Eucharist – Intentions to Be Surrendered to God in Prayer
Compiled by Agata Pająk
- Our own, and through us other people’s, associating, believing, being convinced, promoting that the Eucharist, or the Lord’s Supper, the Sacrament of the Altar, the Holy Mass, Holy Communion, the Blessed Sacrament, the Holy Sacrifice, the Body of Christ, is the solemn celebration of the Last Supper, Jesus’ crucifixion and resurrection, which Christians celebrate in fulfillment of the Master’s command, “Do this in remembrance of Me,” and also that the Eucharist is the memorial of the crucified and risen Christ, that is, the living and effective sign of His sacrifice, offered once and for all on the Cross and continuing to be effective for all humanity to this day, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, believing, being convinced that the Eucharist is the sacrament that completes Christian initiation, makes present the Paschal Mystery, and is the manifestation of the fullness and unity of the Church, as well as the anticipation and beginning of the eschatological wedding feast of the Lamb with His Bride, the community of the Church, foretold in the Book of Revelation, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, being aware that the accounts of Jesus instituting and celebrating the Last Supper—the Eucharist—preserved in the writings of the New Testament were composed many years after the event, and that their purpose was not to reconstruct the historical course of the meal but to help all subsequent generations of Christians gain a deeper understanding of this important liturgical practice of the Church, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, being followers of Christian churches, Catholic churches, and not only these, who regularly gather to celebrate the Eucharist, and our own, and through us other people’s, considering this a custom that has become and remains our own and other people’s second nature, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, being aware that it is impossible to determine precisely what the Lord’s Supper in Corinth looked like, and that Christians gathered in the homes of individual believers for a meal that certainly consisted of more than bread and wine alone, and also that it is not appropriate to speak of an agape meal because this term appeared only after the common meal had been separated from the sacramental sharing of the Eucharist, bread and wine, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, being convinced that sharing a meal during Christian gatherings was not an aperitif but formed one whole together with the Memorial of the Lord, being in its own way a religious meal typical of certain historical periods, yet distinct from the public feasts held after animal sacrifices, and also believing, being convinced, and promoting that the Lord’s Supper was and is an element of Christian communal life and the foundation of the life of the Church—the Body of Christ—and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, following the Apostles in comparing the Christian Eucharistic meals with pagan feasts and with the eating of animal sacrifices by “Israel according to the flesh,” emphasizing that because there is one God and one Lord—Christ—pagan sacrifices offered to idols have no significance, yet the Lord’s Supper must not be treated in the same way, nor eaten without discerning the Body, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, using expressions such as “the cup of blessing” and “the bread that we break” as Christians, even though these expressions are typical Semitic, Jewish expressions, and not only these, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, being disciples who partake of the Eucharist without discerning communion with the Body and Blood of Christ, without the proper disposition and with an improper understanding of the Sacrament of the Supper, and who also fail to show consideration for one another, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, warning others, being warned that “whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the Body and Blood of the Lord. (…) For anyone who eats and drinks without discerning the Body eats and drinks judgment upon himself,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, like Saint Paul, seeing various illnesses and widespread death among disciples and believers as punishment or reward for abuses in the celebration of the Eucharist, and repeating and promoting Paul’s words: “That is why many among you are weak and sick, and many have died. But if we judged ourselves rightly, we would not be judged. When we are judged by the Lord, we are disciplined so that we may not be condemned with the world,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, being disciples, Christians, and not only these, among whom various disputes (schismata) arise when gathering together as the Church, and treating those disputes as various kinds of trials, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, gathering for the Lord’s Supper and proceeding with our own and other people’s food while one person is hungry and another is already drunk, thereby dishonoring the assembly and humiliating those who have nothing, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, following various teachings, letters, and explanations given by Saint Paul to the church he established, including “For I received from the Lord what I also passed on to you,” while remaining unable to determine at what point during the meal the actual Eucharist—the Memorial of the Lord’s Supper—was and is celebrated, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, promoting, reading, and following the letters of Saint Paul, including those concerning Jesus’ Last Supper, in matters related to the Eucharist and the continuity between the supper Jesus shared before His Passion and Resurrection and the Christian celebration of the sacrament, sitting at table together with the Risen One, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, drawing conclusions, making assumptions, promoting and adopting from others the understanding that when the Apostle Paul mentions only the Lord’s Death, he may wish to remind believers that the Eucharist is not merely the celebration of the life received in the Risen Christ, but also of union with Christ’s death, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
- Our own, and through us other people’s, repeating, believing, and promoting that the Apostle Paul developed the Paschal meaning of Christ’s death through his interpretation of the sacrament by which one enters the New Covenant—baptism—where Paul speaks of baptism with reference to Christ’s death rather than into it, and that the Israelites were immersed with reference to Moses in the cloud and in the sea, while the Christian has been united and consecrated with the person of Christ, who died for us and for others, resulting in our own and other people’s spiritual and moral resurrection: “For if we have been united with Him in a death like His, we shall certainly also be united with Him in a resurrection like His,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
18. Our own, and through us other people’s, following Saint Paul and his preferred teachings by associating the cup with the New Covenant in the blood of Jesus the Lord, and reminding ourselves and others of Christ’s death, “for through it the relationship between humanity and God was transformed, and in the communal meal that is its memorial, a love without limits and forever present is celebrated,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
19. Our own, and through us other people’s, as founders of the Church and its followers, having at our disposal a defined time frame connected with two events concerning Jesus, including the night in which He was betrayed and the day until He comes, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
20. Our own, and through us other people’s, proclaiming and declaring Christ’s death through the Eucharistic celebration, following the words of Saint Paul, whose words are not a command to do so but a statement of fact, namely, “you proclaim” — declaring not only the knowledge of His death but also revealing the saving power of that death in the name of the Lord Himself; our own, and through us other people’s, believing this, promoting this, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
21. Our own, and through us other people’s, considering and being convinced that the Eucharistic celebration becomes and is the very word of Christ Himself, which is extended into the lives of Christians who carry within themselves the dying of Christ, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
22. Our own, and through us other people’s, being taught, convinced, believing, teaching others, and promoting that participation in the Lord’s Supper has an explicitly pneumatic character, that the disciples are filled with the Holy Spirit, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
23. Our own, and through us other people’s, being convinced of, believing in, promoting, teaching, following, analyzing, questioning, and otherwise relating to the Gospels, the letters, and the accounts of the Apostles, including those of Paul, Luke, and others, concerning the institution of the Eucharist, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
24. Our own, and through us other people’s, believing the testimony and words of Paul, namely that he received from Jesus what he handed on in his letters and teachings, including: “that the Lord Jesus, on the night He was betrayed, took bread, and when He had given thanks, He broke it and said: This is My Body, which is for you. Do this in remembrance of Me. In the same way, after supper, He took the cup, saying: This cup is the New Covenant in My Blood. Do this, whenever you drink it, in remembrance of Me. For whenever you eat this bread or drink this cup, you proclaim the Lord’s death until He comes. Therefore, whoever eats the bread or drinks the Lord’s cup unworthily will be guilty concerning the Body and Blood of the Lord. Let each person examine himself before eating the bread and drinking from the cup. For whoever eats and drinks without discerning the Body eats and drinks judgment upon himself. That is why many among you are weak and sick, and many have died,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
25. Our own, and through us other people’s, promoting, teaching, being taught, and believing the words of the Gospel of Mark: “And as they were eating, He took bread, blessed it, broke it, and gave it to them, saying: Take; this is My Body. Then He took a cup, gave thanks, gave it to them, and they all drank from it. And He said to them: This is My Blood of the Covenant, which is poured out for many. Truly I tell you, I will no longer drink of the fruit of the vine until that day when I drink it new in the Kingdom of God,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
26. Our own, and through us other people’s, promoting, teaching, being taught, and believing the words of the Gospel of Matthew: “While they were eating, Jesus took bread, blessed it, broke it, and gave it to the disciples, saying: Take and eat; this is My Body. Then He took a cup, gave thanks, and gave it to them, saying: Drink from it, all of you, for this is My Blood of the Covenant, which is poured out for many for the forgiveness of sins. But I tell you, I will not drink again of this fruit of the vine until that day when I drink it new with you in My Father’s Kingdom,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
27. Our own, and through us other people’s, promoting, teaching, being taught, and believing the Johannine account of the Last Supper, including the words: “My flesh is true food, and My blood is true drink. Whoever eats My flesh and drinks My blood remains in Me, and I in him. Just as the living Father sent Me, and I live because of the Father, so whoever feeds on Me will live because of Me. This is the bread that came down from heaven. It is not like the bread your ancestors ate, and they died. Whoever eats this bread will live forever,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
28. Our own, and through us other people’s, being Christians, disciples of Jesus, and His followers, who during the first one hundred years after His Resurrection gathered to celebrate the Eucharist in homes, as well as in rented public halls and in caves, including those in Bethlehem and Gethsemane, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
29. Our own, and through us other people’s, being convinced, believing, teaching, and promoting that Christ instituted the Eucharist using Passover symbolism and unique Jewish prayers of blessing and thanksgiving to God, known in Hebrew as berakoth, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
30. Our own, and through us other people’s, believing, being convinced, and promoting that during the Last Supper Christ’s Cross and the Christian Eucharist inseparably received from Jesus the character of Sacrifice, that Jesus became the new Passover Lamb offered for the New Covenant according to God’s plan, and proclaiming this in the Eucharist through the blessing of God—doing so first before God rather than before the world, since this proclamation is an appeal to His action—and not only this, and our own, and through us other people’s, experiencing all the consequences of this
31. Our own, and through us other people’s, being convinced and believing that recalling Christ’s death is God’s guarantee of His faithfulness to the work of humanity’s salvation, and that the fulfillment of this blessing and thanksgiving has an eschatological character, for it will reach its fullness when Christ comes at the end of time, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
32. Our own, and through us other people’s, being aware that the blessing and thanksgiving offered by Jesus at the institution of the Eucharist, and later by His disciples as they celebrated it, was a typical form of Jewish liturgy in which it served as the prayerful response of one obedient in faith to God’s word, and also being aware that Christ, as the Messiah, gave this blessing a new Christian meaning by relating it to the New Covenant established through His Passion, death, and Resurrection, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
33. Our own, and through us other people’s, being convinced and believing that Jesus celebrated the Last Supper as the memorial of His death and Resurrection, doing so on the holiest evening of the year during the celebration of Passover, the greatest of all Israel’s feasts, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
34. Our own, and through us other people’s, treating every Eucharist celebrated by Jesus’ disciples as the new Christian Passover, whose relationship with the ancient Passover meal was inward, typological, salvific, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
35. Our own, and through us other people’s, calling and referring to the Lord’s Supper as “the breaking of bread,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
36. Our own, and through us other people’s, celebrating the Eucharist most solemnly during Easter, and also, following the pattern of the Jewish Sabbath, every Sunday, the first day of the week, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
37. Our own, and through us other people’s, participating in the Eucharist through the gathering of participants in churches, chapels, temples, and elsewhere, together with the Liturgy of the Word including the readings, homily, and universal prayer, as well as the Liturgy of the Eucharist with the preparation of the bread and wine, the consecration during the thanksgiving, and Holy Communion, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
38. Our own, and through us other people’s, participating in the Eucharist on the condition that we do not remain in sin, according to the words of the First Epistle of Saint John: “Everyone who remains in Him does not sin; everyone who continues to sin has neither seen Him nor known Him,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
39. Our own, and through us other people’s, not being admitted to Holy Communion while belonging to the order of penitents until the time and day when the bishop reconciles us or others with the community of the Church, and also, as penitents, being unable to participate in, be present during the celebration of the Eucharistic liturgy, or be admitted to the Lord’s table, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
40. Our own, and through us other people’s, being priests and deacons who committed a mortal sin and were therefore relieved of their duties and confined to a monastery, where we may participate in the Eucharist only as laypeople, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
41. Our own, and through us other people’s, being in a state of penance, which resulted in a prohibition against entering the clerical state, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
42. Our own, and through us other people’s, promoting, encoding, teaching, and believing that the Eucharist is the memorial of the crucified and risen Christ, that is, the living and effective sign of His sacrifice, offered once and for all on the Cross and continuing to act for all humanity to this day, and also that, like baptism, it is a primary sacrament, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
43. Our own, and through us other people’s, teaching, believing, and being taught that the Eucharist was instituted amid thanksgiving offered to God the Father by Jesus during the Last Supper as the sacramental memorial of the Passover of the New Covenant, fulfilling the Jewish Passover, and that it is celebrated in the liturgy of all Christian denominations in accordance with the Lord’s testament: “Do this in remembrance of Me,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
44. Our own, and through us other people’s, considering, explaining, interpreting, and discussing, including at various councils, Jesus’ words “This is My Body” in relation to the Eucharistic bread, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
45. Our own, and through us other people’s, recognizing, accepting, being convinced of, and believing, including as Catholics and Christians of all genders, in the Catholic doctrine of transubstantiation—the transformation of wine and bread into the Blood and Body of Christ—and, accordingly, not accepting this doctrine, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
46. Our own, and through us other people’s, questioning and rejecting the Catholic doctrine of transubstantiation, including as followers of churches originating from the Reformation tradition, and not only these, and our own, and through us other people’s, experiencing all the consequences of this
47. Our own, and through us other people’s, being, and accordingly not being, convinced of Christ’s enduring presence under the forms of bread and wine after the celebration has ended
48. Our own, and through us other people’s, as believers in the Orthodox Church, the Catholic Church of the Byzantine rite, and also in Old Catholic and Mariavite churches, receiving, accepting, and administering Communion under the forms of bread and wine, under both kinds, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
49. Our own, and through us other people’s, as celebrants, administering Communion in the Roman Catholic Church under both kinds only when the faithful are appropriately prepared through formation, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
50. Our own, and through us other people’s, being faithful members of the Catholic Church, Catholics and Christians receiving Communion under the form of bread alone, under one kind, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
51. Our own, and through us other people’s, accepting, demonstrating, proving, or questioning the meaning of the Eucharist depending on the denomination, particularly regarding the nature and character of Christ’s presence in the bread and wine, receiving the Eucharist under both kinds—bread and wine—or under one kind—bread—and understanding it as a sacrifice, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
52. Our own, and through us other people’s, being Orthodox Christians who perceive the Divine Eucharist as the highest visible manifestation of “the mystical unity and incarnation of Christ and the faithful who participate in Him as members of His Body,” and who receive Holy Communion from the moment of being incorporated into the Orthodox Church, already as infants, including at least four times a year, after an Eucharistic fast lasting at least eight hours, from which the sick, infants, and persons in danger of death are exempt, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
53. Our own, and through us other people’s, being Catholics and members of the Catholic Church who are convinced, believe, are taught, and teach that the Eucharist is the memorial of Christ’s Passover, that is, the work of salvation fulfilled through His life, death, and Resurrection, and that this work becomes present in the liturgical action, and that all the places, rites, and texts constituting the celebration of the Eucharist in Catholicism fulfill the command of Christ Himself, who, “when He was about to celebrate the Passover meal with His disciples, at which He instituted the Sacrifice of His Body and Blood, ordered that a large furnished upper room be prepared,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
54. Our own, and through us other people’s, understanding, explaining, accepting, teaching, and promoting that the Catholic Church understands the celebration of the Eucharist as expressing and actualizing communion and relationship with God, and also the mutual bond among Christian believers, because the Church is the sacrament of the salvation and unity of all humanity, and the Eucharist is regarded as the most important manifestation of God’s action carried out through Christ and the Church in the world, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
55. Our own, and through us other people’s, particularly in the period following the Council of Trent, emphasizing the sacrificial dimension of Christ’s death on the Cross and the teaching that the Eucharist makes it present and is therefore a sacrifice exerting, through grace, a saving influence upon the universe rather than merely a fraternal meal, and also speaking of offering the sacrifice of the Holy Mass for various intentions, including for the dead in purgatory, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
56. Our own, and through us other people’s, understanding and accepting the sacrifice of the Mass not as a separate sacrifice distinct from Christ’s sacrifice offered once upon the altar of the Cross, but as the making present of and participation in that sacrifice: “The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
57. Our own, and through us other people’s, being convinced, believing, promoting, and teaching that the anamnesis—the liturgical memorial of the Lord’s death, Resurrection, and Ascension—expresses the sacrifice and becomes a sacrifice of praise and glory, and that the priest presiding over the Eucharist, united with Christ the Priest, truly present under the forms of His Body and Blood, offers to the Father the memorial of the one sacrifice and appeals to Christ’s unceasing intercession, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
58. Our own, and through us other people’s, as Catholics, the assembled faithful, priests, presbyters, bishops, and the whole Church, celebrating the Eucharist together and jointly making present the risen Body of Christ, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
59. Our own, and through us other people’s, being the presiding celebrant and presiding over the celebration as a priest, presbyter, bishop, or another ordained person, by virtue of ordination feeling and being a sign-sacrament of Christ the Head before the assembly, and our own, and through us other people’s, celebrating the Eucharist in persona Christi—personifying Christ—and being convinced, believing, and promoting that Christ Himself, concealed beneath this sign-sacrament constituted by the bishop or presbyter, celebrates the Eucharist, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
60. Our own, and through us other people’s, defining and calling the Eucharist the Holy Mass, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
61. Our own, and through us other people’s, instituting, celebrating, and promoting various feasts intended to emphasize the importance of the Eucharist, including the Feast of Corpus Christi, celebrated on Thursday or on the nearest Sunday after the Solemnity of the Holy Trinity, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
62. Our own, and through us other people’s, creating, arranging, writing, reproducing, singing, composing, promoting, teaching, and being taught various hymns and church songs, including Down in Adoration Falling and O Saving Victim, which are sung during services with the Blessed Sacrament exposed, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
63. Our own, and through us other people’s, teaching, promoting, being taught, and believing in Catholic teachings concerning the Eucharist recalled and emphasized by the Council of Trent, including the real, substantial, and enduring presence of the whole Jesus Christ in the Blessed Sacrament of the Eucharist, as well as the doctrine of transubstantiation and the resulting practices of adoration and reservation of the Sacrament of the Eucharist in the tabernacle, and the necessity of being reconciled with Christ and, in the case of mortal sin, doing so through sacramental confession, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
64. Our own, and through us other people’s, creating, adding, observing, implementing, promoting, teaching, and fulfilling the teachings of the Council of Trent and other councils, which received a clause typical of the formulations of ecumenical councils stating that anyone who disagrees with these dogmatic declarations falls under anathema, meaning exclusion from the community of believers, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
65. Our own, and through us other people’s, being those upon whom an anathema was imposed, and also those who imposed anathemas upon others, including because of differences in views concerning the teachings of the Catholic Church, Christianity, and not only these, and our own, and through us other people’s, experiencing all the consequences of this
66. Our own, and through us other people’s, reducing the Eucharist to a magical reality or depriving it of any meaning, including as priests and pastors of every kind through the manner in which it is celebrated, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
67. Our own, and through us other people’s, believing, being convinced, being taught, and also teaching others that the Holy Mass is a Paschal sacrament—that Christ left “a sacrament of mercy, a sign of unity, a bond of love, a Paschal banquet during which we receive Christ, fill the soul with grace, and receive a pledge of future glory”—and not only this, and our own, and through us other people’s, experiencing all the consequences of this
68. Our own, and through us other people’s, believing, being convinced, promoting, teaching, being taught, and accepting that during the celebration of the Eucharist the bread and wine are transformed into the Body and Blood of Christ, and that when receiving Holy Communion we consume the Body and Blood of Christ, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
69. Our own, and through us other people’s, believing, being taught, and teaching others “that what appears to be bread is not bread, even though taste gives such an impression, but the Body of Christ; and what appears to be wine is not wine, although taste perceives it as such, but the Blood of Christ; strengthen your heart by partaking of this bread as spiritual food and gladden the countenance of your soul,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
70. Our own, and through us other people’s, believing, being convinced, teaching, being taught, and promoting that “there is therefore one universal Church—the assembly of believers—outside which no one attains salvation, in which Jesus Christ is both priest and sacrifice, whose Body and Blood are truly contained in the sacrament of the altar under the forms of bread and wine, after the bread has been transubstantiated by divine power into the Body and the wine into the Blood, so that, for the perfect accomplishment of the mystery of unity, we ourselves may receive from Him what He received from us,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
71. Our own, and through us other people’s, believing in, creating, reproducing, promoting, and teaching such dogmas and truths that after consecration Christ is contained under both perceptible forms truly, really, and substantially—vere, realiter et substantialiter—and that the whole substance of bread is changed into the Body of Christ and the whole substance of wine into His Blood, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
72. Our own, and through us other people’s, believing, teaching, being taught, repeating, confirming, or denying, including the words of Pope Paul VI, that “after transubstantiation has taken place, the forms of bread and wine undoubtedly acquire a new meaning and a new purpose, since they are no longer ordinary bread and ordinary drink, but the sign of a sacred reality and the sign of spiritual nourishment; yet they acquire this new meaning and new purpose because they contain a new ‘reality’ which we rightly call ontological. For beneath the aforementioned forms there no longer lies what was there before, but something entirely different, and this not only because of the conviction of the Church’s faith, but in actual fact, because after the transformation of the substance, or essence, of bread and wine into the Body and Blood of Christ, nothing of the bread and wine remains except the forms alone, under which the whole and undiminished Christ remains in His physical ‘reality,’ present even bodily, though not in the same manner in which bodies are situated in space,” and also that “independently of our awareness, the bread and wine after consecration truly cease to exist, so that after it the adorable Body and Blood of the Lord Jesus are truly present before us under the sacramental forms of bread and wine, as the Lord Himself wished, in order to give Himself to us as food and to unite us in the unity of His Mystical Body,” and not only this, and our own, and through us other people’s, experiencing all the consequences of this
73. Our own, and through us other people’s, including as Catholics, being obliged to receive the Eucharist—Holy Communion—as prescribed by Catholic ecclesiastical law, which obliges the faithful to receive the Eucharist at least once a year during the Easter season, which, as the Paschal mystery, is its source, while admission to Communion, as in the Orthodox Church, requires the confession of mortal sins in the Sacrament of Reconciliation, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
74. Our own, and through us other people’s, being Christians of various denominations and sects, including Lutherans, who receive and administer Holy Communion also to members of other Christian churches, provided that they meet the requirements for receiving such Communion in their own church, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
75. Our own, and through us other people’s, being Catholics, and not only Catholics, for whom the condition for receiving Holy Communion is having received First Holy Communion and remaining in a state of sanctifying grace, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
76. Our own, and through us other people’s, being Protestants, including Reformed Evangelicals, Baptists, Methodists, and Pentecostals, who believe that “the Eucharist, the Lord’s Supper, from the beginning of Christianity has had a symbolic meaning and signifies a memorial, that is, the remembrance of Christ’s perfect sacrifice which cleansed humanity from sin, and a banquet celebrated by the Church and the whole body of Christians participating in communion and fellowship,” and also basing this view on the Epistle to the Hebrews, including the belief that Jesus’ death was a sufficient sacrifice, took place once, and cannot be repeated or continued, and therefore that the bread and wine do not change their substance through transubstantiation, nor, as Luther taught, do the true Body and Blood of Christ exist alongside the substance of the bread and wine through consubstantiation, and not only this, and our own, and through us other people’s, experiencing all the consequences of this
Technical matters concerning the idea and the construction of sentences when working with intentions
Article “800 Intentions to Be Cleansed” — Link
“Constructing Extensive Intentions and Prayers. A Skype Conversation About the Technique” — Link
“One-Sentence Pattern for Working with Intentions” — Link
The word (–not) added during work with intentions to a particular word means that it is worth stating it together with its opposite, or even independently finding and speaking aloud any synonyms that come to mind, together with their opposites
For example—being poor, ill—it is also useful to say this together with its opposite
—being poor, ill, —not being poor, ill
This makes it possible to address a given pattern immediately and as broadly as possible in its different aspects, including its opposite. It is also worth knowing that Souls often think and claim that they do not possess such opposite patterns—for example, that they are not idolaters in a given case or in relation to a particular word
Another example:
The Soul of a woman denies having once been a bad mother. Therefore, adding the negation—not being a bad mother—may allow her to understand the state in which she finds herself
Being a bad mother, —not being a bad mother—
“Of course not, never in my life! These are not my patterns. What I do is my private matter.” [This is what a Soul very often says or thinks about itself]
Opublikowano: 17/08/2026
Autor: Sławomir Majda
Kateogrie: Astral traps, soul catchers, archangels, Reiki, strigas, Belial, satanism, etc.
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