The Eucharist is a worship celebrated by idolaters according to the doctrine of woman, the Great Whore, the Roman Catholic Church, and what they do is just a diabolical dissimulation of celebration made by the Lord JESUS did in memory of His death hanged on the cross the Devil was preparing for Him.
Every religious ceremony performed by the idolaters is a disguised imitation, a sorcerie, it is a celebration made by the spirit of the Devil. It has nothing to do with the Spirit of God the Father, nor of Jesus, nor of the Holy Spirit, but the spirit of Devil, the father of lie. The eucharist celebrated by demons is a source of disease, serious illness, death, and all sorts of misfortunes that happen in people's lives around the Earth.
Eucharist made by the Roman Catholic Church is witchcraft, sorcery, a celebration of idolaters and a cult of demons. Babylon the Great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Actually all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her PLAGUES.
In Christ JESUS, KING of kings (made them by Him) and LORD of lords
St. Clement of Rome was the third successor of Peter the Apostle as bishop of Rome, our fourth Pope. St. Irenaeus (Book III, iii) tells us that Clement "saw the blessed Apostles and conversed with them, and had yet ringing in his ears the preaching of the Apostles and had their tradition before his eyes, and not he only for many were then surviving who had been taught by the Apostles. " Similarly Epiphanius tells us that Clement was a contemporary of Peter and Paul. There is a tradition that he was ordained by St. Peter and acted as a kind of auxiliary bishop to Linus and Anacletus, his predecessors in the papal chair. His letter to the Corinthians was written between 70-96 A.D.
in an effort to restore peace to the Church at Corinith, Greece, which has broken into factions and was intent upon firing some of their presbyters. The epistle, which is written in Greek, is important because of the distinction it makes between leaders of the community and the faithful. Clement refers to the leaders as presbyters or bishops, without making any further distinction, referring specifically to their ministry as the "
offering of gifts." He says, "Our sin will not be light if we expel those who worthily and blamelessly have offered the gifts of the episcopacy." This is clearly liturgical language in light of Mt 5:23 and Lv.1: 2 and Lv 7:38, referring in this instance to the Eucharistic sacrifice offered by priests in the Mass.
St. Ignatius of Antioch was a pagan by birth and a Syrian. He became the third bishop of Antioch and may be considered an apostolic Father in the sense that he heard the Apostle John preach. About 110 A.D. he was sentenced to a martyr's death in the arena by the Emperor Trajan, who also put Pope Clement to death. On the almost 1000 mile journey to Rome from Antioch, Syria, the third largest city of the Empire, Ignatius wrote seven letters, which are his only surviving letters. They are addressed to Christian communities he presided over as bishop. He speaks of the Eucharistic mystery in mystical terms saying, "Therefore arm yourselves with gentleness, renew yourselves in faith, which is the Flesh of the Lord, and in charity, which is the Blood of Jesus Christ." His most famous passage says:
I am God’s grain, and I am being ground by the teeth of wild beasts in order that I may be found [to be]
pure bread for Christ. My love has been crucified, and there is in me no fire of material love, but rather a living water, speaking in me and saying within me, ‘Come to the Father.’ I take no pleasure in corruptible food or in the delights of this life. I want the bread of God,
which is the flesh of Jesus Christ, who is the seed of David; and for drink I want
his Blood which is incorruptible love.
His reference to "bread of God" is an allusion to John 6: 33, where Jesus says, "It is not Moses who has given you bread from heaven [manna], but it is my Father who gives you the Bread from heaven. For the bread of God is he who comes down from heaven and gives life to the world." The Eucharist was a model for the Christ centered approach of Ignatius since he sees the it as an example of the "undying love of Christ as he feeds us with his Flesh and Blood." There is no mistaking his tone in his letter to the Church at Smyrna as he speaks of the Gnostics who had a disdain for material reality:
Charity is no concern to them, nor are widows and orphans or the oppressed . . .They abstain from the Eucharist and from prayer, because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, which suffered for our sins and which, in his goodness, the Father raised . . .
Like St. Paul in 1 Corinthians 10: 17, he saw the Eucharistic Body of our Lord as the unifying force in the Church. He
wrote the Philadelphians:
Be careful to observe [only] one Eucharist; for there is only one Flesh of our Lord Jesus Christ and one cup of union with his Blood, one
altar of sacrifice, as [there is] one bishop with the presbyters and my fellow-servants the deacons.
Another unforgettable reference is when he urges Christians to assemble in common and obey the bishop, "breaking one bread that is
the medicine of immortality and the antidote against dying that offers life for all in Jesus Christ." These beautiful words sum up Jesus’ own teaching in John 6 and St. Paul in 1 Corinthians 11. Notice also that he refers to the Eucharist as a
sacrifice as did the authors of the
Didache. Eucharistic theology seems almost complete in St. Ignatius.
St. Justin Martyr who also gave his life for Christ, as his name implies. His
Apologies are considered the most important of the 2d century Christian writings of the Fathers of the Early Church. It is difficult not to identify his testimony with an early version of the Catholic Mass, the president or presider being a priest [
presbyteros being the Greek root for our English word priest] as he speaks of the Eucharist about 155 A.D.:
For we do not receive these as common bread and common drink; but just as Jesus Christ our Savior, having been made flesh by the word of God, had both flesh and blood for our salvation, so also we have learned that the food over which thanks has been given by the prayer of the word which comes from him, [see 1 Cor 11: 23-26; Lk 22; 19] and by which are blood and flesh are nourished through a change, is the Flesh and Blood of the same incarnate Jesus.
In his
Dialogue with Trypho the Jew he writes about the pure sacrifice mentioned by the prophet Malachi once again. The message is that the Eucharist has "replaced the sacrifices of the Temple in Jerusalem" just as Malachi prophesied. The Fathers often used this text to demonstrate the sacrificial nature of the offering [of the Eucharist at Mass].
St. Irenaeus who heard the preaching of Bishop Polycarp, who was a disciple of the Apostle John, writing a famous tract
Against Heresies between 180 and 190 A.D. is the first to provide explicit mention of the change that takes place in the bread and wine when they become the Eucharist. The earthly creation (bread and wine) are raised to a heavenly dignity after they "receive the word of God" [at the
epiclesisof the Mass or the invocation to the Holy Spirit] and become the food and drink of Christians. So how then can we doubt that, "Our bodies, receiving the Eucharist, are no longer corruptible but have the hope of resurrection to eternal life."
St. Hilary of Poitiers (died in 368 A.D.) in his his
De Trinitate said that the Eucharist made the Church Christ’s Body and allows us to become one with the Father. St. Cyril of Jerusalem in his
Mystagogic Catechesis, a series of sermons dated to the late 4th century, is the first to make clear that the Real Presence is made possible by a changing of the substance of the elements, though the word "transubstantiation" was not yet used. He wrote:
In the Old Covenant there were loaves of proposition [the bread of the presence], but they being of the Old Covenant, have come to an end. In the New Covenant there is a heavenly bread and a cup of salvation that sanctify the body and soul. For as the bread exists for the body, so the Word is in harmony with the soul. Therefore, do not consider them as bare bread and wine; for according to the declaration of the Master, they are Body and Blood. If even the senses suggest this to you [viz. that they are only bread and wine], let faith reassure you. Do not judge the reality by taste but, having full assurance from faith, realize that you have been judged worthy of the Body and Blood of Christ.
