Please see the following post for Eucharist quotes from Vatican II https://defendingvatican2.wordpress.com/2020/10/01/vatican-ii-eucharist-quotes/
The following is a list of quotes referencing the Eucharist from the Encyclicals of Pope Paul VI’s encyclicals.
Humanae Vitae Paragraph 25: “For this reason husbands and wives should take up the burden appointed to them, willingly, in the strength of faith and of that hope which “does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us Then let them implore the help of God with unremitting prayer and, most of all, let them draw grace and charity from that unfailing fount which is the Eucharist.“
Humanae Vitae Paragraph 29: “Teach married couples the necessary way of prayer and prepare them to approach more often with great faith the Sacraments of the Eucharist and of Penance. Let them never lose heart because of their weakness.“
Ecclesiam Suam Paragraph 55: “In all that concerns these external goods-goods which are indeed inferior to those that are spiritual and eternal, but which are nevertheless necessary in this present life-the student of the Gospel can come to a prudent decision. He has a real, human contribution to make in this field. We are most keenly interested in science, technology, and especially in work. The bread which they produce is sacred, whether destined for the table or the altar. This is the Church’s traditional social teaching, and it leaves no room for doubt. It is a salutary doctrine. We readily seize this opportunity of confirming it by Our own authority.“
Mysterium Fidei is filled with illusions and quotations. The once listed below are just a sample.
Mysterium Fidei Paragraph 1: “The Mystery of Faith, that is, the ineffable gift of the Eucharist that the Catholic Church received from Christ, her Spouse, as a pledge of His immense love, is something that she has always devoutly guarded as her most precious treasure, and during the Second Vatican Council she professed her faith and veneration in a new and solemn declaration.“
Mysterium Fidei Paragraph 2: “For if the sacred liturgy holds first place in the life of the Church, then the Eucharistic Mystery stands at the heart and center of the liturgy, since it is the font of life that cleanses us and strengthens us to live not for ourselves but for God and to be united to each other by the closest ties of love.“
Mysterium Fidei Paragraph 3-4: “In order to make the indissoluble bond that exists between faith and devotion perfectly clear, the Fathers of the Council decided, in the course of reaffirming the doctrine that the Church has always held and taught and that was solemnly defined by the Council of Trent, to offer the following compendium of truths as an introduction to their treatment of the Most Holy Mystery of the Eucharist: “At the Last Supper, on the night when He was betrayed, our Savior instituted the Eucharistic Sacrifice of His Body and Blood. He did this in order to perpetuate the Sacrifice of the Cross throughout the centuries until He should come again, and so to entrust to His beloved Spouse, the Church, a memorial of His Death and Resurrection: a sacrament of love, a sign of unity, a bond of charity, a paschal banquet in which Christ is eaten, the mind is filled with grace, and a pledge of future glory is given to us.” “
Mysterium Fidei Paragraph 6: “And so We earnestly hope that the restoration of the sacred liturgy will produce abundant fruits in the form of Eucharistic devotion, so that the Holy Church may, with this salvific sign of piety raised on high, make daily progress toward the full achievement of unity, inviting all Christians to a unity of faith and love and drawing them to it gently, through the action of divine grace.“
Mysterium Fidei Paragraph 7: “We seem to have a preview of these fruits and a first taste of them in the outpouring of joy and eagerness that has marked the reception the sons of the Catholic Church have accorded to the Constitution on the Sacred Liturgy and to the restoration of the liturgy; and we find these fruits too in the large number of carefully-edited publications that make it their purpose to go into the doctrine of the Holy Eucharist more profoundly and to come to a more fruitful understanding of it, especially in terms of its relationship to the mystery of the Church.“
Mysterium Fidei Paragraph 11-12: “To give an example of what We are talking about, it is not permissible to extol the so-called “community” Mass in such a way as to detract from Masses that are celebrated privately; or to concentrate on the notion of sacramental sign as if the symbolism—which no one will deny is certainly present in the Most Blessed Eucharist—fully expressed and exhausted the manner of Christ’s presence in this Sacrament; or to discuss the mystery of transubstantiation without mentioning what the Council of Trent had to say about the marvelous conversion of the whole substance of the bread into the Body and the whole substance of the wine into the Blood of Christ, as if they involve nothing more than “transignification,” or “transfinalization” as they call it; or, finally, to propose and act upon the opinion that Christ Our Lord is no longer present in the consecrated Hosts that remain after the celebration of the sacrifice of the Mass has been completed. Everyone can see that the spread of these and similar opinions does great harm to belief in and devotion to the Eucharist.“
Mysterium Fidei Paragraph 13: “And so, with the aim of seeing to it that the hope to which the Council has given rise—that a new wave of Eucharistic devotion will sweep over the Church—not be reduced to nil through the sowing of the seeds of false opinions, We have decided to use Our apostolic authority and speak Our mind to you on this subject, Venerable Brothers“
Mysterium Fidei Paragraph 15: “We mean the fact that the Eucharist is a very great mystery—in fact, properly speaking and in the words of the Sacred Liturgy, the mystery of faith. “It contains within it,” as Leo XIII, Our predecessor of happy memory, very wisely remarked, “all supernatural realities in a remarkable richness and variety of miracles.” “
Mysterium Fidei Paragraph 17: “St. John Chrysostom who, as you know, dealt with the Mystery of the Eucharist in such eloquent language and with such insight born of devotion, had these most fitting words to offer on one occasion when he was instructing his faithful about this mystery: “Let us submit to God in all things and not contradict Him, even if what He says seems to contradict our reason and intellect; let His word prevail over our reason and intellect. Let us act in this way with regard to the Eucharistic mysteries, and not limit our attention just to what can be perceived by the senses, but instead hold fast to His words. For His word cannot deceive.”“
Mysterium Fidei Paragraph 24: “In the same way, it cannot be tolerated that any individual should on his own authority take something away from the formulas which were used by the Council of Trent to propose the Eucharistic Mystery for our belief. These formulas—like the others that the Church used to propose the dogmas of faith—express concepts that are not tied to a certain specific form of human culture, or to a certain level of scientific progress, or to one or another theological school.“
Mysterium Fidei Paragraph 26: “For the joy and edification of everyone, We would like to review with you, Venerable Brothers, the doctrine on the Mystery of the Eucharist that has been handed down, and that the Catholic Church holds and teaches with unanimity.“
Mysterium Fidei Paragraph 27: “It is a good idea to recall at the very outset what may be termed the heart and core of the doctrine, namely that, by means of the Mystery of the Eucharist, the Sacrifice of the Cross which was once carried out on Calvary is re-enacted in wonderful fashion and is constantly recalled, and its salvific power is applied to the forgiving of the sins we commit each day.” “
Mysterium Fidei Paragraph 28: “Just as Moses made the Old Testament sacred with the blood of calves, (13) so too Christ the Lord took the New Testament, of which He is the Mediator, and made it sacred through His own blood, in instituting the mystery of the Eucharist. For, as the Evangelists narrate, at the Last Supper “he took bread, and blessed and broke it, and gave it to them, saying, This is my body, given for you; do this for a commemoration of me. And so with the cup, when supper was ended, This cup, he said, is the new testament, in my Blood which is to be shed for you.” (l4) And by bidding the Apostles to do this in memory of Him, He made clear that He wanted it to be forever repeated. This intention of Christ was faithfully carried out by the primitive Church through her adherence to the teaching of the Apostles and through her gatherings to celebrate the Eucharistic Sacrifice. As St. Luke is careful to point out, “They occupied themselves continually with the Apostles’ teaching, their fellowship in the breaking of bread, and the fixed times of prayer.” (l5) The faithful used to derive such spiritual fervor from this practice that it was said of them that “there was one heart and soul in all the company of the believers.” “
Mysterium Fidei Paragraph 29: “Moreover, the Apostle Paul, who faithfully transmitted to us what he had received from the Lord, (17) is clearly speaking of the Eucharistic Sacrifice when he points out that Christians ought not take part in pagan sacrifices, precisely because they have been made partakers of the table of the Lord. “Is not this cup we bless,” he says, “a participation in Christ’s Blood? Is not the Bread we break a participation in Christ’s Body? . . . To drink the Lord’s cup, and yet to drink the cup of evil spirits, to share the Lord’s feast, and to share the feast of evil spirits, is impossible for you.” (18) Foreshadowed by Malachias, (19) this new oblation of the New Testament has always been offered by the Church, in accordance with the teaching of Our Lord and the Apostles, “not only to atone for the sins and punishments and satisfactions of the living faithful and to appeal for their other needs, but also to help those who have died in Christ but have not yet been completely purified.”
Mysterium Fidei Paragraph 31: “Yet We cannot help being filled with an earnest desire to see this teaching explained over and over until it takes deep root in the hearts of the faithful. For it is a most effective means of fostering devotion to the Eucharist, of extolling the dignity of all the faithful, and of spurring them on to reach the heights of sanctity, which means the total and generous offering of oneself to the service of the Divine Majesty.“
Mysterium Fidei Paragraph 34: “The few things that We have touched upon concerning the Sacrifice of the Mass encourage Us to say something about the Sacrament of the Eucharist, since both Sacrifice and Sacrament pertain to the same mystery and cannot be separated from each other. The Lord is immolated in an unbloody way in the Sacrifice of the Mass and He re-presents the sacrifice of the Cross and applies its salvific power at the moment when he becomes sacramentally present— through the words of consecration—as the spiritual food of the faithful, under the appearances of bread and wine.“
Mysterium Fidei Paragraph 38: “These various ways in which Christ is present fill the mind with astonishment and offer the Church a mystery for her contemplation. But there is another way in which Christ is present in His Church, a way that surpasses all the others. It is His presence in the Sacrament of the Eucharist, which is, for this reason, “a more consoling source of devotion, a lovelier object of contemplation and holier in what it contains” than all the other sacraments; for it contains Christ Himself and it is “a kind of consummation of the spiritual life, and in a sense the goal of all the sacraments.” “
Mysterium Fidei Paragraph 40: “It is true that the Fathers and Scholastics had a great deal to say about symbolism in the Eucharist, especially with regard to the unity of the Church. The Council of Trent, in re-stating their doctrine, taught that our Saviour bequeathed the Eucharist to His Church “as a symbol . . . of the unity and charity with which He wished all Christians to be joined among themselves,” “and hence as a symbol of that one Body of which He is the Head.” “
Mysterium Fidei Paragraph 41 “When Christian literature was still in its infancy, the unknown author of the work called the “Didache or Teaching of the Twelve Apostles” had this to write on the subject: “As far as the Eucharist is concerned, give thanks in this manner: . . . just as this bread had been broken and scattered over the hills and was made one when it was gathered together, so too may your church be gathered into your kingdom from the ends of the earth.”“
Mysterium Fidei Paragraph 44 “While Eucharistic symbolism is well suited to helping us understand the effect that is proper to this Sacrament—the unity of the Mystical Body—still it does not indicate or explain what it is that makes this Sacrament different from all the others. For the constant teaching that the Catholic Church has passed on to her catechumens, the understanding of the Christian people, the doctrine defined by the Council of Trent, the very words that Christ used when He instituted the Most Holy Eucharist, all require us to profess that “the Eucharist is the flesh of Our Savior Jesus Christ which suffered for our sins and which the Father in His loving kindness raised again.” To these words of St. Ignatius, we may well add those which Theodore of Mopsuestia, who is a faithful witness to the faith of the Church on this point, addressed to the people: “The Lord did not say: This is symbol of my body, and this is a symbol of my blood, but rather: This is my body and my blood. He teaches us not to look to the nature of what lies before us and is perceived by the senses, because the giving of thanks and the words spoken over it have changed it into flesh and blood.”“
Mysterium Fidei Paragraph 45“The Council of Trent, basing itself on this faith of the Church, “openly and sincerely professes that after the consecration of the bread and wine, Our Lord Jesus Christ, true God and man, is really, truly and substantially contained in the Blessed Sacrament of the Holy Eucharist under the outward appearances of sensible things.” And so Our Savior is present in His humanity not only in His natural manner of existence at the right hand of the Father, but also at the same time in the sacrament of the Eucharist “in a manner of existing that we can hardly express in words but that our minds, illumined by faith, can come to see as possible to God and that we must most firmly believe.”“
Mysterium Fidei Paragraph 51“Ambrose, the Bishop of Milan, in a clear statement on the Eucharistic conversion, has this to say: “Let us be assured that this is not what nature formed but what the blessing has consecrated; and there is greater power in the blessing and in nature, since nature itself is changed through the blessing.” To confirm the truth of this mystery, he recounts many of the miracles described in the Sacred Scriptures, including Christ’s birth of the Virgin Mary, and then he turns his mind to the work of creation, concluding this way: “Surely the word of Christ, who could make something that did not exist out of nothing, can change things that do exist into something they were not before. For it is no less extraordinary to give new natures to things than it is to change nature.”“
Mysterium Fidei Paragraph 52“But this is no time for assembling a long list of evidence. Instead, We would rather recall the firmness of faith and complete unanimity that the Church displayed in opposing Berengarius who gave in to certain difficulties raised by human reasoning and first dared to deny the Eucharistic conversion. More than once she threatened to condemn him unless he retracted. Thus it was that Our predecessor, St. Gregory VII, commanded him to swear to the following oath: “I believe in my heart and openly profess that the bread and wine that are placed on the altar are, through the mystery of the sacred prayer and the words of the Redeemer, substantially changed into the true and proper and lifegiving flesh and blood of Jesus Christ our Lord, and that after the consecration they are the true body of Christ—which was born of the Virgin and which hung on the Cross as an offering for the salvation of the world—and the true blood of Christ—which flowed from His side—and not just as a sign and by reason of the power of the sacrament, but in the very truth and reality of their substance and in what is proper to their nature.”“
Mysterium Fidei Paragraph 53 “We have a wonderful example of the stability of the Catholic faith in the way in which these words meet with such complete agreement in the constant teaching of the Ecumenical Councils of the Lateran, Constance, Florence and Trent on the mystery of the Eucharistic conversion, whether it be contained in their explanations of the teaching of the Church or in their condemnations of error.“
Mysterium Fidei Paragraph 55 “Moreover, the Catholic Church has held firm to this belief in the presence of Christ’s Body and Blood in the Eucharist not only in her teaching but in her life as well, since she has at all times paid this great Sacrament the worship known as “latria,” which may be given to God alone. As St. Augustine says: “It was in His flesh that Christ walked among us and it is His flesh that He has given us to eat for our salvation; but no one eats of this flesh without having first adored it . . . and not only do we not sin in thus adoring it, but we would be sinning if we did not do so.”“
Mysterium Fidei Paragraph 56 “The Catholic Church has always displayed and still displays this latria that ought to be paid to the Sacrament of the Eucharist, both during Mass and outside of it, by taking the greatest possible care of consecrated Hosts, by exposing them to the solemn veneration of the faithful, and by carrying them about in processions to the joy of great numbers of the people.“
Mysterium Fidei Paragraph 57 “The ancient documents of the Church offer many evidences of this veneration. The bishops of the Church always urged the faithful to take the greatest possible care of the Eucharist that they had in their homes. “The Body of Christ is meant to be eaten by the faithful, not to be treated with irreverence,” is the serious warning of St. Hippolytus.“
Mysterium Fidei Paragraph 59 “These same bishops were severe in reproving any lack of due reverence that might occur. We have evidence of this from the words of Novatian, whose testimony is trustworthy in this matter; He felt that anybody deserved to be condemned who “came out after Sunday service bringing the Eucharist with him, as was the custom, . . . and carried the holy body of the Lord around with him,” going off to places of amusement instead of going home.“
Mysterium Fidei Paragraph 60 “In fact, St. Cyril of Alexandria denounced as mad the opinion that the Eucharist was of no use to sanctification if some of it were left over for another day. “For Christ is not altered,” he says, “and His holy body is not changed; instead the power and force and life-giving grace of the blessing remain in it forever.”“
Mysterium Fidei Paragraph 61 “Nor should we forget that in ancient times the faithful—whether being harassed by violent persecutions or living in solitude out of love for monastic life—nourished themselves even daily on the Eucharist, by receiving Holy Communion from their own hands when there was no priest or deacon present.“
Mysterium Fidei Paragraph 62 “We are not saying this with any thought of effecting a change in the manner of keeping the Eucharist and of receiving Holy Communion that has been laid down by subsequent ecclesiastical laws still in force; Our intention is that we may rejoice over the faith of the Church which is always one and the same.“
Mysterium Fidei Paragraph 64 “And so We beseech you, Venerable Brothers, to take this faith, which means nothing less than maintaining complete fidelity to the words of Christ and the Apostles, and preserve it in its purity and integrity among the people entrusted to your care and vigilance, with all false and pernicious opinions being completely rejected; and We beseech you to foster devotion to the Eucharist, which should be the focal point and goal of all other forms of devotion.“
Mysterium Fidei Paragraph 67 “No one can fail to see that the divine Eucharist bestows an incomparable dignity upon the Christian people. For it is not just while the Sacrifice is being offered and the Sacrament is being confected, but also after the Sacrifice has been offered and the Sacrament confected—while the Eucharist is reserved in churches or oratories—that Christ is truly Emmanuel, which means “God with us.” For He is in the midst of us day and night; He dwells in us with the fullness of grace and of truth. (68) He raises the level of morals, fosters virtue, comforts the sorrowful, strengthens the weak and stirs up all those who draw near to Him to imitate Him, so that they may learn from his example to be meek and humble of heart, and to seek not their own interests but those of God. Anyone who has a special devotion to the sacred Eucharist and who tries to repay Christ’s infinite love for us with an eager and unselfish love of his own, will experience and fully understand—and this will bring great delight and benefit to his soul—just how precious is a life hidden with Christ in God (69) and just how worthwhile it is to carry on a conversation with Christ, for there is nothing more consoling here on earth, nothing more efficacious for progress along the paths of holiness. “
Mysterium Fidei Paragraph 68 “You also realize, Venerable Brothers, that the Eucharist is reserved in churches or oratories to serve as the spiritual center of a religious community or a parish community, indeed of the whole Church and the whole of mankind, since it contains, beneath the veil of the species, Christ the invisible Head of the Church, the Redeemer of the world, the center of all hearts, “by whom all things are and by whom we exist.”“
Mysterium Fidei Paragraph 69 “Hence it is that devotion to the divine Eucharist exerts a great influence upon the soul in the direction of fostering a “social” love, (71) in which we put the common good ahead of private good, take up the cause of the community, the parish, the universal Church, and extend our charity to the whole world because we know that there are members of Christ everywhere.“
Mysterium Fidei Paragraph 70 “Because, Venerable Brothers, the Sacrament of the Eucharist is a sign and cause of the unity of Christ’s Mystical Body, and because it stirs up an active “ecclesial” spirit in those who are more fervent in their Eucharistic devotion, never stop urging your faithful, as they approach the Mystery of the Eucharist, to learn to embrace the Church’s cause as their own, to pray to God without slackening, to offer themselves to God as an acceptable sacrifice for the peace and unity of the Church; so that all the sons of the Church may be united and feel united and there may be no divisions among them but rather unity of mind and intention, as the Apostle commands. (72) May all those who are not yet in perfect communion with the Catholic Church and who glory in the name of Christian despite their separation from her, come as soon as possible to share with us, through the help of God’s grace, in that unity of faith and communion that Christ wanted to be the distinctive mark of His disciples.“
Mysterium Fidei Paragraph 72 “The Church in the past has felt and still feels that nothing is more ancient and more pleasing than the desire for the unity of all Christians, and We want to express this in the very same words that the Council of Trent used to conclude its decree on the Most Holy Eucharist: “In conclusion, the Council with paternal love admonishes, exhorts, begs and implores ‘through the merciful kindness of our God that each and every Christian may come at last to full agreement in this sign of unity, in this bond of charity, in this symbol of harmony; that they may be mindful of the great dignity and the profound love of Our Lord Jesus Christ, who gave up His precious life as the price of our salvation and who gave us His flesh to eat; and that they may believe and adore these sacred mysteries of His body and blood with such firm and unwavering faith, with such devotion and piety and veneration that they will be able to receive that supersubstantial bread often and it will truly be the life of their souls and the unfailing strength of their minds, so that ‘fortified by its vigor,’ they may be able to move on from this wretched earthly pilgrimage to their heavenly home where, without any veil, they will eat the ‘bread of angels’ that they now eat beneath the sacred veils.”“
Mysterium Fidei Paragraph 74 “We also want to address with fraternal affection those who belong to the venerable Churches of the East, which have had so many glorious Fathers whose testimony to belief in the Eucharist We have been so glad to cite in this present letter of Ours. Our soul is filled with great joy as We contemplate your belief in the Eucharist, which is ours as well, as we listen to the liturgical prayers you use to celebrate this great mystery, as we behold your Eucharistic devotion, as we read your theological works explaining or defending the doctrine of this most sacred Sacrament.“
Mysterium Fidei Paragraph 75 “May the most blessed Virgin Mary, from whom Christ the Lord took the flesh that “is contained, offered, received” (81) in this Sacrament under the appearances of bread and wine, and may all the saints of God and especially those who were more inflamed with ardent devotion toward the divine Eucharist, intercede with the Father of mercies so that this common belief in the Eucharist and devotion to it may give rise among all Christians to a perfect unity of communion that will continue to flourish. Lingering in Our mind are the words of the holy martyr Ignatius warning the Philadelphians against the evil of divisions and schisms, the remedy for which is to be found in the Eucharist. “Strive then,” he says, “to make use of one single thanksgiving. For there is only one flesh of Our Lord Jesus Christ, and only one chalice unto the union of His blood, only one altar, only one bishop . . .”“
Mysterium Fidei Paragraph 76 “Fortified by the most consoling hope of blessings that will accrue to the whole Church and to the whole world from an increase in devotion to the Eucharist, as a pledge of heavenly blessings We lovingly impart Our apostolic blessings to you, Venerable Brothers, and to the priests, religious and all who are helping you, as well as to all the faithful entrusted to your care.“
Sacerdotalis Caelibatus Paragraph 29: “The rest of a priest’s life also acquires a greater richness of meaning and sanctifying power. In fact, his individual efforts at his own sanctification find new incentives in the ministry of grace and in the ministry of the Eucharist, in which “the whole spiritual good of the Church is contained”: acting in the person of Christ, the priest unites himself most intimately with the offering, and places on the altar his entire life, which bears the marks of the holocaust.” “
Sacerdotalis Caelibatus Paragraph 75: “Priestly piety, nourished at the table of God’s word and the Holy Eucharist, lived within the cycle of the liturgical year, inspired by a warm and enlightened devotion to the Virgin Mother of the supreme and eternal High Priest and Queen of the Apostles, will bring him to the source of a true spiritual life which alone provides a solid foundation for the observance of celibacy.“
Populorum Progressio Paragraph 86: “Genuine progress does not consist in wealth sought for personal comfort or for its own sake; rather it consists in an economic order designed for the welfare of the human person, where the daily bread that each man receives reflects the glow of brotherly love and the helping hand of God.“
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