sacraments

 Baptism incorporates us into Christ and forms us into God’s people. This first sacrament pardons all our sins, rescues us from the power of darkness, and brings us to the dignity of adopted children, a new creation through water and the Holy Spirit. Hence we are called and are indeed the children of God. 

 1213 Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua) , 4 and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word." 5

I. WHAT IS THIS SACRAMENT CALLED?

1214 This sacrament is called Baptism , after the central rite by which it is carried out: to baptize (Greek baptizein ) means to "plunge" or "immerse"; the "plunge" into the water symbolizes the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as "a new creature." 6

1215 This sacrament is also called " the washing of regeneration and renewal by the Holy Spirit ," for it signifies and actually brings about the birth of water and the Spirit without which no one "can enter the kingdom of God." 7

1216 "This bath is called enlightenment , because those who receive this [catechetical] instruction are enlightened in their understanding . . . ." 8 Having received in Baptism the Word, "the true light that enlightens every man," the person baptized has been "enlightened," he becomes a "son of light," indeed, he becomes "light" himself: 9

Baptism is God's most beautiful and magnificent gift. . . .We call it gift, grace, anointing, enlightenment, garment of immortality, bath of rebirth, seal, and most precious gift. It is called gift because it is conferred on those who bring nothing of their own; grace since it is given even to the guilty; Baptism because sin is buried in the water; anointing for it is priestly and royal as are those who are anointed; enlightenment because it radiates light; clothing since it veils our shame; bath because it washes; and seal as it is our guard and the sign of God's Lordship. 10

II. BAPTISM IN THE ECONOMY OF SALVATION

Prefigurations of Baptism in the Old Covenant

1217 In the liturgy of the Easter Vigil, during the blessing of the baptismal water , the Church solemnly commemorates the great events in salvation history that already prefigured the mystery of Baptism:

Father, you give us grace through sacramental signs,
which tell us of the wonders of your unseen power.

In Baptism we use your gift of water,
which you have made a rich symbol
of the grace you give us in this sacrament. 11

1218 Since the beginning of the world, water, so humble and wonderful a creature, has been the source of life and fruitfulness. Sacred Scripture sees it as "overshadowed" by the Spirit of God: 12

At the very dawn of creation
your Spirit breathed on the waters,
making them the wellspring of all holiness. 13

1219 The Church has seen in Noah's ark a prefiguring of salvation by Baptism, for by it "a few, that is, eight persons, were saved through water": 14

The waters of the great flood
you made a sign of the waters of Baptism,
that make an end of sin and a new beginning of goodness. 15

1220 If water springing up from the earth symbolizes life, the water of the sea is a symbol of death and so can represent the mystery of the cross. By this symbolism Baptism signifies communion with Christ's death.

1221 But above all, the crossing of the Red Sea, literally the liberation of Israel from the slavery of Egypt, announces the liberation wrought by Baptism:

You freed the children of Abraham from the slavery of Pharaoh,
bringing them dry-shod through the waters of the Red Sea,
to be an image of the people set free in Baptism. 16

1222 Finally, Baptism is prefigured in the crossing of the Jordan River by which the People of God received the gift of the land promised to Abraham's descendants, an image of eternal life. The promise of this blessed inheritance is fulfilled in the New Covenant.

Christ's Baptism

1223 All the Old Covenant prefigurations find their fulfillment in Christ Jesus. He begins his public life after having himself baptized by St. John the Baptist in the Jordan. 17 After his resurrection Christ gives this mission to his apostles: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you." 18

1224 Our Lord voluntarily submitted himself to the baptism of St. John, intended for sinners, in order to "fulfill all righteousness." 19 Jesus' gesture is a manifestation of his self-emptying. 20 The Spirit who had hovered over the waters of the first creation descended then on the Christ as a prelude of the new creation, and the Father revealed Jesus as his "beloved Son." 21

1225 In his Passover Christ opened to all men the fountain of Baptism. He had already spoken of his Passion, which he was about to suffer in Jerusalem, as a "Baptism" with which he had to be baptized. 22 The blood and water that flowed from the pierced side of the crucified Jesus are types of Baptism and the Eucharist, the sacraments of new life. 23 From then on, it is possible "to be born of water and the Spirit" 24 in order to enter the Kingdom of God.

See where you are baptized, see where Baptism comes from, if not from the cross of Christ, from his death. There is the whole mystery: he died for you. In him you are redeemed, in him you are saved. 25

Baptism in the Church

1226 From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit." 26 The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans. 27 Always, Baptism is seen as connected with faith: "Believe in the Lord Jesus, and you will be saved, you and your household," St. Paul declared to his jailer in Philippi. And the narrative continues, the jailer "was baptized at once, with all his family." 28

1227 According to the Apostle Paul, the believer enters through Baptism into communion with Christ's death, is buried with him, and rises with him:

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. 29

The baptized have "put on Christ." 30 Through the Holy Spirit, Baptism is a bath that purifies, justifies, and sanctifies. 31

1228 Hence Baptism is a bath of water in which the "imperishable seed" of the Word of God produces its life-giving effect. 32 St. Augustine says of Baptism: "The word is brought to the material element, and it becomes a sacrament." 33

(The above information is recorded in the Catechism of the Catholic Church and in the Holy Bible)

 Confirmation fills us with the Holy Spirit and makes us more completely the image of the Lord, so that we bear witness to him before the world and work to bring the Body of Christ to its fullness (CIC 840). 

 1286 In the Old Testament the prophets announced that the Spirit of the Lord would rest on the hoped-for Messiah for his saving mission. 91 The descent of the Holy Spirit on Jesus at his baptism by John was the sign that this was he who was to come, the Messiah, the Son of God. 92 He was conceived of the Holy Spirit; his whole life and his whole mission are carried out in total communion with the Holy Spirit whom the Father gives him "without measure." 93

1287 This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be communicated to the whole messianic people. 94 On several occasions Christ promised this outpouring of the Spirit, 95 a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost. 96 Filled with the Holy Spirit the apostles began to proclaim "the mighty works of God," and Peter declared this outpouring of the Spirit to be the sign of the messianic age. 97 Those who believed in the apostolic preaching and were baptized received the gift of the Holy Spirit in their turn. 98

1288 "From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptized by the laying on of hands the gift of the Spirit that completes the grace of Baptism. For this reason in the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. The imposition of hands is rightly recognized by the Catholic tradition as the origin of the sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church." 99

1289 Very early, the better to signify the gift of the Holy Spirit, an anointing with perfumed oil ( chrism ) was added to the laying on of hands. This anointing highlights the name "Christian," which means "anointed" and derives from that of Christ himself whom God "anointed with the Holy Spirit." 100 This rite of anointing has continued ever since, in both East and West. For this reason the Eastern Churches call this sacrament Chrismation , anointing with chrism, or myron which means "chrism." In the West, the term Confirmation suggests that this sacrament both confirms and strengthens baptismal grace.

Two traditions: East and West

1290 In the first centuries Confirmation generally comprised one single celebration with Baptism, forming with it a "double sacrament," according to the expression of St. Cyprian. Among other reasons, the multiplication of infant baptisms all through the year, the increase of rural parishes, and the growth of dioceses often prevented the bishop from being present at all baptismal celebrations. In the West the desire to reserve the completion of Baptism to the bishop caused the temporal separation of the two sacraments. The East has kept them united, so that Confirmation is conferred by the priest who baptizes. But he can do so only with the "myron" consecrated by a bishop. 101

1291 A custom of the Roman Church facilitated the development of the Western practice: a double anointing with sacred chrism after Baptism. The first anointing of the neophyte on coming out of the baptismal bath was performed by the priest; it was completed by a second anointing on the forehead of the newly baptized by the bishop. 102 The first anointing with sacred chrism, by the priest, has remained attached to the baptismal rite; it signifies the participation of the one baptized in the prophetic, priestly, and kingly offices of Christ. If Baptism is conferred on an adult, there is only one post-baptismal anointing, that of Confirmation.

1292 The practice of the Eastern Churches gives greater emphasis to the unity of Christian initiation. That of the Latin Church more clearly expresses the communion of the new Christian with the bishop as guarantor and servant of the unity, catholicity and apostolicity of his Church, and hence the connection with the apostolic origins of Christ's Church.

THE SIGNS AND THE RITE OF CONFIRMATION

1293 In treating the rite of Confirmation, it is fitting to consider the sign of anointing and what it signifies and imprints: a spiritual seal.

Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is a sign of abundance and joy; 103 it cleanses (anointing before and after a bath) and limbers (the anointing of athletes and wrestlers); oil is a sign of healing, since it is soothing to bruises and wounds; 104 and it makes radiant with beauty, health, and strength.

1294 Anointing with oil has all these meanings in the sacramental life. The pre-baptismal anointing with the oil of catechumens signifies cleansing and strengthening; the anointing of the sick expresses healing and comfort. The post-baptismal anointing with sacred chrism in Confirmation and ordination is the sign of consecration. By Confirmation Christians, that is, those who are anointed, share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit with which he is filled, so that their lives may give off "the aroma of Christ." 105

1295 By this anointing the confirmand receives the "mark," the seal of the Holy Spirit. A seal is a symbol of a person, a sign of personal authority, or ownership of an object. 106 Hence soldiers were marked with their leader's seal and slaves with their master's. A seal authenticates a juridical act or document and occasionally makes it secret. 107

1296 Christ himself declared that he was marked with his Father's seal. 108 Christians are also marked with a seal: "It is God who establishes us with you in Christ and has commissioned us; he has put his seal on us and given us his Spirit in our hearts as a guarantee." 109 This seal of the Holy Spirit marks our total belonging to Christ, our enrollment in his service for ever, as well as the promise of divine protection in the great eschatological trial. 110

The celebration of Confirmation

1297 The consecration of the sacred chrism is an important action that precedes the celebration of Confirmation, but is in a certain way a part of it. It is the bishop who, in the course of the Chrism Mass of Holy Thursday, consecrates the sacred chrism for his whole diocese. In some Eastern Churches this consecration is even reserved to the patriarch:

The liturgy of Antioch expresses the epiclesis for the consecration of the sacred chrism (myron) in this way: "[Father . . . send your Holy Spirit] on us and on this oil which is before us and consecrate it, so that it may be for all who are anointed and marked with it holy myron, priestly myron, royal myron, anointing with gladness, clothing with light, a cloak of salvation, a spiritual gift, the sanctification of souls and bodies, imperishable happiness, the indelible seal, a buckler of faith, and a fearsome helmet against all the works of the adversary."

1298 When Confirmation is celebrated separately from Baptism, as is the case in the Roman Rite, the Liturgy of Confirmation begins with the renewal of baptismal promises and the profession of faith by the confirmands. This clearly shows that Confirmation follows Baptism. 111 When adults are baptized, they immediately receive Confirmation and participate in the Eucharist. 112

1299 In the Roman Rite the bishop extends his hands over the whole group of the confirmands. Since the time of the apostles this gesture has signified the gift of the Spirit. The bishop invokes the outpouring of the Spirit in these words:

All-powerful God, Father of our Lord Jesus Christ,
by water and the Holy Spirit
you freed your sons and daughters from sin
and gave them new life.
Send your Holy Spirit upon them
to be their helper and guide.
Give them the spirit of wisdom and understanding,
the spirit of right judgment and courage,
the spirit of knowledge and reverence.
Fill them with the spirit of wonder and awe in your presence.
We ask this through Christ our Lord. 113

1300 The essential rite of the sacrament follows. In the Latin rite, "the sacrament of Confirmation is conferred through the anointing with chrism on the forehead, which is done by the laying on of the hand, and through the words: 'Accipe signaculum doni Spiritus Sancti' [Be sealed with the Gift of the Holy Spirit.]." 114 In the Eastern Churches of Byzantine rite, after a prayer of epiclesis, the more significant parts of the body are anointed with myron: forehead, eyes, nose, ears, lips, chest, back, hands, and feet. Each anointing is accompanied by the formula SfragiV dwreaV PneumatoV ¢Agiou (Signaculum doni Spiritus Sancti): "the seal of the gift of the Holy Spirit." 115

1301 The sign of peace that concludes the rite of the sacrament signifies and demonstrates ecclesial communion with the bishop and with all the faithful. 116

THE EFFECTS OF CONFIRMATION

1302 It is evident from its celebration that the effect of the sacrament of Confirmation is the special outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost.

1303 From this fact, Confirmation brings an increase and deepening of baptismal grace:
- it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!"; 117
- it unites us more firmly to Christ;
- it increases the gifts of the Holy Spirit in us;
- it renders our bond with the Church more perfect; 118
- it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross: 119

Recall then that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence, the spirit of holy fear in God's presence. Guard what you have received. God the Father has marked you with his sign; Christ the Lord has confirmed you and has placed his pledge, the Spirit, in your hearts. 120

1304 Like Baptism which it completes, Confirmation is given only once, for it too imprints on the soul an indelible spiritual mark , the "character," which is the sign that Jesus Christ has marked a Christian with the seal of his Spirit by clothing him with power from on high so that he may be his witness. 121

1305 This "character" perfects the common priesthood of the faithful, received in Baptism, and "the confirmed person receives the power to profess faith in Christ publicly and as it were officially (quasi Ex officio )." 122

WHO CAN RECEIVE THIS SACRAMENT?

1306 Every baptized person not yet confirmed can and should receive the sacrament of Confirmation. 123 Since Baptism, Confirmation, and Eucharist form a unity, it follows that "the faithful are obliged to receive this sacrament at the appropriate time," 124 for without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian initiation remains incomplete.

1307 For centuries, Latin custom has indicated "the age of discretion" as the reference point for receiving Confirmation. But in danger of death children should be confirmed even if they have not yet attained the age of discretion. 125

1308 Although Confirmation is sometimes called the "sacrament of Christian maturity," we must not confuse adult faith with the adult age of natural growth, nor forget that the baptismal grace is a grace of free, unmerited election and does not need "ratification" to become effective. St. Thomas reminds us of this:

Age of body does not determine age of soul. Even in childhood man can attain spiritual maturity: as the book of Wisdom says: "For old age is not honored for length of time, or measured by number of years. " Many children, through the strength of the Holy Spirit they have received, have bravely fought for Christ even to the shedding of their blood. 126

1309 Preparation for Confirmation should aim at leading the Christian toward a more intimate union with Christ and a more lively familiarity with the Holy Spirit - his actions, his gifts, and his biddings - in order to be more capable of assuming the apostolic responsibilities of Christian life. To this end catechesis for Confirmation should strive to awaken a sense of belonging to the Church of Jesus Christ, the universal Church as well as the parish community. The latter bears special responsibility for the preparation of confirmands. 127

1310 To receive Confirmation one must be in a state of grace. One should receive the sacrament of Penance in order to be cleansed for the gift of the Holy Spirit. More intense prayer should prepare one to receive the strength and graces of the Holy Spirit with docility and readiness to act. 128

1311 Candidates for Confirmation, as for Baptism, fittingly seek the spiritual help of a sponsor. To emphasize the unity of the two sacraments, it is appropriate that this be one of the baptismal godparents. 129

THE MINISTER OF CONFIRMATION

1312 The original minister of Confirmation is the bishop.

(The above information is recorded in the Catechism of the Catholic Chruch and in the Holy Bbile)
 

 The Eucharist is the source and summit of the Christian life. 

 At the table of the Eucharist, we eat the flesh and drink the blood of the Son of Man so that we may have eternal life and show forth the unity of God’s people. By offering ourselves with Christ, we share in the universal sacrifice, that is, the entire community of the redeemed offered to God by their High Priest, and we pray for a greater outpouring of the Holy Spirit, so that the whole human race may be brought into the unity of God’s family 

1106. "Together with the anamnesis, the epiclesis is at the heart of each sacramental celebration, most especially of the Eucharist:  You ask how the bread becomes the Body of Christ, and the wine . . . the Blood of Christ I shall tell you: the Holy Spirit comes upon them and accomplishes what surpasses every word and thought . . . Let it be enough for you to understand that it is by the Holy Spirit, just as it was of the Holy Virgin and by the Holy Spirit that the Lord, through and in himself, took flesh. [St. John Damascene, De fide orth 4, 13: PG 94, 1145A.]"

1324. "The Eucharist is 'the source and summit of the Christian life.' [LG 11.] '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.' [PO 5.]"

1327. "In brief, the Eucharist is the sum and summary of our faith: 'Our way of thinking is attuned to the Eucharist, and the Eucharist in turn confirms our way of thinking.' [St. Irenaeus, Adv. haeres. 4, 18, 5: PG 7/l, 1028.]"

1329. "The Lord's Supper, because of its connection with the supper which the Lord took with his disciples on the eve of his Passion and because it anticipates the wedding feast of the Lamb in the heavenly Jerusalem. [Cf. 1 Cor 11:20; Rev 19:9.]  The Breaking of Bread, because Jesus used this rite, part of a Jewish meat when as master of the table he blessed and distributed the bread, [Gal 3:27 .] above all at the Last Supper. [Cf. Mt 26:26 ; 1 Cor 11:24 .] It is by this action that his disciples will recognize him after his Resurrection, [Cf. Lk 24:13-35.] and it is this expression that the first Christians will use to designate their Eucharistic assemblies; [Cf. Acts 2:42, 46 ; Acts 20:7, 11.] by doing so they signified that all who eat the one broken bread, Christ, enter into communion with him and form but one body in him. [Cf. 1 Cor 10:16-17.]  The Eucharistic assembly (synaxis), because the Eucharist is celebrated amid the assembly of the faithful, the visible expression of the Church. [Cf. 1 Cor 11:17-34 .]"

1336. "The first announcement of the Eucharist divided the disciples, just as the announcement of the Passion scandalized them: 'This is a hard saying; who can listen to it?' [Jn 6:60 .] The Eucharist and the Cross are stumbling blocks. It is the same mystery and it never ceases to be an occasion of division.  'Will you also go away?': [Jn 6:67 .] the Lord's question echoes through the ages, as a loving invitation to discover that only he has 'the words of eternal life' [In 6:68.] and that to receive in faith the gift of his Eucharist is to receive the Lord himself."

1340. "By celebrating the Last Supper with his apostles in the course of the Passover meal, Jesus gave the Jewish Passover its definitive meaning. Jesus' passing over to his father by his death and Resurrection, the new Passover, is anticipated in the Supper and celebrated in the Eucharist, which fulfills the Jewish Passover and anticipates the final Passover of the Church in the glory of the kingdom."

1355. "In the communion, preceded by the Lord's prayer and the breaking of the bread, the faithful receive 'the bread of heaven' and 'the cup of salvation,' the body and blood of Christ who offered himself 'for the life of the world': [Jn 6:51.]  Because this bread and wine have been made Eucharist ('eucharisted,' according to an ancient expression), 'we call this food Eucharist, and no one may take part in it unless he believes that what we teach is true, has received baptism for the forgiveness of sins and new birth, and lives in keeping with what Christ taught.' [St. Justin, Apol. 1, 66,1-2: PG 6, 428.]"

1356. "If from the beginning Christians have celebrated the Eucharist and in a form whose substance has not changed despite the great diversity of times and liturgies, it is because we know ourselves to be bound by the command the Lord gave on the eve of his Passion: 'Do this in remembrance of me.' [1 Cor 11:24-25 .]"

1359. "The Eucharist, the sacrament of our salvation accomplished by Christ on the cross, is also a sacrifice of praise in thanksgiving for the work of creation. In the Eucharistic sacrifice the whole of creation loved by God is presented to the Father through the death and the Resurrection of Christ.  Through Christ the Church can offer the sacrifice of praise in thanksgiving for all that God has made good, beautiful, and just in creation and in humanity."

1360. "The Eucharist is a sacrifice of thanksgiving to the Father, a blessing by which the Church expresses her gratitude to God for all his benefits, for all that he has accomplished through creation, redemption, and sanctification. Eucharist means first of all 'thanksgiving.'"

1365. "Because it is the memorial of Christ's Passover, the Eucharist is also a sacrifice. The sacrificial character of the Eucharist is manifested in the very words of institution: 'This is my body which is given for you' and 'This cup which is poured out for you is the New Covenant in my blood.' [Lk 22:19-20.] In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he 'poured out for many for the forgiveness of sins.' [Mt 26:28 .]"

1367. "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 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.' [Council of Trent (1562): DS 1743; cf. Heb 9:14, 27.]"

1368. "The Eucharist is also the sacrifice of the Church. The Church which is the Body of Christ participates in the offering of her Head. With him, she herself is offered whole and entire. She unites herself to his intercession with the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his Body. The lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ and with his total offering, and so acquire a new value. Christ's sacrifice present on the altar makes it possible for all generations of Christians to be united with his offering.  In the catacombs the Church is often represented as a woman in prayer, arms outstretched in the praying position. Like Christ who stretched out his arms on the cross, through him, with him, and in him, she offers herself and intercedes for all men."

1369. "The whole Church is united with the offering and intercession of Christ.  Since he has the ministry of Peter in the Church, the Pope is associated with every celebration of the Eucharist, wherein he is named as the sign and servant of the unity of the universal Church. The bishop of the place is always responsible for the Eucharist, even when a priest presides; the bishop's name is mentioned to signify his presidency over the particular Church, in the midst of his presbyterium and with the assistance of deacons. The community intercedes also for all ministers who, for it and with it, offer the Eucharistic sacrifice:  Let only that Eucharist be regarded as legitimate, which is celebrated under (the presidency of) the bishop or him to whom he has entrusted it. [St. Ignatius of Antioch, Ad Smyrn. 8:1; SCh 10, 138.]  Through the ministry of priests the spiritual sacrifice of the faithful is completed in union with the sacrifice of Christ the only Mediator, which in the Eucharist is offered through the priests' hands in the name of the whole Church in an unbloody and sacramental manner until the Lord Himself comes. [PO 2 # 4.]"

1374. "The mode of Christ's presence under the Eucharistic species is unique.  It raises the Eucharist above all the sacraments as 'the perfection of the spiritual life and the end to which all the sacraments tend.' [St. Thomas Aquinas, STh III, 73, 3c.] In the most blessed sacrament of the Eucharist 'the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained.' [Council of Trent (1551): DS 1651.] 'This presence is called 'real' - by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present.' [Paul VI, MF 39.]"

1378. "Worship of the Eucharist. In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord. 'The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of adoration, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemn veneration of the faithful, and carrying them in procession.'[Paul VI, MF 56.]"

1384. "The Lord addresses an invitation to us, urging us to receive him in the sacrament of the Eucharist: 'Truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you.' [Jn 6:53 .]"

1396. "The unity of the Mystical Body: the Eucharist makes the Church.  Those who receive the Eucharist are united more closely to Christ.  Through it Christ unites them to all the faithful in one body - the Church.  Communion renews, strengthens, and deepens this incorporation into the Church, already achieved by Baptism. In Baptism we have been called to form but one body. [Cf. 1 Cor 12:13 .] The Eucharist fulfills this call: 'The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread:' [1 Cor 10:16-17.]  If you are the body and members of Christ, then it is your sacrament that is placed on the table of the Lord; it is your sacrament that you receive. To that which you are you respond 'Amen' ('yes, it is true!') and by responding to it you assent to it. For you hear the words, 'the Body of Christ' and respond 'Amen.'  Be then a member of the Body of Christ that your Amen may be true. [St. Augustine, Sermon 272: PL 38, 1247.]

(The above information is recorded in the Catechism of the Catholic Church and the Holy Bible)