Participation through the communications media. Thus, Godâs ultimate aim in history is to glorify His Son. Associations, ecclesial movements and new communities â with their lively charisms bestowed by the Holy Spirit for the needs of our time â together with Institutes of Consecrated Life, have a particular responsibility for helping to make the faithful conscious that they belong to the Lord (cf. (145) General Instruction of the Roman Missal, 78. While not neglecting a systematic understanding of the content of the faith, it centred on a vital and convincing encounter with Christ, as proclaimed by authentic witnesses. 30 overall â Bama's inexperienced but ascending interior rusher. Dear brothers and sisters, the Eucharist is at the root of every form of holiness, and each of us is called to the fullness of life in the Holy Spirit. The Spirit would then teach the disciples all things and bring to their remembrance all that Christ had said (cf. Different traditions exist within the Church. (163) Cf. The devil tried to tempt Jesus one more time. Thus the disciple, sent forth by the Church, becomes open to a mission without frontiers.". "The Eucharist draws us into Jesus' act of self-oblation. Jn 15:26), to guide the disciples into all truth (cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium, 56; Sacred Congregation of Rites, Instruction Eucharisticum Mysterium (25 May 1967), 3: AAS 57 (1967), 540-543. The eucharistic form of life can thus help foster a real change in the way we approach history and the world. To this end I join the Synod Fathers in recommending "the daily celebration of Mass, even when the faithful are not present." At the same time, pastoral care must not be understood as if it were somehow in conflict with the law. (132) There is an intrinsic bond between the word of God and the Eucharist. Let us pray, therefore, for greater religious freedom in every nation, so that Christians, as well as the followers of other religions, can freely express their convictions, both as individuals and as communities. John Paul II, Apostolic Letter Dominicae Cenae (24 February 1980), 7: AAS 72 (1980), 124-127; Second Vatican Ecumenical Council, Decree on the Ministry and Life of Priests Presbyterorum Ordinis, 5. (252) Martyrium Saturnini, Dativi et aliorum plurimorum, 7, 9, 10: PL 8, 707, 709-710. (4) Precisely because Christ has become for us the food of truth, the Church turns to every man and woman, inviting them freely to accept God's gift. Here the eucharistic celebration appears in all its power as the source and summit of the Church's life, since it expresses at once both the origin and the fulfilment of the new and definitive worship of God, the logiké latreía. John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), 19-33; 70-81: AAS 84 (1992), 686-712; 778-800. The causal influence of the Eucharist at the Church's origins definitively discloses both the chronological and ontological priority of the fact that it was Christ who loved us "first." These celebrations would actually lose their catechetical value if they were felt to be in competition with, or parallel to, the life of the particular Church. 56. John Paul II, Encyclical Letter Ut Unum Sint (25 May 1995), 8: AAS 87 (1995), 925-926. 48. As I have had occasion to say, it is not the proper task of the Church to engage in the political work of bringing about the most just society possible; nonetheless she cannot and must not remain on the sidelines in the struggle for justice. The institution of the Eucharist demonstrates how Jesus' death, for all its violence and absurdity, became in him a supreme act of love and mankind's definitive deliverance from evil. Also, the Instruction of the Congregation for Divine Worship and the Discipline of the Sacraments Redemptionis Sacramentum (25 March 2004): AAS 96 (2004), 549-601, expressly desired by John Paul II. 79. 1a At that time the disciples* approached Jesus and said, “Who is the greatest in the kingdom of heaven?” None of the above observations should cast doubt upon the importance of such large-scale liturgies. God’s answer to the prayer of two or three envisages a different situation from one that involves the entire congregation. Hence, in the striking interplay between the Eucharist which builds up the Church, and the Church herself which "makes" the Eucharist (33), the primary causality is expressed in the first formula: the Church is able to celebrate and adore the mystery of Christ present in the Eucharist precisely because Christ first gave himself to her in the sacrifice of the Cross. The United States Conference of Catholic Bishops’ (USCCB’s) mission is to encounter the mercy of Christ and to accompany His people with joy. How many saints have advanced along the way of perfection thanks to their eucharistic devotion! The eucharistic form of the Christian life is seen in a very special way in the priesthood. The relationship of the Eucharist to the various ecclesial vocations is seen in a particularly vivid way in "the prophetic witness of consecrated men and women, who find in the celebration of the Eucharist and in eucharistic adoration the strength necessary for the radical following of Christ, obedient, poor and chaste." The intrinsic unity of the liturgical action. ibid., 11; Second Vatican Ecumenical Council, Decree on the Church's Missionary Activity Ad Gentes, 9, 13. The Church celebrates the eucharistic sacrifice in obedience to Christ's command, based on her experience of the Risen Lord and the outpouring of the Holy Spirit. (51) Cf. (242) During the Synod sessions we heard very moving and significant testimonies about the effectiveness of the Eucharist in peacemaking. The Eucharist and the Sacrament of Holy Orders In persona Christi capitis [23] The Eucharist and priestly celibacy [24] The clergy shortage and the pastoral care of vocations [25] Gratitude and hope [26], V. The Eucharist and matrimony The Eucharist, a nuptial sacrament [27] The Eucharist and the unicity of marriage [28] The Eucharist and the indissolubility of marriage [29], The Eucharist: a gift to men and women on their journey [30] The eschatological banquet [31] Prayer for the dead [32], PART TWO:THE EUCHARIST, A MYSTERY TO BE CELEBRATED, Lex orandi and lex credendi [34]Beauty and the liturgy [35], The eucharistic celebration, the work of âChristus Totusâ, Christus totus in capite et in corpore [36]The Eucharist and the risen Christ [37], The Bishop, celebrant par excellence [39] Respect for the liturgical books and the richness of signs [40] Art at the service of the liturgy [41] Liturgical song [42], The structure of the eucharistic Celebration [43], The intrinsic unity of the liturgical action [44] The liturgy of the word [45] The homily [46] The presentation of the gifts [47] The Eucharistic Prayer [48] The sign of peace [49] The distribution and reception of the Eucharist [50] The dismissal: âIte, missa estâ [51], Authentic participation [53] Participation and the priestly ministry [53] The eucharistic celebration and inculturation [54] Personal conditions for an âactive participationâ [55] Participation by Christians who are not Catholic [56] Participation through the communications media [57] Active participation by the sick [58] Care for prisoners [59] Migrants and participation in the Eucharist [60] Large-scale celebrations [61] The Latin language [62] Eucharistic celebrations in small groups [63], Interior participation in the celebration, Mystagogical catechesis [64] Reverence for the Eucharist [65], The intrinsic relationship between celebration and adoration [66] The practice of eucharistic adoration [67] Forms of eucharistic devotion [68] The location of the tabernacle [69], PART THREE:THE EUCHARIST, A MYSTERY TO BE LIVED, The eucharistic form of the christian life, Spiritual worship â logiké latreía (Rom 12:1) [70] The all-encompassing effect of eucharistic worship [71] Iuxta dominicam viventes â living in accordance with the Lord's Day [72] Living the Sunday obligation [73] The meaning of rest and of work [74] Sunday assemblies in the absence of a priest [75] A eucharistic form of Christian life, membership in the Church [76] Spirituality and eucharistic culture [77] The Eucharistic and the evangelization of cultures [78] The Eucharist and the lay faithful [79] The Eucharist and priestly spirituality [80] The Eucharist and the consecrated life [81] The Eucharist and moral transformation [82] Eucharistic consistency [83], The Eucharist, a mystery to be proclaimed, The Eucharist and mission [84] The Eucharist and witness [85] Christ Jesus, the one Saviour [86] Freedom of worship [87], The Eucharist, a mystery to be offered to the world, The Eucharist, bread broken for the life of the world [88] The social implications of the eucharistic mystery [89] The food of truth and human need [90] The Church's social teaching [91] The sanctification of the world and the protection of creation [92] The usefulness of a Eucharistic Compendium [93]. At the Last Supper, Jesus entrusts to his disciples the sacrament which makes present his self-sacrifice for the salvation of us all, in obedience to the Father's will. The Spirit invoked by the celebrant upon the gifts of bread and wine placed on the altar is the same Spirit who gathers the faithful "into one body" and makes of them a spiritual offering pleasing to the Father (29). A more effective participation of the faithful in the holy mysteries will thus benefit from the continued inculturation of the eucharistic celebration, with due regard for the possibilities for adaptation provided in the General Instruction of the Roman Missal, (164) interpreted in the light of the criteria laid down by the Fourth Instruction of the Congregation for Divine Worship and the Discipline of the Sacraments Varietates Legitimae of 25 January 1994 (165) and the directives expressed by Pope John Paul II in the Post-Synodal Exhortations Ecclesia in Africa, Ecclesia in America, Ecclesia in Asia, Ecclesia in Oceania and Ecclesia in Europa (166). These brothers and sisters of ours should have the opportunity to receive sacramental communion frequently. It is better for you to enter into life maimed or crippled than with two hands or two feet to be thrown into eternal fire. Jn 20:22), making them sharers in his own mission (cf. * [18:15–20] Passing from the duty of Christian disciples toward those who have strayed from their number, the discourse now turns to how they are to deal with one who sins and yet remains within the community. * [18:3] Become like children: the child is held up as a model for the disciples not because of any supposed innocence of children but because of their complete dependence on, and trust in, their parents. An emphasis on this eucharistic basis of ecclesial communion can also contribute greatly to the ecumenical dialogue with the Churches and Ecclesial Communities which are not in full communion with the See of Peter. Keep me always faithful to your teachings and never let me be parted from you.". Polycarp., XV, 1: PG 5, 1039, 1042. To do so would also serve as a significant reminder of the Lord's insistence that we be reconciled with others before offering our gifts to God (cf. 46. In this regard, attention needs to be paid to the order of the sacraments of initiation. Asking himself what it is that can move us most deeply, the saintly Bishop went on to say: "What does our soul desire more passionately than truth?" In their consideration of the actuosa participatio of the faithful in the liturgy, the Synod Fathers also discussed the personal conditions required for fruitful participation on the part of individuals. In this regard, the Synod Fathers called for greater involvement by communities of consecrated life, movements and groups which, by their specific charisms, can give new impetus to Christian formation. 1 Jn 4:7-8), becomes fully a part of our human condition. This path, if it is to be possible and fruitful, must be supported by pastors and by adequate ecclesial initiatives, nor can it ever involve the blessing of these relations, lest confusion arise among the faithful concerning the value of marriage (97). But our wounded freedom would go astray were it not already able to experience something of that future fulfilment. Jesus Christ shows us how the truth of love can transform even the dark mystery of death into the radiant light of the resurrection. (217) The intercultural character of this new worship, this logiké latreía, needs to be recognized. (230) Cf. (205) Cf. John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), 42-69: AAS 84 (1992), 729-778. This is love in its most radical form." First of all, there is a need to reflect on the inherent unity of the rite of Mass. 85. (218) Cf. Saint Thomas Aquinas, Summa Theologiae, III, q. Propositio 6; Congregation for Divine Worship and the Discipline of the Sacraments, Directory on Popular Piety and the Liturgy (17 December 2001), Nos. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him. 164-165, Vatican City, 2002; Sacred Congregation of Rites, Instruction Eucharisticum Mysterium (25 May 1967): AAS 57 (1967), 539-573. This represents a complex and troubling pastoral problem, a real scourge for contemporary society, and one which increasingly affects the Catholic community as well. At the same time, emphasis on the ecclesial character of the Eucharist can become an important element of the dialogue with the Communities of the Reformed tradition (40). This saying is similar to one attributed to a rabbi executed in A.D. 135 at the time of the second Jewish revolt: “…When two sit and there are between them the words of the Torah, the divine presence (Shekinah) rests upon them” (PirqĂŞ ’AbĂ´t 3, 3). Amid the legitimate diversity of signs used in the context of different cultures, everyone should be able to experience and express the awareness that at each celebration we stand before the infinite majesty of God, who comes to us in the lowliness of the sacramental signs. Exhibitionist & Voyeur 10/24/20: Dana: 7 Part Series: Dana Ch. (54) Cf. (238) Cf. 6. In particular, I ask these ministers to preach in such a way that the homily closely relates the proclamation of the word of God to the sacramental celebration (141) and the life of the community, so that the word of God truly becomes the Church's vital nourishment and support (142). By its nature the Eucharist is the sacrament of peace. (59) Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, 2, 4. In this sacramental perspective we learn, day by day, that every ecclesial event is a kind of sign by which God makes himself known and challenges us. We can thus understand how agape also became a term for the Eucharist: there God's own agape comes to us bodily, in order to continue his work in us and through us" (12). Through the sacrament of the Eucharist Jesus draws the faithful into his "hour;" he shows us the bond that he willed to establish between himself and us, between his own person and the Church. Relatio post disceptationem, 11: L'Osservatore Romano, 14 October 2005, p. 5. Finally, she was given by the same Christ Jesus, dying on the Cross, as a mother to his disciple, with these words: âWoman, behold your Son."' (159) Every celebration of the Eucharist, in fact, is led by the Bishop, "either in person or through priests who are his helpers. b) A mystagogical catechesis must also be concerned with presenting the meaning of the signs contained in the rites. Weekday Masses, which the faithful are encouraged to attend, find their proper form on the day of the Lord, the day of Christ's resurrection; Propositio 43. Indeed, "the Church implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, become Christ's Body and Blood, and that the spotless Victim to be received in communion be for the salvation of those who will partake of it" (149). From this perspective, I would like here to draw attention to some elements brought up by the Synod Fathers which may help us to grasp the relationship of each of the sacraments to the eucharistic mystery. (118) Cf. Mt 25:40). 1 Cor 12:27), we are a reality grounded ontologically in Baptism and nourished by the Eucharist, a reality that demands visible expression in the life of our communities. During the catechumenate, Christ encounters them in their specific circumstances and calls them to embrace the full truth of love, making whatever sacrifices are necessary in order to arrive at perfect ecclesial communion. The section ends with a saying about the favorable response of God to prayer, even to that of a very small number, for Jesus is in the midst of any gathering of his disciples, however small (Mt 18:19–20). The difficulties and even the occasional abuses which were noted, it was affirmed, cannot overshadow the benefits and the validity of the liturgical renewal, whose riches are yet to be fully explored. The authentic meaning of this gesture can be clearly expressed without the need for undue emphasis or complexity. Finally, whenever possible, eucharistic communion should be made available to the mentally handicapped, if they are baptized and confirmed: they receive the Eucharist in the faith also of the family or the community that accompanies them. (48) The Holy Eucharist, then, brings Christian initiation to completion and represents the centre and goal of all sacramental life. (20) By his command to "do this in remembrance of me" (Lk 22:19; 1 Cor 11:25), he asks us to respond to his gift and to make it sacramentally present. (248) In this precious legacy handed down from the earliest ecclesial tradition, we find elements of great wisdom that guide Christians in their involvement in today's burning social issues. * [18:11] Some manuscripts add, “For the Son of Man has come to save what was lost”; cf. In this regard, I wish to express the gratitude of the whole Church for all those Bishops and priests who carry out their respective missions with fidelity, devotion and zeal. In his crucified flesh, God's freedom and our human freedom met definitively in an inviolable, eternally valid pact. Jn 17:21). 3. : PL 24, 17; cf. (150) Taking into account ancient and venerable customs and the wishes expressed by the Synod Fathers, I have asked the competent curial offices to study the possibility of moving the sign of peace to another place, such as before the presentation of the gifts at the altar. Serious discernment in this matter will help to avoid situations where impulsive decisions or superficial reasons lead two young people to take on responsibilities that they are then incapable of honouring. If you let doubt enter, your peace will be destroyed. That time had long since passed, but the principle of exclusion for such a sinner remained. In this regard, the Synod set forth some necessary criteria: small groups must serve to unify the community, not to fragment it; the beneficial results ought to be clearly evident; these groups should encourage the fruitful participation of the entire assembly, and preserve as much as possible the unity of the liturgical life of individual families. It enables us to appreciate how God invites man to participate in bringing to fulfilment his handiwork, and in so doing, gives human labour its authentic meaning, since, through the celebration of the Eucharist, it is united to the redemptive sacrifice of Christ. 91. Rom 14:8). (160) General Instruction of the Roman Missal, 92. [2] Col. 1:19, 20; 2:10; I John 1:7. Second Vatican Ecumenical Council, Decree on Priestly Formation Optatam Totius, 6; Code of Canon Law, can. Catechism of the Catholic Church, 1499-1532. Heb 7:27; 1 Jn 2:2; 4:10). (163) The fact that certain abuses have occurred does not detract from this clear principle, which must be upheld in accordance with the real needs of the Church as she lives and celebrates the one mystery of Christ in a variety of cultural situations. The Gospels frequently speak of Jesus' feelings towards others, especially the suffering and sinners (cf. We must denounce those who squander the earth's riches, provoking inequalities that cry out to heaven (cf. John Paul II, Encyclical Letter Evangelium Vitae (25 March 1995): AAS 87 (1995), 401-522; Benedict XVI, Address to the Pontifical Academy for Life (27 February 2006): AAS 98 (2006), 264-265. In addition, the object of this prayer is expressed in most general terms as anything for which they are to pray. In these cases, there is a need to find a brief and clear way to remind those present of the meaning of sacramental communion and the conditions required for its reception. What is more, caught up as we are with our own needs, the sight of a person who is suffering disturbs us. The great Bishop of Hippo, speaking specifically of the eucharistic mystery, stresses the fact that Christ assimilates us to himself: "The bread you see on the altar, sanctified by the word of God, is the body of Christ. Benedict XVI, Address to the Roman Curia (22 December 2005): AAS 98 (2006), 44-45. Are these human beings not our brothers and sisters? Christianity, from its very beginning, has meant fellowship, a network of relationships constantly strengthened by hearing God's word and sharing in the Eucharist, and enlivened by the Holy Spirit. (121) The ars celebrandi should foster a sense of the sacred and the use of outward signs which help to cultivate this sense, such as, for example, the harmony of the rite, the liturgical vestments, the furnishings and the sacred space. 40. An integral part of the eucharistic form of the Christian life is a new way of thinking, "so that we may no longer be children tossed to and fro and carried about with every wind of doctrine" (Eph 4:14). And then I said I'd dreamed of him all night, He would have slain me as I lay upright, And all my bed was full of very blood; But yet I hoped that he would do me good, For blood betokens gold, as I was taught. Jn 3:34), that we have become sharers of God's inmost life. 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