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Reflections: Sacraments Sctn. (Holy Eucharist/Mass)

The Holy Sacrifice of the Mass (Traditional Latin 'Tridentine' Mass)

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Holy Eucharist / Mass

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Against Communion in the Hand

Communion of the Laity Under One Species

Eucharistic Adoration / The Eucharist Reserved in the Tabernacle

Forty Hours Devotion

Frequent Communion

Holy Communion [Pg.]

Holy Communion

Holy Communion Should Be Denied to Those Who Obstinately Persist in Manifest Grave Sin

The Holy Eucharist & The Goodness and Love of God

Holy Eucharist / Mass (Basics / Misc.)

Holy Eucharist / Mass & Priests

The Holy Eucharist Should Be Handled Only By Priests

Mass is a Sacrifice / The Mass & Calvary

Mass Offerings

Necessity of Receiving the Holy Eucharist

Praise / Benefits of the Holy Eucharist & Mass

The Real Presence / Transubstantiation

Reverence / Proper Behavior (Mass / Holy Eucharist)

Spiritual Communion

Traditional Prohibition Regarding Concelebration

Viaticum

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Holy Eucharist / Holy Communion (Topic Page) 

Holy Sacrifice of the Mass (Topic Page) 

Holy Eucharist / Mass (General Information) 

Holy Eucharist / Mass (Catechism of the Council of Trent)

Holy Eucharist / Holy Communion (Topical Scripture)

Selections From the Baltimore Catechism Tip: Select "Display by Lesson", then select lesson nos. corresponding to Holy Eucharist/Mass.

Mass / Holy Eucharist Prayers (Prayers & Devotions Section)

 

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Eucharistic Adoration / The Eucharist Reserved in the Tabernacle

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Forty Hours Devotion

Also See: Holy Eucharist (Topic Page)

"It was the pious Cardinal Gabriel Paleotti, archbishop of Bologna, who first originated the admirable devotion of the Forty Hours. He was a contemporary of St. Charles Borromeo, and, like him, was eminent for his pastoral zeal. His object in this solemn Exposition of the most blessed Sacrament was to offer the divine Majesty some compensation for the sins of men, and, at the very time when the world was busiest in deserving His anger, to appease it by the sight of His own Son, the Mediator between heaven and earth. St. Charles immediately introduced the devotion into his own diocese and province. This was in the sixteenth century. Later on, that is, in the eighteenth century, Prosper Lambertini was archbishop of Bologna; he zealously continued the pious design of his ancient predecessor Paleotti, by encouraging his flock to devotion towards the blessed Sacrament during the three days of carnival; and when he was made Pope, under the name of Benedict XIV, he granted many Indulgences to all who, during these days, should visit our Lord in this mystery of His love, and should pray for the pardon of sinners. This favor was, at first, restricted the faithful of the Papal States; but in the year 1765 it was extended, by Pope Clement XIII, to the universal Church. Thus, the Forty Hours' Devotion has spread throughout the whole world, and become one of the most solemn expressions of Catholic piety. Let us, then, who have the opportunity, profit by it... Let us, like Abraham, retire from the distracting dangers of the world, and seek the Lord our God. Let us go apart, for at least one short hour, for the dissipation of earthly enjoyments, and, kneeling in the presence of our Jesus, merit the grace to keep our hearts innocent and detached..." (Dom Gueranger) 

Also See: Eucharistic Adoration / The Eucharist Reserved in the Tabernacle | The Real Presence / Transubstantiation | Reverence / Proper Behavior (Mass / Holy Eucharist) | The Holy Eucharist (Gen'l. Info.) | Holy Eucharist (Catechism of the Council of Trent) | Proper Behavior in Church | Mass / Holy Eucharist Prayers | Prayers & Devotions Section | Resources | Holy Eucharist (Topical Scripture) | Reverence / Honor to God (Topical Scripture)

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Holy Communion

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Against Communion in the Hand

Communion of the Laity Under One Species

Frequent Communion

Holy Communion

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The Holy Eucharist Should Be Handled Only By Priests

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The Holy Eucharist & The Goodness and Love of God

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Holy Eucharist / Mass (Basics / Misc.)

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Holy Eucharist / Mass & Priests

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Mass is a Sacrifice / The Mass & Calvary

Also See: Holy Sacrifice of the Mass (Topic Page)

Note: For More on This Topic, Try Here (Holy Eucharist / Mass, Gen'l. Info.)

"The Mass has just the same value as Calvary." (St. John Chrysostom, Doctor of the Church)

"The Mass makes present the sacrifice of the Cross; it does not add to that sacrifice nor does it multiply it." (Pope John Paul II)

"In the Mass there is offered to God a true sacrifice, properly speaking, which is propitiatory for the living and the dead." (Pope Pius IV)

"The Mass is not an imitation, or a memory of Calvary, it is identically the same sacrifice and differs only from Calvary in appearance." (Fr. O'Sullivan)

"The Eucharist is the perfect sacrament of our Lord's Passion, as containing Christ crucified" (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"When you hear Mass, do you come in the same frame of mind as the Blessed Virgin at Calvary? Because it is the same God, and the same Sacrifice." (St. John Vianney)

"If any one saith that in the mass a true and proper sacrifice is not offered to God; or that to be offered is nothing else but that Christ is given us to eat; let him be anathema." (Council of Trent)

"By virtue of its close relationship to the sacrifice of Golgotha, the Eucharist is a sacrifice in the strict sense, and not only in a general way, as if it were simply a matter of Christ's offering himself to the faithful as their spiritual food." (Pope John Paul II)

"The Church constantly draws her life from the redeeming sacrifice [of Christ]; she approaches it not only through faith-filled remembrance, but also through a real contact, since this sacrifice is made present ever anew, sacramentally perpetuated [in the Mass]" (Pope John Paul II)

"There is one Christ, not many offered by Christ and by us. For Christ was offered once, and His sacrifice was the original of ours. There is one body, not many, and so, wherever He is offered, the sacrifice is one and the same with His." (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"[S]ince the Sacrifice [of the Mass] is offered everywhere, are there, then, a multiplicity of Christs? By no means! Christ is one everywhere. He is complete here, complete there, one Body. And just as he is one Body and not many though offered everywhere, so too there is one Sacrifice." (St. John Chrysostom, Doctor of the Church, c. 403 A.D.)

"...death has not destroyed this Body which was pierced with nails and scourged…this is the Body which was once covered with blood, pierced by a lance, from which issued saving fountains upon the world, one of blood and the other of water…This Body He gave to us to keep and eat, as a mark of His intense love." (St. John Chrysostom, Doctor of the Church, 4th century A.D.)

"If any one saith that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or that it is a bare commemoration of the sacrifice consummated on the Cross, but not a propitiatory sacrifice; or that it profits him only who receives; and that it ought not to be offered for the living and for the dead for sins, pains, satisfactions, and other necessities; let him be anathema." (Council of Trent)

"'The Lord Jesus on the night he was betrayed' (1 Cor. 11:23) instituted the Eucharistic Sacrifice of his body and his blood. The words of the Apostle Paul bring us back to the dramatic setting in which the Eucharist was born. The Eucharist is indelibly marked by the event of the Lord's passion and death, of which it is not only a reminder but the sacramental re-presentation. It is the sacrifice of the Cross perpetuated down the ages." (Pope John Paul II)

"And thenceforth, the Apostles, and their successors in the priesthood, began to lift to heaven that 'clean oblation' foretold by Malachy, through which the name of God is great among the gentiles. And now, that same oblation in every part of the world and at every hour of the day and night, is offered and will continue to be offered without interruption till the end of time: a true sacrificial act, not merely symbolical, which has a real efficacy unto the reconciliation of sinners with the Divine Majesty." (Pope Pius XI, "Ad Catholici Sacerdotii", 1935 A.D.)

"They, therefore, err from the path of truth who do not want to have Masses celebrated unless the faithful communicate; and those are still more in error who, in holding that it is altogether necessary for the faithful to receive Holy Communion as well as the priest, put forward the captious argument that here there is a question not of a sacrifice merely, but of a sacrifice and a supper of brotherly union, and consider the general communion of all present as the culminating point of the whole celebration." (Pope Pius XII, "Mediator Dei", 1947 A.D.)

"I wish to add something that is plainly awe-inspiring, but do not be astonished or upset. This Sacrifice [of the Mass], no matter who offers it, be Peter or Paul, is always the same as that which Christ gave His disciples and which priests now offer: The offering of today is in no way inferior to that which Christ offered, because it is not men who sanctify the offering of today; it is the same Christ who sanctified His own. For just as the words which God spoke are the very same as those which the priest now speaks, so too the oblation is the very same." (St. John Chrysostom, Doctor of the Church)

"The august sacrifice of the altar, then is no mere empty commemoration of the passion and death of Jesus Christ, but a true and proper act of sacrifice, whereby the High Priest [Christ] by an unbloody immolation offers Himself, a most acceptable victim. to the Eternal Father, as He did upon the cross. It is one and the same victim [Christ]; the same person now offers it by the ministry of His priests, who then offered Himself on the cross, the manner of offering alone being different. The priest is the same, Jesus Christ, whose sacred Person His minister represents." (Pope Pius XII, "Mediator Dei")

"The Victim [Christ] alone saves the soul from eternal ruin, the sacrificing of which presents to us in a mystical way the death of the Only-begotten, who - though He is now risen from the dead and dies no more, and death will no longer have dominion over Him, for He lives immortally and incorruptibly in Himself - is immolated for us again in this mystery of the sacred oblation. For His body is eaten there, His flesh is distributed among the people unto salvation, His blood is poured out, no longer in the hands of the faithless but in the mouth of the faithful. Let us take thought, therefore, of what this sacrifice means for us, which is [a] constant re-presentation of the suffering of the Only begotten Son, for the sake of our forgiveness." (Pope St. Gregory I the Great, Doctor of the Church, 6th century A.D.)

"We therefore confess that the Sacrifice of the Mass is and ought to be considered one and the same Sacrifice as that of the cross, for the victim is one and the same, namely, Christ our Lord, who offered Himself, once only, a bloody Sacrifice on the altar of the cross. The bloody and unbloody victim are not two, but one victim only, whose Sacrifice is daily renewed in the Eucharist, in obedience to the command of our Lord: Do this for a commemoration of me. The priest is also one and the same, Christ the Lord; for the ministers who offer [the Holy Sacrifice of the Mass], consecrate the holy mysteries, not in their own person, but in that of Christ, as the words of consecration itself show, for the priest does not say: This is the body of Christ, but, This is my body; and thus, acting in the Person of Christ the Lord, he changes the substance of the bread and wine into the true substance of His body and blood." (Catechism of the Council of Trent)

"The august [Eucharistic] Sacrifice of the Altar is, as it were, the supreme instrument whereby the merits won by the divine Redeemer upon the cross are distributed to the faithful: 'as often as this commemorative [Eucharistic] Sacrifice is offered, there is wrought the work of our Redemption.' This, however, so far from lessening the dignity of the actual sacrifice on Calvary, rather proclaims and renders more manifest its greatness and its necessity, as the Council of Trent declares. Its daily immolation reminds us that there is no salvation except in the cross of our Lord Jesus Christ and that God Himself wishes that there should be a continuation of [Christ's sacrifice on the Cross] 'from the rising of the sun till the going down thereof' (Mal. 1:11), so that there may be no cessation of the hymn of praise and thanksgiving which man owes to God, seeing that he required His help continually and has need of the Blood of the Redeemer to remit sin which challenges God's justice." (Pope Pius XII, "Mediator Dei", 1947 A.D.)

"And forasmuch as, in this divine sacrifice which is celebrated in the mass, that same Christ is contained and immolated in an unbloody manner, who once offered Himself in a bloody manner on the altar of the cross; the holy Synod teaches, that this sacrifice is truly propitiatory and that by means thereof this is effected, that we obtain mercy, and find grace in seasonable aid, if we draw nigh unto God, contrite and penitent, with a sincere heart and upright faith, with fear and reverence. For the Lord, appeased by the oblation thereof, and granting the grace and gift of penitence, forgives even heinous crimes and sins. For the victim [Christ] is one and the same, the same now offering by the ministry of priests, who then offered Himself on the cross, the manner alone of offering being different." (Council of Trent, 1562 A.D.)

"This sacrament is both a sacrifice and a sacrament. It has the nature of a sacrifice inasmuch as it is offered up; and it has the nature of a sacrament inasmuch as it is received. And therefore it has the effect of a sacrament in the recipient, and the effect of a sacrifice in the offerer, or in them for whom it is offered. If, then, it be considered as a sacrament, it produces its effect in two ways: first of all directly through the power of the sacrament; secondly as by a kind of concomitance, as was said above regarding what is contained in the sacrament (Q76,AA1,2). Through the power of the sacrament it produces directly that effect for which it was instituted. Now it was instituted not for satisfaction, but for nourishing spiritually through union between Christ and His members, as nourishment is united with the person nourished. But because this union is the effect of charity, from the fervor of which man obtains forgiveness, not only of guilt but also of punishment, hence it is that as a consequence, and by concomitance with the chief effect, man obtains forgiveness of the punishment, not indeed of the entire punishment, but according to the measure of his devotion and fervor. But in so far as it is a sacrifice, it has a satisfactory power. Yet in satisfaction, the affection of the offerer is weighed rather than the quantity of the offering. Hence our Lord says (Mark 12:43; Luke 21:4) of the widow who offered 'two mites' that she 'cast in more than all.' Therefore, although this offering suffices of its own quantity to satisfy for all punishment, yet it becomes satisfactory for them for whom it is offered, or even for the offerers, according to the measure of their devotion, and not for the whole punishment." (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

Also See: The Holy Eucharist (Gen'l. Info.) | Holy Eucharist (Catechism of the Council of Trent) | Holy Eucharist / Mass (Basics / Misc.) | Holy Eucharist / Mass & Priests | The Holy Eucharist Should Be Handled Only By Priests | The Real Presence / Transubstantiation | Reverence / Proper Behavior (Mass / Holy Eucharist) | The Holy Eucharist (Classic Encyclicals) | Holy Mass / Sacred Liturgy (Classic Encyclicals) | Latin Mass / Catholic Tradition | Latin Mass / Catholic Tradition (Reflections) | Church Talk: 'Favorite Roman Catholic Churches' | Church Talk Reflections | Proper Behavior in Church | Holy Eucharist (Topical Scripture) | Resources (Incl. Printable Fliers) | Reverence / Honor to God (Topical Scripture)

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Mass Offerings

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Necessity of Receiving the Holy Eucharist

Also See:  Holy Eucharist / Holy Communion (Topic Page)

Note: For More on This Topic, Try Here (Holy Eucharist / Mass, Gen'l. Info.)

"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.'" (Jn. 6:53)

"We are bound to receive Holy Communion, under pain of mortal sin, during Easter time and when in danger of death." (Baltimore Catechism)

"We are bound to go to Communion once a year, at Easter, each one in his own parish; and also when in danger of death." (Catechism of St. Pius X)

"Our God has given Himself to be our food because man, condemned to death as he is, can be restored to life only by this means." (Pope Urban IV)

"The precept of paschal Communion begins to bind as soon As a child is capable of receiving with the requisite dispositions." (Catechism of St. Pius X)

"The Eucharist is necessary to preserve the soul in the spiritual life of grace; for the soul, like the body, becomes gradually exhausted, if care is not taken to repair its strength." (St. Jean Baptiste de la Salle)

"If any one denieth that all and each of Christ's faithful of both sexes are bound, when they have attained to years of discretion, to communicate every year at least at Easter, in accordance with the precept of holy mother Church; let him be anathema." (Council of Trent)

"Can. 920 §1 Once admitted to the blessed Eucharist, each of the faithful is obliged to receive Holy Communion at least once a year. §2 This precept must be fulfilled during paschal time (the Easter season), unless for a good reason it is fulfilled at another time during the year." (1983 Code of Canon Law)

"As they thought it impossible that He should do as He said, i.e. give them His flesh to eat, He shows them that it was not only possible, but necessary: Then said Jesus to them, Verily, verily, I say to you, Except you eat the flesh of the Son of man, and drink His blood, you have no life in you (Jn. 6:53)." (St. John Chrysostom, Doctor of the Church)

[To preachers of his order:] "And in every sermon which you give, admonish the people concerning [the necessity of] penance, and [instruct them] that no one can be saved unless he receive the Body and Blood of the Lord (cf. Jn. 6:54). And when [Christ] is sacrificed upon the altar by the priest and carried to any place, let all the people, on bended knee, praise, glorify, and honor the Lord God living and true. And you must announce and preach His praise to all peoples in such a manner that at every hour and whenever the bells are rung, praise, glory, and honor are given to the all-powerful God through all the earth." (St. Francis of Assisi)

Also See: The Holy Eucharist (Gen'l. Info.) | Holy Eucharist (Catechism of the Council of Trent) | Holy Eucharist / Mass (Basics / Misc.) | Holy Communion [Pg.] | Frequent Communion | Communion Under Both Species: Is it Required? | Proper Behavior in Church | The Importance of Being Catholic: Combating Religious Indifferentism / No Salvation Outside the Church

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Praise / Benefits of the Holy Eucharist & Mass

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The Real Presence / Transub-

stantiation

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Reverence / Proper Behavior

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Spiritual Communion

Also See: Holy Eucharist / Holy Communion (Topic Page)

"When you do not receive communion and you do not attend Mass, you can make a spiritual communion, which is a most beneficial practice; by it the love of God will be greatly impressed on you" (St. Teresa of Jesus, Doctor of the Church)

"[T]here are two ways of receiving this sacrament namely, spiritually and sacramentally. Now it is clear that all are bound to eat it at least spiritually because this is to be incorporated in Christ... Now spiritual eating comprises the desire or yearning for receiving this sacrament... Therefore, a man cannot be saved without desiring to receive this sacrament. Now a desire would be vain except it were fulfilled when opportunity presented itself. Consequently, it is evident that a man is bound to receive this sacrament, not only by virtue of the Church's precept, but also by virtue of the Lord's command (Luke 22:19): 'Do this in memory of Me.' But by the precept of the Church there are fixed times for fulfilling Christ's command." (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"[T]he effect of the sacrament can be secured by every man if he receive it in desire, though not in reality. Consequently, just as some are baptized with the Baptism of desire, through their desire of baptism, before being baptized in the Baptism of water; so likewise some eat this sacrament spiritually ere they receive it sacramentally. Now this happens in two ways. First of all, from desire of receiving the sacrament itself, and thus are said to be baptized, and to eat spiritually, and not sacramentally, they who desire to receive these sacraments since they have been instituted. Secondly, by a figure: thus the Apostle says (1 Corinthians 10:2), that the fathers of old were 'baptized in the cloud and in the sea,' and that 'they did eat ... spiritual food, and ... drank ... spiritual drink.' Nevertheless sacramental eating is not without avail, because the actual receiving of the sacrament produces more fully the effect of the sacrament than does the desire thereof" (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

Also See: Holy Communion [Pg.] | Mass / Holy Eucharist Prayers | Necessity of Receiving the Holy Eucharist

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Traditional Prohibition Regarding Conceleb-

ration

"Can. 803 It is not licit that several priests concelebrate, beyond the Mass of ordination of priests and in the Mass of consecration of Bishops according to the Roman Pontifical." (1917 Code of Canon Law)

Also See: Holy Eucharist / Mass & Priests | Priests & Vocations Section | Latin Mass / Catholic Tradition

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Viaticum

Also See: Holy Eucharist (Topic Page)

Note: For More on This Topic, Try Here (Holy Eucharist / Mass, Gen'l. Info.)

"Let the priest always have the Eucharist ready, so that, when anyone fall sick, he may take Communion to him at once, lest he die without it." (Pope St. Clement I)

"Can. 865 Holy Viaticum for the infirm is not to be deferred too much; those who take care of souls should be sedulously watchful that the infirm in full command of their senses partake in it." (1917 Code of Canon Law)

"Can. 850 It belongs to the pastor in accord with Canon 848, with due regard for the prescription of Canons 397, n. 3 and 517, § 1-3, to bring Holy Communion in the form of Viaticum to the sick, wither publicly or privately." (1917 Code of Canon Law)

"Can. 922 Holy Viaticum for the sick is not to be unduly delayed. Those who have the care of souls are to take assiduous care that the sick are strengthened by it while they are in full possession of their faculties." (1983 Code of Canon Law)

"Can. 911 §1 The duty and right to bring the blessed Eucharist to the sick as Viaticum belongs to the parish priest, to assistant priests, to chaplains and, in respect of all who are in the house, to the community Superior in clerical religious institutes or societies of apostolic life." (1983 Code of Canon Law)

"It is written (De Consecratione, distinction 12): 'It has come to our knowledge that some priests deliver the Lord's body to a layman or to a woman to carry it to the sick: The synod therefore forbids such presumption to continue; and let the priest himself communicate the sick.'" (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"Can. 867 § 1 The most holy Eucharist is licitly distributed on any day... § 4 Holy Communion can be distributed at any hour at which Mass could be celebrated, unless a reasonable cause persuades otherwise. § 5 But holy Viaticum can be administered at whatever hour of the day or night." (1917 Code of Canon Law)

"Can. 921 §1 Christ's faithful who are in danger of death from whatever cause are to be strengthened by Holy Communion in the form of Viaticum. §2 Even if they have already received Holy Communion that same day, it is nevertheless strongly suggested that in danger of death they should communicate again. §3 While the danger of death persists, it is recommended that Holy Communion be administered often, but on separate days." (1983 Code of Canon Law)

"Can. 849 § 1 Any priest can bring private Communion to the infirm with at least the presumed permission of the priest to whom custody of the most Holy Sacrament is committed. § 2 Whenever Holy Communion is privately administered to the infirm, the reverence and decency that is due to such a holy Sacrament is to be carefully observed, according to the prescriptive norms of the Apostolic See." (1917 Code of Canon Law)

"Can. 864 § 1 In danger of death, from whatever cause it arises, the faithful are bound by the precept of receiving Holy Communion. § 2 Even if on that same day they have already partaken of Holy Communion, it is nevertheless greatly to be recommended that they be led to communicate again in a life crisis. § 3 For as long as danger of death remains, it is licit and decent that holy Viaticum be administered many times on distinct days according to the prudent council of the confessor." (1917 Code of Canon Law)

Also See: Sacraments at the End of Life | The Holy Eucharist (Gen'l. Info.) | Holy Communion [Pg.] | Holy Eucharist (Catechism of the Council of Trent) | Holy Eucharist / Mass (Basics / Misc.) | Necessity of Receiving the Holy Eucharist | The Holy Eucharist Should Be Handled Only By Priests | Communion in the Hand: Why Not? | Lay 'Eucharistic Ministers': Why Not? | Communion Under Both Species: Is it Required? | Mass / Holy Eucharist Prayers | Extreme Unction / Anointing of the Sick (Gen'l. Info.) | Extreme Unction (Anointing of the Sick) Basics / Misc. | Prayers For Final Perseverance / Happy Death | Suffering & Death (Catholic Life Section)

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