The Eucharist in Scripture

CHAPTER 12 Abram’s Call and Migration. 1 The Lord said to Abram: Go forth from your land, your relatives, and from your father’s house to a land that I will show you. 2 I will make of you a great nation, and I will bless you; I will make your name great, so that you will be a blessing. 3 I will bless those who bless you and curse those who curse you. All the families of the earth will find blessing in you. 4 Abram went as the Lord directed him, and Lot went with him. Abram was seventy-five years old when he left Haran. 5 Abram took his wife Sarai, his brother’s son Lot, all the possessions that they had accumulated, and the persons they had acquired in Haran, and they set out for the land of Canaan. When they came to the land of Canaan, 6 Abram passed through the land as far as the sacred place at Shechem, by the oak of Moreh. The Canaanites were then in the land. 7 The Lord appeared to Abram and said: To your descendants I will give this land. So Abram built an altar there to the Lord who had appeared to him. 8 From there he moved on to the hill country east of Bethel, pitching his tent with Bethel to the west and Ai to the east. He built an altar there to the Lord and invoked the Lord by name. 9 Then Abram journeyed on by stages to the Negeb. Abram and Sarai in Egypt. 10 There was famine in the land; so Abram went down to Egypt to sojourn there, since the famine in the land was severe. 11 When he was about to enter Egypt, he said to his wife Sarai: “I know that you are a beautiful woman. 12 When the Egyptians see you, they will say, ‘She is his wife’; then they will kill me, but let you live. 13 Please say, therefore, that you are my sister, so that I may fare well on your account and my life may be spared for your sake.” 14 When Abram arrived in Egypt, the Egyptians saw that the woman was very beautiful. 15 When Pharaoh’s officials saw her they praised her to Pharaoh, and the woman was taken into Pharaoh’s house. 16 Abram fared well on her account, and he acquired sheep, oxen, male and female servants, male and female donkeys, and camels. 17 But the Lord struck Pharaoh and his household with severe plagues because of Sarai, Abram’s wife. 18 Then Pharaoh summoned Abram and said to him: “How could you do this to me! Why did you not tell me she was your wife? 19 Why did you say, ‘She is my sister,’ so that I took her for my wife? Now, here is your wife. Take her and leave!” 20 Then Pharaoh gave his men orders concerning Abram, and they sent him away, with his wife and all that belonged to him.

CHAPTER 15 The Covenant with Abram. 1 Some time afterward, the word of the Lord came to Abram in a vision: Do not fear, Abram! I am your shield; I will make your reward very great. 2 But Abram said, “Lord God, what can you give me, if I die childless and have only a servant of my household, Eliezer of Damascus?” 3 Abram continued, “Look, you have given me no offspring, so a servant of my household will be my heir.” 4 Then the word of the Lord came to him: No, that one will not be your heir; your own offspring will be your heir. 5 He took him outside and said: Look up at the sky and count the stars, if you can. Just so, he added, will your descendants be. 6 Abram put his faith in the Lord, who attributed it to him as an act of righteousness. 7 He then said to him: I am the Lord who brought you from Ur of the Chaldeans to give you this land as a possession. 8 “Lord God,” he asked, “how will I know that I will possess it?” 9 He answered him: Bring me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon. 10 He brought him all these, split them in two, and placed each half opposite the other; but the birds he did not cut up. 11 Birds of prey swooped down on the carcasses, but Abram scared them away. 12 As the sun was about to set, a deep sleep fell upon Abram, and a great, dark dread descended upon him. 13 Then the Lord said to Abram: Know for certain that your descendants will reside as aliens in a land not their own, where they shall be enslaved and oppressed for four hundred years. 14 But I will bring judgment on the nation they must serve, and after this they will go out with great wealth. 15 You, however, will go to your ancestors in peace; you will be buried at a ripe old age. 16 In the fourth generation your descendants will return here, for the wickedness of the Amorites is not yet complete. 17 When the sun had set and it was dark, there appeared a smoking fire pot and a flaming torch, which passed between those pieces. 18 On that day the Lord made a covenant with Abram, saying: To your descendants I give this land, from the Wadi of Egypt to the Great River, the Euphrates, 19 the land of the Kenites, the Kenizzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites, and the Jebusites.

CHAPTER 17 Covenant of Circumcision. 1 When Abram was ninety-nine years old, the Lord appeared to Abram and said: I am God the Almighty. Walk in my presence and be blameless. 2 Between you and me I will establish my covenant, and I will multiply you exceedingly. 3 Abram fell face down and God said to him: 4 For my part, here is my covenant with you: you are to become the father of a multitude of nations. 5 No longer will you be called Abram; your name will be Abraham, for I am making you the father of a multitude of nations. 6 I will make you exceedingly fertile; I will make nations of you; kings will stem from you. 7 I will maintain my covenant between me and you and your descendants after you throughout the ages as an everlasting covenant, to be your God and the God of your descendants after you. 8 I will give to you and to your descendants after you the land in which you are now residing as aliens, the whole land of Canaan, as a permanent possession; and I will be their God. 9 God said to Abraham: For your part, you and your descendants after you must keep my covenant throughout the ages. 10 This is the covenant between me and you and your descendants after you that you must keep: every male among you shall be circumcised. 11 Circumcise the flesh of your foreskin. That will be the sign of the covenant between me and you. 12 Throughout the ages, every male among you, when he is eight days old, shall be circumcised, including houseborn slaves and those acquired with money from any foreigner who is not of your descendants. 13 Yes, both the houseborn slaves and those acquired with money must be circumcised. Thus my covenant will be in your flesh as an everlasting covenant. 14 If a male is uncircumcised, that is, if the flesh of his foreskin has not been cut away, such a one will be cut off from his people; he has broken my covenant. 15 God further said to Abraham: As for Sarai your wife, do not call her Sarai; her name will be Sarah. 16 I will bless her, and I will give you a son by her. Her also will I bless; she will give rise to nations, and rulers of peoples will issue from her. 17 Abraham fell face down and laughed as he said to himself, “Can a child be born to a man who is a hundred years old? Can Sarah give birth at ninety?” 18 So Abraham said to God, “If only Ishmael could live in your favor!” 19 God replied: Even so, your wife Sarah is to bear you a son, and you shall call him Isaac. It is with him that I will maintain my covenant as an everlasting covenant and with his descendants after him. 20 Now as for Ishmael, I will heed you: I hereby bless him. I will make him fertile and will multiply him exceedingly. He will become the father of twelve chieftains, and I will make of him a great nation. 21 But my covenant I will maintain with Isaac, whom Sarah shall bear to you by this time next year. 22 When he had finished speaking with Abraham, God departed from him. 23 Then Abraham took his son Ishmael and all his slaves, whether born in his house or acquired with his money—every male among the members of Abraham’s household—and he circumcised the flesh of their foreskins on that same day, as God had told him to do. 24 Abraham was ninety-nine years old when the flesh of his foreskin was circumcised, 25 and his son Ishmael was thirteen years old when the flesh of his foreskin was circumcised. 26 Thus, on that same day Abraham and his son Ishmael were circumcised; 27 and all the males of his household, including the slaves born in his house or acquired with his money from foreigners, were circumcised with him. 

CHAPTER 22 The Testing of Abraham. 1 Some time afterward, God put Abraham to the test and said to him: Abraham! “Here I am!” he replied. 2 Then God said: Take your son Isaac, your only one, whom you love, and go to the land of Moriah. There offer him up as a burnt offering on one of the heights that I will point out to you. 3 Early the next morning Abraham saddled his donkey, took with him two of his servants and his son Isaac, and after cutting the wood for the burnt offering, set out for the place of which God had told him. 4 On the third day Abraham caught sight of the place from a distance. 5 Abraham said to his servants: “Stay here with the donkey, while the boy and I go on over there. We will worship and then come back to you.” 6 So Abraham took the wood for the burnt offering and laid it on his son Isaac, while he himself carried the fire and the knife. As the two walked on together, 7 Isaac spoke to his father Abraham. “Father!” he said. “Here I am,” he replied. Isaac continued, “Here are the fire and the wood, but where is the sheep for the burnt offering?” 8 “My son,” Abraham answered, “God will provide the sheep for the burnt offering.” Then the two walked on together. 9 When they came to the place of which God had told him, Abraham built an altar there and arranged the wood on it. Next he bound his son Isaac, and put him on top of the wood on the altar. 10 Then Abraham reached out and took the knife to slaughter his son. 11 But the angel of the Lord called to him from heaven, “Abraham, Abraham!” “Here I am,” he answered. 12 “Do not lay your hand on the boy,” said the angel. “Do not do the least thing to him. For now I know that you fear God, since you did not withhold from me your son, your only one.” 13 Abraham looked up and saw a single ram caught by its horns in the thicket. So Abraham went and took the ram and offered it up as a burnt offering in place of his son. 14 Abraham named that place Yahweh-yireh; hence people today say, “On the mountain the Lord will provide.” 15 A second time the angel of the Lord called to Abraham from heaven 16 and said: “I swear by my very self—oracle of the Lord—that because you acted as you did in not withholding from me your son, your only one, 17 I will bless you and make your descendants as countless as the stars of the sky and the sands of the seashore; your descendants will take possession of the gates of their enemies, 18 and in your descendants all the nations of the earth will find blessing, because you obeyed my command.” 19 Abraham then returned to his servants, and they set out together for Beer-sheba, where Abraham lived. Nahor’s Descendants. 20 Some time afterward, the news came to Abraham: “Milcah too has borne sons to your brother Nahor: 21 Uz, his firstborn, his brother Buz, Kemuel the father of Aram, 22 Chesed, Hazo, Pildash, Jidlaph, and Bethuel.” 23 Bethuel became the father of Rebekah. These eight Milcah bore to Nahor, Abraham’s brother. 24 His concubine, whose name was Reumah, also bore children: Tebah, Gaham, Tahash, and Maacah. 
New American Bible, Revised Edition. (Washington, DC: The United States Conference of Catholic Bishops, 2011), Ge 22.

You can find an online version of the Catechism here.

The sacrificial memorial of Christ and of his Body, the Church

1362 The Eucharist is the memorial of Christ’s Passover, the making present and the sacramental offering of his unique sacrifice, in the liturgy of the Church which is his Body. In all the Eucharistic Prayers we find after the words of institution a prayer called the anamnesis or memorial. (1103)

1363 In the sense of Sacred Scripture the memorial is not merely the recollection of past events but the proclamation of the mighty works wrought by God for men. In the liturgical celebration of these events, they become in a certain way present and real. This is how Israel understands its liberation from Egypt: every time Passover is celebrated, the Exodus events are made present to the memory of believers so that they may conform their lives to them. (1099)

1364 In the New Testament, the memorial takes on new meaning. When the Church celebrates the Eucharist, she commemorates Christ’s Passover, and it is made present: the sacrifice Christ offered once for all on the cross remains ever present. “As often as the sacrifice of the Cross by which ‘Christ our Pasch has been sacrificed’ is celebrated on the altar, the work of our redemption is carried out.” (611; 1085)

1365 Because it is the memorial of Christ’s Passover, the Eucharist is also a sacrifice. The sacrificial character of the Eucharist is manifested in the very words of institution: “This is my body which is given for you” and “This cup which is poured out for you is the New Covenant in my blood.” In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he “poured out for many for the forgiveness of sins.” (2100; 1846)

1366 The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit: (613) [Christ], our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption. But because his priesthood was not to end with his death, at the Last Supper “on the night when he was betrayed,” [he wanted] to leave to his beloved spouse the Church a visible sacrifice (as the nature of man demands) by which the bloody sacrifice which he was to accomplish once for all on the cross would be re-presented, its memory perpetuated until the end of the world, and its salutary power be applied to the forgiveness of the sins we daily commit.

1367 The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: “The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different.” “And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and offered in an unbloody manner … this sacrifice is truly propitiatory.” (1545)

1368 The Eucharist is also the sacrifice of the Church. The Church which is the Body of Christ participates in the offering of her Head. With him, she herself is offered whole and entire. She unites herself to his intercession with the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his Body. The lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ and with his total offering, and so acquire a new value. Christ’s sacrifice present on the altar makes it possible for all generations of Christians to be united with his offering. (618; 2031; 1109) In the catacombs the Church is often represented as a woman in prayer, arms outstretched in the praying position. Like Christ who stretched out his arms on the cross, through him, with him, and in him, she offers herself and intercedes for all men.

1369 The whole Church is united with the offering and intercession of Christ. Since he has the ministry of Peter in the Church, the Pope is associated with every celebration of the Eucharist, wherein he is named as the sign and servant of the unity of the universal Church. The bishop of the place is always responsible for the Eucharist, even when a priest presides; the bishop’s name is mentioned to signify his presidency over the particular Church, in the midst of his presbyterium and with the assistance of deacons. The community intercedes also for all ministers who, for it and with it, offer the Eucharistic sacrifice: (834, 882; 1561, 1566) Let only that Eucharist be regarded as legitimate, which is celebrated under [the presidency of] the bishop or him to whom he has entrusted it. Through the ministry of priests the spiritual sacrifice of the faithful is completed in union with the sacrifice of Christ the only Mediator, which in the Eucharist is offered through the priests’ hands in the name of the whole Church in an unbloody and sacramental manner until the Lord himself comes.

1370 To the offering of Christ are united not only the members still here on earth, but also those already in the glory of heaven. In communion with and commemorating the Blessed Virgin Mary and all the saints, the Church offers the Eucharistic sacrifice. In the Eucharist the Church is as it were at the foot of the cross with Mary, united with the offering and intercession of Christ. (956; 969)

1371 The Eucharistic sacrifice is also offered for the faithful departed who “have died in Christ but are not yet wholly purified,” so that they may be able to enter into the light and peace of Christ: (958, 1689; 1032) Put this body anywhere! Don’t trouble yourselves about it! I simply ask you to remember me at the Lord’s altar wherever you are. Then, we pray [in the anaphora] for the holy fathers and bishops who have fallen asleep, and in general for all who have fallen asleep before us, in the belief that it is a great benefit to the souls on whose behalf the supplication is offered, while the holy and tremendous Victim is present.… By offering to God our supplications for those who have fallen asleep, if they have sinned, we … offer Christ sacrificed for the sins of all, and so render favorable, for them and for us, the God who loves man.

1372 St. Augustine admirably summed up this doctrine that moves us to an ever more complete participation in our Redeemer’s sacrifice which we celebrate in the Eucharist: (1140) This wholly redeemed city, the assembly and society of the saints, is offered to God as a universal sacrifice by the high priest who in the form of a slave went so far as to offer himself for us in his Passion, to make us the Body of so great a head.… Such is the sacrifice of Christians: “we who are many are one Body in Christ.” The Church continues to reproduce this sacrifice in the sacrament of the altar so well-known to believers wherein it is evident to them that in what she offers she herself is offered.

You can find an online version of the Catechism here.

1334 In the Old Covenant bread and wine were offered in sacrifice among the first fruits of the earth as a sign of grateful acknowledgment to the Creator. But they also received a new significance in the context of the Exodus: the unleavened bread that Israel eats every year at Passover commemorates the haste of the departure that liberated them from Egypt; the remembrance of the manna in the desert will always recall to Israel that it lives by the bread of the Word of God; their daily bread is the fruit of the promised land, the pledge of God’s faithfulness to his promises. The “cup of blessing” at the end of the Jewish Passover meal adds to the festive joy of wine an eschatological dimension: the messianic expectation of the rebuilding of Jerusalem. When Jesus instituted the Eucharist, he gave a new and definitive meaning to the blessing of the bread and the cup. (1150; 1363)

1338 The three synoptic Gospels and St. Paul have handed on to us the account of the institution of the Eucharist; St. John, for his part, reports the words of Jesus in the synagogue of Capernaum that prepare for the institution of the Eucharist: Christ calls himself the bread of life, come down from heaven.

1339 Jesus chose the time of Passover to fulfill what he had announced at Capernaum: giving his disciples his Body and his Blood: (1169)

Then came the day of Unleavened Bread, on which the passover lamb had to be sacrificed. So Jesus sent Peter and John, saying, “Go and prepare the passover meal for us, that we may eat it.…” They went … and prepared the passover. And when the hour came, he sat at table, and the apostles with him. And he said to them, “I have earnestly desired to eat this passover with you before I suffer; for I tell you I shall not eat it again until it is fulfilled in the kingdom of God.”.… And he took bread, and when he had given thanks he broke it and gave it to them, saying, “This is my body which is given for you. Do this in remembrance of me.” And likewise the cup after supper, saying, “This cup which is poured out for you is the New Covenant in my blood.”

The sacrificial memorial of Christ and of his Body, the Church

1362 The Eucharist is the memorial of Christ’s Passover, the making present and the sacramental offering of his unique sacrifice, in the liturgy of the Church which is his Body. In all the Eucharistic Prayers we find after the words of institution a prayer called the anamnesis or memorial. (1103)

1363 In the sense of Sacred Scripture the memorial is not merely the recollection of past events but the proclamation of the mighty works wrought by God for men. In the liturgical celebration of these events, they become in a certain way present and real. This is how Israel understands its liberation from Egypt: every time Passover is celebrated, the Exodus events are made present to the memory of believers so that they may conform their lives to them. (1099)

1364 In the New Testament, the memorial takes on new meaning. When the Church celebrates the Eucharist, she commemorates Christ’s Passover, and it is made present: the sacrifice Christ offered once for all on the cross remains ever present. “As often as the sacrifice of the Cross by which ‘Christ our Pasch has been sacrificed’ is celebrated on the altar, the work of our redemption is carried out.” (611; 1085)

1365 Because it is the memorial of Christ’s Passover, the Eucharist is also a sacrifice. The sacrificial character of the Eucharist is manifested in the very words of institution: “This is my body which is given for you” and “This cup which is poured out for you is the New Covenant in my blood.” In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he “poured out for many for the forgiveness of sins.” (2100; 1846)

1366 The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit: (613) [Christ], our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption. But because his priesthood was not to end with his death, at the Last Supper “on the night when he was betrayed,” [he wanted] to leave to his beloved spouse the Church a visible sacrifice (as the nature of man demands) by which the bloody sacrifice which he was to accomplish once for all on the cross would be re-presented, its memory perpetuated until the end of the world, and its salutary power be applied to the forgiveness of the sins we daily commit.

1367 The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: “The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different.” “And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and offered in an unbloody manner … this sacrifice is truly propitiatory.” (1545)

Gospel of Mark:CHAPTER 15 Jesus Before Pilate. 1 As soon as morning came, the chief priests with the elders and the scribes, that is, the whole Sanhedrin, held a council. They bound Jesus, led him away, and handed him over to Pilate. 2 Pilate questioned him, “Are you the king of the Jews?” He said to him in reply, “You say so.” 3 The chief priests accused him of many things. 4 Again Pilate questioned him, “Have you no answer? See how many things they accuse you of.” 5 Jesus gave him no further answer, so that Pilate was amazed. The Sentence of Death. 6 Now on the occasion of the feast he used to release to them one prisoner whom they requested. 7 A man called Barabbas was then in prison along with the rebels who had committed murder in a rebellion. 8 The crowd came forward and began to ask him to do for them as he was accustomed. 9 Pilate answered, “Do you want me to release to you the king of the Jews?” 10 For he knew that it was out of envy that the chief priests had handed him over. 11 But the chief priests stirred up the crowd to have him release Barabbas for them instead. 12 Pilate again said to them in reply, “Then what [do you want] me to do with [the man you call] the king of the Jews?” 13 They shouted again, “Crucify him.” 14 Pilate said to them, “Why? What evil has he done?” They only shouted the louder, “Crucify him.” 15 So Pilate, wishing to satisfy the crowd, released Barabbas to them and, after he had Jesus scourged, handed him over to be crucified. Mockery by the Soldiers. 16  The soldiers led him away inside the palace, that is, the praetorium, and assembled the whole cohort. 17 They clothed him in purple and, weaving a crown of thorns, placed it on him. 18 They began to salute him with, “Hail, King of the Jews!” 19 and kept striking his head with a reed and spitting upon him. They knelt before him in homage. 20 And when they had mocked him, they stripped him of the purple cloak, dressed him in his own clothes, and led him out to crucify him. The Way of the Cross. 21 They pressed into service a passer-by, Simon, a Cyrenian, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. The Crucifixion. 22 They brought him to the place of Golgotha (which is translated Place of the Skull). 23 They gave him wine drugged with myrrh, but he did not take it. 24  Then they crucified him and divided his garments by casting lots for them to see what each should take. 25 It was nine o’clock in the morning when they crucified him. 26 The inscription of the charge against him read, “The King of the Jews.” 27 With him they crucified two revolutionaries, one on his right and one on his left. [28 ] 29 Those passing by reviled him, shaking their heads and saying, “Aha! You who would destroy the temple and rebuild it in three days, 30 save yourself by coming down from the cross.” 31 Likewise the chief priests, with the scribes, mocked him among themselves and said, “He saved others; he cannot save himself. 32 Let the Messiah, the King of Israel, come down now from the cross that we may see and believe.” Those who were crucified with him also kept abusing him. The Death of Jesus. 33 At noon darkness came over the whole land until three in the afternoon. 34 And at three o’clock Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?” which is translated, “My God, my God, why have you forsaken me?” 35 Some of the bystanders who heard it said, “Look, he is calling Elijah.” 36 One of them ran, soaked a sponge with wine, put it on a reed, and gave it to him to drink, saying, “Wait, let us see if Elijah comes to take him down.” 37 Jesus gave a loud cry and breathed his last. 38 The veil of the sanctuary was torn in two from top to bottom. 39  When the centurion who stood facing him saw how he breathed his last he said, “Truly this man was the Son of God!” 40 There were also women looking on from a distance. Among them were Mary Magdalene, Mary the mother of the younger James and of Joses, and Salome. 41 These women had followed him when he was in Galilee and ministered to him. There were also many other women who had come up with him to Jerusalem. The Burial of Jesus. 42 When it was already evening, since it was the day of preparation, the day before the sabbath, 43 Joseph of Arimathea, a distinguished member of the council, who was himself awaiting the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus. 44 Pilate was amazed that he was already dead. He summoned the centurion and asked him if Jesus had already died. 45 And when he learned of it from the centurion, he gave the body to Joseph. 46 Having bought a linen cloth, he took him down, wrapped him in the linen cloth and laid him in a tomb that had been hewn out of the rock. Then he rolled a stone against the entrance to the tomb. 47 Mary Magdalene and Mary the mother of Joses watched where he was laid.

The Gospel of Luke: CHAPTER 22 The Conspiracy Against Jesus. 1 Now the feast of Unleavened Bread, called the Passover, was drawing near, 2 and the chief priests and the scribes were seeking a way to put him to death, for they were afraid of the people. 3 Then Satan entered into Judas, the one surnamed Iscariot, who was counted among the Twelve, 4 and he went to the chief priests and temple guards to discuss a plan for handing him over to them. 5 They were pleased and agreed to pay him money. 6 He accepted their offer and sought a favorable opportunity to hand him over to them in the absence of a crowd. Preparations for the Passover. 7 When the day of the feast of Unleavened Bread arrived, the day for sacrificing the Passover lamb, 8 he sent out Peter and John, instructing them, “Go and make preparations for us to eat the Passover.” 9 They asked him, “Where do you want us to make the preparations?” 10 And he answered them, “When you go into the city, a man will meet you carrying a jar of water. Follow him into the house that he enters 11 and say to the master of the house, ‘The teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?” ’ 12 He will show you a large upper room that is furnished. Make the preparations there.” 13 Then they went off and found everything exactly as he had told them, and there they prepared the Passover. The Last Supper. 14 When the hour came, he took his place at table with the apostles. 15 He said to them, “I have eagerly desired to eat this Passover with you before I suffer, 16 for, I tell you, I shall not eat it [again] until there is fulfillment in the kingdom of God.” 17 Then he took a cup, gave thanks, and said, “Take this and share it among yourselves; 18 for I tell you [that] from this time on I shall not drink of the fruit of the vine until the kingdom of God comes.” 19  Then he took the bread, said the blessing, broke it, and gave it to them, saying, “This is my body, which will be given for you; do this in memory of me.” 20 And likewise the cup after they had eaten, saying, “This cup is the new covenant in my blood, which will be shed for you. The Betrayal Foretold. 21 “And yet behold, the hand of the one who is to betray me is with me on the table; 22 for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed.” 23 And they began to debate among themselves who among them would do such a deed. The Role of the Disciples. 24 Then an argument broke out among them about which of them should be regarded as the greatest. 25  He said to them, “The kings of the Gentiles lord it over them and those in authority over them are addressed as ‘Benefactors’; 26 but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant. 27 For who is greater: the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves. 28 It is you who have stood by me in my trials; 29 and I confer a kingdom on you, just as my Father has conferred one on me, 30 that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel. Peter’s Denial Foretold. 31 “Simon, Simon, behold Satan has demanded to sift all of you like wheat, 32 but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers.” 33 He said to him, “Lord, I am prepared to go to prison and to die with you.” 34 But he replied, “I tell you, Peter, before the cock crows this day, you will deny three times that you know me.” Instructions for the Time of Crisis. 35 He said to them, “When I sent you forth without a money bag or a sack or sandals, were you in need of anything?” “No, nothing,” they replied. 36 He said to them, “But now one who has a money bag should take it, and likewise a sack, and one who does not have a sword should sell his cloak and buy one. 37 For I tell you that this scripture must be fulfilled in me, namely, ‘He was counted among the wicked’; and indeed what is written about me is coming to fulfillment.” 38 Then they said, “Lord, look, there are two swords here.” But he replied, “It is enough!” The Agony in the Garden. 39 Then going out he went, as was his custom, to the Mount of Olives, and the disciples followed him. 40 When he arrived at the place he said to them, “Pray that you may not undergo the test.” 41 After withdrawing about a stone’s throw from them and kneeling, he prayed, 42 saying, “Father, if you are willing, take this cup away from me; still, not my will but yours be done.”[43 And to strengthen him an angel from heaven appeared to him. 44 He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground.] 45 When he rose from prayer and returned to his disciples, he found them sleeping from grief. 46 He said to them, “Why are you sleeping? Get up and pray that you may not undergo the test.” The Betrayal and Arrest of Jesus. 47 While he was still speaking, a crowd approached and in front was one of the Twelve, a man named Judas. He went up to Jesus to kiss him. 48 Jesus said to him, “Judas, are you betraying the Son of Man with a kiss?” 49 His disciples realized what was about to happen, and they asked, “Lord, shall we strike with a sword?” 50 And one of them struck the high priest’s servant and cut off his right ear. 51 But Jesus said in reply, “Stop, no more of this!” Then he touched the servant’s ear and healed him. 52 And Jesus said to the chief priests and temple guards and elders who had come for him, “Have you come out as against a robber, with swords and clubs? 53 Day after day I was with you in the temple area, and you did not seize me; but this is your hour, the time for the power of darkness.” Peter’s Denial of Jesus. 54 After arresting him they led him away and took him into the house of the high priest; Peter was following at a distance. 55 They lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them. 56 When a maid saw him seated in the light, she looked intently at him and said, “This man too was with him.” 57 But he denied it saying, “Woman, I do not know him.” 58 A short while later someone else saw him and said, “You too are one of them”; but Peter answered, “My friend, I am not.” 59 About an hour later, still another insisted, “Assuredly, this man too was with him, for he also is a Galilean.” 60 But Peter said, “My friend, I do not know what you are talking about.” Just as he was saying this, the cock crowed, 61 and the Lord turned and looked at Peter; and Peter remembered the word of the Lord, how he had said to him, “Before the cock crows today, you will deny me three times.” 62 He went out and began to weep bitterly. 63 The men who held Jesus in custody were ridiculing and beating him. 64 They blindfolded him and questioned him, saying, “Prophesy! Who is it that struck you?” 65 And they reviled him in saying many other things against him. Jesus Before the Sanhedrin. 66 When day came the council of elders of the people met, both chief priests and scribes, and they brought him before their Sanhedrin. 67 They said, “If you are the Messiah, tell us,” but he replied to them, “If I tell you, you will not believe, 68 and if I question, you will not respond. 69 But from this time on the Son of Man will be seated at the right hand of the power of God.” 70 They all asked, “Are you then the Son of God?” He replied to them, “You say that I am.” 71 Then they said, “What further need have we for testimony? We have heard it from his own mouth.”

You can find an online version of the Catechism here.