"I am the way, and the truth, and the
These are the words of Jesus Christ in John 14:6
Therefore, truth is one. There can be only one truth, as there can be only one Jesus Christ.
Whatever Jesus Christ said is true, because He said it.
The Holy Eucharist in the Old Testament...
Consuming the Lamb Slain (Rev
5:6), or participating in the Eucharistic Meal, or Supper, is prefigured or "Typed" in the Old Testament. The Lamb of
GOD is depicted throughout the Bible as being
"Behold, the Lamb of GOD, who takes away the sin of the world."
These are words spoken by John the Baptist in John 1:29 as he saw Jesus coming to him.
In Exodus 12:1-22, the Israelites, in order to avoid the slaying of their firstborn by the "Angel of Death", were commanded by GOD to take an unblemished male lamb (12:5) and slaughter it (12:6), and apply its blood to the two door posts, and the lintels of every household which did partake of the Lamb (12:7). Now look at verse (12:8), and you will clearly see that in order for their firstborn to be saved, they had to eat the Lamb as well. Is this not what we do in the sacrifice of the Mass? Are we not to be saved by consuming the Body and the Blood of the Lamb as shown in John Chapter 6:33-58?
In Exodus 16:13-16, is the story of the
quail and the manna which fed the Israelites as they proceeded through their
desert trek. GOD provided the bodily food for the hundreds of thousands
involved. Can you imagine how much food was required for all of these people
every day? There were 600,000 men alone, not counting women and children. See
The quail and the manna are "Types" of the Holy Eucharist. See John 6:32.
The prophet Malachi tells us what is to
come regarding the Holy Eucharist. Malachi 1:11:
"For from the rising of the sun even to the going down, My name is great among the Gentiles, and in every place there is sacrifice, and there is offered to My name a CLEAN OBLATION."
Malachi has said there will be no more bloody sacrifices to GOD as was done in the Old Testament. The Catholic Church offers the sacrifice of the Mass, and a "clean oblation", the Holy Eucharist, all over the world, and around the clock. This prophecy of Malachi has been fulfilled.
The Holy Eucharist in the New Testament...
In Matthew 26:26, He said, "Take and
eat; THIS IS MY BODY."
In Matthew 26:27-28 He said, "All of you drink of this; FOR THIS IS MY BLOOD OF THE NEW COVENANT, WHICH IS BEING SHED FOR MANY UNTO THE FORGIVENESS OF SINS."
These words of Jesus Christ, faithfully recorded by St. Matthew, are the First Mention of them in Holy Scripture. His Gospel was written for the Jews, in order to try and convince them that the long awaited Messiah had truly come, just as the Old Testament Prophets had predicted He would. Therefore, Matthew refers to more Old Testament verses than any of the four Gospel writers, since the Jews knew Holy Scripture quite well. This Gospel, therefore, stands alone on its own merit, as do all of the Gospels.
I challenge anyone to show me any hint of symbolism of the Body and Blood of Jesus Christ in this Gospel of St. Matthew.
These words recorded by St. Mark are almost identical to those of St. Matthew, and therefore, have the same meaning as those of St. Matthew under the "Law of First Mention". However, Mark wrote his Gospel to a different audience, the Romans. He tries to show them that Jesus Christ is the Divine Savior by including more of His miracles in this Gospel. St. Mark's Gospel stands alone as do all of the Gospels.
I challenge anyone to show me any hint of symbolism of the Body and Blood of Jesus Christ in this Gospel of St. Mark.
These words of Jesus Christ, set down by St. Luke, are very similar and have the same meaning as those of Matthew and Mark, and again follow the "Law of First Mention". St. Luke wrote to yet another audience, the Gentile converts. His Gospel also stands alone on its own merit.
I challenge anyone to show me the symbolism of the Body and Blood of Jesus Christ in this Gospel of St. Luke. Some may try to show that the word "remembrance" means it is symbolic. However, if you would look at the original Greek word used here, it is "anamnesis", which means not only to "remember", but more importantly, "to make present". There is no symbolism in these words recorded by St. Luke. To try and show symbolism in St. Luke's Gospel, you would also have to show the symbolism in the Gospels of Matthew and Mark as well. Each Gospel stands alone.
Count the number of times Jesus said, He is the bread, the living bread, that it is His flesh and it is His blood, and that we must eat of His flesh and drink His blood?
In John 6:66 (the 666 connection) who walked away from Jesus and never returned? Was it the Jews who were there? Did GOD give the Ten Commandments to the Hebrews only? You cannot be selective of a single group, as the Gospels were written for all of us. It was all of those, then and now, who refuse to believe His words which He repeated over and over again. Why does a person repeat himself? It is to drive home a point and to make it stick. But stick it did not for many, then as now. All those who refuse to believe in the true presence of Jesus Christ in the Holy Eucharist, are those embedded in John 6:66.
Some try to show that verse 63 shows
that the whole chapter is symbolic. However, "It is
the spirit that quickens; the flesh profits nothing: the words that I speak unto
you, they are spirit, and they are life" (63),
merely shows that we cannot accept this mystery in too human a way, by having an
earthly view of things. See John 3:6, "That which is
born of the flesh is flesh; and that which is born of the Spirit is
spirit." Verse 63 means that we should not have a
carnal human understanding of His words, but a spiritual understanding. See John
8:15, Rom 8:1-13,15:27, 1Cor 3:1-4,9:11, and 2Cor
He who takes "The flesh profits nothing" as an excuse for denying the "True Presence", denies the incarnation and humanity of Jesus Christ." It is interesting that those who do this are taking one verse and calling it literal by itself, and all the while calling all of the other verses around it figurative, or symbolic.
The word "Amen" is a Greek word (amen) of Hebrew origin which, at the beginning of a
discourse means, "certainly", "surely", "truly", "of a truth", "so be it". When
used as a prefix by Jesus Christ, it is to emphasize that it is a Statement of
Now, what do you suppose He meant when He emphasized twice, by using a double "Amen"?
I say to you, Moses did not give you the bread from heaven, but my Father gives
you the true bread from heaven. For the bread of GOD is that which comes down
from heaven and gives life to the world."
Notice that Jesus used a double emphasis by beginning these verses with 'truly', 'truly'. Do you 'truly' 'truly' believe what He said in this verse? Is there any room for symbolism in these verses whatsoever?
I say to you, he who believes in me has life everlasting."
Again, He said 'truly', 'truly', but of course everyone believes His words in this verse, so everyone 'truly', 'truly' believes Him here. But, read on for a possible "snag" for some, regarding this verse.
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."
What? 'Truly', 'truly' again? Another double emphasis? The context for this verse is the same as for the previous examples in this section. Why do you think Jesus used a double emphasis yet again? Again I ask, why do people repeat themselves at all? Again, for emphasis, they do it to drive home a very important point, that is why! Interestingly, Weymouth's Modern Speech New Testament translates the first words of this verse as: "In most solemn truth, I tell you...".
What would Jesus have had to say to make
his words any more clear than what He actually said? Then why do some say
"Truly, truly, in this verse, He was only speaking
If this verse is to be taken only symbolically, then the previous example, John 6:47, must be treated in the same context, as being only a symbolic gesture also. If that is the case, then we have a domino effect working throughout Scripture. All verses with the same meaning of John 6:47, "believe in Christ and you have life everlasting", must be only symbolic as well.
Some well known, and well used verses with the same, or very similar meaning are,
John 3:15-16,18, 5:24, 6:40, 8:24, and 20:31, Acts 13:48, and 16:31, Romans 10:9-11, 1Timothy 1:16, and 4:10, 2Timothy 1:1, and 1John 5:13.
The Greek word for "life" used in John
6:53, is "zoen" (zoen) which means, "divine
life of GOD imparted to us". There are other Greek words for "life" that St.
John could have chosen, such as "bios" (bios) which simply means "life".
The fact that he chose the word that he did, lends great credibility to the
literal meaning of this verse and with not a hint of
Again, if you try to show that John Chapter 6 is symbolic, then you have to show the symbolism in the other three Gospels, and the other verses I have presented as well.
This authority and power bestowed upon the Apostles, was passed down to their successors, the Priests and the Bishops, through the "Laying on of Hands", in a process called "Apostolic Succession". This process has been perpetuated to this very day, and can be vividly seen in the unbroken line of the "Bishops of Rome", the "Popes".
Wow! Just what is going on here? When
Catholics receive Holy Communion, the priest holds up the Sacred Host and says
"The Body of Christ". The communicant responds with
"Amen". The word "Amen" means "so be it". It is an affirmation that we believe
what the priest has just said. Since each receptor is a member of the
Body of Christ, then he or she is in communion with the other members of
the Body of Christ
in the Catholic Church. It is an affirmation that we believe
and accept the teachings of the Catholic Church. This is what St. Paul is
telling us in those three verses. This is also precisely the reason why
Protestants should not receive Holy Communion in the Catholic Church. They do
not believe it is the true Body and Blood
of Jesus Christ, therefore they
are not in communion with the Catholic Church, and they are not believers of
Catholic teachings. If they were, then why would they still be
CCC-1355 (Catechism of the Catholic Church)
About 25 years after the Protestant reformation, the Catholic Church convened the Council of Trent as a counter to the reformation, and for the refutation of the heresies created by it. Here are the decrees of this council regarding the True Presence of Jesus Christ in the Holy Eucharist...
The Thirteenth Session: Decreed on March
ON THE MOST HOLY SACRAMENT OF THE EUCHARIST...
CANON I.-If any one denieth, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ; but saith that He is only therein as in a sign, or in figure, or virtue; let him be anathema*.
* Anathema means,
accursed, (let him be) cursed, excluded from the Kingdom of GOD, banned, or
excommunicated. The phrase "Let him be Anathema", is used many times in Church
Council decrees, and in so doing, makes that statement in which it is contained
an "Infallible Statement".
See 1Chron 2:7, Judith 16:23, Isa 65:20, Rom 9:3, 1Cor 12:3,16:22, and especially Gal 1:8-9.
CANON II.-If any one saith, that, in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood-the species Only of the bread and wine remaining-which conversion indeed the Catholic Church most aptly calls Transubstantiation; let him be anathema.
CANON III.-If any one denieth, that, in the venerable sacrament of the Eucharist, the whole Christ is contained under each species, and under every part of each species, when separated; let him be anathema.
CANON IV.-If any one saith, that, after the consecration is completed, the body and blood of our Lord Jesus Christ are not in the admirable sacrament of the Eucharist, but (are there) only during the use, whilst it is being taken, and not either before or after; and that, in the hosts, or consecrated particles, which are reserved or which remain after communion, the true Body of the Lord remaineth not; let him be anathema.
CANON V.-If any one saith, either that the principal fruit of the most holy Eucharist is the remission of sins, or, that other effects do not result therefrom; let him be anathema.
CANON VI.-If any one saith, that, in the holy sacrament of the Eucharist, Christ, the only-begotten Son of God, is not to be adored with the worship, even external of latria; and is, consequently, neither to be venerated with a special festive solemnity, nor to be solemnly borne about in processions, according to the laudable and universal rite and custom of holy church; or, is not to be proposed publicly to the people to be adored, and that the adorers thereof are idolators; let him be anathema.
CANON VII.-If any one saith, that it is not lawful for the sacred Eucharist to be reserved in the sacrarium, but that, immediately after consecration, it must necessarily be distributed amongst those present; or, that it is not lawful that it be carried with honour to the sick; let him be anathema.
CANON VIII.-If any one saith, that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really; let him be anathema.
CANON IX.-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.
CANON X.-If any one saith, that it is not lawful for the celebrating priest to communicate himself; let him be anathema.
CANON XI.-lf any one saith, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist; let him be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession, when a confessor may be had, is of necessity to be made beforehand, by those whose conscience is burthened with mortal sin, how contrite even soever they may think themselves. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated.
Ignatius, Letter to the Romans 7:3. J54a
Ignatius, Letter to the Philadelphians 3:2. J56
Ignatius, Letter to the Smyrneans 6:2. J64
Justin Martyr, First Apology 66. J128
Irenaeus, Against Heresies 4:18:4. J234
Irenaeus, Against Heresies 4:33:2, 5:2:2. J240,249
Tertullian, Prayer 6:2, 19:1. J300a,301
Tertullian, The Crown 3:2. J367
Hippolytus of Rome, Apostolic Tradition 21. J394i
Clement of Alexandria, Instruct Children 2:2:19:4. J410
Origen, Homilies On Exodus Hom 13:3. J490
Origen, Homilies on Numbers Hom 7:2. J491
Cyprian, The Lapsed 15. J551
Aphraates, Treatises 12:6. J689
Ephraim, Homilies 4:4,4:6. *J707 J708
Athanasius, Sermon to the Newly Baptized J802
Cyril of Jerusalem, Catechetical Letters 21-23 Mystagogic 1:7,4:3,6,9 J840-846,848,850,853j
Hilary, The Trinity 8:14 J870
Gregory of Nyssa, Great Catechism 37. J1035
Gregory of Nyssa, Day of Lights Jaeger Vol 9, p225. J1062
Theodore of Mopsuestia, Comment on Matt 26:26. J1113e,f,n
Chrysostom, Homilies on Penance 9. J1137
Chrysostom, Homilies on Judas 1:6. J1157
Chrysostom, On Matthew 82:4. J1179
Chrysostom, On First Corinthians 24:4:7. J1195
Chrysostom, On Second Timothy 2:4. J1207
Ambrose, The Faith 4:10:124. J1270
Ambrose, The Mysteries 9:50,58. J1333-1334, *J1339-1340
Jerome, Commentaries on Matthew 4:26:26. J1390
Augustine, Letter to Boniface 98:9. J1424
Augustine, Sermons 227+. J1519-1520, *J1524, J1633, J1716
Augustine, Homilies on John 26:13. J1824
Cyril of Alexander, Commentary on Matthew 26:27. J2101
Macarius the Magnesian, Apocriticus 3:23. J2166
Damascene, Source of Knowledge 3:4:13. J2371
For hundreds of years, and in diverse places, Eucharistic Miracles have occurred. These listed here are well documented from both Church and secular sources, and have been declared unexplainable by science and therefore, are genuine miracles from GOD. Some of the Sacred Hosts turned into real human flesh, some have bled real human blood, some have exuded a pure olive oil of a species of olive tree not found on earth. Others have lasted inexplicably for centuries, whereas if they were simply bread, would have disintegrated within just a few years. Many, you can see today, in or near the cities or towns in which they were manifested.
When and where they occurred:
1153, Blaine France.
1171, March 28, Ferraro Italy.
1194, Augsburg Germany.
1200's early, St Anthony of Padua and the mule*.
1200's late, Santarem Portugal.
1225 - 1247, (time frame) Santarem Portugal.
1228, Altari Italy.
1230, December 30, Florence Italy.
1239, Daroca Spain.
1252, Assisi Italy, St Clare.
1263, Bolsena and Orvieto Italy. Peter of Prague.
1273, Offida Italy.
1280, Slavonice Czechoslovakia.
1290, Paris France.
1294, Venice Italy.
1300, Cebrero Spain.
1300, Aninon Spain.
1300's, Cascia Italy.
1317, Viversel Belgium.
1330, Walldurn Germany.
1331, March 31, Blanot France.
1333, Feast of Ascension, Bologna Italy, 12 year old Bl. Imelda Lambertini.
1345, March 15, Amsterdam Netherlands.
1345, Krakow Poland.
1356, April 25, Macereta Italy.
1369, October 4, Brussels Belgium.
1372, Siena Italy, St Catherine.
1374, Middleburg, Netherlands.
1379, Boxtel Holland.
1384, Holy Thursday, Seefield Austria.
1405, Ittre Belgium, Bois Seigneur Isaac.
1412, Bagno Di Romagna Italy.
1417, Regensburg-Deggendorf-Erding Germany.
1427, Zaragoza Spain.
1433, Dijon France.
1433, Avignon France.
1447, Ettiswill Switzerland.
1450's? Langenwiese Poland-Czechoslovakia area.
1453, Turin Italy.
1472, Volterra Italy.
1601, La Viluena Spain.
1730, Siena Italy.
*A doubter challenged St. Anthony that his mule would not respond to the
St. Anthony took the challenge. The man did not feed his mule for several days and St. Anthony brought out the Holy Eucharist and the man brought out food for the animal. The mule ignored the food and knelt down on its front legs to the "True Presence" of Jesus Christ in the Holy Eucharist.
You can read about, and see pictures of some of these Eucharistic Miracles in a book titled, "Miracles of the Eucharist".
This is a picture of a genuine Eucharistic Miracle. It is of a bleeding Sacred Host.
This is My Body. This is My