CIC 728 Jesus does not reveal the Holy Spirit fully, until he himself has been glorified through his Death and Resurrection. Nevertheless, little by little he alludes to him even in his teaching of the multitudes, as when he reveals that his own flesh will be food for the life of the world.1 He also alludes to the Spirit in speaking to Nicodemus,2 to the Samaritan woman,3 and to those who take part in the feast of Tabernacles.4 To his disciples he speaks openly of the Spirit in connection with prayer5 and with the witness they will have to bear.6
CIC 787 From the beginning, Jesus associated his disciples with his own life, revealed the mystery of the Kingdom to them, and gave them a share in his mission, joy, and sufferings.7 Jesus spoke of a still more intimate communion between him and those who would follow him: “Abide in me, and I in you. .. I am the vine, you are the branches.”8 And he proclaimed a mysterious and real communion between his own body and ours: “He who eats my flesh and drinks my blood abides in me, and I in him.”9
CIC 994 But there is more. Jesus links faith in the resurrection to his own person: “I am the Resurrection and the life.”10 It is Jesus himself who on the last day will raise up those who have believed in him, who have eaten his body and drunk his blood.11 Already now in this present life he gives a sign and pledge of this by restoring some of the dead to life,12 announcing thereby his own Resurrection, though it was to be of another order. He speaks of this unique event as the “sign of Jonah,”13 the sign of the temple: he announces that he will be put to death but rise thereafter on the third day.14
CIC 1001 When? Definitively “at the last day,” “at the end of the world.”15 Indeed, the resurrection of the dead is closely associated with Christ’s Parousia:
For the Lord himself will descend from heaven, with a cry of command, with the archangel’s call, and with the sound of the trumpet of God. And the dead in Christ will rise first.16
CIC 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”:17
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.”18
CIC 1384 The Lord addresses an invitation to us, urging us to receive him in the sacrament of the Eucharist: “Truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you.”19
CIC 1391 Holy 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.”20 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.”21
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.22
CIC 1509 “Heal the sick!”23 The Church has received this charge from the Lord and strives to carry it out by taking care of the sick as well as by accompanying them with her prayer of intercession. She believes in the life-giving presence of Christ, the physician of souls and bodies. This presence is particularly active through the sacraments, and in an altogether special way through the Eucharist, the bread that gives eternal life and that St. Paul suggests is connected with bodily health.24
CIC 1524 In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum. Communion in the body and blood of Christ, received at this moment of “passing over” to the Father, has a particular significance and importance. It is the seed of eternal life and the power of resurrection, according to the words of the Lord: “He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.”25 The sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over from death to life, from this world to the Father.26
CIC 2835 This petition, with the responsibility it involves, also applies to another hunger from which men are perishing: “Man does not live by bread alone, but. .. by every word that proceeds from the mouth of God,”27 that is, by the Word he speaks and the Spirit he breathes forth. Christians must make every effort “to proclaim the good news to the poor.” There is a famine on earth, “not a famine of bread, nor a thirst for water, but of hearing the words of the LORD.”28 For this reason the specifically Christian sense of this fourth petition concerns the Bread of Life: The Word of God accepted in faith, the Body of Christ received in the Eucharist.29
CIC 2837 “Daily” (epiousios) occurs nowhere else in the New Testament. Taken in a temporal sense, this word is a pedagogical repetition of “this day,”30 to confirm us in trust “without reservation.” Taken in the qualitative sense, it signifies what is necessary for life, and more broadly every good thing sufficient for subsistence.31 Taken literally (epi-ousios: “super-essential”), it refers directly to the Bread of Life, the Body of Christ, the “medicine of immortality,” without which we have no life within us.32 Finally in this connection, its heavenly meaning is evident: “this day” is the Day of the Lord, the day of the feast of the kingdom, anticipated in the Eucharist that is already the foretaste of the kingdom to come. For this reason it is fitting for the Eucharistic liturgy to be celebrated each day.
The Eucharist is our daily bread. The power belonging to this divine food makes it a bond of union. Its effect is then understood as unity, so that, gathered into his Body and made members of him, we may become what we receive. .. This also is our daily bread: the readings you hear each day in church and the hymns you hear and sing. All these are necessities for our pilgrimage.33
The Father in heaven urges us, as children of heaven, to ask for the bread of heaven. [Christ] himself is the bread who, sown in the Virgin, raised up in the flesh, kneaded in the Passion, baked in the oven of the tomb, reserved in churches, brought to altars, furnishes the faithful each day with food from heaven.34
1 Cf. Jn 6:27, 51, 62-63.
2 Cf. Jn 3:5-8.
3 Cf. Jn 4:10, 14, 23-24.
4 Cf. Jn 7:37-39.
5 Cf. Lk 11:13.
6 Cf. Mt 10:19-20.
7 Cf. Mk 1:16-20; 3:13-19; Mt 13:10-17; Lk 10:17-20; 22:28-30.
8 Jn 15:4-5.
9 Jn 6:56.
10 Jn 11:25.
11 Cf. Jn 5:24-25; 6:40,54.
12 Cf. Mk 5:21-42; Lk 7:11-17; Jn 11.
13 Mt 12:39.
14 Cf. Mk 10:34; Jn 2:19-22.
15 Jn 6: 39-40,44,54; 11:24; LG 48 § 3.
16 1 Thess 4:16.
17 Jn 6:51.
18 St. Justin, Apol. 1, 66,1-2: PG 6, 428.
19 Jn 6:53.
20 Jn 6:56.
21 Jn 6:57.
22 Fanqith, Syriac Office of Antioch, Vol. 1, Commun., 237 a-b.
23 Mt 10:8.
24 Cf. Jn 6:54, 58; 1 Cor 11:30.
25 Jn 6:54.
26 Cf. Jn 13:1.
27 Deut 8:3; Mt 4:4.
28 Am 8:11.
29 Cf. Jn 6:26-58.
30 Cf. Ex 16:19-21.
31 Cf. 1 Tim 6:8.
32 St. Ignatius Of Antioch, Ad Eph. 20, 2 PG 5, 661; Jn 6:53-56.
33 St. Augustine, Sermo 57, 7: PL 38, 389.
34 St. Peter Chrysologus, Sermo 67 PL 52, 392; Cf. Jn 6:51.