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Facts about Anointing of The Sick talk about the customary practice held by various kinds of civilizations in the world to treat and cure the sick people. This practice is very common to see in the beginning of Jewish Communities and ancient Greeks. As its name indicates, it is used for the benefits of the sick people. Here are some interesting anointing of the sick facts:

Facts about Anointing of The Sick 1: the writings of Hippocrates

The writings of Hippocrates are very important in anointing of the sick. The usage of the oil to heal the sick people was derived from his writing.

Facts about Anointing of The Sick 2: religious anointing

Actually there are other types of religious anointing that you can find in baptism, sacraments, ordination, coronation of a monarch and confirmation.

Facts about Anointing of The Sick 3: the Roman Catholic Church

The words, anointing of the Sick, have been used in the Holy See to translate the official documents and English official documents of Episcopal conferences in Latin since 1972.

Facts about Anointing of The Sick 4: a sacrament

Anointing the sick is considered as a sacrament by the Old Catholic, Coptic, eastern Orthodox and Roman Catholic churches.

Facts about Anointing of The Sick 5: not a sacrament

The Lutherans, Anglicans, and some Protestants do not classify anointing of the sick as a sacrament. Get facts about Anglicanism here.

Facts about Anointing of The Sick 6: the oil

The oil is very important in anointing of the sick. Both the East and West call it as 'the oil of the sick'. The oil is believed to have the healing purpose for it is blessed.

Facts about Anointing of The Sick 7: the Catholic Church

The Catholic Church has their point view about anointing of the sick. They believe that it is a part of seven sacraments. They view this practice or ritual used to heal the body and forgive the sin of the sick people.

Facts about Anointing of The Sick 8: who can perform anointing of the sick?

Based on the view of Catholic churches, the ordained priests and the priests who carry the oil with him can perform anointing of the sick.

Facts about Anointing of The Sick 9: the effects of the anointing the sick

Since anointing the sick is included as a sacrament in the Catholic churches, it has the effect to give grace for the sick people. Other effects include the restoration of health, uniting the sick person with the passion of Christ, forgiveness of sin, preparation of passing over the eternal life and the peace and courage to endure the sickness.

Are you interested reading facts about anointing of the sick?

tags: Anointing of The Sick, Facts about Anointing of The Sick

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9 Facts about Anointing of The Sick - Fact File

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Facts about Anointing of The Sick talk about the customary practice held by various kinds of civilizations in the world to treat and cure the sick people. This practice is very common to see in the beginning of Jewish Communities and ancient Greeks.

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Baptism etiquette is very important during a christening. A baby baptism, most often called a christening, is a formal event during which a child receives his Christian name and is baptized into the "faith." This process has been extended past Christian denominations and into "naming ceremonies" which forego the element of water baptism, but are still used to bring an infant into a particular faith or simply to announce the child's birth.

About Baptism Etiquette

A baptismal ceremony is a significant and sacred event. It is also important to practice appropriate etiquette at the baptism. Those invited to this holy occasion will include family and close friends. It typically occurs in a church and will be led by a member of the clergy. He will be the one to explain what to expect and prepare you ahead of time for the ceremonial process. There are a few basic guidelines that should be followed which include:

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Godparents

It is a great honor to be asked to be a godparent. Those who are asked to be godparents are family members or friends that share your same values and beliefs. The expectations and obligations may vary depending on religion, culture, customs and family. But it is important to know that the godparents are among the most important people there at the christening. They are the child's representative and speak on the child's behalf at the baptism. After the ceremony itself, you may take on more of an honorary role or you may actively participate in their spiritual upbringing. The general role of being a good godparent is being a friend and mentor to the child and being supportive of them through their life.

Baptism Invitations

Invitations to the baptism should be sent out at least four weeks in advance. It is acceptable that they are extended formally, by email or by phone. If you receive a formal invitation by mail, it will often ask for an RSVP. But regardless of how you are invited, you should display appropriate etiquette and courtesy with an R.S.V.P. Responding to invitations hastily is one of the most vital components of proper etiquette. Of course, you should never bring a guest on your own or just show up if you were not invited. But if you have received an invitation to an infant christening, it's usually a sign of great honor, as these events are typically opened up to only family and very close friends. Hence, if you have received an invitation, you have been invited to a very intimate event.

What to Wear

Since most baptisms occur in a church, you'll want to dress respectfully and not too casual. Infant christenings are simply not casual events even if the christening is more of a naming ceremony. The desired attire falls within the realm of 'Sunday best'. Hats (for women), suits, dresses, and apparel that would be appropriate for a Sunday morning at church. Spaghetti straps and revealing outfits do not fall within the delineation of appropriate attire. Men should wear button-up shirts and, perhaps, even a tie. Sports jackets and polo shirts are, for the most part, not indicative of someone putting his best foot forward. An infant christening is considered a holy event for the parents, and a guest's clothing should emanate reverence and respect.

Don't Be Late

You have been invited to an important life event. Bearing this in mind, it is also very important to arrive on time. Since the baptism will be in a church, it is even acceptable to arrive at the church ten to fifteen minutes early. You can sit quietly in the pews or chat with other guests. However, it is a complete defiling of etiquette to show up even one minute late. Baptisms are intimate, sacred events and nothing is more distracting than a guest who attempts to slip in late.

Appropriate Gifts

Many people wonder whether they should bring a gift to a baby's christening. Although it is not necessary, it is good form to bring a gift. A few gift ideas include:

Bible

Cross

Special blanket

Engraved silver spoon, cup or rattle

Engraved photo album

Picture frame

Keepsake box

Jewelry (for when the baby is older)

Religious-themed artwork

Monetary Gifts

You can also give money as your baptism gift. A few suggestions include:

If you are the godparent, $100 to $150 or more is appropriate. If you are a close family member $50 is acceptable. If you are a guest, you can give what you can afford and if you can only give $10 or $15, that is fine as well.

Savings bonds are another nice option.

Gifts for Godparents

It is customary to give a gift to the godparents. It does not have to be elaborate or expensive. The gift should specifically commemorate the special occasion.

Gifts for Clergy Member

The parents of the baptized baby should give a gift to the officiating clergy member. The best and most appropriate gift would be a financial contribution to the church which is always appreciated.

Reception

The parents will typically host a reception or a party at their home after the baptism ceremony. This may be a traditional, sit-down meal, but keep in mind, an appetizer-only menu, a casual potluck or just cake and coffee is completely acceptable as well.

A True Celebration

Baptism, christening, and dedication ceremonies are sacred events that serve as an introduction of the child to the church. It is a celebration that is both solemn and joyous. While knowledge of baptism etiquette is important, just know that your attendance alone shows the family your appreciation, respect and support of their religion and customs.

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Essential Baptism Etiquette Tips | LoveToKnow

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Baptism etiquette is very important during a christening. A baby baptism, most often called a christening, is a formal event during which a child receives his Christian name and is baptized into the "faith."

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The Eucharist (, YOO-kər-ist; from Koinē Greek: εὐχαριστία, romanized: evcharistía, lit. 'thanksgiving'), also known as Holy Communion, Blessed Sacrament and the Lord's Supper, is a Christian rite that is considered a sacrament in most churches, and as an ordinance in others. Christians believe that the rite was instituted by Jesus at the Last Supper, the night before his crucifixion, giving his disciples bread and wine. Passages in the New Testament state that he commanded them to "do this in memory of me" while referring to the bread as "my body" and the cup of wine as "the blood of my covenant, which is poured out for many". According to the Synoptic Gospels this was at a Passover meal.

The elements of the Eucharist, sacramental bread, either leavened or unleavened, and wine or non-alcoholic grape juice in some Protestant traditions, are consecrated on an altar or a communion table and consumed thereafter. The consecrated elements are the end product of the Eucharistic Prayer. Christians generally recognize a special presence of Christ in this rite, though they differ about exactly how, where, and when Christ is present.

The Catholic Church states that the Eucharist is the body and blood of Christ under the species of bread and wine. It maintains that by the consecration, the substances of the bread and wine actually become the substances of the body and blood of Jesus Christ ( transubstantiation) while the appearances of the bread and wine remain unaltered (e.g. colour, taste, feel, and smell). The Eastern Orthodox and Oriental Orthodox churches agree that an objective change occurs of the bread and wine into the body and blood of Christ.

Lutherans believe the true body and blood of Christ are really present "in, with, and under" the forms of the bread and wine, known as the sacramental union. Reformed Christians believe in a real spiritual presence of Christ in the Eucharist. Anglican eucharistic theologies universally affirm the real presence of Christ in the Eucharist, though Evangelical Anglicans believe that this is a spiritual presence, while Anglo-Catholics hold to a corporeal presence. As a result of these different understandings, "the Eucharist has been a central issue in the discussions and deliberations of the ecumenical movement."

The Eucharist has been a key theme in the depictions of the Last Supper in Christian art,[9] as in this 16th-century Juan de Juanes painting, after Leonardo da Vinci's Last Supper.

The New Testament was originally written in the Greek language and the Greek noun εὐχαριστία ( eucharistia), meaning "thanksgiving", appears a few times in it, while the related Greek verb εὐχαριστήσας is found several times in New Testament accounts of the Last Supper, including the earliest such account:

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 (εὐχαριστήσας ), he broke it, and said, "This is my body which is for you. Do this in remembrance of me".

The term eucharistia (thanksgiving) is that by which the rite is referred to in the (a late 1st or early 2nd century document), by Ignatius of Antioch (who died between 98 and 117) and by Justin Martyr (First Apology written between 155 and 157). Today, "the Eucharist" is the name still used by Eastern Orthodox, Oriental Orthodox, Catholics, Anglicans, Presbyterians, and Lutherans. Other Protestant denominations rarely use this term, preferring "Communion", "the Lord's Supper", "Remembrance", or "the Breaking of Bread". Latter-day Saints call it " the Sacrament".

Lord's Supper

In the First Epistle to the Corinthians Paul uses the term "Lord's Supper", in Greek Κυριακὸν δεῖπνον ( Kyriakon deipnon), in the early 50s of the 1st century:

When you come together, it is not the Lord's Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk.

So Paul's use of the term "Lord's Supper" in reference to the Corinthian banquet is powerful and interesting; but to be an actual name for the Christian meal, rather than a meaningful phrase connected with an ephemeral rhetorical contrast, it would have to have some history, previous or subsequent. Nevertheless, given its existence in the biblical text, "Lord's Supper" came into use after the Protestant Reformation and remains the predominant term among Evangelicals, such as Baptists and Pentecostals. They also refer to the observance as an ordinance rather than a sacrament.

A Kremikovtsi Monastery fresco (15th century) depicting the Last Supper celebrated by Jesus and his disciples. The early Christians too would have celebrated this meal to commemorate Jesus' death and subsequent resurrection.

Use of the term Communion (or Holy Communion) to refer to the Eucharistic rite began by some groups originating in the Protestant Reformation. Others, such as the Catholic Church, do not formally use this term for the rite, but instead mean by it the act of partaking of the consecrated elements; they speak of receiving Holy Communion at Mass or outside of it, they also use the term First Communion when one receives the Eucharist for the first time. The term Communion is derived from Latin communio ("sharing in common"), translated from the Greek ( koinōnía) in 1 Corinthians 10:16:

The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

The phrase κλάσις τοῦ ἄρτου ( klasis tou artou, 'breaking of the bread'; in later liturgical Greek also ἀρτοκλασία Plymouth Brethren. artoklasia) appears in various related forms five times in the New Testament in contexts which, according to some, may refer to the celebration of the Eucharist, in either closer or symbolically more distant reference to the Last Supper. This term is used by the

The " Blessed Sacrament", the "Sacrament of the Altar", and other variations, are common terms used by Catholics, Lutherans and some Anglicans ( Anglo-Catholics) for the consecrated elements, particularly when reserved in a tabernacle. In the Church of Jesus Christ of Latter-day Saints the term " The Sacrament" is used of the rite.

The term " Mass" is used in the Catholic Church, the Lutheran churches (especially the Churches of Sweden, Norway and Finland), and by some Anglicans. It derives from the Latin word missa, a dismissal: "Ite missa est", or "go, it is sent", the very last phrase of the service. That Latin word has come to imply "mission" as well because the congregation is sent out to serve Christ.

At least in the Catholic Church, the Mass is a long rite in two parts: the Liturgy of the Word and the Liturgy of the Eucharist. The former consists of readings from the Bible and a homily, or sermon, given by a priest or deacon. The latter, which follows seamlessly, includes the " Offering" of the bread and wine at the altar, their consecration by the priest through prayer, and their reception by the congregation in Holy Communion. Among the many other terms used in the Catholic Church are "Holy Mass", "the Memorial of the Passion, Death and Resurrection of the Lord", the "Holy Sacrifice of the Mass", and the "Holy Mysteries".

The term Divine Liturgy ( Greek: Θεία Λειτουργία ) is used in Byzantine Rite traditions, whether in the Eastern Orthodox Church or among the Eastern Catholic Churches. These also speak of "the Divine Mysteries", especially in reference to the consecrated elements, which they also call "the Holy Gifts".

The term Divine Service ( German: Gottesdienst) has often been used to refer to Christian worship more generally and is still used in Lutheran churches, in addition to the terms "Eucharist", "Mass" and "Holy Communion". Historically this refers (like the term "worship" itself) to service of God, although more recently it has been associated with the idea that God is serving the congregants in the liturgy.

Some Eastern rites have yet more names for Eucharist. Holy Qurbana is common in Syriac Christianity and Badarak in the Armenian Rite; in the Alexandrian Rite, the term Prosfora (from the Greek ) is common in Coptic Christianity and Keddase in Ethiopian and Eritrean Christianity.

Christ with the Eucharist, Vicente Juan Masip, 16th century.

The Last Supper appears in all three Synoptic Gospels: Matthew, Mark, and Luke. It also is found in the First Epistle to the Corinthians, which suggests how early Christians celebrated what Paul the Apostle called the Lord's Supper. Although the Gospel of John does not reference the Last Supper explicitly, some argue that it contains theological allusions to the early Christian celebration of the Eucharist, especially in the chapter 6 Bread of Life Discourse but also in other passages. Other New Testament passages depicting Jesus eating with crowds or after the resurrection also have eucharistic overtones.[citation needed ]

In the synoptic gospels, Mark 14:22-25, Matthew 26:26-29 and Luke 22:13-20 depict Jesus as presiding over the Last Supper prior to his crucifixion. The versions in Matthew and Mark are almost identical, but the Gospel of Luke presents a textual difference, in that a few manuscripts omit the second half of verse 19 and all of verse 20 ("given for you [...] poured out for you"), which are found in the vast majority of ancient witnesses to the text. If the shorter text is the original one, then Luke's account is independent of both that of Paul and that of Matthew/Mark. If the majority longer text comes from the author of the third gospel, then this version is very similar to that of Paul in 1 Corinthians, being somewhat fuller in its description of the early part of the Supper, particularly in making specific mention of a cup being blessed before the bread was broken.

In the one prayer given to posterity by Jesus, the Lord's Prayer, the word epiousion-which is otherwise unknown in Classical Greek literature-was interpreted by some early Christian writers as meaning "super-substantial", and hence a possible reference to the Eucharist as the Bread of Life.

In the Gospel of John, however, the account of the Last Supper does not mention Jesus taking bread and "the cup" and speaking of them as his body and blood; instead, it recounts other events: his humble act of washing the disciples' feet, the prophecy of the betrayal, which set in motion the events that would lead to the cross, and his long discourse in response to some questions posed by his followers, in which he went on to speak of the importance of the unity of the disciples with him, with each other, and with God. Some would find in this unity and in the washing of the feet the deeper meaning of the Communion bread in the other three gospels. In John 6:26-65, a long discourse is attributed to Jesus that deals with the subject of the living bread; John 6:51-59 also contains echoes of Eucharistic language.

1 Corinthians 11:23-25 gives the earliest recorded description of Jesus' Last Supper: "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.'" The Greek word used in the passage for 'remembrance' is (anamnesis), which itself has a much richer theological history than the English word "remember".

The expression "The Lord's Supper", derived from Paul's usage in 1 Corinthians 11:17-34, may have originally referred to the Agape feast (or love feast), the shared communal meal with which the Eucharist was originally associated. The Agape feast is mentioned in Jude 12 but "The Lord's Supper" is now commonly used in reference to a celebration involving no food other than the sacramental bread and wine.

The (Greek: , "teaching") is an Early Church treatise that includes instructions for baptism and the Eucharist. Most scholars date it to the late 1st century, and distinguish in it two separate Eucharistic traditions, the earlier tradition in chapter 10 and the later one preceding it in chapter 9. The Eucharist is mentioned again in chapter 14.

Ignatius of Antioch (born c.  35 or 50, died between 98 and 117), one of the Apostolic Fathers, mentions the Eucharist as "the flesh of our Saviour Jesus Christ":

They abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. [...] Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it.

Take heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth ] the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons, my fellow-servants: that so, whatsoever you do, you may do it according to [the will of] God.

Justin Martyr (born c. 100, died c.  165) mentions in this regard:

And this food is called among us Εὐχαριστία [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.

Paschasius Radbertus (785-865) was a Carolingian theologian, and the abbot of Corbie, whose best-known and influential work is an exposition on the nature of the Eucharist written around 831, entitled De Corpore et Sanguine Domini. In it, Paschasius agrees with St Ambrose in affirming that the Eucharist contains the true, historical body of Jesus Christ. According to Paschasius, God is truth itself, and therefore, his words and actions must be true. Christ's proclamation at the Last Supper that the bread and wine were his body and blood must be taken literally, since God is truth. He thus believes that the transubstantiation of the bread and wine offered in the Eucharist really occurs. Only if the Eucharist is the actual body and blood of Christ can a Christian know it is salvific.

The concept of the Jews both destroying and partaking in some perverted version of the Eucharist has been a vessel to promote anti-Judaism and anti-Jewish ideology and violence. In medieval times, Jews were often depicted stabbing or in some other way physically harming communion wafers.[citation needed ] These characterizations drew parallels to the idea that the Jews killed Christ; murdering this transubstantiation or "host" was thought of as a repetition of the event. Jewish people's eagerness to destroy hosts were also a variation of blood libel charges, with Jews being accused of murdering bodies of Christ, whether they be communion wafers or Christian children. The blood libel charges and the concept of Eucharist are also related in the belief that blood is efficacious, meaning it has some sort of divine power.

Most Christians, even those who deny that there is any real change in the elements used, recognize a special presence of Christ in this rite. However, Christians differ about exactly how, where and how long Christ is present in it. Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, and the Church of the East teach that the reality (the "substance") of the elements of bread and wine is wholly changed into the body and blood of Jesus Christ, while the appearances (the "species") remain. Transubstantiation ("change of the substance") is the term used by Catholics to denote what is changed, not to explain how the change occurs, since the Catholic Church teaches that "the signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ". The Orthodox use various terms such as transelementation, but no explanation is official as they prefer to leave it a mystery.

Lutherans believe Christ to be "truly and substantially present" with the bread and wine that are seen in the Eucharist. They attribute the real presence of Jesus' living body to his word spoken in the Eucharist, and not to the faith of those receiving it. They also believe that "forgiveness of sins, life, and salvation" are given through the words of Christ in the Eucharist to those who believe his words ("given and shed for you").

Reformed Christians believe Christ to be present and may both use the term " sacramental union" to describe this. Although Lutherans will also use this phrase, the Reformed generally describe the presence as a "spiritual presence", not a physical one. Anglicans adhere to a range of views depending on churchmanship although the teaching in the Anglican Thirty-Nine Articles holds that the body of Christ is received by the faithful only in a heavenly and spiritual manner, a doctrine also taught in the Methodist Articles of Religion. Unlike Catholics and Lutherans, Reformed Christians do not believe forgiveness and eternal life are given in the Eucharist.

Christians adhering to the theology of Memorialism, such as the Anabaptist Churches, do not believe in the concept of the real presence, believing that the Eucharist is only a ceremonial remembrance or memorial of the death of Christ.

The Baptism, Eucharist and Ministry document of the World Council of Churches, attempting to present the common understanding of the Eucharist on the part of the generality of Christians, describes it as "essentially the sacrament of the gift which God makes to us in Christ through the power of the Holy Spirit", "Thanksgiving to the Father", "Anamnesis or Memorial of Christ", "the sacrament of the unique sacrifice of Christ, who ever lives to make intercession for us", "the sacrament of the body and blood of Christ, the sacrament of his real presence", "Invocation of the Spirit", "Communion of the Faithful", and "Meal of the Kingdom".

Many Christian denominations classify the Eucharist as a sacrament. Some Protestants (though not all) prefer to instead call it an , viewing it not as a specific channel of divine grace but as an expression of faith and of obedience to Christ.

In the Catholic Church the Eucharist is considered as a sacrament, according to the church the Eucharist is "the source and summit of the Christian life." "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch." ("Pasch" is a word that sometimes means Easter, sometimes Passover.)

For the Catholic Church, "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. [...] The memorial is not merely the recollection of past events but [...] they become in a certain way present and real. [...] When the Church celebrates the Eucharist, she commemorates Christ's Passover, and it is made present the sacrifice Christ offered once for all on the cross remains ever present. [...] The Eucharist is thus a sacrifice because it re-presents (makes present) the same and only sacrifice offered once for all on the cross, because it is its memorial and because it applies its fruit."

The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different." In the holy sacrifice of the Mass, "it is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. And it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice." "And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner... this sacrifice is truly propitiatory."

The only ministers who can officiate at the Eucharist and consecrate the sacrament are validly ordained priests (either bishops or presbyters) acting in the person of Christ ("in persona Christi"). In other words, the priest celebrant represents Christ, who is the head of the church, and acts before God the Father in the name of the church, always using "we" not "I" during the Eucharistic prayer. The matter used must be wheaten bread and grape wine; this is considered essential for validity.

As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead and to obtain spiritual or temporal benefits from God.

According to the Catholic Church Jesus Christ is present in the Eucharist in a true, real and substantial way, with his body, blood, soul and divinity. By the consecration, the substances of the bread and wine actually become the substances of the body and blood of Christ ( transubstantiation) while the appearances or "species" of the bread and wine remain unaltered (e.g. colour, taste, feel, and smell). This change is brought about in the eucharistic prayer through the efficacy of the word of Christ and by the action of the Holy Spirit. The Eucharistic presence of Christ begins at the moment of the consecration and endures as long as the Eucharistic species subsist, that is, until the Eucharist is digested, physically destroyed, or decays by some natural process (at which point, theologian Thomas Aquinas argued, the substance of the bread and wine cannot return).

The Fourth Council of the Lateran in 1215 spoke of the bread and wine as "transubstantiated" into the body and blood of Christ: "His body and blood are truly contained in the sacrament of the altar under the forms of bread and wine, the bread and wine having been transubstantiated, by God's power, into his body and blood". In 1551, the Council of Trent definitively declared: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation."

The Catholic Church sees as the main basis for this belief the words of Jesus himself at his Last Supper: the Synoptic Gospels and Paul's recount that Jesus at the time of taking the bread and the cup said: "This is my body [...] this is my blood." The Catholic understanding of these words, from the Patristic authors onward, has emphasized their roots in the covenantal history of the Old Testament. The interpretation of Christ's words against this Old Testament background coheres with and supports belief in the Real presence of Christ in the Eucharist.

According to the Catholic Church doctrine receiving the Eucharist in a state of mortal sin is a sacrilege and only those who are in a state of grace, that is, without any mortal sin, can receive it. Based on 1 Corinthians 11:27-29, it affirms the following: "Anyone who is aware of having committed a mortal sin must not receive Holy Communion, even if he experiences deep contrition, without having first received sacramental absolution, unless he has a grave reason for receiving Communion and there is no possibility of going to confession."

Since the Eucharist is the body and blood of Christ, "the worship due to the sacrament of the Eucharist, whether during the celebration of the Mass or outside it, is the worship of latria, that is, the adoration given to God alone."" The Blessed Sacrament can be exposed (displayed) on an altar in a monstrance. Rites involving the exposure of the Blessed Sacrament include Benediction and eucharistic adoration. According to Catholic theology, the host, after the Rite of Consecration, is no longer bread, but is the Body, Blood, Soul, and Divinity of Christ. Catholics believe that Jesus is the sacrificial Lamb of God prefigured in the Old Testament Passover. Unless the flesh of that Passover sacrificial lamb was consumed, the members of the household would not be saved from death. As the Passover was the Old Covenant, so the Eucharist became the New Covenant. (Matthew 26:26-28, Mark 14:22-24, Luke 22: 19-20, and John 6:48-58)

Within Eastern Christianity, the Eucharistic service is called the "Divine Liturgy" ( Byzantine Rite) or similar names in other rites. It comprises two main divisions: the first is the "Liturgy of the Catechumens" which consists of introductory litanies, antiphons and scripture readings, culminating in a reading from one of the Gospels and, often, a homily; the second is the "Liturgy of the Faithful" in which the Eucharist is offered, consecrated, and received as Holy Communion. Within the latter, the actual Eucharistic prayer is called the , (literally "offering" or "carrying up", from the Greek ). In the Rite of Constantinople, two different anaphoras are currently used: one is attributed to John Chrysostom, the other to Basil the Great. In the Oriental Orthodox Church, a variety of anaphoras are used, but all are similar in structure to those of the Constantinopolitan Rite, in which the Anaphora of Saint John Chrysostom is used most days of the year; Saint Basil's is offered on the Sundays of Great Lent, the eves of Christmas and Theophany, Holy Thursday, Holy Saturday, and upon his feast day (1 January). At the conclusion of the Anaphora the bread and wine are held to be the body and blood of Christ. Unlike the Latin Church, the Byzantine Rite uses leavened bread, with the leaven symbolizing the presence of the Holy Spirit. The Greek Orthodox Church utilizes leavened bread in their celebration.

Conventionally this change in the elements is understood to be accomplished at the epiclesis ("invocation") by which the Holy Spirit is invoked and the consecration of the bread and wine as the genuine body and blood of Christ is specifically requested, but since the anaphora as a whole is considered a unitary (albeit lengthy) prayer, no one moment within it can readily be singled out.

Anabaptist denominations, such as the Mennonites and German Baptist Brethren Churches like the Church of the Brethren churches and congregations have the Agape feast, footwashing, as well as the serving of the bread and wine in the celebration of the Lovefeast. In the more modern groups, Communion is only the serving of the Lord's Supper. In the communion meal, the members of the Mennonite churches renew their covenant with God and with each other.

The Moravian Church adheres to a view known as the "sacramental presence", teaching that in the sacrament of Holy Communion:

Christ gives his body and blood according to his promise to all who partake of the elements. When we eat and drink the bread and the wine of the Supper with expectant faith, we thereby have communion with the body and blood of our Lord and receive the forgiveness of sins, life, and salvation. In this sense, the bread and wine are rightly said to be Christ's body and blood which he gives to his disciples.

Nicolaus Zinzendorf, a bishop of the Moravian Church, stated that Holy Communion is the "most intimate of all connection with the person of the Saviour." The Order of Service for the observance of the Lord's Supper includes a salutation, hymns, the right hand of fellowship, prayer, consecration of the elements, distribution of the elements, partaking of the elements, and a benediction. Moravian Christians traditionally practice footwashing before partaking in the Lord's Supper, although in certain Moravian congregations, this rite is observed chiefly on Maundy Thursday.

Illuminated title of "The Holy Communion" from the 1845 illustrated Book of Common Prayer.

Anglican theology on the matter of the Eucharist is nuanced. The Eucharist is neither wholly a matter of transubstantiation nor simply devotional and memorialist in orientation. The Anglican churches do not adhere to the belief that the Lord's Supper is merely a devotional reflection on Christ's death. For some Anglicans, Christ is spiritually present in the fullness of his person in the Eucharist.

The Church of England itself has repeatedly refused to make official any definition of "the presence of Christ". Church authorities prefer to leave it a mystery while proclaiming the consecrated bread and wine to be "spiritual food" of "Christ's Most Precious Body and Blood"; the bread and wine are an "outward sign of an inner grace". The words of administration at communion allow for real presence or for a real but spiritual presence (Calvinist receptionism and virtualism). This concept was congenial to most Anglicans well into the 19th century. From the 1840s, the Tractarians reintroduced the idea of "the real presence" to suggest a corporeal presence, which could be done since the language of the BCP rite referred to the body and blood of Christ without details as well as referring to these as spiritual food at other places in the text. Both are found in the Latin and other rites, but in the former, a definite interpretation as corporeal is applied.

Both receptionism and virtualism assert the real presence. The former places emphasis on the recipient and the latter states "the presence" is confected by the power of the Holy Spirit but not in Christ's natural body. His presence is objective and does not depend on its existence from the faith of the recipient. The liturgy petitions that elements "be" rather than "become" the body and blood of Christ leaving aside any theory of a change in the natural elements: bread and wine are the outer reality and "the presence" is the inner invisible except as perceived in faith.

In 1789, the Episcopal Church in the United States restored explicit language that the Eucharist is an oblation (sacrifice) to God. Subsequent revisions of the Book of Common Prayer by member churches of the Anglican Communion have done likewise (the Church of England did so in the proposed 1928 prayer book).

The so-called " Black Rubric" in the 1552 prayer book, which allowed kneeling for communion but denied the real and essential presence of Christ in the elements, was omitted in the 1559 edition at Queen Elizabeth I's insistence. It was reinstated in the 1662 prayer book, modified to deny any corporeal presence to suggest Christ was present in his natural body.[citation needed ]

In most parishes of the Anglican Communion, the Eucharist is celebrated every Sunday, having replaced Morning Prayer as the principal service. The rites for the Eucharist are found in the various prayer books of the Anglican churches. Wine and unleavened wafers or unleavened bread is used. Daily celebrations are the norm in many cathedrals and parish churches sometimes offer one or more services of Holy Communion during the week. The nature of the liturgy varies according to the theological tradition of the priests, parishes, dioceses and regional churches. Leavened or unleavened bread may be used.

Reception of the Blessed Sacrament in the Anglican Communion and other Anglican jurisdictions varies by province. Formerly, Confirmation was generally required as a precondition to reception, but many provinces now allow all the baptised to partake as long as they are in good standing with the Church and have previously received First Communion.

Individuals will genuflect or bow in the presence of the Blessed Sacrament, which may be reserved in a tabernacle or aumbry on, behind, or near the altar. Its presence is usually indicated by a lamp suspended over or placed near the tabernacle or aumbry. Except among Anglo-Catholics, the use of a monstrance is rare. This is in keeping with the Article XXV of the Thirty-Nine Articles that "the Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use Them." Nonetheless, many parishes do have services of, in which a ciborium is removed from the tabernacle or aumbry and hymns, prayers, psalms, and sentences of devotion are sung or read. In some parishes, when the Blessed Sacrament is moved from the tabernacle (from a high altar to a chapel altar, for instance), sanctus bells are rung and all who are present kneel.[citation needed ]

The bread and "fruit of the vine" indicated in Matthew, Mark and Luke as the elements of the Lord's Supper are interpreted by many Baptists as unleavened bread (although leavened bread is often used) and, in line with the historical stance of some Baptist groups (since the mid-19th century) against partaking of alcoholic beverages, grape juice, which they commonly refer to simply as "the Cup". The unleavened bread also underscores the symbolic belief attributed to Christ's breaking the bread and saying that it was his body. A soda cracker is often used.

Some Baptists consider the Communion to be primarily an act of remembrance of Christ's atonement, and a time of renewal of personal commitment ( memorialism) such as Free Will Baptists, while others, such as Particular Baptists affirm the Reformed doctrine of a pneumatic presence, which is expressed in the Second London Baptist Confession, specifically in Chapter 30, Articles 3 and 7. This view is prevalent among Southern Baptists, those in the Founders movement (a Calvinistic movement among some Independent Baptists),and several individuals in other Baptist associations.

Communion practices and frequency vary among congregations. A typical practice is to have small cups of juice and plates of broken bread distributed to the seated congregation. In other congregations, communicants may proceed to the altar to receive the elements, then return to their seats. A widely accepted practice is for all to receive and hold the elements until everyone is served, then consume the bread and cup in unison. Usually, music is performed and Scripture is read during the receiving of the elements.

Some Baptist churches are closed-Communionists (even requiring full membership in the local church congregation before partaking), with others being partially or fully open-Communionists. It is rare to find a Baptist church where the Lord's Supper is observed every Sunday; most observe monthly or quarterly, with some holding Communion only during a designated Communion service or following a worship service. Adults and children in attendance who have not made a profession of faith in Christ are expected to not participate.

Lutherans believe that the body and blood of Christ are "truly and substantially present in, with, and under the forms" of the consecrated bread and wine (the elements), so that communicants eat and drink the body and blood of Christ himself as well as the bread and wine in the Eucharistic sacrament. The Lutheran doctrine of the Real Presence is more accurately and formally known as the " sacramental union". Others have erroneously called this consubstantiation, a Lollardist doctrine, though this term is specifically rejected by Lutheran churches and theologians since it creates confusion about the actual doctrine and subjects the doctrine to the control of a non-biblical philosophical concept in the same manner as, in their view, does the term " transubstantiation".

While an official movement exists in Lutheran congregations to celebrate Eucharist weekly, using formal rites very similar to the Catholic and "high" Anglican services, it was historically common for congregations to celebrate monthly or even quarterly. Even in congregations where Eucharist is offered weekly, there is not a requirement that every church service be a Eucharistic service, nor that all members of a congregation must receive it weekly.

Among Open assemblies, also termed Plymouth Brethren, the Eucharist is more commonly called the Breaking of Bread or the Lord's Supper. They believe it is only a symbolic reenactment of the Last Supper and a memorial, and is central to the worship of both individual and assembly. In principle, the service is open to all baptized Christians, but an individual's eligibility to participate depends on the views of each particular assembly. The service takes the form of non-liturgical, open worship with all male participants allowed to pray audibly and select hymns or readings. The breaking of bread itself typically consists of one leavened loaf, which is prayed over and broken by a participant in the meeting and then shared around. The wine is poured from a single container into one or several vessels, and these are again shared around.

The Exclusive Brethren follow a similar practice to the Open Brethren. They also call the Eucharist the Breaking of Bread or the Lord's Supper.

In the Reformed tradition (which includes the Continental Reformed Churches, the Presbyterian Churches, and the Congregationalist Churches), the Eucharist is variously administered. The Calvinist view of the Sacrament sees a real presence of Christ in the supper which differs both from the objective ontological presence of the Catholic view, and from the real absence of Christ and the mental recollection of the memorialism of the Zwinglians and their successors.

The bread and wine become the means by which the believer has real communion with Christ in his death and Christ's body and blood are present to the faith of the believer as really as the bread and wine are present to their senses but this presence is "spiritual", that is the work of the Holy Spirit. There is no standard frequency; John Calvin desired weekly communion, but the city council only approved monthly, and monthly celebration has become the most common practice in Reformed churches today.

Many, on the other hand, follow John Knox in celebration of the Lord's supper on a quarterly basis, to give proper time for reflection and inward consideration of one's own state and sin. Recently, Presbyterian and Reformed Churches have been considering whether to restore more frequent communion, including weekly communion in more churches, considering that infrequent communion was derived from a memorialist view of the Lord's Supper, rather than Calvin's view of the sacrament as a means of grace. Some churches use bread without any raising agent (whether yeast or another leaven.) in view of the use of unleavened bread at Jewish Passover meals, while others use any bread available.

The Presbyterian Church (USA), for instance, prescribes "bread common to the culture". Harking back to the regulative principle of worship, the Reformed tradition had long eschewed coming forward to receive communion, preferring to have the elements distributed throughout the congregation by the presbyters (elders) more in the style of a shared meal. Over the last half a century it is much more common in Presbyterian churches to have Holy Communion monthly or on a weekly basis. It is also becoming common to receive the elements by intinction (receiving a piece of consecrated bread or wafer, dipping it in the blessed wine, and consuming it) Wine and grape juice are both used, depending on the congregation. Most Reformed churches practice "open communion", i.e., all believers who are united to a church of like faith and practice, and who are not living in sin, would be allowed to join in the Sacrament.

The British Catechism for the use of the people called Methodists states that, "[in the Eucharist] Jesus Christ is present with his worshipping people and gives himself to them as their Lord and Saviour". Methodist theology of this sacrament is reflected in one of the fathers of the movement, Charles Wesley, who wrote a Eucharistic hymn with the following stanza:

We need not now go up to Heaven,
To bring the long sought Saviour down;
Thou art to all already given,
Thou dost e'en now Thy banquet crown:
To every faithful soul appear,
And show Thy real presence here!

Reflecting Wesleyan covenant theology, Methodists also believe that the Lord's Supper is a sign and seal of the covenant of grace.

In many Methodist denominations, non-alcoholic wine (grape juice) is used, so as to include those who do not take alcohol for any reason, as well as a commitment to the Church's historical support of temperance. Variations of the Eucharistic Prayer are provided for various occasions, including communion of the sick and brief forms for occasions that call for greater brevity. Though the ritual is standardized, there is great variation amongst Methodist churches, from typically high-church to low-church, in the enactment and style of celebration. Methodist clergy are not required to be vested when celebrating the Eucharist.

John Wesley, a founder of Methodism, said that it was the duty of Christians to receive the sacrament as often as possible. Methodists in the United States are encouraged to celebrate the Eucharist every Sunday, though it is typically celebrated on the first Sunday of each month, while a few go as long as celebrating quarterly (a tradition dating back to the days of circuit riders that served multiple churches). Communicants may receive standing, kneeling, or while seated. Gaining more wide acceptance is the practice of receiving by intinction (receiving a piece of consecrated bread or wafer, dipping it in the blessed wine, and consuming it). The most common alternative to intinction is for the communicants to receive the consecrated juice using small, individual, specially made glass or plastic cups known as communion cups. The United Methodist Church practices open communion (which it describes as an " open table"), inviting "all who intend a Christian life, together with their children" to receive the eucharistic elements. The Doctrines and Discipline of the Methodist Church specifies, on days during which Holy Communion is celebrated, that "Upon entering the church let the communicants bow in prayer and in the spirit of prayer and meditation approach the Blessed Sacrament."

In the Irvingian Churches, Holy Communion, along with Holy Baptism and Holy Sealing, is one of the three sacraments. It is the focus of the Divine Service in the liturgies of Irvingism.

Edward Irving, who founded the Irvingian Churches, such as the New Apostolic Church, taught the real presence of Christ in the Eucharist, emphasizing "the humiliated humanity of Christ in the Lord's Supper." Additionally, the Irvingian Churches affirm the "real presence of the sacrifice of Jesus Christ in Holy Communion":

Jesus Christ is in the midst of the congregation as the crucified, risen, and returning Lord. Thus His once-brought sacrifice is also present in that its effect grants the individual access to salvation. In this way, the celebration of Holy Communion causes the partakers to repeatedly envision the sacrificial death of the Lord, which enables them to proclaim it with conviction (1 Corinthians 11: 26).

Many non-denominational Christians, including the Churches of Christ, receive communion every Sunday. Others, including Evangelical churches such as the Church of God and Calvary Chapel, typically receive communion on a monthly or periodic basis. Many non-denominational Christians hold to the Biblical autonomy of local churches and have no universal requirement among congregations.

Some Churches of Christ, among others, use grape juice and unleavened wafers or unleavened bread and practice open communion.

Holy Qurbana or Qurbana Qaddisha, the "Holy Offering" or "Holy Sacrifice", refers to the Eucharist as celebrated according to the East Syriac Christianity. The main Anaphora of the East Syrian tradition is the Holy Qurbana of Addai and Mari.

Holy Qurobo or Qurobo Qadisho refers to the Eucharist as celebrated in the West Syrian traditions of Syriac Christianity, while that of the West Syrian tradition is the Liturgy of Saint James.

Both are extremely old, going back at least to the third century, and are the oldest extant liturgies continually in use.

In the Seventh-day Adventist Church the Holy Communion service customarily is celebrated once per quarter. The service includes the ordinance of footwashing and the Lord's Supper. Unleavened bread and unfermented (non-alcoholic) grape juice is used. Open communion is practised: all who have committed their lives to the Saviour may participate. The communion service must be conducted by an ordained pastor, minister or church elder.

Jehovah's Witnesses commemorate Jesus' death annually on the evening that corresponds to the Passover, Nisan 14, according to the ancient Jewish calendar. They generally refer to the observance as "the Lord's Evening Meal" or the "Memorial of Christ's Death". They believe the event is the only annual religious observance commanded for Christians in the Bible.

Of those who attend the Memorial, a small minority worldwide partake of the wine and unleavened bread. Jehovah's Witnesses believe that only 144,000 people will go to heaven, to serve as under-priests and co-rulers with Christ the King in God's Kingdom. They are referred to as the "anointed" class. They believe that the baptized " other sheep" also benefit from the ransom sacrifice, and are respectful observers and viewers of the Lord's Supper, but they hope to obtain everlasting life in Paradise restored on earth.

The Memorial, held after sundown, includes a sermon on the meaning and importance of the celebration and gathering, and includes the circulation of unadulterated red wine and unleavened bread (matzo). Jehovah's Witnesses believe that the bread represents Jesus' perfect body which he gave on behalf of mankind, and that the wine represents his perfect blood which he shed to redeem fallen man from inherited sin and death. The wine and the bread (sometimes referred to as "emblems") are viewed as symbolic and commemorative; the Witnesses do not believe in transubstantiation or consubstantiation.

In the Church of Jesus Christ of Latter-day Saints (LDS Church), the "Holy Sacrament of the Lord's Supper", more simply referred to as the Sacrament, is administered every Sunday (except General Conference or other special Sunday meeting) in each LDS Ward or branch worldwide at the beginning of Sacrament meeting. The Sacrament, which consists of both ordinary bread and water (rather than wine or grape juice), is prepared by priesthood holders prior to the beginning of the meeting. At the beginning of the Sacrament, priests say specific prayers to bless the bread and water. The Sacrament is passed row-by-row to the congregation by priesthood holders (typically deacons).

The prayer recited for the bread and the water is found in the Book of Mormon and Doctrine and Covenants. The prayer contains the above essentials given by Jesus: "Always remember him, and keep his commandments [...] that they may always have his Spirit to be with them." (Moroni, 4:3.)

While the Salvation Army does not reject the Eucharistic practices of other churches or deny that their members truly receive grace through this sacrament, it does not practice the sacraments of Communion or baptism. This is because they believe that these are unnecessary for the living of a Christian life, and because in the opinion of Salvation Army founders William and Catherine Booth, the sacrament placed too much stress on outward ritual and too little on inward spiritual conversion.

Although the early Church of Christ, Scientist observed Communion, founder Mary Baker Eddy eventually discouraged the physical ritual as she believed it distracted from the true spiritual nature of the sacrament. As such, Christian Scientists do not observe physical communion with bread and wine, but spiritual communion at two special Sunday services each year by "uniting together with Christ in silent prayer and on bended knee."

In the Latin Church of the Catholic Church, the administration of the Eucharist to children requires that they have sufficient knowledge and careful preparation to receive the body of Christ with faith and devotion.

Christian denominations differ in their understanding of whether they may celebrate the Eucharist with those with whom they are not in full communion. The apologist Justin Martyr ( c. 150) wrote of the Eucharist "of which no one is allowed to partake but the man who believes that we teach are true, and who has been washed with the washing that is for the remission of sins and unto regeneration, and who is so living as Christ has enjoined." This was continued in the practice of dismissing the catechumens (those still undergoing instruction and not yet baptized) before the sacramental part of the liturgy, a custom which has left traces in the expression " Mass of the Catechumens" and in the Byzantine Rite exclamation by the deacon or priest, "The doors! The doors!", just before recitation of the Creed.

Churches such as the Catholic and the Eastern Orthodox Churches practice closed communion under normal circumstances. However, the Catholic Church allows administration of the Eucharist, at their spontaneous request, to properly disposed members of the eastern churches ( Eastern Orthodox, Oriental Orthodox and Church of the East) not in full communion with it and of other churches that the Holy See judges to be sacramentally in the same position as these churches; and in grave and pressing need, such as danger of death, it allows the Eucharist to be administered also to individuals who do not belong to these churches but who share the Catholic Church's faith in the reality of the Eucharist and have no access to a minister of their own community. Some Protestant communities exclude non-members from Communion.

The Evangelical Lutheran Church in America (ELCA) practices open communion, provided those who receive are baptized, but the Lutheran Church-Missouri Synod and the Wisconsin Evangelical Lutheran Synod (WELS) practice closed communion, excluding non-members and requiring communicants to have been given catechetical instruction. The Evangelical Lutheran Church in Canada, the Evangelical Church in Germany, the Church of Sweden, and many other Lutheran churches outside of the U.S. also practice open communion.

Some use the term "close communion" for restriction to members of the same denomination, and "closed communion" for restriction to members of the local congregation alone.

Most Protestant communities including Congregational churches, the Church of the Nazarene, the Assemblies of God, Methodists, most Presbyterians and Baptists, Anglicans, and Churches of Christ and other non-denominational churches practice various forms of open communion. Some churches do not limit it to only members of the congregation, but to any people in attendance (regardless of Christian affiliation) who consider themselves to be Christian. Others require that the communicant be a baptized person, or a member of a church of that denomination or a denomination of "like faith and practice". Some Progressive Christian congregations offer communion to any individual who wishes to commemorate the life and teachings of Christ, regardless of religious affiliation.

Most Latter-Day Saint churches practice closed communion; one notable exception is the Community of Christ, the second-largest denomination in this movement. While The Church of Jesus Christ of Latter-day Saints (the largest of the LDS denominations) technically practice a closed communion, their official direction to local Church leaders (in Handbook 2, section 20.4.1, last paragraph) is as follows: "Although the sacrament is for Church members, the bishopric should not announce that it will be passed to members only, and nothing should be done to prevent nonmembers from partaking of it."

In the Malankara Orthodox Syrian Church the Eucharist is only given to those who have come prepared to receive the life-giving body and blood. Therefore, in a manner to worthily receive, believers fast the night before the liturgy, from around 6pm or the conclusion of evening prayer, and remain fasting until they receive Holy Qurbana the next morning. Additionally, members who plan to receive the holy communion have to follow a strict guide of prescribed prayers from the Shehimo, or the book of common prayers, for the week.

The Catholic Church requires its members to receive the sacrament of Penance or Reconciliation before taking Communion if they are aware of having committed a mortal sin and to prepare by fasting, prayer, and other works of piety.

Traditionally, the Eastern Orthodox church has required its members to have observed all church-appointed fasts (most weeks, this will be at least Wednesday and Friday) for the week prior to partaking of communion, and to fast from all food and water from midnight the night before. In addition, Orthodox Christians are to have made a recent confession to their priest (the frequency varying with one's particular priest), and they must be at peace with all others, meaning that they hold no grudges or anger against anyone. In addition, one is expected to attend Vespers or the All-Night Vigil, if offered, on the night before receiving communion. Furthermore, various pre-communion prayers have been composed, which many (but not all) Orthodox churches require or at least strongly encourage members to say privately before coming to the Eucharist. However, all this will typically vary from priest to priest and jurisdiction to jurisdiction, but abstaining from food and water for several hours beforehand is a fairly universal rule.

Many Protestant congregations generally reserve a period of time for self-examination and private, silent confession just before partaking in the Lord's Supper.[citation needed ]

Eucharistic adoration is a practice in the Latin Church, Anglo-Catholic and some Lutheran traditions, in which the Blessed Sacrament is exposed to and adored by the faithful. When this exposure and adoration is constant (twenty-four hours a day), it is called "Perpetual Adoration". In a parish, this is usually done by volunteer parishioners; in a monastery or convent, it is done by the resident monks or nuns. In the Exposition of the Blessed Sacrament, the Eucharist is displayed in a monstrance, typically placed on an altar, at times with a light focused on it, or with candles flanking it.

The gluten in wheat bread is dangerous to people with celiac disease and other gluten-related disorders, such as non-celiac gluten sensitivity and wheat allergy. For the Catholic Church, this issue was addressed in the 24 July 2003 letter of the Congregation for the Doctrine of the Faith, which summarized and clarified earlier declarations. The Catholic Church believes that the matter for the Eucharist must be wheaten bread and fermented wine from grapes: it holds that, if the gluten has been entirely removed, the result is not true wheaten bread. For celiacs, but not generally, it allows low-gluten bread. It also permits Holy Communion to be received under the form of either bread or wine alone, except by a priest who is celebrating Mass without other priests or as principal celebrant. Many Protestant churches offer communicants gluten-free alternatives to wheaten bread, usually in the form of a rice-based or other gluten-free wafer.

As already indicated, the one exception is in the case of a priest celebrating Mass without other priests or as principal celebrant. The water that in the Roman Rite is prescribed to be mixed with the wine must be only a relatively small quantity. The practice of the Coptic Church is that the mixture should be two parts wine to one part water.

Some Protestant churches allow communion in a non-alcoholic form, either normatively or as a pastoral exception. Since the invention of the necessary technology, grape juice which has been pasteurized to stop the fermentation process the juice naturally undergoes and de-alcoholized wine from which most of the alcohol has been removed (between 0.5% and 2% remains) are commonly used, and more rarely water may be offered. Exclusive use of unfermented grape juice is common in Baptist churches, the United Methodist Church, Seventh-day Adventists, Christian Churches/Churches of Christ, Churches of Christ, Church of God (Anderson, Indiana), some Lutherans, Assemblies of God, Pentecostals, Evangelicals, the Christian Missionary Alliance, and other American independent Protestant churches.

Risk of infectious disease transmission related to use of a common communion cup exists but it is low. No case of transmission of an infectious disease related to a common communion cup has ever been documented. Experimental studies have demonstrated that infectious diseases can be transmitted. The most likely diseases to be transmitted would be common viral illnesses such as the common cold. A study of 681 individuals found that taking communion up to daily from a common cup did not increase the risk of infection beyond that of those who did not attend services at all.

Some fear contagion through the handling involved in distributing the hosts to the communicants, even if they are placed on the hand rather than on the tongue. Accordingly, some churches use mechanical wafer dispensers or "pillow packs" (communion wafers with wine inside them). While these methods of distributing communion are not generally accepted in Catholic parishes, one parish provides a mechanical dispenser to allow those intending to commune to place in a bowl, without touching them by hand, the hosts for use in the celebration.

1. ^ Luke 22:19-20, 1 Corinthians 11:23-25

2. ^

3. ^

4. ^

5. Thomas R. Schreiner, Matthew R. Crawford, The Lord's Supper (B&H Publishing Group 2011 ISBN 978-0805447576), p. 156

6. John H. Armstrong, ^ Understanding Four Views on the Lord's Supper (Zondervan 2009 ISBN 978-0310542759)

7. Robert Benedetto, James O. Duke, ^ The New Westminster Dictionary of Church History (Westminster John Knox Press 2008 ISBN 978-0664224165), volume 2

8. ^ Milavec, Aaron (2003). 'Didache' 9:1. Liturgical Press. pp. 22-23. ISBN 978-0814658314.

9. ^ Theological Dictionary of the New Testament by Gerhard Kittel, Gerhard Friedrich and Geoffrey W. Bromiley 1985 ISBN 0802824048

10. ^ See, e.g., Roberts, B. H. (1938). Comprehensive History of The Church of Jesus Christ of Latter-day Saints. Deseret News Press. OCLC 0842503005.

11. ^ Luke 24:35; Acts 2:42, 2:46, 20:7 and 20:11

12. ^ Richardson, Alan (1958). Introduction to the Theology of the New Testament. London: SCM Press. p. 364.

13. ^ Bayne, Brian L. (1974). "Plymouth Brethren". In Cross, F. L.; Livingstone, E. A. (eds.). The Oxford Dictionary of the Christian Church; Nature. Vol. 329. Oxford University Press. p. 578. Bibcode:1987Natur.329..578B. doi:10.1038/329578b0. PMID 3309679.

14. ^ Oxford English Dictionary, s.v. "mass".

15. ^ Catholic Church (2006). Compendium of the Catechism of the Catholic Church. Libreria Editrice Vaticana. p. 275., and Catholic Church (1997). Catechism of the Catholic Church. United States Conference of Catholic Bishops. pp. 1328-32. ISBN 978-1574551105.

16. ^ Hovhanessian, Vahan (2011), "Badarak (Patarag)", The Encyclopedia of Christian Civilization, American Cancer Society, doi:10.1002/9780470670606.wbecc0112, ISBN 978-0470670606

17. ^

18. Tyndale Bible Dictionary / editors, Philip W. Comfort, Walter A. Elwell, 2001 ^ ISBN 0842370897, article: Lord's Supper, The

19. Oxford Dictionary of the Christian Church / editors, F. L. Cross & E. A. Livingstone 2005 ^ ISBN 978-0192802903, article Eucharist

20. ^ Moloney, Francis (2001). "A Hard Saying" : The Gospel and Culture. The Liturgical Press. pp. 109-30.

21. Tyndale Bible Dictionary / editors, Philip W. Comfort, Walter A. Elwell, 2001 ^ ISBN 0842370897, article: "John, Gospel of"

22. ^ Lambert, J.C. (1978). The International Standard Bible Encyclopedia (reprint ed.). Wm. B. Eerdmans Publishing Co. ISBN 978-0802880451.

23. ^ Bruce Metzger, The canon of the New Testament. 1997

24. ^

25. Chazelle

26. ^ Horton, Michael S. (2008). People and Place: A Covenant Ecclesiology. Louisville, KY: Westminster John Knox Press. p. 126. ISBN 978-0664230715.

27. ^ html#c10499 Baptism, Eucharist and Ministry document[permanent dead link ]

28. "Catechism of the Catholic Church #1367".

29. ^ "Catechism of the Catholic Church #1410".

30. ^ Catechism of the Catholic Church, 1412 Archived 8 February 2006 at the Wayback Machine; Code of Canon Law, canon 924; Code of Canons of the Eastern Churches, canon 705

31. ^ "Catechism of the Catholic Church #1414".

32. ^ Mulcahy, O.P., Bernard. "The Holy Eucharist" (PDF). kofc.org. Knights of Columbus.

33. ^ Herbermann, Charles, ed. (1913). "Fourth Lateran Council (1215)". Catholic Encyclopedia. New York: Robert Appleton Company.. of Faith Fourth Lateran Council: 1215, 1. Confession of Faith, retrieved 2010-03-13.

34. ^ "'Abrahamic, Mosaic, and Prophetic Foundations of the Eucharist'. Inside the Vatican 16, no. 4 (2008): 102-05". Archived from the original on 10 December 2010.

35. ^ "Compendium of the Catechism of the Catholic Church #286".

36. ^

37. ^ Atwood, Craig D. (1 November 2010). Community of the Cross: Moravian Piety in Colonial Bethlehem. Penn State Press. p. 165. ISBN 9780271047508. In the eighteenth century, the Moravians consistently promoted the Lutheran doctrine of the real presence, which they described as a "sacramental presence."

38. ^ Benham, William (1887). The Dictionary of Religion. Cassell. p. 719.

39. See, e.g., ^ Graves, J. R. (1928). What is It to Eat and Drink Unworthily. Baptist Sunday School Committee. OCLC 6323560.

40. Wax, Trevin (6 June 2007). "Baptists and the Lord's Supper". The Gospel Coalition. There are many other Baptists in history who have understood the "spiritual presence" of Christ in the Lord's Supper.

41. F. L. Cross, ed., ^ The Oxford Dictionary of the Christian Church, second edition, (Oxford: Oxford University Press, 1974), 340 sub loco.

42. J. T. Mueller, ^ Christian Dogmatics: A Handbook of Doctrinal Theology, (St. Louis: CPH, 1934), 519; cf. also Erwin L. Lueker, Christian Cyclopedia, (St. Louis: CPH, 1975), under the entry "consubstantiation".

43. Darby, J.N., quoted in Bradshaw, P.F. The new SCM dictionary of liturgy and worship

44. ^ D. G. Hart and John R. Muether (October 1997). "The Lord's Supper: How Often?". Ordained Servant. 6 (4).

45. ^ Crowther, Jonathan (1815). A Portraiture of Methodism. p. 224. The Methodists believe, that the covenant of grace has been administered and renewed in different ages of the world. [...] Under the gospel, Christ the substance, prefigured by these shadows, being exhibited, the ordinances in and by which this covenant is dispensed, are the preaching of the word, and the administration of the sacraments of baptism and the Lord's Supper: which ordinances, though fewer in number, and administered with more simplicity, and less external glory, yet hold forth this covenant in greater fulness, evidence, and spiritual efficacy to all nations, both Jews and Gentiles.

46. ^ Watson, Richard (1852). An exposition of the gospels of St. Matthew and St. Mark: and some other detached parts of Holy Scripture. George Lane & Levi Scott. p. 282. This covenant, the blood of Christ, that is, the pouring forth of his blood as a sacrficial victim, at once procured and ratified; so that it stands firm to all truly penitent and contrite spirits who believe in him: and of this great truth, the Lord's Supper was the instituted sign and seal; and he who in faith drinks of the cup, having reference to its signification, that blood of Christ which confirms to true believers the whole covenant of grace, is assured thereby of its faithfulness and permanence, and derives to himself the fulness of its blessings.

47. ^ The Doctrines and Discipline of the Methodist Church. Nashville, Tennessee: The Methodist Publishing House. 1960. p. 522.

48. ^ "Professing Christ in Holy Communion". New Apostolic Church. 2017. Archived from the original on 29 April 2021.

49. ^ "Guidelines for Congregational, District, and Synodical Communion Statements" Archived 9 October 2016 at the Wayback Machine www.lcms.org. Retrieved 2016-12-28.

50. "Codex Canonum Ecclesiarum orientalium, die XVIII Octobris anno MCMXC - Ioannes Paulus PP. II | Ioannes Paulus II". www.vatican.va. Archived from the original on 30 November 2012.

51. ^ Mulder CJ, van Wanrooij RL, Bakker SF, Wierdsma N, Bouma G (2013). "Gluten-free diet in gluten-related disorders". Dig. Dis. (Review). 31 (1): 57-62. doi:10.1159/000347180. PMID 23797124. S2CID 14124370. The only treatment for CD, dermatitis herpetiformis (DH) and gluten ataxia is lifelong adherence to a GFD.

52. ^ Hischenhuber C, Crevel R, Jarry B, Mäki M, Moneret-Vautrin DA, Romano A, Troncone R, Ward R (1 March 2006). "Review article: safe amounts of gluten for patients with wheat allergy or coeliac disease". Aliment Pharmacol Ther. 23 (5): 559-75. doi:10.1111/j.1365-2036.2006.02768.x. PMID 16480395. S2CID 9970042. For both wheat allergy and coeliac disease the dietary avoidance of wheat and other gluten-containing cereals is the only effective treatment.

53. ^ Volta U, Caio G, De Giorgio R, Henriksen C, Skodje G, Lundin KE (June 2015). "Non-celiac gluten sensitivity: a work-in-progress entity in the spectrum of wheat-related disorders". Best Pract Res Clin Gastroenterol. 29 (3): 477-91. doi:10.1016/j.bpg.2015.04.006. PMID 26060112. A recently proposed approach to NCGS diagnosis is an objective improvement of gastrointestinal symptoms and extra-intestinal manifestations assessed through a rating scale before and after GFD. Although a standardized symptom rating scale is not yet applied worldwide, a recent study indicated that a decrease of the global symptom score higher than 50% after GFD can be regarded as confirmatory of NCGS (Table 1) [53]. [...] After the confirmation of NCGS diagnosis, according to the previously mentioned work-up, patients are advized to start with a GFD [49].

54. Jax Peter Lowell, ^ The Gluten-Free Bible, p. 279.

55. ^ "Catechism of the Catholic Church - IntraText". www.vatican.va. Archived from the original on 16 June 2012.

56. Compare John Howard Spahr, ^ I Smell the Cup Archived 21 September 2008 at the Wayback Machine, Christian Century, 12 March 1974, pp. 257-59.

57. ^ Manangan, Lilia P.; Sehulster, Lynne M.; Chiarello, Linda; Simonds, Dawn N.; Jarvis, William R. (October 1998). "Risk of Infectious Disease Transmission from a Common Communion Cup". American Journal of Infection Control. 26 (5): 538-39. doi:10.1016/s0196-6553(98)70029-x. PMID 9795685. Archived from the original on 3 December 2013.

58. ^ Pellerin, J.; Edmond, M. B. (2013). "Infections associated with religious rituals". International Journal of Infectious Diseases. 17 (11): e945-48. doi:10.1016/j.ijid.2013.05.001. PMID 23791225.

Aquinas, Thomas (1571). De venerabili sacramento altaris (in Latin). Rome: Bibliotheca Vaticana. pp. 4, 324 - via archive.org. (English translation: H.A Rawes (1871). The Bread of life: or St. Thomas Aquinas on the Adorable Sacrament of the Altar.

Bellarmine, Robert (1902). "The Blessed Eucharist." . Sermons from the Latins. Benziger Brothers.

Berington, Joseph (1830). "The Eucharist." . The Faith of Catholics: confirmed by Scripture, and attested by the Fathers of the five first centuries of the Church, Volume 1. Jos. Booker.

Bouyer, Louis. Eucharist: Theology and Spirituality of the Eucharistic Prayer, trans. by Charles Underhill Quinn. Notre Dame, Ind.: University of Notre Dame Press, 1968. N.B.: Despite what the subtitle may suggest, the book discusses the Christian Eucharist in further aspects than alone the "Canon of the Mass". ISBN 0268004986

Campbell, Ted (1 January 1996). Christian Confessions: A Historical Introduction. Westminster John Knox Press. ISBN 9780664256500.

Church, Catholic. "The Canons and Decrees of the Council of Trent" Translated by Rev. H.J. Schroeder, O.P., published by Tan Books and Publishers, Inc., Rockford, IL

Council of Trent (1829). "Part 2: The Holy Eucharist" . The catechism of the Council of Trent. Translated by James Donovan. Lucas Brothers.

Cabrera de Armida, Concepcion. I Am: Eucharistic Meditations on the Gospel, Alba House Publishing 2001 ISBN 0818908904

Grime, J. H. Close Communion and Baptists

Henke, Frederick Goodrich A Study in the Psychology of Ritualism. University of Chicago Press, 1910

Kolb, Robert and Timothy J. Wengert, eds. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000. ISBN 0800627407

Lefebvre, Gaspar. The Saint Andrew Daily Missal. Reprint. Great Falls, MT: St. Bonaventure Publications, Inc., 1999

Magni, JA The Ethnological Background of the Eucharist. Clark University. American Journal of Religious Psychology and Education, IV (No. 1-2), March, 1910.

Massillon, Jean-Baptiste (1879). "Sermon XXXII.-On the Dispositions for the Communion" . Sermons by John-Baptist Massillon. Thomas Tegg and Son.

McBride, Alfred, O. Praem. Celebrating the Mass. Our Sunday Visitor, 1999.

Piolanti, Antonio, ed. Eucharistia: il mistero dell'altare nel pensiero e nella vita della Chiesa. Roma: Desclée, 1957.

Rasperger (Raspergero), Christopher (Christophorus, Christoph, Christophoro, Christophe) Two hundred interpretations of the words: This is my Body, Ingolstadt, 1577 Latin text. (Latin title: Ducentae paucorum istorum et quidem clarissimorum Christi verborum: Hoc est Corpus meum; interpretationes; German title: Zweihundert Auslegungen der Worte das ist mein Leib.)

Scotland, N. A. D. Eucharistic Consecration in the First Four Centuries and Its Implications for Liturgical Reform, in series, Latimer Studies, 31. Oxford, Eng.: Latimer House, 1989. ISBN 094630730X

Stoffer, Dale R. The Lord's Supper: Believers Church Perspectives

Tissot, Very Rev. J. The Interior Life. 1916, pp. 347-49.

Wright, N. T. The Meal Jesus Gave Us

Yarnold, G.D. The Bread Which We Break. London: Oxford University Press, 1960. 119 p.

# data[].attributes.attachment_link.description
The Eucharist (, YOO-kər-ist ; from Koinē Greek: εὐχαριστία, romanized: evcharistía, lit. 'thanksgiving'), also known as Holy Communion, Blessed Sacrament and the Lord's Supper, is a Christian rite that is considered a sacrament in most churches, and as an ordinance in others.

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"There is no place for selfishness—and no place for fear! Do not be afraid, then, when love makes demands. Do not be afraid when love requires sacrifice" -Pope John Paul II

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"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". -CCC 1536

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"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 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. CCC 1499

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"The confession of evil works is the first beginning of good works."
--St. Augustine

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“In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit.” -St. Ambrose

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Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take this and eat of it for this is my body.” -Matthew 26:26

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"The Lord was Baptized, not to be cleansed Himself, but to cleanse the waters, so that those waters, cleansed by the flesh of Christ which knew no sin, might have the power of Baptism."  -St. Ambrose of Milan

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The Eucharist is the single most important thing in the Church. It gives us life. It reminds us that Jesus died for all of us and to remember Him.

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Anyone can go to Reconciliation at any time. To be forgiven of our sins, we must first be truly sorry for what we have done.

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Anointing of the Sick is when is the sacramental anointing of the ill or in emergency of a death situation by a priest. It allows the person to have strength, penance, restoration of health, and/or preparation to passing over into eternal life

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Matrimony is a covenant by which a man and a woman establish between themselves a partnership for life and produce offspring. You may only marry once, unless your spouse dies. Priests may not marry.

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Holy Orders is the sacramental rite of ordination of a priest. Women may not receive this. You can only receive it once as a man if you believe you have found your vocation.

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Confirmation affirms the Christian belief of a baptized Catholic and is admitted as a full member of the Church. You may only be confirmed once.

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In Sacraments class, i learned that our Baptism is not only one of the most significant days in our religious life, but our entire lives. You can be baptized multiple times, but staying true to your religion is important.

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"What I Learned"
Coach Oliver
Period 1