10 wt hoart l cdo bmeec af ruosme ot hf itshteh ahnokpseg iavni ndg raecvtei or enn. c e 3 l b a e s iT t n h g s e u " p s p p y o n e u r o r p e a d t l i l c u o d gu o e t" s tp f o o e l r t n h o a e t r h r b e a l r o t s i o v . d e T s h o o e f f L C J o e h s r r d u is s 's t ' st huaptp e sr uwp pa se rt. h eA C hrreifsetri ae nn cceo nttoi n uaa t i o" nneowf ct hoev e ngaonstp" esl se a l ae nd di n Pb al ouol 'ds i swmr iat di neg isn, baont dh Mf o ar gt ti hv eenwe sdseos cf rsiibness" ai tss i nb eai ns gi n sohfef edr i"nf og r. Tt hh ee Lb oe rdc'osmS pu aprpeedr ' st os h at hreed Jme we ai sl ha l lcoowmemd ui tntaol of efaf esrt i nogf, aPnads s ot hv eer t iagnhdt lti hn ek bLeatswt eSeunp pt heer oa nf fde r etdhpe a rpa lalsecl sh able t wl aeme nb J essaucsr' ic� ircuec. i � i x i o n 4 The ckoinndception of this sacramental action as of sacri�ice continuing or pbeacrtaimcipeating in the sacri�ice of Christ predominant in Christian Theology.5 r in it u Tth a h l e e s N of e E w b u l c eh T s e a s s r in i t s a g t m , a e n t n d h t o p au r s g a h i a s e fo , m r is a m y d a el s i l n c it r v u i o b r l e g v d y e tghi fatt t ihsa td iisst icnocnt nf er oc tme de vt oe rtyhdea ya cmt se oa lfs .J eTshues dt huer iEnugc hh iasr ilsats tf rmo me aal lilsowt hheart l idtiusrt gi ni egsu. i sThhees Et huec hfaari itshtf uel ,s t ar ebvl iesahles s t thhee sci og nmi �mi cuannict ey oo ff Jeenssuusr eCsh r(i ss at 'csr ad me aet nh t aa ln) d croems umr ruencitoi onn , wa int hd houimr uinltitmhaetein, tceormimplbeteetwuneeionnh. is death and 6 C h rDi sutriianng w ot hr seh i p� i rcshta n gtehdr efer o mc ebnet ui nrgi e sa, fi ne lcl louwd sehdi pp mr ees ae ln tt os ao fc ebr reema od n ai anl dm we ai ln teh, aat pb rr ea ya ekri n go fo fa pt hper ebcri ea at ido,na nodv esrh atrhiensge o gf itfht se, batrteeanddananced. wine among all those in 7 Eucharistic worship was both au nn i teyx pi nr etshsei oena ral yn df a at h es rosu’ rec rea .oTf hCohsrei swt i ha no pwroarysehdi p toofgGe ot hde ar n dw ae cr ce e put na ni � ci eedo f i Jne s ut hs eai sr trhe pe irre s eLnotredd. t hTehi re iur n i tcye rwe mi t ho nCi ahlr i s at ci tni vhi tiys pg aatshs ei orni n g a un nd d e rr e stuhrer e cbtiisohno, p ' sa ngdu i dtahnecier iannddi c awt ei tdh t ht heei r es no ltiidr ea r icthy uwr ci ht h. eAasc hL aowt hl ee rr sthtaatnekssgitvhiantg t(he mysteries are called eucharistia), because they keep memory (anamnesis) of the blessings, sphr oo vwi d feonrct eh atnhde mc eonvter aul s atcot igoinv se tohf a nd ki vsi ni ne everything.8 r o l Te sh efroer wi nasst aannc ee mt he er g epnr cees boyft epra rwt iacsu l at or pB reecsaiudsee o voef r tthhee euus ci nhga r i sot fi c paas rs teimc ubl al yr. l i a n n vo gu lv a e g m e, en t t he a r t e th w a a t s ti n m o e. fe T e h li e n r g e o w f as lay a ct hoen ceearrnl y oCnh trhi set i ac no nccheuprt c ho .f As ysmy bmobl ioslmi s i na 6 Herbert Vorgrimler, Sacramental Theology ( 1 C 9 o 9 l 2 le ) g , e 1 v 4 i 4 ll . e, Minnesota: The Order of St. Benedict, 7 Martos, Doors to the Sacred, 219. 8 Michael G. Lawler, Symbol and Sacrament: A Contemporary Sacramental Theology (Mahwah, NJ: Paulist Press, 1987), 133. 5 Martos, Doors to the Sacred, 217. 3 David N. Power, “A Prophetic Eucharist in a Prophetic Church” in Eucharist toward the Third Millennium, ed. Martin F. Connel (Chicago, IL: Liturgy Training Publications, 1997), 34. 27-50 4 Joseph Martos, Doors to the Sacred. A historical Introduction to Sacraments in the Catholic Church (Liguori, Missouri: Liguori/Triumph, 1981), 217.
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