday, the day of Jesus' resurrection, that the Christians met "to break bread." 169 From that time on down to our own day the celebration of the Eucharist has been continued so that today we encounter it everywhere in the Church with the same fundamental structure. It remains the center of the Church's life.
1344 Thus from celebration to celebration, as they proclaim the Paschal mystery of Jesus "until he comes," the pilgrim People of God advances, "following the narrow way of the cross," 170 toward the heavenly banquet, when all the elect will be seated at the table of the kingdom.
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.
1350 The presentation of the offerings (the Offertory). Then, sometimes in procession, the bread and wine are brought to the altar; they will be offered by the priest in the name of Christ in the Eucharistic sacrifice in which they will become his body and blood. It is the very action of Christ at the Last Supper - "taking the bread and a cup." "The Church alone offers this pure oblation to the Creator, when she offers what comes forth from his creation with thanksgiving." 177 The presentation of the offerings at the altar takes up the gesture of Melchizedek and commits the Creator's gifts into the hands of Christ who, in his sacrifice, brings to perfection all human attempts to offer sacrifices.
In the preface, the Church gives thanks to the Father, through Christ, in the Holy Spirit, for all his works: creation, redemption, and sanctification. The whole community thus joins in the unending praise that the Church in heaven, the angels and all the saints, sing to the thrice-holy God.
1353 In the epiclesis, the Church asks the Father to send his Holy Spirit (or the power of his blessing 180) on the bread and wine, so that by his power they may become the body and blood of Jesus Christ and so that those who take part in the Eucharist may be one body and one spirit (some liturgical traditions put the epiclesis after the anamnesis).
1354 In the anamnesis that follows, the Church calls to mind the Passion, resurrection, and glorious return of Christ Jesus; she presents to the Father the offering of his Son which reconciles us with him.
In the intercessions, the Church indicates that the Eucharist is celebrated in communion with the whole Church in heaven and on earth, the living and the dead, and in communion with the pastors of the Church, the Pope, the diocesan bishop, his presbyterium and his deacons, and all the bishops of the whole world together with their Churches.
1357 We carry out this command of the Lord by celebrating the memorial of his sacrifice. In so doing, we offer to the Father what he has himself given us: the gifts of his creation, bread and wine which, by the power of the Holy Spirit and by the words of Christ, have become the body and blood of Christ. Christ is thus really and mysteriously made present.
- the presence of Christ by the power of his word and of his Spirit.
1359 The Eucharist, the sacrament of our salvation accomplished by Christ on the cross, is also a sacrifice of praise in thanksgiving for the work of creation. In the Eucharistic sacrifice the whole of creation loved by God is presented to the Father through the death and the Resurrection of Christ. Through Christ the Church can offer the sacrifice of praise in thanksgiving for all that God has made good, beautiful, and just in creation and in humanity.
1360 The Eucharist is a sacrifice of thanksgiving to the Father, a blessing by which the Church expresses her gratitude to God for all his benefits, for all that he has accomplished through creation, redemption, and sanctification. Eucharist means first of all "thanksgiving."
1361 The Eucharist is also the sacrifice of praise by which the Church sings the glory of God in the name of all creation. This sacrifice of praise is possible only through Christ: he unites the faithful to his person, to his praise, and to his intercession, so that the sacrifice of praise to the Father is offered through Christ and with him, to be accepted in him.
1362 The Eucharist is the memorial of Christ's Passover, the making present and the sacramental offering of his unique sacrifice, in the liturgy of the Church which is his Body. In all the Eucharistic Prayers we find after the words of institution a prayer called the anamnesis or memorial.
1363 In the sense of Sacred Scripture the memorial is not merely the recollection of past events but the proclamation of the mighty works wrought by God for men. 184 In the liturgical celebration of these events, they become in a certain way present and real. This is how Israel understands its liberation from Egypt: every time Passover is celebrated, the Exodus events are made present to the memory of believers so that they may conform their lives to them.
1368 The Eucharist is also the sacrifice of the Church. The Church which is the Body of Christ participates in the offering of her Head. With him, she herself is offered whole and entire. She unites herself to his intercession with the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his Body. The lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ and with his total offering, and so acquire a new value. Christ's sacrifice present on the altar makes it possible for all generations of Christians to be united with his offering.
In the catacombs the Church is often represented as a woman in prayer, arms outstretched in the praying position. Like Christ who stretched out his arms on the cross, through him, with him, and in him, she offers herself and intercedes for all men.
1370 To the offering of Christ are united not only the members still here on earth, but also those already in the glory of heaven. In communion with and commemorating the Blessed Virgin Mary and all the saints, the Church offers the Eucharistic sacrifice. In the Eucharist the Church is as it were at the foot of the cross with Mary, united with the offering and intercession of Christ.
1382 The Mass is at the same time, and inseparably, the sacrificial memorial in which the sacrifice of the cross is perpetuated and the sacred banquet of communion with the Lord's body and blood. But the celebration of the Eucharistic sacrifice is wholly directed toward the intimate union of the faithful with Christ through communion. To receive communion is to receive Christ himself who has offered himself for us.
1385 To respond to this invitation we must prepare ourselves for so great and so holy a moment. St. Paul urges us to examine our conscience: "Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself." 218 Anyone conscious of a grave sin must receive the sacrament of Reconciliation before coming to communion.
O Son of God, bring me into communion today with your mystical supper. I shall not tell your enemies the secret, nor kiss you with Judas' kiss. But like the good thief I cry, "Jesus, remember me when you come into your kingdom."
1387 To prepare for worthy reception of this sacrament, the faithful should observe the fast required in their Church. 220 Bodily demeanor (gestures, clothing) ought to convey the respect, solemnity, and joy of this moment when Christ becomes our guest.
1389 The Church obliges the faithful to take part in the Divine Liturgy on Sundays and feast days and, prepared by the sacrament of Reconciliation, to receive the Eucharist at least once a year, if possible during the Easter season. 224 But the Church strongly encourages the faithful to receive the holy Eucharist on Sundays and feast days, or more often still, even daily.
1390 Since Christ is sacramentally present under each of the species, communion under the species of bread alone makes it possible to receive all the fruit of Eucharistic grace. For pastoral reasons this manner of receiving communion has been legitimately established as the most common form in the Latin rite. But "the sign of communion is more complete when given under both kinds, since in that form the sign of the Eucharistic meal appears more clearly." 225 This is the usual form of receiving communion in the Eastern rites.
1392 What material food produces in our bodily life, Holy Communion wonderfully achieves in our spiritual life. Communion with the flesh of the risen Christ, a flesh "given life and giving life through the Holy Spirit," 229 preserves, increases, and renews the life of grace received at Baptism. This growth in Christian life needs the nourishment of Eucharistic Communion, the bread for our pilgrimage until the moment of death, when it will be given to us as viaticum.
1395 By the same charity that it enkindles in us, the Eucharist preserves us from future mortal sins. The more we share the life of Christ and progress in his friendship, the more difficult it is to break away from him by mortal sin. The Eucharist is not ordered to the forgiveness of mortal sins - that is proper to the sacrament of Reconciliation. The Eucharist is properly the sacrament of those who are in full communion with the Church.
1398 The Eucharist and the unity of Christians. Before the greatness of this mystery St. Augustine exclaims, "O sacrament of devotion! O sign of unity! O bond of charity!" 237 The more painful the experience of the divisions in the Church which break the common participation in the table of the Lord, the more urgent are our prayers to the Lord that the time of complete unity among all who believe in him may return.
1402 In an ancient prayer the Church acclaims the mystery of the Eucharist: "O sacred banquet in which Christ is received as food, the memory of his Passion is renewed, the soul is filled with grace and a pledge of the life to come is given to us." If the Eucharist is the memorial of the Passover of the Lord Jesus, if by our communion at the altar we are filled "with every heavenly blessing and grace," 242 then the Eucharist is also an anticipation of the heavenly glory.
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.
1408 The Eucharistic celebration always includes: the proclamation of the Word of God; thanksgiving to God the Father for all his benefits, above all the gift of his Son; the consecration of bread and wine; and participation in the liturgical banquet by receiving the Lord's body and blood. These elements constitute one single act of worship.
1409 The Eucharist is the memorial of Christ's Passover, that is, of the work of salvation accomplished by the life, death, and resurrection of Christ, a work made present by the liturgical action.
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...."
1416 Communion with the Body and Blood of Christ increases the communicant's union with the Lord, forgives his venial sins, and preserves him from grave sins. Since receiving this sacrament strengthens the bonds of charity between the communicant and Christ, it also reinforces the unity of the Church as the Mystical Body of Christ.
1418 Because Christ himself is present in the sacrament of the altar, he is to be honored with the worship of adoration. "To visit the Blessed Sacrament is . . . a proof of gratitude, an expression of love, and a duty of adoration toward Christ our Lord" (Paul VI, MF 66).
3 Paul VI, apostolic constitution, Divinae consortium naturae: AAS 63 (1971) 657; cf. RCIA Introduction 1-2.
4 Cf. Council Of Florence: DS 1314: vitae spiritualis ianua.
5 Roman Catechism II, 2, 5; Cf. Council Of Florence: DS 1314; CIC, cann. 204 § 1; 849; CCEO, can. 675 § 1.
6 2 Cor 5:17; Gal 6:15; Cf. Rom 6:34; Col 2:12.
7 Titus 3:5; Jn 3:5.
8 St. Justin, Apol. 1, 61, 12: PG 6, 421.
9 Jn 1:9; I Thess 5:5; Heb 10:32; Eph 5:8.
10 St. Gregory Of Nazianzus, Oratio 40, 3-4: PG 36, 361C.
27 Cf. Acts 2:41; 8:12-13; 10:48; 16:15.
29 Rom 6:3-4; cf. Col 2:12.
31 Cf. I Cor 6:11; 12:13.
32 I Pet 1:23; cf. Eph 5:26.
33 St. Augustine, In Jo. ev. 80, 3: PL 35, 1840.
36 SC 65; cf. SC 37-40.
37 Cf. AG 14; CIC, cann. 851; 865; 866.
38 Cf. CIC, cann. 851, 2°; 868.
43 Mt 5:14; cf. Phil 2:15.
46 CIC, can. 864; cf. CCEO, can. 679.
47 AG 14; cf. RCIA 19; 98.
48 AG 14 § 5.
49 LG 14 § 3; cf. CIC, cann. 206; 788 § 3.
50 Cf. Council of Trent (1546): DS 1514; cf. Col 1:12-14.
51 Cf. CIC, can. 867; CCEO, cann. 681; 686, 1.
52 Cf. LG 11; 41; GS 48; CIC, can. 868.
53 Cf. Acts 16:15, 33; 18:8; I Cor 1:16; CDF, instruction, Pastoralis actio: AAS 72 (1980) 1137-1156.
55 Cf. CIC, cann. 872-874.
57 Cf. CIC, can. 861 § 1; CCEO, can. 677 § 1.
58 CIC, can. 861 § 2.
59 Cf. I Tim 2:4.
61 Cf. Mt 28:19-20; cf. Council of Trent (1547) DS 1618; LG 14; AG 5.
63 GS 22 § 5; cf. LG 16; AG 7.
64 Mk 10:14; cf. I Tim 2:4.
65 Cf. Acts 2:38; Jn 3:5.
66 Cf. Council of Florence (1439): DS 1316.
67 Council of Trent (1546): DS 1515.
69 2 Cor 5:17; 2 Pet 1:4; cf. Gal 4:5-7.
70 Cf. l Cor 6:15; 12:27; Rom 8:17.
71 Cf. l Cor 6:19.
82 UR 22 § 2.
83 Cf. Rom 8:29; Council of Trent (1547): DS 1609-1619.
86 St. Augustine, Ep. 98, 5: PL 33, 362; Eph 4:30; cf. 1:13-14; 2 Cor 1:21-22.
87 St. Irenaeus, Dem ap. 3: SCh 62, 32.
88 Roman Missal, EP I (Roman Canon) 97.
95 Cf. Lk 12:12; Jn 3:5-8; 7:37-39; 16:7-15; Acts 1:8.
102 Cf. St. Hippolytus, Trad. Ap. 21 SCh 11, 80-95.
103 Cf. Deut 11:14; Ps 23:5; 104:15.
106 Cf. Gen 38:18; 41:42; Deut 32:34; CT 8:6.
107 Cf. I Kings 21:8; Jer 32:10; Isa 29:11.
109 2 Cor 1:21-22; cf. Eph 1:13; 4, 30.
115 Rituale per le Chiese orientali di rito bizantino in lingua greca, Pars Prima (Libreria Editrice Vaticana, 1954) 36.
116 Cf. St. Hippolytus, Trad. Ap. 21 SCh 11, 80-95.
119 Cf. Council Of Florence (1439) DS 1319; LG 11; 12.
120 St. Ambrose, De myst. 7, 42 PL 16, 402-403.
121 Cf. Council of Trent (1547) DS 1609; Lk 24:48-49.
122 St. Thomas Aquinas, STh III, 72, 5, ad 2.
125 Cf. CIC, cann. 891; 883, 3°.
126 St. Thomas Aquinas, STh III, 72, 8, ad 2; Cf. Wis 4:8.
129 Cf. OC Introduction 5; 6; CIC, Can. 893 §§ 1- 2.
141 Cf. Lk 22:19; I Cor 11:24.
142 Cf. Mt 26:26; Mk 14:22.
143 Cf. I Cor 11:20; Rev 19:9.
144 Cf. Mt 14:19; 15:36; Mk 8:6, 19.
145 Cf. Mt 26:26; I Cor 11:24.
147 Cf. Acts 2:42, 46; 20:7, 11.
148 Cf. I Cor 10:16-17.
149 Cf. I Cor 11:17-34.
150 Heb 13:15; cf. I Pet 2:5; Ps 116:13, 17; Mal 1:11.
151 Cf. I Cor 10:16-17.
152 Apostolic Constitutions 8, 13, 12 PG 1, 1108; Didache 9, 5; 10:6: SCh: 248,176- 178.
153 St. Ignatius of Antioch, Ad Eph. 20, 2: SCh 10, 76.
155 Gen 14:18; cf. Roman Missal, EP I (Roman Canon) 95.
158 Cf. Mt 14:13-21; 15:32-39.
159 Cf. Jn 2:11; Mk 14:25.
163 Cf. Jn 13:1-17; 34-35.
164 Council of Trent (1562): DS 1740.
166 Lk 22:7-20; Cf. Mt 26:17-29; Mk 14:12-25; § Cor 11:23-26.
167 Cf. I Cor 11:26.
170 AG 1; cf. I Cor 11:26.
171 St. Justin, Apol. 1, 65-67: PG 6, 428-429; the text before the asterisk (*) is from chap. 67.
175 Cf. I Thess 2:13.
177 St. Irenaeus, Adv. haeres. 4, 18, 4: PG 7/1, 1027; cf. Mal 1:11.
178 Cf. I Cor 16:1; 2 Cor 8:9.
179 St. Justin, Apol. 1, 67: PG 6, 429.
180 Cf. Roman Missal, EP I (Roman Canon) 90.
182 St. Justin, Apol. 1, 66, 1-2: PG 6, 428.
186 LG 3; cf. I Cor 5:7.
189 Council of Trent (1562): DS 1740; cf. I Cor 11:23; Heb 7:24, 27.
190 Council of Trent (1562): Doctrina de ss. Missae sacrificio, c. 2: DS 1743; cf. Heb 9:14, 27.
191 St. Ignatius of Antioch, Ad Smyrn. 8:1; SCh 10, 138.
192 PO 2 § 4.
193 Council of Trent (1562): DS 1743.
194 St. Monica, before her death, to her sons, St. Augustine and his brother; Conf. 9, 11, 27: PL 32, 775.
195 St. Cyril of Jerusalem, Catech. myst. 5, 9. 10 PG 33, 1116-1117.
196 St. Augustine, De civ Dei, 10, 6: PL 41, 283; cf. Rom 12:5.
197 Rom 8:34; cf. LG 48.
201 St. Thomas Aquinas, STh III, 73, 3c.
202 Council of Trent (1551): DS 1651.
203 Paul VI, MF 39.
204 St. John Chrysostom, prod. Jud. 1:6: PG 49, 380.
205 St. Ambrose, De myst. 9, 50; 52: PL 16, 405-407.
206 Council of Trent (1551): DS 1642; cf. Mt 26:26 ff.; Mk 14:22 ff.; Lk 22:19 ff.; I Cor 11:24 ff.
207 Cf. Council of Trent: DS 1641.
208 Paul VI, MF 56.
211 John Paul II, Dominicae cenae, 3.
212 St. Thomas Aquinas, STh III, 75, 1; cf. Paul VI, MF 18; St. Cyril of Alexandria, In Luc. 22, 19: PG 72, 912; cf. Paul VI, MF 18.
213 St. Thomas Aquinas (attr.), Adoro te devote; tr. Gerard Manley Hopkins.
214 St. Ambrose, De Sacr. 5, 2, 7: PL 16, 447C.
215 St. Ambrose, De Sacr. 4, 2, 7: PL 16, 437D.
216 Roman Missal, EP I (Roman Canon) 96: Supplices te rogamus, omnipotens Deus: iube haec perferri per manus sancti Angeli tui in sublime altare tuum, in conspectu divinae maiestatis tuae: ut, quotquot ex hac altaris participatione sacrosanctum Filii Corpus et Sanguinem sumpserimus, omni benedictione caelesti et gratia repleamur.
219 Roman Missal, response to the invitation to communion; cf. Mt 8:8.
220 Cf. CIC, can. 919.
221 Cf. CIC, can. 916.
222 Cf. CIC, can. 917; The faithful may receive the Holy Eucharist only a second time on the same day [Cf. Pontificia Commissio Codici Iuris Canonici Authentice Intrepretando, Responsa ad proposita dubia, 1: AAS 76 (1984) 746].
224 Cf. OE 15; CIC, can. 920.
228 Fanqith, Syriac Office of Antioch, Vol. 1, Commun., 237 a-b.
230 St. Ambrose, De Sacr. 4, 6, 28: PL 16, 446; cf. I Cor 11:26.
232 St. Fulgentius of Ruspe, Contra Fab. 28, 16-19: CCL 19A, 813-814.
233 Cf. I Cor 12:13.
235 St. Augustine, Sermo 272: PL 38, 1247.
236 St. John Chrysostom, Hom. in I Cor. 27, 4: PG 61, 229-230; cf. Mt 25:40.
237 St. Augustine, In Jo. ev. 26, 13: PL 35, 1613; cf. SC 47.
238 UR 15 § 2; cf. CIC, can. 844 § 3.
239 UR 22 § 3.
240 UR 22 § 3.
241 Cf. CIC, can. 844 § 4.
242 Roman Missal, EP I (Roman Canon) 96: Supplices te rogamus.
243 Mt 26:29; cf. Lk 22:18; Mk 14:25.
244 Rev 1:4; 22:20; I Cor 16 22.
245 Didache 10, 6: SCh 248,180.
246 Roman Missal 126, embolism after the Our Father: expectantes beatam spem et adventum Salvatoris nostri Jesu Christi; cf. Titus 2:13.
247 EP III 116: prayer for the dead.
249 LG 3; St. Ignatius of Antioch, Ad Eph. 20, 2: SCh 10, 76.

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