January 24, 2020


This weeks study will attempt to give City readers a concise doctrine on the Holy Eucharist, The body and blood of our Lord Jesus Christ. Although we discussed this due to the Pew research weeks ago, that claimed Catholics DID NOT as a whole believe what the Church teaches on the Eucharistic Gift from God. The Pew study, actually promoted the Protestant Masonic Deceit, that makes City skeptical of their population sample.

Regardless, City hopes to add new incite, beyond the literal sacramental interpretation of Jesus Words in (John 6:51-58). Prior to the Pew Research report, I thought faithful Catholics all understood, “Unless you Eat My Flesh and Drink My blood” “Then Jesus said to them: Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you.”
(John 6:54) When Catholicism is questioned look to the Hebrew understanding of their offering sacrifices, (since the temple had been destroyed animal sacrifices discontinued). We will look briefly to John the Baptist, words to his disciples, pointing to Jesus. Try to address the repulsed Jewish audience when Jesus compares himself to the Manna their desert fore fathers received from heaven in the book of Exodus. John’s repeats the Word, I AM the living bread which came down from heaven. If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh, for the life of the world.”(Jn6:51-52). City hopes to emphasize the importance of Jesus words to the relationship of the blood sacrifice to his passion, with the foretastes of the prophet Malachias (Malachi), ““But Melchisedech the king of Salem, bringing forth bread and wine, for he was the priest of the most high God,” (Genesis 14:18), (Ps109:4) (See Paul in Hebrews, (Heb5:10,6:20,7:1-2,10-11,17). City will also will be making the point, in this understanding how critical it is for believers to consume His Flesh requirement of future salvation, (not Sola Fide), removal and protection from sin, and the necessity of your faith in the substances being changed. Finally, City will remark on the Protestant failure to grasp understand or intentionally obscure this fundamental, critical and deeply spiritual necessity per the Masters’s Words, NOT the City of God.blogs, words.

In making this study on the Eucharist, City wants to share this in the context of Jesus’ intent of providing this great and excellent Gift to His Church. First he tells us “My one sacrifice, for all IS perpetuated down through the ages by My church. ( Memorial)“And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven. And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it (Mt16:17-18). Second, Jesus provides the spiritual nourishment for our souls, that are easily tempted and led astray, thus the Eucharist provides ongoing healing of sins and sanctification. Thirdly, Jesus offers souls especially His priest companionship, the light and warmth of His Presence. In this way, I extend my graces to my disciples, and chosen friends, until the end of time, with a remedy to the loss or lack of faith in His real presence with His Eucharistic Face. (“Face signifies Presence”).

God’s GIFT an Ongoing Sacrifice

Please be advised….CCC# 1411: “Only validly ordained priests can preside at the Eucharist and consecrate the bread and the wine so that they become the Body and Blood of the Lord.”


A) Mystery- Lamb of God:

“The next day, John saw Jesus coming to him, and he saith: Behold the Lamb of God, behold him who take away the sin of the world.” This is he, of whom I said: After me there come a man, who is preferred before me: because he was before me.” (John 1:29-30)

John the Baptist, tells his followers, seek him, he IS “ The Lamb of God”. Not only this, John expresses that He (this Lamb) takes away sins. In classic St John teaching, John not only points to Jesus as the living sacrifice “the Lamb of God”, but also the eternal sacrifice (memorial) in the Eucharist, his presence as the Sacrificial Lamb of God presence perpetually “takes away sins of the world”. The Jews were accustomed to living sacrifices of “flesh” on their altars, from which they ate.

This custom, tradition, commandment of God on the night of their Exodus from Egypt, (when the Blood of the Lamb was placed on doorposts on the first Passover. Since that night, the angel of death “passover those dwellings where the “blood of the lamb”was marked (approx.1486 B.C.). “And they shall take of the blood thereof, and put it upon both the side posts, and on the upper door posts of the houses, wherein they shall eat it. And they shall eat the flesh that night roasted at the fire, and unleavened bread with wild lettuce. You shall not eat thereof any thing raw, nor boiled in water, but only roasted at the fire:... (Ex12:7-10). The Hebrews were required to memorialize this liberation from slavery with the same fervent traditions, annually. “ And the blood shall be unto you for a sign in the houses where you shall be: and I shall see the blood, and shall pass over you: and the plague shall not be upon you to destroy you, when I shall strike the land of Egypt. And this day shall be for a memorial to you: and you shall keep it a feast to the Lord in your generations with an everlasting observance. (Ex12:13-14)So too, Jesus, the Lamb of God, in the Eucharist marks our dwellings places (temples of the Holy Spirit) with the blood of the Lamb. “But with the precious blood of Christ, as of a lamb unspotted and undefiled,”(1 Peter 1:19) (Ex12:5).

(Malachias (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: for my name is great among the Gentiles, saith the Lord of hosts. (Malachias (Malachi) 1:11) (“A clean oblation”: Viz., the precious body and blood of Christ in the Eucharistic sacrifice.)

Maudy Thursday: Initiation of Eucharist

B) Mystery – Bread from Heaven

“This is the bread which come down from heaven; that if any man eat of it, he may not die.” I am the living bread which came down from heaven.”(John 6:50-51), also – (Jn6:31-33, 35, 41, 48, 59); (Jer11:19); (Jn6:31, Ex16:4); (Wis16:20); (Ps77:22, 104:40); (Eccl10:19); (2Esdra9:15)(Rev1:18)
But Jesus tells the Jews, Moses gave you Manna from Heaven but your ancestors are dead. The bread I give, you shall live for ever. Jesus makes this clear distinction for us. You must eat of this heavenly bread or die, just as the Israelites fathers died. These verses are not one singular notion of the Catholic Church, but a manifest illustration of the living God’s Truth, plan for your salvation.. Where is this “bread from heaven” given to His flock? So where is the Word made Flesh?, OR Transubstantiation into this Living Bread? Where are these Words of Life celebrated? Is there even one hint, that this bread of Life as meaning only a symbolic of life. Is Jesus, through John and several prophets speaking of “eternal life” or the promise of eternal life as merely symbolic? Please explain how you could draw this conclusion, stated so precisely over and over again.

The words that I have spoken to you, are spirit and life. But there are some of you that believe not. For Jesus knew from the beginning, who they were that did not believe, and who he was, that would betray him. (Jn6:64-65)

Thomas professes Jesus as My Lord and My God

CCC #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”:181 (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.182 (St. Justin, Apol. 1,66,1-2:PG 6,428).

CCC# 1359-61; 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. 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.” The Eucharist is also the sacrifice of praise by which the Church sings the glory of God in the name of all creation. This sacrifice of praise is possible only through Christ: he unites the faithful to his person, to his praise, and to his intercession, so that the sacrifice of praise to the Father is offered through Christ and with him, to be accepted in him.

CCC# 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.”187(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.”188(Mt 26:28 )

CCC #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.191(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.192(PO 2 § 4).

C – The Sacramental SACRIFICE Thanksgiving, Memorial, Presence:

CCC#1356-58 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.”183(1 Cor 11:24-25). We carry out this command of the Lord by celebrating the memorial of his sacrifice. In so doing, we offer to the Father what he has himself given us: the gifts of his creation, bread and wine which, by the power of the Holy Spirit and by the words of Christ, have become the body and blood of Christ. Christ is thus really and mysteriously made present. It is by the conversion of the bread and wine into Christ’s body and blood that Christ becomes present in this sacrament. The Church Fathers strongly affirmed the faith of the Church in the efficacy of the……We must therefore consider the Eucharist as: thanksgiving and praise to the Father; the sacrificial memorial of Christ and his Body; the presence of Christ by the power of his word and of his Spirit.

CCC# 1375Word of Christ and of the action of the Holy Spirit to bring about this conversion. Thus St. John Chrysostom declares: It is not man that causes the things offered to become the Body and Blood of Christ, but he who was crucified for us, Christ himself. The priest, in the role of Christ, pronounces these words, but their power and grace are God’s. This is my body, he says. This word transforms the things offered.204(St. John Chrysostom, prod. Jud. 1:6:PG 49,380.)

CCC# 1376 – The Council of Trent summarizes the Catholic faith by declaring: “Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation.”206(Council of Trent (1551): DS 1642; cf. Mt 26:26 ff.; Mk 14:22 ff.; Lk 22:19 ff.; 1 Cor 11:24 ff.).


CCC# 1347– Is this not the same movement as the Paschal meal of the risen Jesus with his disciples? Walking with them he explained the Scriptures to them; sitting with them at table “he took bread, blessed and broke it, and gave it to them.”174(Lk 24:13-35).

CCC#1393-4Holy Communion separates us from sin. The body of Christ we receive in Holy Communion is “given up for us,” and the blood we drink “shed for the many for the forgiveness of sins.” For this reason the Eucharist cannot unite us to Christ without at the same time cleansing us from past sins and preserving us from future sins: For as often as we eat this bread and drink the cup, we proclaim the death of the Lord. If we proclaim the Lord’s death, we proclaim the forgiveness of sins. If, as often as his blood is poured out, it is poured for the forgiveness of sins, I should always receive it, so that it may always forgive my sins. Because I always sin, I should always have a remedy.230(St. Ambrose, De Sacr. 4,6,28:PL 16,446; cf. 1 Cor 11:26). CCC# 1394 -As bodily nourishment restores lost strength, so the Eucharist strengthens our charity, which tends to be weakened in daily life; and this living charity wipes away venial sins.231 By giving himself to us Christ revives our love and enables us to break our disordered attachments to creatures and root ourselves in him: Since Christ died for us out of love, when we celebrate the memorial of his death at the moment of sacrifice we ask that love may be granted to us by the coming of the Holy Spirit. We humbly pray that in the strength of this love by which Christ willed to die for us, we, by receiving the gift of the Holy Spirit, may be able to consider the world as crucified for us, and to be ourselves as crucified to the world… Having received the gift of love, let us die to sin and live for God.232(St. Fulgentius of Ruspe, Contra Fab. 28,16-19: CCL 19A,813-814).

CCC# 1395 – By the same charity that it enkindles in us, the Eucharist preserves us from future mortal sins. The more we share the life of Christ and progress in his friendship, the more difficult it is to break away from him by mortal sin. The Eucharist is not ordered to the forgiveness of mortal sins – that is proper to the sacrament of Reconciliation. The Eucharist is properly the sacrament of those who are in full communion with the Church.

CCC# 1401,- When, in the Ordinary’s judgment, a grave necessity arises, Catholic ministers may give the sacraments of Eucharist, Penance, and Anointing of the Sick to other Christians not in full communion with the Catholic Church, who ask for them of their own will, provided they give evidence of holding the Catholic faith regarding these sacraments and possess the required dispositions.241(CIC, can. 844 § 4).

HE FEEDS a MULTITUDE – His Word made flesh for 5000, not counting women and children.


CCC# 1370 – To the offering of Christ are united not only the members still here on earth, but also those already in the glory of heaven. In communion with and commemorating the Blessed Virgin Mary and all the saints, the Church offers the Eucharistic sacrifice. In the Eucharist the Church is as it were at the foot of the cross with Mary, united with the offering and intercession of Christ.

CCC#1391Holy Communion augments our union with Christ. The principal fruit of receiving the Eucharist in Holy Communion is an intimate union with Christ Jesus. Indeed, the Lord said: “He who eats my flesh and drinks my blood abides in me, and I in him.”226(Jn 6:56). Life in Christ has its foundation in the Eucharistic banquet: “As the living Father sent me, and I live because of the Father, so he who eats me will live because of me.”227(Jn 6:57). On the feasts of the Lord, when the faithful receive the Body of the Son, they proclaim to one another the Good News that the first fruits of life have been given, as when the angel said to Mary Magdalene, “Christ is risen!” Now too are life and resurrection conferred on whoever receives Christ.228(Fanqith, Syriac Office of Antioch, Vol. I, Commun., 237a-b). )

CCC# 1416 – Communion with the Body and Blood of Christ increases the communicant’s union with the Lord, forgives his venial sins, and preserves him from grave sins. Since receiving this sacrament strengthens the bonds of charity between the communicant and Christ, it also reinforces the unity of the Church as the Mystical Body of Christ.

CCC#1394 – Having received the gift of love, let us die to sin and live for God.232( St. Fulgentius of Ruspe, Contra Fab. 28,16-19: CCL 19A,813-814).

CCC# 1395 -The Eucharist is properly the sacrament of those who are in full communion with the Church. ,

CCC# 1326 – Finally, by the Eucharistic celebration we already unite ourselves with the heavenly liturgy and anticipate eternal life, when God will be all in all.139(1 Cor 15:28).


St Cyril of Jerusalem (315-386): “Since He himself declared, “This is My Body, who shall dare to doubt any longer?”

Eucharistic Miracle Dec 25, 2015 Poland

CCC# 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?”160(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?”:161( 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”162(Jn 6:68), and that to receive in faith the gift of his Eucharist is to receive the Lord himself.


CCC# 2042 – the third precept…The third precept (“You shall receive the sacrament of the Eucharist at least during the Easter season”) guarantees as a minimum the reception of the Lord’s Body and Blood in connection with the Paschal feasts, the origin and center of the Christian liturgy.84(. CIC, can. 920; CCEO, cann. 708; 881 § 3).


The Catholic Apostolic Church Doctrine for the Holy Eucharist is clearly stated. She states the Eucharist is the “Source and Summit of Ecclesial Life.” It for this Gift of His Church, Jesus was anxious for the Last Supper. He comes to us with His Real Presence.

  • The Gospel tells us this is how we recognize Him upon Resurrection, “And they told what things were done in the way; and how they knew him in the breaking of the bread.”(Lk24:35).
  • and His Church from the beginning; Pentecost: “And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers.” (Acts2:42).
  • “And continuing daily with one accord in the temple, and breaking bread from house to house, they took their meat with gladness and simplicity of heart;” (Acts2:46)

Not only has She received from the Apostles, the Truth of Jesus Words and meaning for the Eucharist, but John’s Gospel is explicitly filled with this same truth. In (Jn 6:54), the word “Trogo” (gk.) is a verb that means “chew, or gnaw” John uses it 4 times in his gospel, and while it is written only one other time in the New Testament. So, Why would John use such a text to describe only a symbolic eating, when other times “esthio” is used. Another direct key comes from the Hebrew text, and the Aramaic language Jesus spoke, “This is my flesh” as neither languages have a word for “body” as we understand it. “This IS MY flesh.” The Word was made Flesh “And the Word was made flesh, and dwelt among us, (and we saw his glory, the glory as it were of the only begotten of the Father,) full of grace and truth.” (John 1:14).

Extreme Humility ICON,

Are you flesh and blood? Or just a symbol? God created you symbolically?!

If not, why do you, “Trogo” on roasted lamb?…the everlasting covenant, that was made between God and every living soul of all flesh which is upon the earth. (Gen9:16).

St Ignatius of Antioch, Bishop and Saint; wrote, “ But look at those men who have those perverted notions about the grace of Jesus Christ which has come down to us (paradosis), and see how contrary to the mind of God they are…They even abstain from the Eucharist and the public (liturgical) prayer, because they will NOT admit that the Eucharist is the self-same body of our Savior Jesus Christ, which flesh suffered for our sins, and which the Father in his goodness raised up again. Consequently, since they reject God’s gifts, they are doomed in their disputatious-ness….” (St Ignatius of Antioch to the Smyrnaeans6,7 Early Christian Writings) …“Share in One common breaking of bread – the medicine of immortality, and the sovereign remedy by which we escape death and live in Jesus Christ for evermore.” (St Ignatius of Antioch, To the Ephesians20)

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