http___magnifikat.hr_euharistija-lijek-besmrtnosti-euharistijska-cuda__1.xml
1.1 1.2 1.3 1.4 2.1 2.2 2.3 2.4 3.1 3.2 3.3 4.1 4.2 4.3 5.1 5.2 6.1 6.2 6.3 6.4 6.5 6.6 6.7 6.8 6.9 6.10 7.1 7.2 7.3 8.1 8.2 8.3 8.4 8.5 9.1 10.1 10.2 10.3 10.4 10.5 10.6 11.1 11.2 11.3 11.4 11.5 11.6 11.7 12.1 12.2 12.3 12.4 12.5 12.6 12.7 12.8 12.9 12.10 13.1 13.2 13.3 13.4 14.1 14.2 14.3 14.4 14.5 14.6 14.7 15.1 15.2 15.3 15.4 15.5 15.6 16.1 17.1 17.2 17.3 17.4 17.5 17.6 18.1 18.2 18.3 18.4 18.5 18.6 18.7 19.1 20.1 21.1 22.1 23.1 24.1 25.1 26.1 27.1 28.1 29.1 30.1 31.1 32.1 33.1 34.1 35.1 36.1 37.1 38.1 39.1 40.1 41.1 42.1
One of the seven sacraments of the Church, indeed the greatest of the sacraments, described by the Church in this way: “The most august (magnificent) sacrament is the Most Holy Eucharist in which Christ the Lord himself is contained, offered, and received and by which the Church continually lives and grows. The eucharistic sacrifice, the memorial of the death and resurrection of the Lord, in which the sacrifice of the cross is perpetuated through the ages is the summit and source of all worship and Christian life, which signifies and effects the unity of the People of God and brings about the building up of the body of Christ. Indeed, the other sacraments and all the ecclesiastical works of the apostolate are closely connected with the Most Holy Eucharist and ordered to it.” — Canon Law #897 Since the celebration of the Mass is for the universal and the local Church as well as for each person, the center of the whole Christian life (General Instruction of the Roman Missal #1), care must be taken that the Eucharist remain a primary focus in the life of the community. The Christian faithful are to hold the Most Holy Eucharist in highest honor, taking an active part in the celebration of the most august sacrifice, receiving this sacrament most devoutly and frequently, and worshiping it with the highest adoration. (CL #898) Anyone who is conscious of serious sin is not to receive the Eucharist without first celebrating the Sacrament of Reconciliation unless a grace reason stands in the way of such sacramental reconciliation. (CL #916) Once admitted to Eucharist, the faithful are obliged to receive Communion at least once a year (CL #920.1) Subsequently the Eucharist is the foundation of the Christian life, therefore, catechesis begun in the early years is to be continued and developed throughout childhood and adolescence, so that a deepening awareness of the sacrament of Jesus’ presence develops. Since the life of faith is dynamic and a growing reality in the life of the maturing Christian, so too the understanding and appreciation of the sacrament of Eucharist is never complete at any given age. A developing catechesis appropriate to the age, ability and faith level of the person is a lifelong process. At every Mass we are brought into the eternal sacrifice of Jesus on the Cross at Calvary. That is the power, mystery, & meaning of the Mass. – Cardinal Timothy Dolan, 11/8/15 tweet (@CardinalDolan) “At the Last Supper, on the night he was betrayed, our Savior instituted the Eucharistic sacrifice of his Body and Blood. This he did in order to perpetuate the sacrifice of the cross throughout the ages until he should come again, and so to entrust to his beloved Spouse, the Church, a memorial of his death and resurrection: a sacrament of love, a sign of unity, a bond of charity, a Paschal banquet ‘in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us.'” In the Gospel of John, close to the time when Jesus would celebrate the Passover meal with his disciples, we hear Jesus preparing the people for the gift of his whole self. The next day after they witness the miracle of the multiplication of the loaves, they ask for another wondrous deed, something greater than what God had done for their ancestors by saving them from slavery and death in Egypt. This self-revelation of Jesus prepares us for what he would do on Holy Thursday: he took bread, gave thanks, gave the food to his disciples to share with the 5,000+ people there, and there was an abundance of bread left over. Jesus then teaches who he is, “I am the Bread of Life… I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world. The Jews quarreled among themselves, saying, “How can this man give us [his] flesh to eat?” Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him.” This Bread of Life discourse helps us to think about what happens in the Mass today along with the Scriptures that speak of this moment. At the Passover meal, Jesus said a prayer that had never been said before: “Take it; this is my body” and with the cup, “This is my blood of the covenant, which will be shed for many.” (Mark 14:22-24) Other references can be found in Matt. Holy Communion is the great gift of God himself, in his Son as our spiritual food, our source of life. He desires to remain with us always. He humbly gives us his Body, Blood, Soul and Divinity so that we can be more like him. The will of God is our holiness. As a baptized community we need to model our reverence and love for the Eucharist and how receiving the Risen Jesus into our bodies transforms us as the hopeful, joyful, loving and peaceful children of God. Preparation for First Communion The Church extends to children who have reached the age of reason, generally around the age of seven, or second grade, the invitation to celebrate the Sacrament of Eucharist, the Bread of Life and Cup of Salvation. The initiation into the Christian community that took place at baptism now is further extended by inviting children to enter fully into the heart of Christian faith through participation in the Eucharist. Here at Good Shepherd Parish, First Communion is celebrated along with the Sacrament of Reconciliation in second grade. Children who have sufficient understanding and careful preparation to appreciate the nature of the sacrament and to receive it with faith and devotion, may receive the sacrament of the Eucharist. The preparation process is offered along with First Reconciliation in response to their awareness and desire to have a more intimate relationship with Jesus. As in First Reconciliation, your child will be asked to pray about preparing for this sacrament, parents and the catechist will determine their readiness. Children will participate in the Catechesis of the Good Shepherd program (atrium Level II or higher), or EDGE/Life Teen as an older student, for at least one year prior to the immediate preparation year. Continuing formation takes place within the family, as parents are the primary educators of the faith, and the parish community. Preparation began with your child’s Baptism and when you first brought him or her to Mass. Your example of your love of God, the Mass and the sacraments and their importance in your life, as well as all of their catechetical formation, has continued to prepare them for this sacrament which is the source and summit of our Catholic faith. This approach is not limited to teaching things about the sacrament, but also includes initiating the children into a Christian way of living and worshipping in a community. Catechesis leads children to discover the joy of living in communion with God and others. A child’s family and the Christian community’s day-by-day living of the Christian life becomes the first step in the child’s preparation to receive this sacrament. Children under the age of seven tend to think concretely. They grasp concepts like “unity” and “belonging” from experiences such as sharing, listening, eating, forgiving, conversing, thanking and celebrating. This means in effect, that much of their preparation for First Eucharist is to be derived from daily experiences. (National Directory for Catechesis # 122) Such life experiences are to be coupled with explanations of Eucharist adapted to children’s intellectual capacity and accompanied by further efforts to acquaint them with the main events of Jesus’ life. Children are to be taught that Eucharist (Holy Communion) is the real body and blood of Christ. What appears to be bread and wine is actually the living and life-giving body and blood of Christ. Catechists are to teach the Eucharist is the sign of the Lord’s abiding presence, which assists in the development of a true Eucharistic devotion. Appropriate instruction on the Eucharistic fast (one hour) is also to be provided for children. Children are to be helped to participate more meaningfully in the celebration of the Eucharistic liturgy. This includes instruction about the meaning of the ritual, symbols and parts of the Mass. While people are generally accustomed to communicating verbally, there are other modes of communication often used in catechesis for children and persons with developmental disabilities when verbal communication is limited. Desire to be in communion with God and others is what is most important. It is helpful to remember that a person’s receptive language is generally much greater than their expressive language after catechesis has been offered. In such situations the faith of the community suffices and the individual is welcomed at the Lord’s table. Parents have a right and a responsibility to be intimately involved in preparing their children for First Eucharist (NDC #122). In the month of February or March, the Rite of Enrollment is held during a Sunday morning Mass, where the children and parents publicly speak their desire for the sacraments. The parish as the welcoming community is invited to pray for the children and their families through this final preparation until their First Communion celebration, usually on the first or second Saturday of May. There is a retreat for all children preparing for First Communion which is held the weekend before the sacrament celebrations. One parent must attend with their child. Beginning on a Friday evening, then continuing with Saturday morning Mass and practice in the church, after which they continue and complete their work. Since Eucharist is one of the three sacraments of Christian Initiation, the Easter season is the most appropriate liturgical time for celebrating First Communion. First Eucharist celebrations should be prayerful and simple. The focus is welcoming children to the Lord’s table. Excessive attention to external elements such as clothes, decorations and material gifts is to be de-emphasized. At the time of the first reception of Eucharist, ordinary communion under both species is to be provided. This represents a fuller sign of the sacrament. The choice of the reverent reception of the Eucharistic Bread alone, or Bread and Wine, are to be provided. Determining Sacramental Readiness When you brought your child to Church to have them baptized, you promised God to help them walk as a “child of the Light…and to help keep the flame of faith alive in his/her heart.” With the gift of the Eucharist, the Word of God, still very important for life, is no longer enough to sustain us. What material food produces in our bodily life, Holy Communion wonderfully achieves in our spiritual life. The Eucharist preserves, increases and renews the life of grace received at Baptism fostering our growth in the Christian life. You have walked with them on their spiritual journey and as the primary educators of the faith you are the ones who will know best if they are ready to celebrate their First Communion. The catechists are your helpers. Adequate spiritual and catechetical formation is to be provided so that children, according to their age and capacity, have sufficient knowledge and appreciation of the sacrament they are to receive. Readiness is evidenced by the child’s desire to receive the Eucharist, the ability to distinguish ordinary bread and wine from the Eucharist, an understanding of the mystery of Christ, and an ability to receive Communion with faith and devotion. It is also important that the child have a familiarity with and basic understanding of the Eucharistic Liturgy and recognize the communal nature of the sacrament. Other elements of readiness are reflected by the child’s relationship with Christ, an understanding of the mystery of the Eucharist, and an appreciation of their personal involvement in the life and ministry of the Church. It is to be expected that children will respond to these aspects in a way that is appropriate to their stage of development. The reception of any sacrament may be neither forced upon or refused to those suitably prepared for it. In practice, this means that not all children may be ready for a sacrament at the same time. Questions to begin asking and observations of my child: My child’s relationship with God - Does my child pray? - How does my child pray? - When does my child pray? - Does he or she speak about a God who loves them? - Does my child speak freely of his/her love for God? - Does he or she recognize the gifts that God has given to him/her? - Does my child speak of Jesus’ true presence in the Holy Eucharist? - Does he/she express a desire to receive Holy Communion? - Does he/she participate in the Holy Mass? - Is he/she reverent before the Blessed Sacrament in Church? - Does my child recognize the need for God in his/her life? My child’s relationship with his or her neighbor - Can my child distinguish actions which are right or wrong, and which ones are accidents? - Can he/she express the difference between right and wrong in his or her own words? - Does he/she show true sorrow for their failure to love as the Good Shepherd asks? - Does my child understand the interrelationship among love of God, neighbor and self? - Do they assume personal responsibility for their acts of omission? - Do they know that sin hurts their relationship with God? - Do they understand that the sacrament of reconciliation is a special sign of God’s forgiveness? - Does my child understand he or she must desire to change unloving behavior, recognizing the need to ask God for help in all things? - Does my child behave respectfully of others during Holy Mass? - Do they participate in the Holy Mass with the entire community?
1.1 2.1 4.1 5.1 5.2 6.1 7.1 8.1 8.2 8.3 8.4 8.5 8.6 8.7 9.1 9.2 9.3 9.4 9.5 9.6 9.7 9.8 9.9 10.1 10.2 11.1 12.1 12.2 12.3 12.4 12.5 12.6 12.7 13.1 13.2 13.3 13.4 14.1 14.2 14.3 15.1 16.1 17.1 17.2 18.1 18.2 18.3 18.4 18.5 18.6 18.7 19.1 19.2 19.3 19.4 19.5 19.6 20.1 21.1 21.2 21.3 21.4 21.5 21.6 21.7 21.8 22.1 23.1 23.2 23.3 24.1 24.2 24.3 25.1 25.2 25.3 25.4 25.5 26.1 27.1
Euharistija – LIJEK BESMRTNOSTI & euharistijska čuda Euharistijska čuda potvrđuju našu vjeru da je u posvećenoj hostiji ŽIVI ISUS tj. uprisutnjenje Isusove muke, smrti i uskrsnuća… Kad bi ovog bili svjesni ne bi propuštali (osobito nedjeljne) svete mise … Kao i kod drugih euharistijskih čuda koja su se dogodila tijekom povijesti Crkve, čudo u Poljskom mjestu Sokółka (u Poljskoj) je posebna objava moći Svemogućeg Boga koji nas sve poziva na obraćenje; to nam također služi kao ogledna lekcija. Preko nadnaravnih znakova kao što su euharistijskih čuda, Krist potvrđuje da je Euharistija – uprisutnjenje Njegove muke, smrti i uskrsnuća. Pod prilikama kruha i vina, On je uistinu prisutan u Njegovom uskrslom i proslavljenom čovještvu. Patnja Srca Isusova Ukratko ćemo sagledati rezultate znanstvenih studija provedenih na tri najpoznatija euharistijska čuda. Poput nedavnog čuda u mjestu Sokółka, euharistijsko čudo u Buenos Airesu (1996.) dogodio nakon što je posvećena hostija, profanirana od strane nepoznatog počinitelja, promijenjena u mišićno tkivo ljudskog srca. To je ustanovljeno 1999.gog. od strane tima američkih istraživača u New Yorku pod vodstvom poznatog kardiologa i forenzičkog patologa profesora F. Zugibea. Znanstvenici koji su ispitivali opisani uzorak nisu imali pojma otkud je uzorak tkiva došao. Ustanovili su da je analizirani materijal fragment srčanog mišića. Mišić je bio u upalnom stanju, a sadržavao je veliki broj bijelih krvnih stanica, što ukazuje da je srce bilo živo u trenutku kada je primjerak uzet. Činjenica da su bijele krvne stanice ušle u tkivo bio je dokaz da srce silno pati, kao na primjer, kada bi netko bio teško pogođen u prsni koš. Možda najpoznatije Euharistijsko čudo se dogodilo u osmom stoljeću u Lancianu, u Italiji. Bazilijanski redovnik, slaveći svetu misu počeo je, u trenutku pretvrobe, sumnjati da kruh zaista postaje Tijelo Kristovo, a vino Isusova krv. Kad je izgovarao riječi posvete, kruh se (vidljivo) promijenio u tijelo, a vino u krv – na način na koji su to mogla zapaziti osjetila. 18. studenog 1970., papa Pavao VI uputio grupu talijanskih znanstvenika da provede temeljitu analizu euharistijskih otajstava. Završeno 4. ožujka 1971. godine, znanstvena otkrića potvrdila su tradicionalnu vjeru. Sa znanstvenog gledišta istraživana hostija je sadržavala kompletno ljudsko srce tj. tu su bili svi elementi koji ljudsko srce sačinjavaju. Sačuvano je također pet kuglica zgrušane ljudske krvi , krvne grupe AB, one iste koja se nalazi i na Torinskom platnu. Godine 1976, UN je imenovao liječnike koji bi provjerili istinitost nalaza. Uzeli su uzorke krvi i mesa iz euharistijskog čuda u Lancianu, na analizu. Rezultati njihovih istraživanja potvrdila stručno mišljenje talijanskih znanstvenika. U mjestu Sokółka , veliki središnji dio hostije promijenjen je u mišićno tkivo ljudskog srca u stanju agonije i velike patnje. Struktura mišićnih vlakana srca (u sredini hostije) je također usko povezana sa sastavom kruha (okolo) da je potpuno isključena svaka mogućnost ljudskog uplitanja. Što je više mogao Isus učinio za nas? Kroz ovakve izvanredne znakove kao što su ova euharistijska čuda, Krist želi jasno vratiti u naše svijesti činjenicu da je Euharistija sakramentalno uprisutnjenje cijele drame Njegove muke, smrti i uskrsnuća. Na taj način, svi smo mi u mogućnosti sudjelovati u Kristovoj pobjedi nad smrću, Sotone i grijeha. “Što je više mogao Isus učinio za nas?”, piše sveti Ivan Pavao II u svojoj enciklici o Euharistiji. “Zaista, u Euharistiji nam pokazuje ljubav koja ide “do kraja “(Iv 13: 1), ljubav koja ne poznaje mjeru” (EE, 11). “Euharistija”, on primjećuje, “je žrtva križa koja se ovjekovječuje kroz stoljeća. (…) Kad Crkva slavi Euharistiju – taj središnji događaj spasenja je stvarno prisutan i ‘djelo našeg otkupljenja provodi’ (EE, 11). Dakle, žrtva križa ne ostaje ograničena na prošlost, budući da je “sve što je Krist – sve što je učinio i pretrpio za sve ljude – sudjeluje u božanskoj vječnosti i tako nadilazi sve vrijeme” (EE, 11). U Bogu ne postoji prošlost ili budućnost, samo vječno “sada”. To je razlog zašto je Isus Krist, što je pravi Bog i pravi čovjek, preuzeo na sebe svu bol i grijeh svakog ljudskog bića. Tijekom svoje muke i smrti na križu, On je iskusio posljedice grijeha cijelog čovječanstva. U ovom iskustvu najvećeg zla, on, pravi Bog i pravi čovjek, ponudio je Bogu Ocu sebe i sve ljude. Kroz svoju muku, smrt i uskrsnuće, Krist je pobijedio grijeh i Sotonu, otvorio vrata neba za sve i dao smisao našeoj patnji i smrti. Zahvaljujući Kristu, svako naše trpljenje (koje ujedinjujemo s Njegovim trpljenjem za spasenje svijeta) postaje put našeg spasenja i izvor najvećih milosti. Zahvaljujući Njemu i naša srmt postaje sudjelovanje u Njegovoj konačnoj pobjedi nad smrti i uskrsnućem, samo ako svoje povjerenje poklonimo Njemu i po njemu se pomirimo s Ocem. Sjetimo se, dakle, da kad se god nalazimo u iskustvu patnje imao priliku zahvaliti Isusu za ovo iskustvo i povjeriti ga Njemu: „Isuse, ujedini svoj trpljenje s ovim trpljenjem… „ Protuotrov za smrt Zahvaljujući sakramentu Euharistije, možemo se sjediniti s Isusom u Njegovoj žrtvi na križu, doživjeti radost uskrsnuća i sudjelovati u životu i ljubavi Božjoj u zajedništvu Presvetog Trojstva. Moramo se sjetiti da je “Kristova žrtva i žrtva Euharistije samo – jedna žrtva” (Katekizam Katoličke Crkve, 1367) i da kad sudjelujemo u svetoj misi trebamo prinijeti sebe, u jedinstvu s Kristom, Bogu Ocu. Uskrsli Krist postaje za nas Euharistija, “Kruh života” (Iv 6, 35). Isus nam govori: “Ja sam Kruh živi koji je s neba sišao; tko bude jeo od ovoga Kruha, živjet će uvijeke. Kruh koji ću ja dati za život svijeta tijelo je moje”(Iv 6, 51); “Zaista, zaista, kažem vam, ako ne jedete tijela Sina Čovječjega i ne pijete krvi njegove, nemate života u sebi; Tko blaguje tijelo moje i pije krv moju, ima život vječni; i ja ću ga uskrisiti u posljednji dan. Tijelo je moje jelo istinsko, krv je moja piće istinsko. Tko jede moje tijelo i pije moju krv, u meni ostaje i ja u njemu. Kao što je mene poslao Otac i ja živim po Ocu, tako i onaj koji mene blaguje živjet će po meni. Ovo je kruh koji je sišao s neba (…); Tko jede ovaj kruh, živjet će uvijeke “(Iv 6: 55-58). “Euharistija”, piše Blaženi Ivan Pavao II “je stremljenje prema cilju, predokus punine radosti koju je obećao Krist (Iv 15,11); to je na neki način anticipacija neba (…). Oni koji se hrane Kristom u Euharistiji ne trebaju čekati da će tek jednom primiti vječni život: oni već posjeduju taj život na zemlji, kao prvinu buduće punine koja će tada čovjeka obuhvatiti u njegovoj cjelovitosti. Jer u Euharistiji smo također dobiti zalog uskrsnuća našeg tijela na kraju svijeta: “Tko jede tijelo moje i pije krv moju, ima život vječni; i ja ću ga uskrisiti u posljednji dan” (Iv 6:54 ). Taj zalog budućeg uskrsnuća proizlazi iz činjenice da je tijelo Sina Čovječjega, prisutno u euharistiji, njegovo tijelo – u svom slavnom stanju nakon uskrsnuća. Sa Euharistijom primamo ‘tajnu’ uskrsnuća. Iz tog razloga Sveti Ignacije Antiohijski s pravom opisuje euharistijski kruh kao “lijek besmrtnosti, protuotrov za smrt” (EE, 18). Tko to može shvatiti? Židovi su bili šokirani i zgražali se nad onim što je Isus govorio o euharistiji. “Kako nam ovaj može dati nam tijelo svoje za jelo?” – pitali su (Iv 6, 60). “Tvrd je to govor, govorili su i „tko ga može slušati?” A Isus ih pita: “Zar vas ovo sablažnjava? A što ako vidite Sina Čovječjega kako uzlazi onamo gdje je prije bio? Duh je onaj koji oživljuje, tijelo ne koristi ništa. Riječi koje sam vam govorio Duh su i život su“! (Iv 6, 61-63) Kad Isus kaže: “A što ako vidite Sina Čovječjega kako uzlazi onamo gdje je prije bio? On aludira na proslavu svoga čovještva, uskrsnućem i uzašašćem na nebo. Na drugom mjestu Isus kaže apostolima: “Kad uzdignete Sina Čovječjega, tada ćete spoznati da jesam” (Iv 8: 28), to jest, nakon njegove smrti i uskrsnuća, oni će znati da je On je Bog. Od tog trenutka je Isus Krist završio svoju vidljivu fizičku prisutnost na Zemlji i započeo novi način postojanja. Tako je i njegova stvarna prisutnost u Euharistiji moguća. Euharistija je Uskrsli Krist u njegovu proslavljenom čovječanstva koji daje svega sebe za nas, tako da bi nas “dionici božanske naravi” (2 Pt 1, 4). U Euharistiji, Krist nas preobražava snagom Duha Svetoga, tako da bismo i mi mogli čak i sada na zemlji sudjelovati u ljubavi i vječnom životu Presvetoga Trojstva. Zato nas Isus upozorava: “ako ne jedete tijela Sina Čovječjega i ne pijete krvi Njegove, nemate života u sebi” (Iv 6, 53). Drugim riječima, ako ne živimo u stanju posvetne milosti i ne primamo Euharistiju vjerujući u tajanstvenu prisutnost Njegova tijela i krvi, onda mi se oduzima vječni život. Završavajući svoj govor o otajstvu euharistije, Isus kaže svojim apostolima: “Ali ima među vama koji ne vjeruju.” Jer znao je Isus od početka koji su to što ne vjeruju i tko je taj će ga izdati “(Iv 6, 64). “Nisam li dvanaestoricu izabrao, a ipak jedan je od vas đavao? Govorio je o Judi, sinu Šimuna Iškariotskoga “(Iv 6, 70-71). Judina izdaja počela je kad je odbio vjerovati u ono što je Isus učio na temu euharistije. Tako i mi izdajemo Isusa, kad ga odbacujemo Njegovu objavljenu istinu o Njegovoj stvarnoj prisutnosti u Euharistiji, ili kada primimo pričest nedostojno. Piotrowski izvor: časopis Love one another