The Holy Eucharist is at the centre of spiritual life both for the individual as well as the Church. The mystery of the body and blood of Jesus in this sacrament is a continuation of the pivotal mystery of the Incarnation, which is the basis of the life of the Christian believer.

The sacrament of the Bread and Wine is of such richness that the believer should be made acquainted with various aspects of the development of its doctrine, so that his own spiritual life will be enriched.

Before Vatican II, when the ordinary Christian used to hear the word “Eucharist”, he used to associate it with the Host in the tabernacle or of Holy Communion. Although it is a correct interpretation, it is rather static.

Vatican II based much of its teaching on Biblical and Patristic studies; in turn the Church Catechism is based on the teaching of the Council. Likewise, if the catechist wished to transmit solid doctrine about the Eucharist, he should be familiar with the teaching of the Bible and Church Fathers.

Some instances
In his first letter to the Corinthians, Saint Paul criticizes them for their unchristian behavior towards their fellows in the Eucharist milieu. The Corinthians had the practice of holding an ordinary meal before the liturgical meal. In the first meal they used to behave badly as he plainly says “For in eating, each one goes ahead with his own meal, and one is hungry and another is drunk. What! Do you not have houses to eat and drink in? Or do you despise the Church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not” (1 Corinthians 11, 21-22).

In the “Didache”, an early anonymous Christian work, written between 70-180, emphasis is placed on the bread as a symbol of the unity that there should be among Christians, just as the ears of wheat grow scattered on the hills, are gathered and ground, becoming one whole.

In the same line of thought, Saint Justin, a second-century martyr, who wrote the first account of how the Eucharist used to be celebrated, states that “they were given the Eucharistic meal, without forgetting those that happened to be absent” (Saint Justin, 1 Apologia, 65-67).

The same attention to the importance of the Eucharist as a symbol of Christian being united together by and in the same body of Christ can be detected later, in the Middle Ages. The thirteenth-century philosopher-theologian Thomas Aquinas, asks  why Christ had not chosen the blood of animals so that Christ’s sacrifice would be rendered more clear. He himself gives us the reply: “Although  the flesh of slaughtered animals represents the Passion more forcibly, nevertheless it is less  suitable for the common use of this sacrament, and for denoting the unity of the Church" (Summa Theologiae Part III Q 74 1).

The Parish
In a society that is becoming ever more secularized, the spiritual life of the individual Christian and community, should be centered around the Eucharistic meal. Even if the community is not present for the mass, yet it is not only the sacrifice of Christ but also of the Church. So every mass is a communal one. As Saint Augustine wrote: “It is your mystery that has been placed on the altar of the Lord. It is your mystery that you are receiving” (Saint Augustine, Serm. 272).

The offering of the body and blood helps to effectively bring about a vertical unity, individually and collectively, of the participants with God, and a horizontal unity among themselves. This is the essence of Eucharistic message. The Eucharist is not to be received only, although Holy Communion is indispensable for achieving eternal life, but lived with a sense of faith.

Naturally, this unity should be sought at all times and in all spheres of life, especially on the parochial level itself. But it is no easy task, nor can it be achieved through our own strength alone; “Without Me you can do nothing”. Therein lies the indispensable need of the life-giving food of the Eucharist.

Even today
The bread and wine of the Eucharistic offering were essential ingredients of an agricultural and primitive society, that of the Jews. The bread and wine were the fruit of the earth and of the toil of man. In the Eucharistic liturgy they are offered in gratitude for all God has given us, both on the material plan and, especially, on the spiritual, and salvific level.

Accordingly a sound catechesis can help modern man to grasp the meaning of bread and wine in the Jewish society. So the role of the catechist is to explain that there is a connection between human work and the Eucharist, and explain more that this sacrament is an invitation towards solidarity with the poor, and  hope for waiting the second coming of Jesus Christ.

Bibliography
Rahner Karl, Theological Investigations. Vol.VII: Further Theology of Spiritual Life. New York (1971).
Dizionario Patristico e di Antichità Cristiane, III diretto da Angelo Di Berardino. Genova (1983).
Jean-Hervé, Nicholas, Dalla Trinità alla Trinità, II. Città del Vaticano (1992).
Dizionario Enciclopedico di Spiritualità III, a cura di Ermanno Ancilli. Roma (1990).
Barbaglio, Giuseppe, Dianich Severino, Nuovo Dizionario di Teologia. Torino 1988).
Documento Pastorale dell”Episcopato Italiano. Comunione e Comunità. Roma (1984).
 

This is a translation.