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Sacraments
Anointing of the Sick |
Baptism | Confirmation
| Holy Eucharist |
Holy Orders
| Reconciliation (Confession) |
Marriage |
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What: See
below what the Catechism says about Baptism.
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Who:
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When:
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Excerpts about Baptism from the
Catechism
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1275 Christian initiation is accomplished by three sacraments
together: Baptism which is the beginning of new life; Confirmation which is its
strengthening; and the Eucharist which nourished the disciple with Christ's Body and Blood
for his transformation in Christ.
1276 "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" (Mt 28:19-20).
1277 Baptism is birth into the new life in Christ. In
accordance with the Lord's will, it is necessary for salvation, as is the Church herself,
which we enter by Baptism.
1278 The essential rite of Baptism consists in immersing the
candidate in water or pouring water on his/her head, while pronouncing the invocation of
the Most Holy Trinity: the Father, the Son, and the Holy Spirit.
1279 The fruit of Baptism, or baptismal grace, is a rich reality
that includes forgiveness of original sin and and all personal sins, birth into the new
life by which man becomes an adoptive son of the Father, a member of Christ and a temple
of the Holy Spirit. By this very fact the person baptized is incorporated into the
Church, the Body of Christ, and made a sharer in the priesthood of Christ.
1280 Baptism imprints on the soul an indelible spiritual sign, the
character, which consecrates the baptized person for Christian worship. Because
of the character of
Baptism, it cannot be repeated (cf. DS 1609 and DS 1624).
1281 Those who die for the Faith, those who are catechumens, and all
those who,without knowing of the Church but acting under the inspiration of grace, seek
God sincerely and strive to fulfill his will, are saved even if they have not been
baptized (cf. LG 16).
1282 Since the earliest times, Baptism has been administered to
children, for it is a grace and gift of God that does not presuppose any human merit;
children are baptized in the Faith of the Church. Entry into Christian life gives
access to true freedom.
1283 With respect to children who have died without Baptism, the
liturgy of the Church invites us to trust in God's mercy and to pray for their salvation.
1284 In case of necessity, any person can baptize provided that he
have the intention of doing that which the Church does, and provided that he pours water on
the candidate's head while saying: "I baptize you in the name of the Father, and of
the Son, and of the Holy Spirit."
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Holy Orders
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What: See
below what the Catechism has to say about Holy Orders
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Who: If you
would like to serve God by preaching the Word of
Salvation, by celebrating the sacraments and by serving those in need,
you may have a vocation to the priesthood.
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Excerpts from the Catechism
about Holy Orders
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1590 St. Paul said to his disciple Timothy: "I remind you
to rekindle the gift of God that is within you through the laying on of hand" (2 Tim
1:6), and "If anyone aspires to the office of bishop, he desires a noble task."
(1 Tim 3:1) To Titus he said: "This is why I left you in Crete, that you
amend what was defective, and appoint presbyters in every town, as I directed you"
(Titus 1:5).
1591 The whole Church is a priestly people. Through Baptism
all the faithful share in the priesthood of Christ. This participation is called the
"common priesthood of the faithful." Based on this common priesthood and
ordered to its service, there exists another participation in the mission of Christ:
The ministry conferred by the Sacrament of Holy Orders, where the task is to serve
in the name and in the person of Christ the Head in the midst of the community.
1592 The ministerial priesthood differs in essence from the common
priesthood of the faithful because it confers a sacred power for the service of the
faithful. The ordained ministers exercise their service for the People of God by
teaching (munus docendi), divine worship (munus liturgicum) and pastoral
governance (munus regendi).
1593 Since the beginning, the ordained ministry has been conferred
and exercised in three degrees: that of bishops, that of presbyters, and that of
deacons. The ministries conferred by ordination are irreplaceable for the organic
structure of the Church: without the bishop, presbyters, and deacons, one cannot
speak of the Church (cf. St. Ignatius of Antioch, Ad Trall. 3,1).
1594 The bishop receives the fullness of the
Sacrament of Holy
Orders, which iterates him into the Episcopal
College and makes him the visible head of
the particular Church entrusted to him. As successors of the
Apostles and members of
the College, the bishops share in the apostolic responsibility and mission of the whole
Church under the authority of the Pope, successor of St. Peter.
1595 Priests are united with the bishops in sacerdotal dignity and
at the same time depend on them in the exercise of their pastoral functions; they are
called to be bishops' prudent co-workers. They form around their bishop the presbyterium, which bears responsibility with him for the particular Church. They
receive from the bishop the charge of parish community or a determinate ecclesial office.
1596 Deacons are ministers ordained for tasks of service
for the
Church; they do not receive the ministerial priesthood, but ordination confers on them
important functions in the ministry of the word, divine worship, pastoral governance, and
the service of charity; tasks which they must carry out under the pastoral authority of
their bishop
1597 The Sacrament of Holy Orders is conferred by the laying on of
hands followed by a solemn prayer of consecration asking God to grant the ordinand the
graces of the Holy Spirit required for his ministry. Ordination imprints an
indelible sacramental character.
1598 The Church confers the Sacrament of Holy Orders only on
baptized men (viri), whose suitability for the exercise of the ministry has been
duly recognized. Church authority alone has the responsibility and right to call
someone to receive the Sacrament of Holy Orders.
1599 In the Latin Church the Sacrament of Holy Orders for the presbyterate is normally conferred only on candidates who are ready to embrace celibacy
freely, and who publicly manifest their intention of staying celibate for the love of God's
kingdom and the service of men.
1600 It is bishops who confer the Sacrament of Holy Orders in the
three degrees.
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Marriage
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What: See below what the
Catechism has to say about Marriage |
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When: Before setting a date,
contact Father at least 6 months in
advance. Refer to our Wedding
Guide for further information. |
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Excerpts from the Catechism about marriage |
1659 St. Paul said: "Husbands, love your wives, as Christ loved the
Church....This is a great mystery, and I mean in reference to Christ and the Church."
(Eph 5:25, 32).
1660 The marriage covenant, by which a man and a woman form with each other an
intimate communion of life and love, has been founded and endowed with its own special
laws by the Creator. By its very nature it is ordered to the good of the couple, as
well as to the generation and education of children. Christ the Lord raised marriage
between the baptized to the dignity of a sacrament (cf. CIC, can. 1005 § 1; cf. GS
48 § 1).
1661 The Sacrament of Matrimony signifies the union of Christ and the Church.
It gives spouses the grace to love each other with the love with which Christ has
loved his Church; the grace of the Sacrament thus perfects the human love of the spouses,
strengthens their indissoluble unity, and sanctifies them on the way to eternal life (cf.
Council of Trent: DS 1799).
1662 Marriage is based on the consent of the contracting parties, that is, on
their will to give themselves, each to the other, mutually and definitively, in order to
live a covenant of faithful and fruitful love.
1663 Since marriage establishes the couple in a public state of life in the
Church, it is fitting that its celebration be public, in the framework of a liturgical
celebration, before the priest (or witness authorized by the Church), the witnesses, and
the assembly of the faithful.
1664 Unity, indissolubility, and openness to fertility are essential to marriage.
Polygamy is incompatible with the unity of marriage; divorce separates what God has
joined together; the refusal of fertility turns married life away from its "supreme
gift," the child (GS 50 §1).
1665 The remarriage of persons divorced from a living, lawful spouse contravenes
the plan and law of God as taught by Christ. They are not separated from the Church,
but they cannot receive Eucharistic communion. They will lead Christian lives
especially by educating their children in the faith.
1666 The Christian home is the place where children receive the first
proclamation of faith. For this reason the family home is rightly called "the
domestic church," a community of grace and prayer, a school of human virtues and of
Christian charity.
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Anointing of the Sick
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What: See below what the
Catechism says about Anointing of the
Sick |
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Who: If a loved one is sick
or home bound, please notify the parish
office (698-4110) if you want the pastor to visit
them or have Holy Communion brought to them. If anyone needs to be anointed,
please
contact Father (698-4338) |
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Excerpts from the Catechism |
1526 "Is any among you sick? Let him call for the presbyters of the
Church, and let them pray over him, anointing him with oil in the name of the Lord; and
the prayer of faith will save the sick man, and the Lord will raise him up; and if he has
committed sins, he will be forgiven" (Jas 5:14-15).
1527 The Sacrament of Anointing of the Sick has as its purpose the conferral of a
special grace on the Christian experiencing the difficulties inherent in the condition of
grave illness or old age.
1528 The proper time for receiving this holy anointing has certainly arrived when
the believer begins to be in danger of death because of illness or old age.
1529 Each time a Christian falls seriously ill, he may receive the Anointing of
the Sick, and also when, after he has received it, the illness worsens.
1530 Only priests (presbyters and bishops) can give the
Sacrament of the
Anointing of the Sick, using oil blessed by the bishop, or if necessary by the celebrating
presbyter himself.
1531 The celebration of the Anointing of the Sick consists essentially in the
anointing of the forehead and hands of the sick person (in the Roman Rite) or of other
parts of the body (in the Eastern rite), the anointing being accompanied by the liturgical
prayer of the celebrant asking for the special grace of this sacrament.
1532 The special grace of the Sacrament of the Anointing of the Sick has as its
effects:
- the uniting of the sick person to the passion of Christ, for his won
good and that of the whole Church;
- the strengthening, peace, and courage to endure in a Christian manner
the sufferings of illness or old age;
- the forgiveness of sins, if the sick person was not able to obtain it
through the Sacrament of Penance;
- the restoration of health, if it is conducive to the salvation of his
soul;
- the preparation of passing over to eternal life.
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Reconciliation (Confession)
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What: See below what the
Catechism says about Reconciliation (Confession) |
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Who: All are seen;
confessions heard by ordained priests only |
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When: 30 minutes prior to
all weekday and weekend Masses,
at the Adoration Chapel
(between the Church Hall and the Priests'
House...follow the wood walk-way from the new church towards
the Church Hall). |
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Excerpts from the Catechism |
1485 "On the evening of that day, the first day of the week," Jesus
showed himself to his apostles. "He breathed on them, and said to them:
'Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you
retain the sins of any, they are retained'" (Jn 20:19, 22-23)
1486 The forgiveness of sins committed after Baptism is conferred by a particular
sacrament called the sacrament of conversion, confession, penance, or reconciliation.
1487 The sinner wounds God's honor and love, his own human dignity as a man
called to be a son of God, and the spiritual well-being of the Church, of which each
Christian ought to be a living stone.
1488 To the eyes of faith no evil is graver than sin, and nothing has worse
consequences for sinners themselves, for the Church, and for the whole world.
1489 To return to communion with God after having lost it through sin
is a process
born of the grace of God who is rich in mercy and solicitous for the salvation of men.
One must ask for this precious gift for oneself and for others.
1490 The movement of return to God, called conversion and repentance, entails
sorrow for and abhorrence of sins committed, and the firm purpose of sinning no more in
the future. Conversion touches the past and the future, and is nourished by hope in
God's mercy.
1491 The Sacrament of Penance is a whole, consisting in three actions of the
penitent and the priest's absolution. The penitent's acts are repentance, confession
or disclosure to the priest, and the intention to make reparation and do works of
reparation.
1492 Repentance (also called contrition) must be inspired by motives that arise
from faith. If repentance arises from love of charity for God, it is called
"perfect" contrition; if it is founded on other motives, it is called
"imperfect."
1493 One who desires to obtain reconciliation with God and with the Church, must
confess to a priest all the unconfessed grave sins he remembers after having carefully
examined his conscience. The confession of venial faults, without being necessary in
itself, is nevertheless strongly recommended by the Church.
1494 The confessor proposes the performance of certain acts of
"satisfaction" or "penance" to be performed by the penitent in order
to repair the harm caused by sin and to re-establish habits befitting a disciple of
Christ.
1495 Only priests who have received the faculty of absolving
from the authority
of the Church can forgive sins in the name of Christ.
1496 The spiritual effects of the Sacrament of Penance are:
- reconciliation with God by which the penitent recovers grace;
- reconciliation with the Church;
- remission of the eternal punishment incurred by mortal sins;
- remission, at least in part, of temporal punishments resulting from sin;
- peace and serenity of conscience, and spiritual consolation;
- an increase of spiritual strength for the Christian battle.
1497 Individual and integral confession of grave sins followed by absolution
remains the only ordinary means of reconciliation with God and with the Church.
1498 Through indulgences the faithful can obtain the remission of temporal
punishment resulting from sin for themselves and also for the souls in Purgatory.
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Jesus gave us a road to happiness; let us see if we have
strayed from
the right path and sinned against God, our neighbor and ourselves:
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"Happy the poor in spirit; theirs is the Kingdom of
Heaven..."
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Am I honest in my handling of money? |
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Am I trying to make money "in exploiting others?" |
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Am I mean or wasteful? Am I humble? |
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Am I generous in sharing my time, my talents, my goods, my
money with others? |
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Do I care for my family or do I make their life a misery? |
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"Happy the gentle; they shall have the earth for their
heritage..."
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Am I kind to others? or am I sarcastic towards them? |
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Do I gossip, spread rumors, or tell lies about others? |
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Do I hurt others
in any way by my words, gestures or
actions? |
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Do I listen to others with understanding? |
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"Happy those who mourn; they shall be
comforted..."
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Am I sensitive to the sufferings of others? |
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Am I willing to accept discomfort and suffering? |
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Do I sacrifice my pleasure? Do I fast? |
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Do I turn a blind eye to the problems of others for fear of
getting invovled? |
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Do I despise or ignore the weak or those who do not
think
like me? |
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"Happy those who hunger and thirst for what is right;
they shall
be satisfied..."
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Do I give just wages and just working conditions to those
who work for me? |
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Do I cheat those for whom I work? |
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Have I stolen from others? Did I give back what I
stole? |
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Have I been violent with others? |
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Do I harbour prejudices against the rich/poor? |
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Do I accept racial prejudice? |
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Do I betray other people's confidence/secrets? |
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"Happy the merciful; they shall have mercy shown
them..."
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Am I slow to forgive others? |
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Do I harbour
grudges or resentment? |
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Am I ever secretly pleased at another's failure? |
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Do I work for greater tolerance and understanding? |
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Do I hurt others in being hard and cold towards them? |
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"Happy the peacemakers; they shall be called sons of
God..."
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Do I fight and quarrel with others? |
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Do I take drugs/liquor? |
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Am I obstinate in my opinions? |
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Do I listen to the other person's point of view? |
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Do I make peace after an argument, after a fight? |
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"Happy the pure in heart; they shall see God..."
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Do I accept impure thoughts? and take part in impure
jokes/conversations? |
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Do I take pleasure to watch films/videos which
encourage
free sex, adultery, etc..? |
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Do I commit impure actions alone (masturbation) or with
others (adultery, sex before marriage, etc.)? |
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Do I use others for my own personal pleasure? |
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Am I faithful to my husband/wife in thought, words, and
deeds? |
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Do I respect my own dignity of son/daughter of God? |
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Have I been responsible for an abortion? |
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"Happy those who are persecuted in the cause of right;
theirs is
the kingdom of heaven..."
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Am I indifferent to those who suffer in the cause of right? |
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Do I run away from the truth in case I may be hurt? |
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Do I accept the church's teachings? |
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Do I go to Mass regularly and take part fully in the
Eucharist? |
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Have I been to communion in a serious state of sin? |
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When did I last go to confession? Did I hide/conceal
any serious sin? |
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What: Confirmation is the
sacrament by which those born anew in Baptism receive the seal of the Holy Spirit, the
Gift of the Father. Along with Baptism and the Eucharist,
Confirmation is a
sacrament of initiation--in this case, initiation into the life of adult Christian
witness. The deepened presence of the Spirit, who comes to us in this sacrament, is
meant to sustain us in a lifetime of witness to Christ and service to others. |
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Who: |
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When: |
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What:
See below an explanation of the
Holy Eucharist |
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Who:
Catholics who have made their First Holy Communion, are free
of mortal sin, and who have fasted a minimum of one hour before
receiving Communion. |
The Holy
Eucharist is the true Body and Blood of Jesus Christ, true God and true Man,
under the appearances of bread and wine. "The bread which I will give,"
says Jesus Christ, "is My Flesh, for the life of the world" (John vi. 52).
And at His Last Supper Jesus took the bread, blessed it, and broke it, and gave
it to His disciples, and said: "Take and eat: THIS IS MY BODY." And He
took the cup, and gave thanks, and gave it to them, saying: "Drink ye all of
this. FOR THIS IS MY BLOOD of the New Testament which shall be shed for
many, unto remission of sins" (Matt. xxvi. 26-28).
Our Blessed Redeemer, having thus instituted this adorable Sacrament, ordained
His Apostles Priests of the New Law and gave to them and their lawful successors
power and authority to do what He had done - that is, to change bread and wine
into His Body and Blood. This change (which the Church calls
Transubstantiation) is effected by these divine
words of our Redeemer, This is My Body, This is My Blood, which the
Priest at the Consecration in the Mass pronounces in the name and person of
Jesus Christ. It is God Himself who works this wonderful change by the
ministry of His Priest.
When, therefore, the words of Consecration are pronounced, we believe
that the whole substance of the bread is changed into the substance of the
Body, and the whole substance of the wine into the substance of the Blood, of
our Blessed Lord. And as Jesus Christ is now immortal, and cannot be
divided, He is truly present, whole and
entire, both God and Man, under the appearance of bread and under the appearance
of wine.
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Page Updated: 01 Jan 2008
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