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Tông Thư ECCLESIA DE EUCHARISTIA(Anh Ngữ)

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ENC'CLICAL LETTERECCLESIA DE EUCHARISTIA

HIS HLINESS**E +HN *AUL II

T THE ,ISH*S*RIESTS AND DEACNS

-EN AND .-ENIN THE CNSECRATED LIEAND ALL THE LA' AITHUL

N THE EUCHARISTIN ITS RELATINSHI* T THE CHURCH

INTRDUCTIN

1. The Church draws her life from the Eucharist. This truth does not simply express a dailyexperience of faith, but recapitulates the heart of the mystery of the Church. In a variety of ways she joyfully experiences the constant fulfilment of the promise: !o, I am with youalways, to the close of the a"e# $%t &':&(), but in the *oly Eucharist, throu"h the chan"in" of bread and wine into the body and blood of the !ord, she rejoices in this presence with uni+ueintensity. Ever since entecost, when the Church, the eople of the -ew Covenant, be"an herpil"rim journey towards her heavenly homeland, the ivine /acrament has continued to mar0the passin" of her days, fillin" them with confident hope.

The /econd atican Council ri"htly proclaimed that the Eucharistic sacrifice is the source andsummit of the Christian life#.1 2or the most holy Eucharist contains the Church3s entire

spiritual wealth: Christ himself, our passover and livin" bread. Throu"h his own flesh, nowmade livin" and life4"ivin" by the *oly /pirit, he offers life to men#.& Conse+uently the "a5e of the Church is constantly turned to her !ord, present in the /acrament of the 6ltar, in which shediscovers the full manifestation of his boundless love.

&. urin" the 7reat 8ubilee of the 9ear &((( I had an opportunity to celebrate the Eucharist inthe Cenacle of 8erusalem where, accordin" to tradition, it was first celebrated by 8esus himself.The pper ;oom was where this most holy /acrament was instituted. It is there that Christtoo0 bread, bro0e it and "ave it to his disciples, sayin": Ta0e this, all of you, and eat it: this ismy body which will be "iven up for you# $cf. %0 &<:&<= !0 &&:1>= 1 Cor 11:&?). Then he too0the cup of wine and said to them: Ta0e this, all of you and drin0 from it: this is the cup of my

blood, the blood of the new and everlastin" covenant. It will be shed for you and for all, sothat sins may be for"iven# $cf. %t 1?:&?= !0 &&:&(= 1 Cor 11:&@). I am "rateful to the !ord8esus for allowin" me to repeat in that same place, in obedience to his command: o this inmemory of me# $!0 &&:1>), the words which he spo0e two thousand years a"o.

id the 6postles who too0 part in the !ast /upper understand the meanin" of the wordsspo0en by ChristA erhaps not. Those words would only be fully clear at the end of the Triduumsacrum, the time from Thursday evenin" to /unday mornin". Those days embrace the myste4rium paschale= they also embrace the mysterium eucharisticum.

B. The Church was born of the paschal mystery. 2or this very reason the Eucharist, which is inan outstandin" way the sacrament of the paschal mystery, stands at the centre of the Church3slife. This is already clear from the earliest ima"es of the Church found in the 6cts of the6postles: They devoted themselves to the 6postles3 teachin" and fellowship, to the brea0in"



of bread and the prayers# $&:?&). The brea0in" of the bread# refers to the Eucharist. Twothousand years later, we continue to relive that primordial ima"e of the Church. 6t everycelebration of the Eucharist, we are spiritually brou"ht bac0 to the paschal Triduum: to theevents of the evenin" of *oly Thursday, to the !ast /upper and to what followed it. Theinstitution of the Eucharist sacramentally anticipated the events which were about to ta0eplace, be"innin" with the a"ony in 7ethsemane. nce a"ain we see 8esus as he leaves thepper ;oom, descends with his disciples to the Didron valley and "oes to the 7arden of lives.

Even today that 7arden shelters some very ancient olive trees. erhaps they witnessed whathappened beneath their shade that evenin", when Christ in prayer was filled with an"uish andhis sweat became li0e drops of blood fallin" down upon the "round# $cf. !0 &&:??). The bloodwhich shortly before he had "iven to the Church as the drin0 of salvation in the sacrament of the Eucharist, be"an to be shed= its outpourin" would then be completed on 7ol"otha tobecome the means of our redemption: Christ... as hi"h priest of the "ood thin"s to come...,entered once for all into the *oly lace, ta0in" not the blood of "oats and calves but his ownblood, thus securin" an eternal redemption# $*eb >:114 1&).

?. The hour of our redemption. 6lthou"h deeply troubled, 8esus does not flee before his hour#. 6nd what shall I sayA 32ather, save me from this hourA3 -o, for this purpose I have come to

this hour# $8n 1&:&). *e wanted his disciples to 0eep him company, yet he had to experienceloneliness and abandonment: /o, could you not watch with me one hourA Fatch and pray thatyou may not enter into temptation# $%t &<:?(4 ?1). nly 8ohn would remain at the foot of theCross, at the side of %ary and the faithful women. The a"ony in 7ethsemane was theintroduction to the a"ony of the Cross on 7ood 2riday. The holy hour, the hour of theredemption of the world. Fhenever the Eucharist is celebrated at the tomb of 8esus in8erusalem, there is an almost tan"ible return to his hour#, the hour of his Cross and"lorification. Every priest who celebrates *oly %ass, to"ether with the Christian communitywhich ta0es part in it, is led bac0 in spirit to that place and that hour.

*e was crucified, he suffered death and was buried= he descended to the dead= on the thirdday he rose a"ain#. The words of the profession of faith are echoed by the words of contemplation and proclamation: This is the wood of the Cross, on which hun" the /aviour of the world. Come, let us worship#. This is the invitation which the Church extends to all in theafternoon hours of 7ood 2riday. /he then ta0es up her son" durin" the Easter season in orderto proclaim: The !ord is risen from the tomb= for our sa0e he hun" on the Cross, 6lleluia#.

@. %ysterium fideiG 4 The %ystery of 2aithG#. Fhen the priest recites or chants these words, allpresent acclaim: Fe announce your death, !ord, and we proclaim your resurrection, untilyou come in "lory#.

In these or similar words the Church, while pointin" to Christ in the mystery of his passion,also reveals her own mystery: Ecclesia de Eucharistia. Hy the "ift of the *oly /pirit atentecost the Church was born and set out upon the pathways of the world, yet a decisivemoment in her ta0in" shape was certainly the institution of the Eucharist in the pper ;oom.

*er foundation and wellsprin" is the whole Triduum paschale, but this is as it were "atheredup, foreshadowed and concentrated3 for ever in the "ift of the Eucharist. In this "ift 8esusChrist entrusted to his Church the perennial ma0in" present of the paschal mystery. Fith it hebrou"ht about a mysterious oneness in time# between that Triduum and the passa"e of thecenturies.

The thou"ht of this leads us to profound ama5ement and "ratitude. In the paschal event andthe Eucharist which ma0es it present throu"hout the centuries, there is a truly enormous

capacity# which embraces all of history as the recipient of the "race of the redemption. Thisama5ement should always fill the Church assembled for the celebration of the Eucharist. Hut ina special way it should fill the minister of the Eucharist. 2or it is he who, by the authority "ivenhim in the sacrament of priestly ordination, effects the consecration. It is he who says with the

power comin" to him from Christ in the pper ;oom: This is my body which will be "iven upfor you This is the cup of my blood, poured out for you...#. The priest says these words, orrather he puts his voice at the disposal of the ne who spo0e these words in the pper ;oom



and who desires that they should be repeated in every "eneration by all those who in theChurch ministerially share in his priesthood.

<. I would li0e to re0indle this Eucharistic ama5ement# by the present Encyclical !etter, incontinuity with the 8ubilee herita"e which I have left to the Church in the 6postolic !etter -ovo%illennio Ineunte and its %arian crownin", ;osarium ir"inis %ariae. To contemplate the faceof Christ, and to contemplate it with %ary, is the pro"ramme# which I have set before the

Church at the dawn of the third millennium, summonin" her to put out into the deep on thesea of history with the enthusiasm of the new evan"eli5ation. To contemplate Christ involvesbein" able to reco"ni5e him wherever he manifests himself, in his many forms of presence, butabove all in the livin" sacrament of his body and his blood. The Church draws her life fromChrist in the Eucharist= by him she is fed and by him she is enli"htened. The Eucharist is botha mystery of faith and a mystery of li"ht#.B Fhenever the Church celebrates the Eucharist, thefaithful can in some way relive the experience of the two disciples on the road to Emmaus:

their eyes were opened and they reco"ni5ed him# $!0 &?:B1).

. 2rom the time I be"an my ministry as the /uccessor of eter, I have always mar0ed *olyThursday, the day of the Eucharist and of the priesthood, by sendin" a letter to all the priestsof the world. This year, the twenty4fifth of my ontificate, I wish to involve the whole Church

more fully in this Eucharistic reflection, also as a way of than0in" the !ord for the "ift of theEucharist and the priesthood: 7ift and %ystery#.? Hy proclaimin" the 9ear of the ;osary, I wishto put this, my twenty4fifth anniversary, under the ae"is of the contemplation of Christ at theschool of %ary. Conse+uently, I cannot let this *oly Thursday &((B pass without haltin" beforethe Eucharistic face# of Christ and pointin" out with new force to the Church the centrality of the Eucharist.

2rom it the Church draws her life. 2rom this livin" bread# she draws her nourishment. *owcould I not feel the need to ur"e everyone to experience it ever anewA

'. Fhen I thin0 of the Eucharist, and loo0 at my life as a priest, as a Hishop and as the/uccessor of eter, I naturally recall the many times and places in which I was able tocelebrate it. I remember the parish church of -ie"owiA, where I had my first pastoralassi"nment, the colle"iate church of /aint 2lorian in Dra0ow, Fawel Cathedral, /aint eter3sHasilica and so many basilicas and churches in ;ome and throu"hout the world. I have beenable to celebrate *oly %ass in chapels built alon" mountain paths, on la0eshores andseacoasts= I have celebrated it on altars built in stadiums and in city s+uares... This variedscenario of celebrations of the Eucharist has "iven me a powerful experience of its universaland, so to spea0, cosmic character. 9es, cosmicG Hecause even when it is celebrated on thehumble altar of a country church, the Eucharist is always in some way celebrated on the altarof the world. It unites heaven and earth. It embraces and permeates all creation. The /on of 7od became man in order to restore all creation, in one supreme act of praise, to the ne whomade it from nothin". *e, the Eternal *i"h riest who by the blood of his Cross entered theeternal sanctuary, thus "ives bac0 to the Creator and 2ather all creation redeemed. *e does sothrou"h the priestly ministry of the Church, to the "lory of the %ost *oly Trinity. Truly this is

the mysterium fidei which is accomplished in the Eucharist: the world which came forth fromthe hands of 7od the Creator now returns to him redeemed by Christ.

>. The Eucharist, as Christ3s savin" presence in the community of the faithful and its spiritualfood, is the most precious possession which the Church can have in her journey throu"hhistory. This explains the lively concern which she has always shown for the Eucharisticmystery, a concern which finds authoritative expression in the wor0 of the Councils and theopes. *ow can we not admire the doctrinal expositions of the ecrees on the %ost *olyEucharist and on the *oly /acrifice of the %ass promul"ated by the Council of TrentA 2orcenturies those ecrees "uided theolo"y and catechesis, and they are still a do"maticreference4point for the continual renewal and "rowth of 7od3s eople in faith and in love forthe Eucharist. In times closer to our own, three Encyclical !etters should be mentioned: the

Encyclical %irae Caritatis of !eo JIII $&' %ay 1>(&), @ the Encyclical %ediator ei of ius JII$&( -ovember 1>?) < and the Encyclical %ysterium 2idei of aul I $B /eptember 1><@).



The /econd atican Council, while not issuin" a specific document on the Eucharistic mystery,considered its various aspects throu"hout its documents, especially the o"matic Constitutionon the Church !umen 7entium and the Constitution on the /acred !itur"y /acrosanctumConcilium.

I myself, in the first years of my apostolic ministry in the Chair of eter, wrote the 6postolic!etter ominicae Cenae $&? 2ebruary 1>'(),' in which I discussed some aspects of the

Eucharistic mystery and its importance for the life of those who are its ministers. Today I ta0eup anew the thread of that ar"ument, with even "reater emotion and "ratitude in my heart,echoin" as it were the word of the salmist: Fhat shall I render to the !ord for all his bountyto meA I will lift up the cup of salvation and call on the name of the !ord# $s 11<:1&41B).

1(. The %a"isterium3s commitment to proclaimin" the Eucharistic mystery has been matchedby interior "rowth within the Christian community. Certainly the litur"ical reform inau"uratedby the Council has "reatly contributed to a more conscious, active and fruitful participation inthe *oly /acrifice of the 6ltar on the part of the faithful. In many places, adoration of theHlessed /acrament is also an important daily practice and becomes an inexhaustible source of holiness. The devout participation of the faithful in the Eucharistic procession on the /olemnityof the Hody and Hlood of Christ is a "race from the !ord which yearly brin"s joy to those who

ta0e part in it.

ther positive si"ns of Eucharistic faith and love mi"ht also be mentioned.

nfortunately, alon"side these li"hts, there are also shadows. In some places the practice of Eucharistic adoration has been almost completely abandoned. In various parts of the Churchabuses have occurred, leadin" to confusion with re"ard to sound faith and Catholic doctrineconcernin" this wonderful sacrament. 6t times one encounters an extremely reductiveunderstandin" of the Eucharistic mystery. /tripped of its sacrificial meanin", it is celebrated asif it were simply a fraternal ban+uet. 2urthermore, the necessity of the ministerial priesthood,"rounded in apostolic succession, is at times obscured and the sacramental nature of theEucharist is reduced to its mere effectiveness as a form of proclamation. This has led here andthere to ecumenical initiatives which, albeit well4intentioned, indul"e in Eucharistic practicescontrary to the discipline by which the Church expresses her faith. *ow can we not expressprofound "rief at all thisA The Eucharist is too "reat a "ift to tolerate ambi"uity anddepreciation.

It is my hope that the present Encyclical !etter will effectively help to banish the dar0 clouds of unacceptable doctrine and practice, so that the Eucharist will continue to shine forth in all itsradiant mystery.

CHA*TER NE

THE -'STER' AITH

11. The !ord 8esus on the ni"ht he was betrayed# $1 Cor 11:&B) instituted the Eucharistic/acrifice of his body and his blood. The words of the 6postle aul brin" us bac0 to the dramaticsettin" in which the Eucharist was born. The Eucharist is indelibly mar0ed by the event of the!ord3s passion and death, of which it is not only a reminder but the sacramental re4presentation. It is the sacrifice of the Cross perpetuated down the a"es. > This truth is wellexpressed by the words with which the assembly in the !atin rite responds to the priest3sproclamation of the %ystery of 2aith#: Fe announce your death, !ord#.

The Church has received the Eucharist from Christ her !ord not as one "iftKhowever preciousKamon" so many others, but as the "ift par excellence, for it is the "ift of himself, of his personin his sacred humanity, as well as the "ift of his savin" wor0. -or does it remain confined tothe past, since all that Christ isKall that he did and suffered for all menKparticipates in thedivine eternity, and so transcends all times#.1(



Fhen the Church celebrates the Eucharist, the memorial of her !ord3s death and resurrection,this central event of salvation becomes really present and the wor0 of our redemption iscarried out#.11 This sacrifice is so decisive for the salvation of the human race that 8esus Christoffered it and returned to the 2ather only after he had left us a means of sharin" in it as if wehad been present there. Each member of the faithful can thus ta0e part in it and inexhaustibly"ain its fruits. This is the faith from which "enerations of Christians down the a"es have lived.The Church3s %a"isterium has constantly reaffirmed this faith with joyful "ratitude for its

inestimable "ift.1& I wish once more to recall this truth and to join you, my dear brothers andsisters, in adoration before this mystery: a "reat mystery, a mystery of mercy. Fhat morecould 8esus have done for usA Truly, in the Eucharist, he shows us a love which "oes to theend# $cf. 8n 1B:1), a love which 0nows no measure.

1&. This aspect of the universal charity of the Eucharistic /acrifice is based on the words of the/aviour himself. In institutin" it, he did not merely say: This is my body#, this is my blood#,but went on to add: which is "iven for you#, which is poured out for you# $!0 &&:1>4&().8esus did not simply state that what he was "ivin" them to eat and drin0 was his body and hisblood= he also expressed its sacrificial meanin" and made sacramentally present his sacrificewhich would soon be offered on the Cross for the salvation of all. The %ass is at the sametime, and inseparably, the sacrificial memorial in which the sacrifice of the Cross is perpetuated

and the sacred ban+uet of communion with the !ord3s body and blood#.1B

The Church constantly draws her life from the redeemin" sacrifice= she approaches it not onlythrou"h faith4filled remembrance, but also throu"h a real contact, since this sacrifice is madepresent ever anew, sacramentally perpetuated, in every community which offers it at thehands of the consecrated minister. The Eucharist thus applies to men and women today thereconciliation won once for all by Christ for man0ind in every a"e. The sacrifice of Christ andthe sacrifice of the Eucharist are one sin"le sacrifice#.1? /aint 8ohn Chrysostom put it well: Fealways offer the same !amb, not one today and another tomorrow, but always the same one.2or this reason the sacrifice is always only one... Even now we offer that victim who was onceoffered and who will never be consumed#.1@

The %ass ma0es present the sacrifice of the Cross= it does not add to that sacrifice nor does itmultiply it.1< Fhat is repeated is its memorial celebration, its commemorative representation# $memorialis demonstratio),1 which ma0es Christ3s one, definitive redemptive sacrifice alwayspresent in time. The sacrificial nature of the Eucharistic mystery cannot therefore beunderstood as somethin" separate, independent of the Cross or only indirectly referrin" to thesacrifice of Calvary.

1B. Hy virtue of its close relationship to the sacrifice of 7ol"otha, the Eucharist is a sacrifice inthe strict sense, and not only in a "eneral way, as if it were simply a matter of Christ3s offerin"himself to the faithful as their spiritual food. The "ift of his love and obedience to the point of "ivin" his life $cf. 8n 1(:141') is in the first place a "ift to his 2ather. Certainly it is a "ift "ivenfor our sa0e, and indeed that of all humanity $cf. %t &<:&'= %0 1?:&?= !0 &&:&(= 8n 1(:1@),yet it is first and foremost a "ift to the 2ather: a sacrifice that the 2ather accepted, "ivin", in

return for this total self4"ivin" by his /on, who 3became obedient unto death3 $hil &:'), hisown paternal "ift, that is to say the "rant of new immortal life in the resurrection#.1'

In "ivin" his sacrifice to the Church, Christ has also made his own the spiritual sacrifice of theChurch, which is called to offer herself in union with the sacrifice of Christ. This is the teachin"of the /econd atican Council concernin" all the faithful: Ta0in" part in the Eucharistic/acrifice, which is the source and summit of the whole Christian life, they offer the divinevictim to 7od, and offer themselves alon" with it#.1>

1?. Christ3s passover includes not only his passion and death, but also his resurrection. This isrecalled by the assembly3s acclamation followin" the consecration: Fe proclaim yourresurrection#. The Eucharistic /acrifice ma0es present not only the mystery of the /aviour3s

passion and death, but also the mystery of the resurrection which crowned his sacrifice. It is asthe livin" and risen ne that Christ can become in the Eucharist the bread of life# $8n <:B@,?'), the livin" bread# $8n <:@1). /aint 6mbrose reminded the newly4initiated that theEucharist applies the event of the resurrection to their lives: Today Christ is yours, yet each



day he rises a"ain for you#.&( /aint Cyril of 6lexandria also ma0es clear that sharin" in thesacred mysteries is a true confession and a remembrance that the !ord died and returned tolife for us and on our behalf#.&1

1@. The sacramental re4presentation of Christ3s sacrifice, crowned by the resurrection, in the%ass involves a most special presence whichKin the words of aul IKis called 3real3 not as away of excludin" all other types of presence as if they were 3not real3, but because it is a

presence in the fullest sense: a substantial presence whereby Christ, the 7od4%an, is whollyand entirely present#.&& This sets forth once more the perennially valid teachin" of the Councilof Trent: the consecration of the bread and wine effects the chan"e of the whole substance of the bead into the substance of the body of Christ our !ord, and of the whole substance of thewine into the substance of his blood. 6nd the holy Catholic Church has fittin"ly and properlycalled this chan"e transubstantiation#.&B Truly the Eucharist is a mysterium fidei, a mysterywhich surpasses our understandin" and can only be received in faith, as is often brou"ht out inthe catechesis of the Church 2athers re"ardin" this divine sacrament: o not seeK/aint Cyrilof 8erusalem exhortsKin the bread and wine merely natural elements, because the !ord hasexpressly said that they are his body and his blood: faith assures you of this, thou"h yoursenses su""est otherwise#.&?

6doro te devote, latens eitas, we shall continue to sin" with the 6n"elic octor. Hefore thismystery of love, human reason fully experiences its limitations. ne understands how, downthe centuries, this truth has stimulated theolo"y to strive to understand it ever more deeply.

These are praiseworthy efforts, which are all the more helpful and insi"htful to the extent thatthey are able to join critical thin0in" to the livin" faith# of the Church, as "rasped especiallyby the %a"isterium3s sure charism of truth# and the intimate sense of spiritual realities# &@

which is attained above all by the saints. There remains the boundary indicated by aul I: Every theolo"ical explanation which see0s some understandin" of this mystery, in order to bein accord with Catholic faith, must firmly maintain that in objective reality, independently of our mind, the bread and wine have ceased to exist after the consecration, so that the adorablebody and blood of the !ord 8esus from that moment on are really before us under thesacramental species of bread and wine#.&<

1<. The savin" efficacy of the sacrifice is fully reali5ed when the !ord3s body and blood arereceived in communion. The Eucharistic /acrifice is intrinsically directed to the inward union of the faithful with Christ throu"h communion= we receive the very ne who offered himself forus, we receive his body which he "ave up for us on the Cross and his blood which he pouredout for many for the for"iveness of sins# $%t &<:&'). Fe are reminded of his words: 6s thelivin" 2ather sent me, and I live because of the 2ather, so he who eats me will live because of me# $8n <:@). 8esus himself reassures us that this union, which he compares to that of the lifeof the Trinity, is truly reali5ed. The Eucharist is a true ban+uet, in which Christ offers himself asour nourishment. Fhen for the first time 8esus spo0e of this food, his listeners were astonishedand bewildered, which forced the %aster to emphasi5e the objective truth of his words: Truly,truly, I say to you, unless you eat the flesh of the /on of %an and drin0 his blood, you have no

life within you# $8n <:@B). This is no metaphorical food: %y flesh is food indeed, and my bloodis drin0 indeed# $8n <:@@).

1. Throu"h our communion in his body and blood, Christ also "rants us his /pirit. /aintEphrem writes: *e called the bread his livin" body and he filled it with himself and his /pirit...

*e who eats it with faith, eats 2ire and /pirit... Ta0e and eat this, all of you, and eat with it the*oly /pirit. 2or it is truly my body and whoever eats it will have eternal life#.& The Churchimplores this divine 7ift, the source of every other "ift, in the Eucharistic epiclesis. In theivine !itur"y of /aint 8ohn Chrysostom, for example, we find the prayer: Fe beseech,implore and be" you: send your *oly /pirit upon us all and upon these "ifts... that those whoparta0e of them may be purified in soul, receive the for"iveness of their sins, and share in the

*oly /pirit#.&' 6nd in the ;oman %issal the celebrant prays: "rant that we who are nourishedby his body and blood may be filled with his *oly /pirit, and become one body, one spirit inChrist#.&> Thus by the "ift of his body and blood Christ increases within us the "ift of his /pirit,already poured out in Haptism and bestowed as a seal# in the sacrament of Confirmation.



1'. The acclamation of the assembly followin" the consecration appropriately ends byexpressin" the eschatolo"ical thrust which mar0s the celebration of the Eucharist $cf. 1 Cor11:&<): until you come in "lory#. The Eucharist is a strainin" towards the "oal, a foretaste of the fullness of joy promised by Christ $cf. 8n 1@:11)= it is in some way the anticipation of heaven, the pled"e of future "lory#.B( In the Eucharist, everythin" spea0s of confident waitin"

in joyful hope for the comin" of our /aviour, 8esus Christ#.B1 Those who feed on Christ in the

Eucharist need not wait until the hereafter to receive eternal life: they already possess it onearth, as the first4fruits of a future fullness which will embrace man in his totality. 2or in theEucharist we also receive the pled"e of our bodily resurrection at the end of the world: *ewho eats my flesh and drin0s my blood has eternal life, and I will raise him up at the last day# $8n <:@?). This pled"e of the future resurrection comes from the fact that the flesh of the /onof %an, "iven as food, is his body in its "lorious state after the resurrection. Fith the Eucharistwe di"est, as it were, the secret# of the resurrection. 2or this reason /aint I"natius of 6ntiochri"htly defined the Eucharistic Hread as a medicine of immortality, an antidote to death#.B&

1>. The eschatolo"ical tension 0indled by the Eucharist expresses and reinforces ourcommunion with the Church in heaven. It is not by chance that the Eastern 6naphoras and the!atin Eucharistic rayers honour %ary, the ever4ir"in %other of 8esus Christ our !ord and 7od,

the an"els, the holy apostles, the "lorious martyrs and all the saints. This is an aspect of theEucharist which merits "reater attention: in celebratin" the sacrifice of the !amb, we areunited to the heavenly litur"y# and become part of that "reat multitude which cries out:

/alvation belon"s to our 7od who sits upon the throne, and to the !ambG# $;ev :1(). TheEucharist is truly a "limpse of heaven appearin" on earth. It is a "lorious ray of the heavenly8erusalem which pierces the clouds of our history and li"hts up our journey.

&(. 6 si"nificant conse+uence of the eschatolo"ical tension inherent in the Eucharist is also thefact that it spurs us on our journey throu"h history and plants a seed of livin" hope in our dailycommitment to the wor0 before us. Certainly the Christian vision leads to the expectation of

new heavens# and a new earth# $;ev &1:1), but this increases, rather than lessens, oursense of responsibility for the world today.BB I wish to reaffirm this forcefully at the be"innin"of the new millennium, so that Christians will feel more obli"ed than ever not to ne"lect theirduties as citi5ens in this world. Theirs is the tas0 of contributin" with the li"ht of the 7ospel tothe buildin" of a more human world, a world fully in harmony with 7od3s plan.

%any problems dar0en the hori5on of our time. Fe need but thin0 of the ur"ent need to wor0for peace, to base relationships between peoples on solid premises of justice and solidarity,and to defend human life from conception to its natural end. 6nd what should we say of thethousand inconsistencies of a "lobali5ed# world where the wea0est, the most powerless andthe poorest appear to have so little hopeG It is in this world that Christian hope must shineforthG 2or this reason too, the !ord wished to remain with us in the Eucharist, ma0in" hispresence in meal and sacrifice the promise of a humanity renewed by his love. /i"nificantly, intheir account of the !ast /upper, the /ynoptics recount the institution of the Eucharist, whilethe 7ospel of 8ohn relates, as a way of brin"in" out its profound meanin", the account of the

washin" of the feet#, in which 8esus appears as the teacher of communion and of service $cf.8n 1B:14&(). The 6postle aul, for his part, says that it is unworthy# of a Christian communityto parta0e of the !ord3s /upper amid division and indifference towards the poor $cf. 1 Cor11:14&&, &4B?).B?

roclaimin" the death of the !ord until he comes# $1 Cor 11:&<) entails that all who ta0e partin the Eucharist be committed to chan"in" their lives and ma0in" them in a certain waycompletely Eucharistic#. It is this fruit of a transfi"ured existence and a commitment totransformin" the world in accordance with the 7ospel which splendidly illustrates theeschatolo"ical tension inherent in the celebration of the Eucharist and in the Christian life as awhole: Come, !ord 8esusG# $;ev &&:&().



CHA*TER T.

THE EUCHARIST

,UILDS THE CHURCH

&1. The /econd atican Council teaches that the celebration of the Eucharist is at the centre of the process of the Church3s "rowth. 6fter statin" that the Church, as the Din"dom of Christalready present in mystery, "rows visibly in the world throu"h the power of 7od#, B@ then, as if in answer to the +uestion: *ow does the Church "rowA#, the Council adds: as often as thesacrifice of the Cross by which 3Christ our pasch is sacrificed3 $1 Cor @:) is celebrated on thealtar, the wor0 of our redemption is carried out. 6t the same time in the sacrament of theEucharistic bread, the unity of the faithful, who form one body in Christ $cf. 1 Cor 1(:1), isboth expressed and brou"ht about#.B<

6 causal influence of the Eucharist is present at the Church3s very ori"ins. The Evan"elistsspecify that it was the Twelve, the 6postles, who "athered with 8esus at the !ast /upper $cf. %t&<:&(= %0 1?:1= !0 &&:1?). This is a detail of notable importance, for the 6postles were both

the seeds of the new Israel and the be"innin" of the sacred hierarchy#.B Hy offerin" them hisbody and his blood as food, Christ mysteriously involved them in the sacrifice which would becompleted later on Calvary. Hy analo"y with the Covenant of %ount /inai, sealed by sacrificeand the sprin0lin" of blood,B' the actions and words of 8esus at the !ast /upper laid thefoundations of the new messianic community, the eople of the -ew Covenant.

The 6postles, by acceptin" in the pper ;oom 8esus3 invitation: Ta0e, eat#, rin0 of it, all of you# $%t &<:&<4&), entered for the first time into sacramental communion with him. 2romthat time forward, until the end of the a"e, the Church is built up throu"h sacramentalcommunion with the /on of 7od who was sac4 rificed for our sa0e: o this is remembrance of me... o this, as often as you drin0 it, in remembrance of me# $1 Cor 11:&?4&@= cf. !0 &&:1>).

&&. Incorporation into Christ, which is brou"ht about by Haptism, is constantly renewed andconsolidated by sharin" in the Eucharistic /acrifice, especially by that full sharin" which ta0esplace in sacramental communion. Fe can say not only that each of us receives Christ, but alsothat Christ receives each of us. *e enters into friendship with us: 9ou are my friends# $8n1@:1?). Indeed, it is because of him that we have life: *e who eats me will live because of me# $8n <:@). Eucharistic communion brin"s about in a sublime way the mutual abidin"# of Christ and each of his followers: 6bide in me, and I in you# $8n 1@:?).

Hy its union with Christ, the eople of the -ew Covenant, far from closin" in upon itself,becomes a sacrament# for humanity,B> a si"n and instrument of the salvation achieved byChrist, the li"ht of the world and the salt of the earth $cf. %t @:1B41<), for the redemption of all.?( The Church3s mission stands in continuity with the mission of Christ: 6s the 2ather has

sent me, even so I send you# $8n &(:&1). 2rom the perpetuation of the sacrifice of the Crossand her communion with the body and blood of Christ in the Eucharist, the Church draws thespiritual power needed to carry out her mission. The Eucharist thus appears as both the sourceand the summit of all evan"eli5ation, since its "oal is the communion of man0ind with Christand in him with the 2ather and the *oly /pirit.?1

&B. Eucharistic communion also confirms the Church in her unity as the body of Christ. /aintaul refers to this unifyin" power of participation in the ban+uet of the Eucharist when hewrites to the Corinthians: The bread which we brea0, is it not a communion in the body of ChristA Hecause there is one bread, we who are many are one body, for we all parta0e of theone bread# $1 Cor 1(:1<41). /aint 8ohn Chrysostom3s commentary on these words isprofound and perceptive: 2or what is the breadA It is the body of Christ. 6nd what do thosewho receive it becomeA The Hody of Christ K not many bodies but one body. 2or as bread iscompletely one, thou"h made of up many "rains of wheat, and these, albeit unseen, remainnonetheless present, in such a way that their difference is not apparent since they have beenmade a perfect whole, so too are we mutually joined to one another and to"ether united with



Christ#.?& The ar"ument is compellin": our union with Christ, which is a "ift and "race for eachof us, ma0es it possible for us, in him, to share in the unity of his body which is the Church.The Eucharist reinforces the incorporation into Christ which too0 place in Haptism thou"h the"ift of the /pirit $cf. 1 Cor 1&:1B, &).

The joint and inseparable activity of the /on and of the *oly /pirit, which is at the ori"in of theChurch, of her consolidation and her continued life, is at wor0 in the Eucharist. This was clearly

evident to the author of the !itur"y of /aint 8ames: in the epiclesis of the 6naphora, 7od the2ather is as0ed to send the *oly /pirit upon the faithful and upon the offerin"s, so that thebody and blood of Christ may be a help to all those who parta0e of it. .. for the sanctificationof their souls and bodies#.?B The Church is fortified by the divine araclete throu"h thesanctification of the faithful in the Eucharist.

&?. The "ift of Christ and his /pirit which we receive in Eucharistic communionsuperabundantly fulfils the yearnin" for fraternal unity deep4 ly rooted in the human heart= atthe same time it elevates the experience of fraternity already present in our common sharin"at the same Eucharistic table to a de"ree which far surpasses that of the simple humanexperience of sharin" a meal. Throu"h her communion with the body of Christ the Churchcomes to be ever more profoundly in Christ in the nature of a sacrament, that is, a si"n and

instrument of intimate unity with 7od and of the unity of the whole human race#.??

The seeds of disunity, which daily experience shows to be so deeply rooted in humanity as aresult of sin, are countered by the unifyin" power of the body of Christ. The Eucharist,precisely by buildin" up the Church, creates human community.

&@. The worship of the Eucharist outside of the %ass is of inestimable value for the life of theChurch. This worship is strictly lin0ed to the celebration of the Eucharistic /acrifice. Thepresence of Christ under the sacred species reserved after %assKa presence which lasts aslon" as the species of bread and of wine remain ?@Kderives from the celebration of the sacrificeand is directed towards communion, both sacramental and spiritual.?< It is the responsibility of astors to encoura"e, also by their personal witness, the practice of Eucharistic adoration, andexposition of the Hlessed /acrament in particular, as well as prayer of adoration before Christpresent under the Eucharistic species.?

It is pleasant to spend time with him, to lie close to his breast li0e the Heloved isciple $cf. 8n1B:&@) and to feel the infinite love present in his heart. If in our time Christians must bedistin"uished above all by the art of prayer#,?' how can we not feel a renewed need to spendtime in spiritual converse, in silent adoration, in heartfelt love before Christ present in the %ost*oly /acramentA *ow often, dear brother and sisters, have I experienced this, and drawn fromit stren"th, consolation and supportG

This practice, repeatedly praised and recommended by the %a"isterium, ?> is supported by theexample of many saints. articularly outstandin" in this re"ard was /aint 6lphonsus !i"uori,who wrote: f all devotions, that of adorin" 8esus in the Hlessed /acrament is the "reatest

after the sacraments, the one dearest to 7od and the one most helpful to us#. @( The Eucharistis a priceless treasure: by not only celebratin" it but also by prayin" before it outside of %asswe are enabled to ma0e contact with the very wellsprin" of "race. 6 Christian communitydesirous of contemplatin" the face of Christ in the spirit which I proposed in the 6postolic!etters -ovo %illennio Ineunte and ;osarium ir"inis %ariae cannot fail also to develop thisaspect of Eucharistic worship, which prolon"s and increases the fruits of our communion in thebody and blood of the !ord.

1In the course of the day the faithful should not omit visitin" the Hlessed /acrament, which inaccordance with litur"ical law must be reserved in churches with "reat reverence in aprominent place. /uch visits are a si"n of "ratitude, an expression of love and anac0nowled"ment of the !ord3s presence#: aul I, Encyclical !etter %ysterium 2idei $B

/eptember 1><@): 66/ @ $1><@), 1.



CHA*TER THREE

THE A*STLICIT' THE EUCHARIST

AND THE CHURCH

&<. If, as I have said, the Eucharist builds the Church and the Church ma0es the Eucharist, itfollows that there is a profound relationship between the two, so much so that we can apply tothe Eucharistic mystery the very words with which, in the -icene4Constantinopolitan Creed, weprofess the Church to be one, holy, catholic and apostolic#. The Eucharist too is one andcatholic. It is also holy, indeed, the %ost *oly /acrament. Hut it is above all its apostolicity thatwe must now consider.

&. The Catechism of the Catholic Church, in explainin" how the Church is apostolicKfoundedon the 6postlesKsees three meanin"s in this expression. 2irst, she was and remains built on3the foundation of the 6postles3 $Eph &:&(), the witnesses chosen and sent on mission byChrist himself#.@1 The Eucharist too has its foundation in the 6postles, not in the sense that itdid not ori"inate in Christ himself, but because it was entrusted by 8esus to the 6postles andhas been handed down to us by them and by their successors. It is in continuity with the

practice of the 6postles, in obedience to the !ord3s command, that the Church has celebratedthe Eucharist down the centuries.

The second sense in which the Church is apostolic, as the Catechism points out, is that withthe help of the /pirit dwellin" in her, the Church 0eeps and hands on the teachin", the 3"ooddeposit3, the salutary words she has heard from the 6postles#.@& *ere too the Eucharist isapostolic, for it is celebrated in conformity with the faith of the 6postles. 6t various times inthe two4thousand4year history of the eople of the -ew Covenant, the Church3s %a"isteriumhas more precisely defined her teachin" on the Eucharist, includin" its proper terminolo"y,precisely in order to safe"uard the apostolic faith with re"ard to this sublime mystery. Thisfaith remains unchan"ed and it is essential for the Church that it remain unchan"ed.

&'. !astly, the Church is apostolic in the sense that she continues to be tau"ht, sanctified and"uided by the 6postles until Christ3s return, throu"h their successors in pastoral office: thecolle"e of Hishops assisted by priests, in union with the /uccessor of eter, the Church3ssupreme pastor#.@B /uccession to the 6postles in the pastoral mission necessarily entails thesacrament of *oly rders, that is, the uninterrupted se+uence, from the very be"innin", of valid episcopal ordinations.@? This succession is essential for the Church to exist in a proper andfull sense.

The Eucharist also expresses this sense of apostolicity. 6s the /econd atican Council teach4es, the faithful join in the offerin" of the Eucharist by virtue of their royal priesthood#, @@ yet itis the ordained priest who, actin" in the person of Christ, brin"s about the Eucharistic/acrifice and offers it to 7od in the name of all the people#.@< 2or this reason, the ;oman %issal

prescribes that only the priest should recite the Eucharistic rayer, while the people participatein faith and in silence.@

&>. The expression repeatedly employed by the /econd atican Council, accordin" to which the ministerial priest, actin" in the person of Christ, brin"s about the Eucharistic /acrifice#,@'

was already firmly rooted in papal teachin".@> 6s I have pointed out on other occasions, thephrase in persona Christi means more than offerin" 3in the name of3 or 3in the place of3 Christ.In persona means in specific sacramental identification with the eternal *i"h riest who is theauthor and principal subject of this sacrifice of his, a sacrifice in which, in truth, nobody canta0e his place#.<( The ministry of priests who have received the sacrament of *oly rders, inthe economy of salvation chosen by Christ, ma0es clear that the Eucharist which they celebrateis a "ift which radically transcends the power of the assembly and is in any event essential for

validly lin0in" the Eucharistic consecration to the sacrifice of the Cross and to the !ast /upper.The assembly "athered to"ether for the celebration of the Eucharist, if it is to be a trulyEucharistic assembly, absolutely re+uires the presence of an ordained priest as its president.n the other hand, the community is by itself incapable of providin" an ordained minister. This



minister is a "ift which the assembly receives throu"h episcopal succession "oin" bac0 to the6postles. It is the Hishop who, throu"h the /acrament of *oly rders, ma0es a new presbyterby conferrin" upon him the power to consecrate the Eucharist. Conse+uently, the Eucharisticmystery cannot be celebrated in any community except by an ordained priest, as the 2ourth!ateran Council expressly tau"ht#.<1

B(. The Catholic Church3s teachin" on the relationship between priestly ministry and the

Eucharist and her teachin" on the Eucharistic /acrifice have both been the subject in recentdecades of a fruitful dialo"ue in the area of ecumenism. Fe must "ive than0s to the HlessedTrinity for the si"nificant pro"ress and conver"ence achieved in this re"ard, which lead us tohope one day for a full sharin" of faith. -onetheless, the observations of the Councilconcernin" the Ecclesial Communities which arose in the Fest from the sixteenth centuryonwards and are separated from the Catholic Church remain fully pertinent: The EcclesialCommunities separated from us lac0 that fullness of unity with us which should flow fromHaptism, and we believe that especially because of the lac0 of the sacrament of rders theyhave not preserved the "enuine and total reality of the Eucharistic mystery. -evertheless,when they commemorate the !ord3s death and resurrection in the *oly /upper, they professthat it si"nifies life in communion with Christ and they await his comin" in "lory#.<&

The Catholic faithful, therefore, while respectin" the reli"ious convictions of these separatedbrethren, must refrain from receivin" the communion distributed in their celebrations, so asnot to condone an ambi"uity about the nature of the Eucharist and, conse+uently, to fail intheir duty to bear clear witness to the truth. This would result in slowin" the pro"ress bein"made towards full visible unity. /imilarly, it is unthin0able to substitute for /unday %assecumenical celebrations of the word or services of common prayer with Christians from theaforementioned Ecclesial Communities, or even participation in their own litur"ical services./uch celebrations and services, however praiseworthy in certain situations, prepare for the"oal of full communion, includin" Eucharistic communion, but they cannot replace it.

The fact that the power of consecratin" the Eucharist has been entrusted only to Hishops andpriests does not represent any 0ind of belittlement of the rest of the eople of 7od, for in thecommunion of the one body of Christ which is the Church this "ift redounds to the benefit of all.

B1. If the Eucharist is the centre and summit of the Church3s life, it is li0ewise the centre andsummit of priestly ministry. 2or this reason, with a heart filled with "ratitude to our !ord 8esusChrist, I repeat that the Eucharist is the principal and central raison d3Ltre of the sacrament of priesthood, which effectively came into bein" at the moment of the institution of theEucharist#.<B

riests are en"a"ed in a wide variety of pastoral activities. If we also consider the social andcultural conditions of the modern world it is easy to understand how priests face the very realris0 of losin" their focus amid such a "reat number of different tas0s. The /econd aticanCouncil saw in pastoral charity the bond which "ives unity to the priest3s life and wor0. This,

the Council adds, flows mainly from the Eucharistic /acrifice, which is therefore the centreand root of the whole priestly life#.<? Fe can understand, then, how important it is for thespiritual life of the priest, as well as for the "ood of the Church and the world, that priestsfollow the Council3s recommendation to celebrate the Eucharist daily: for even if the faithfulare unable to be present, it is an act of Christ and the Church#.<@ In this way priests will be ableto counteract the daily tensions which lead to a lac0 of focus and they will find in theEucharistic /acrificeKthe true centre of their lives and ministryKthe spiritual stren"th needed todeal with their different pastoral responsibilities. Their daily activity will thus become trulyEucharistic.

The centrality of the Eucharist in the life and ministry of priests is the basis of its centrality inthe pastoral promotion of priestly vocations. It is in the Eucharist that prayer for vocations is

most close4 ly united to the prayer of Christ the Eternal *i"h riest. 6t the same time thedili"ence of priests in carryin" out their Eucharistic ministry, to"ether with the conscious,active and fruitful participation of the faithful in the Eucharist, provides youn" men with a



powerful example and incentive for respondin" "enerously to 7od3s call. ften it is theexample of a priest3s fervent pastoral charity which the !ord uses to sow and to brin" tofruition in a youn" man3s heart the seed of a priestly callin".

B&. 6ll of this shows how distressin" and irre"ular is the situation of a Christian communitywhich, despite havin" sufficient numbers and variety of faithful to form a parish, does not havea priest to lead it. arishes are communities of the bapti5ed who express and affirm their

identity above all throu"h the celebration of the Eucharistic /acrifice. Hut this re+uires thepresence of a presbyter, who alone is +ualified to offer the Eucharist in persona Christi. Fhen acommunity lac0s a priest, attempts are ri"htly made somehow to remedy the situation so thatit can continue its /unday celebrations, and those reli"ious and laity who lead their brothersand sisters in prayer exercise in a praiseworthy way the common priesthood of all the faithfulbased on the "race of Haptism. Hut such solutions must be considered merely temporary, whilethe community awaits a priest.

The sacramental incompleteness of these celebrations should above all inspire the wholecommunity to pray with "reater fervour that the !ord will send labourers into his harvest $cf.%t >:B'). It should also be an incentive to mobili5e all the resources needed for an ade+uatepastoral promotion of vocations, without yieldin" to the temptation to see0 solutions which

lower the moral and formative standards demanded of candidates for the priesthood.

BB. Fhen, due to the scarcity of priests, non4 ordained members of the faithful are entrustedwith a share in the pastoral care of a parish, they should bear in mind that K as the /econdatican Council teaches K no Christian community can be built up unless it has its basis andcentre in the celebration of the most *oly Eucharist#.<< They have a responsibility, therefore, to0eep alive in the community a "enuine hun"er# for the Eucharist, so that no opportunity forthe celebration of %ass will ever be missed, also ta0in" advanta"e of the occasional presenceof a priest who is not impeded by Church law from celebratin" %ass.

CHA*TER UR

THE EUCHARIST

AND ECCLESIAL C--UNIN

B?. The Extraordinary 6ssembly of the /ynod of Hishops in 1>'@ saw in the concept of an ecclesiolo"y of communion# the central and fundamental idea of the documents of the /econdatican Council.< The Church is called durin" her earthly pil"rima"e to maintain and promote

communion with the Triune 7od and communion amon" the faithful. 2or this purpose shepossesses the word and the sacraments, particularly the Eucharist, by which she constantlylives and "rows# <' and in which she expresses her very nature. It is not by chance that theterm communion has become one of the names "iven to this sublime sacrament.

The Eucharist thus appears as the culmination of all the sacraments in perfectin" ourcommunion with 7od the 2ather by identification with his only4be"otten /on throu"h thewor0in" of the *oly /pirit. Fith discernin" faith a distin"uished writer of the Hy5antinetradition voiced this truth: in the Eucharist unli0e any other sacrament, the mystery Mof communionN is so perfect that it brin"s us to the hei"hts of every "ood thin": here is theultimate "oal of every human desire, because here we attain 7od and 7od joins himself to us

in the most perfect union#.<> recisely for this reason it is "ood to cultivate in our hearts aconstant desire for the sacrament of the Eucharist. This was the ori"in of the practice of

spiritual communion#, which has happily been established in the Church for centuries and



recommended by saints who were masters of the spiritual life. /aint Teresa of 8esus wrote: Fhen you do not receive communion and you do not attend %ass, you can ma0e a spiritualcommunion, which is a most beneficial practice= by it the love of 7od will be "reatly impressedon you#.(

B@. The celebration of the Eucharist, however, cannot be the startin"4point for communion= itpresupposes that communion already exists, a communion which it see0s to consolidate and

brin" to perfection. The sacrament is an expression of this bond of communion both in itsinvisible dimension, which, in Christ and throu"h the wor0in" of the *oly /pirit, unites us tothe 2ather and amon" ourselves, and in its visible dimension, which entails communion in theteachin" of the 6postles, in the sacraments and in the Church3s hierarchical order. Theprofound relationship between the invisible and the visible elements of ecclesial communion isconstitutive of the Church as the sacrament of salvation.1 nly in this context can there be ale"itimate celebration of the Eucharist and true participation in it. Conse+uently it is an intrinsicre+uirement of the Eucharist that it should be celebrated in communion, and specificallymaintainin" the various bonds of that communion intact.

B<. Invisible communion, thou"h by its nature always "rowin", presupposes the life of "race,

by which we become parta0ers of the divine nature# $& et 1:?), and the practice of thevirtues of faith, hope and love. nly in this way do we have true communion with the 2ather,the /on and the *oly /pirit. -or is faith sufficient= we must persevere in sanctifyin" "race andlove, remainin" within the Church bodily# as well as in our heart#= & what is re+uired, in thewords of /aint aul, is faith wor0in" throu"h love# $7al @:<).

Deepin" these invisible bonds intact is a specific moral duty incumbent upon Christians whowish to participate fully in the Eucharist by receivin" the body and blood of Christ. The 6postleaul appeals to this duty when he warns: !et a man examine himself, and so eat of the breadand drin0 of the cup# $1 Cor 11:&'). /aint 8ohn Chrysostom, with his stirrin" elo+uence,exhorted the faithful: I too raise my voice, I beseech, be" and implore that no one draw nearto this sacred table with a sullied and corrupt conscience. /uch an act, in fact, can never becalled 3communion3, not even were we to touch the !ord3s body a thousand times over, but3condemnation3, 3torment3 and 3increase of punishment3#.B

6lon" these same lines, the Catechism of the Catholic Church ri"htly stipulates that anyoneconscious of a "rave sin must receive the sacrament of ;econciliation before comin" tocommunion#.? I therefore desire to reaffirm that in the Church there remains in force, now andin the future, the rule by which the Council of Trent "ave concrete expression to the 6postleaul3s stern warnin" when it affirmed that, in order to receive the Eucharist in a worthymanner, one must first confess one3s sins, when one is aware of mortal sin#.@

B. The two sacraments of the Eucharist and enance are very closely connected. Hecause theEucharist ma0es present the redeemin" sacrifice of the Cross, perpetuatin" it sacramentally, itnaturally "ives rise to a continuous need for conversion, for a personal response to the appeal

made by /aint aul to the Christians of Corinth: Fe beseech you on behalf of Christ, bereconciled to 7od# $& Cor @:&(). If a Christian3s conscience is burdened by serious sin, then thepath of penance throu"h the sacrament of ;econciliation becomes necessary for fullparticipation in the Eucharistic /acrifice.

The jud"ment of one3s state of "race obviously belon"s only to the person involved, since it isa +uestion of examinin" one3s conscience. *owever, in cases of outward conduct which isseriously, clearly and steadfastly contrary to the moral norm, the Church, in her pastoralconcern for the "ood order of the community and out of respect for the sacrament, cannot failto feel directly involved. The Code of Canon !aw refers to this situation of a manifest lac0 of proper moral disposition when it states that those who obstinately persist in manifest "ravesin# are not to be admitted to Eucharistic communion.<

B'. Ecclesial communion, as I have said, is li0ewise visible, and finds expression in the seriesof bonds# listed by the Council when it teaches: They are fully incorporated into the society



of the Church who, possessin" the /pirit of Christ, accept her whole structure and all themeans of salvation established within her, and within her visible framewor0 are united toChrist, who "overns her throu"h the /upreme ontiff and the Hishops, by the bonds of profession of faith, the sacraments, ecclesiastical "overnment and communion#.

The Eucharist, as the supreme sacramental manifestation of communion in the Church,demands to be celebrated in a context where the outward bonds of communion are also intact.

In a special way, since the Eucharist is as it were the summit of the spiritual life and the "oalof all the sacraments#,' it re+uires that the bonds of communion in the sacraments,particularly in Haptism and in priestly rders, be real. It is not possible to "ive communion to aperson who is not bapti5ed or to one who rejects the full truth of the faith re"ardin" theEucharistic mystery. Christ is the truth and he bears witness to the truth $cf. 8n 1?:<= 1':B)=the sacrament of his body and blood does not permit duplicity.

B>. 2urthermore, "iven the very nature of ecclesial communion and its relation to thesacrament of the Eucharist, it must be recalled that the Eucharistic /acrifice, while alwaysoffered in a particular community, is never a celebration of that community alone. In fact, thecommunity, in receivin" the Eucharistic presence of the !ord, receives the entire "ift of salvation and shows, even in its lastin" visible particular form, that it is the ima"e and true

presence of the one, holy, catholic and apostolic Church#.> 2rom this it follows that a trulyEucharistic community cannot be closed in upon itself, as thou"h it were somehow self4sufficient= rather it must persevere in harmony with every other Catholic community.

The ecclesial communion of the Eucharistic assembly is a communion with its own Hishop andwith the ;oman ontiff. The Hishop, in effect, is the visible principle and the foundation of unitywithin his particular Church.'( It would therefore be a "reat contradiction if the sacrament parexcellence of the Church3s unity were celebrated without true communion with the Hishop. 6s/aint I"natius of 6ntioch wrote: That Eucharist which is celebrated under the Hishop, or underone to whom the Hishop has "iven this char"e, may be considered certain#. '1 !i0ewise, since

the ;oman ontiff, as the successor of eter, is the perpetual and visible source andfoundation of the unity of the Hishops and of the multitude of the faithful#, '& communion withhim is intrinsically re+uired for the celebration of the Eucharistic /acrifice. *ence the "reattruth expressed which the !itur"y expresses in a variety of ways: Every celebration of theEucharist is performed in union not only with the proper Hishop, but also with the ope, withthe episcopal order, with all the cler"y, and with the entire people. Every valid celebration of the Eucharist expresses this universal communion with eter and with the whole Church, orobjectively calls for it, as in the case of the Christian Churches separated from ;ome#.'B

?(. The Eucharist creates communion and fosters communion. /aint aul wrote to the faithfulof Corinth explainin" how their divisions, reflected in their Eucharistic "atherin"s, contradictedwhat they were celebratin", the !ord3s /upper. The 6postle then ur"ed them to reflect on thetrue reality of the Eucharist in order to return to the spirit of fraternal communion $cf. 1 Cor11:14 B?). /aint 6u"ustine effectively echoed this call when, in recallin" the 6postle3s words:

9ou are the body of Christ and individually members of it# $1 Cor 1&: &), he went on to say:

If you are his body and members of him, then you will find set on the !ord3s table your ownmystery. 9es, you receive your own mystery#.'? 6nd from this observation he concludes: Christthe !ord... hallowed at his table the mystery of our peace and unity. Fhoever receives themystery of unity without preservin" the bonds of peace receives not a mystery for his benefitbut evidence a"ainst himself#.'@

?1. The Eucharist3s particular effectiveness in promotin" communion is one of the reasons forthe importance of /unday %ass. I have already dwelt on this and on the other reasons whichma0e /unday %ass fundamental for the life of the Church and of individual believers in my6postolic !etter on the sanctification of /unday ies omini.'< There I recalled that the faithfulhave the obli"ation to attend %ass, unless they are seriously impeded, and that astors havethe correspondin" duty to see that it is practical and possible for all to fulfil this precept.' %ore

recently, in my 6postolic !etter -ovo %illennio Ineunte, in settin" forth the pastoral path whichthe Church must ta0e at the be"innin" of the third millennium, I drew particular attention tothe /unday Eucharist, emphasi5in" its effectiveness for buildin" communion. It is#KIwroteKthe privile"ed place where communion is ceaselessly proclaimed and nurtured.



recisely throu"h sharin" in the Eucharist, the !ord3s ay also becomes the ay of the Church,when she can effectively exercise her role as the sacrament of unity#.''

?&. The safe"uardin" and promotion of ecclesial communion is a tas0 of each member of thefaithful, who finds in the Eucharist, as the sacrament of the Church3s unity, an area of specialconcern. %ore specifically, this tas0 is the particular responsibility of the Church3s astors, eachaccordin" to his ran0 and ecclesiastical office. 2or this reason the Church has drawn up norms

aimed both at fosterin" the fre+uent and fruitful access of the faithful to the Eucharistic tableand at determinin" the objective conditions under which communion may not be "iven. Thecare shown in promotin" the faithful observance of these norms becomes a practical means of showin" love for the Eucharist and for the Church.

?B. In considerin" the Eucharist as the sacrament of ecclesial communion, there is one subjectwhich, due to its importance, must not be overloo0ed: I am referrin" to the relationship of theEucharist to ecumenical activity. Fe should all "ive than0s to the Hlessed Trinity for the manymembers of the faithful throu"hout the world who in recent decades have felt an ardent desirefor unity amon" all Christians. The /econd atican Council, at the be"innin" of its ecree onEcumenism, sees this as a special "ift of 7od.'> It was an efficacious "race which inspired us,the sons and dau"hters of the Catholic Church and our brothers and sisters from other

Churches and Ecclesial Communities, to set forth on the path of ecumenism.

ur lon"in" for the "oal of unity prompts us to turn to the Eucharist, which is the supremesacrament of the unity of the eople of 7od, in as much as it is the apt expression and theunsurpassable source of that unity.>( In the celebration of the Eucharistic /acrifice the Churchprays that 7od, the 2ather of mercies, will "rant his children the fullness of the *oly /pirit sothat they may become one body and one spirit in Christ.>1 In raisin" this prayer to the 2atherof li"hts, from whom comes every "ood endowment and every perfect "ift $cf. 8as 1:1), theChurch believes that she will be heard, for she prays in union with Christ her *ead and /pouse,who ta0es up this plea of his Hride and joins it to that of his own redemptive sacrifice.

??. recisely because the Church3s unity, which the Eucharist brin"s about throu"h the !ord3ssacrifice and by communion in his body and blood, absolutely re+uires full communion in thebonds of the profession of faith, the sacraments and ecclesiastical "overnance, it is notpossible to celebrate to"ether the same Eucharistic litur"y until those bonds are fully re4established. 6ny such concelebration would not be a valid means, and mi"ht well prove insteadto be an obstacle, to the attainment of full communion, by wea0enin" the sense of how far weremain from this "oal and by introducin" or exacerbatin" ambi"uities with re"ard to one oranother truth of the faith. The path towards full unity can only be underta0en in truth. In thisarea, the prohibitions of Church law leave no room for uncertainty,>& in fidelity to the moralnorm laid down by the /econd atican Council.>B

I would li0e nonetheless to reaffirm what I said in my Encyclical !etter t num /int after

havin" ac0nowled"ed the impossibility of Eucharistic sharin": 6nd yet we do have a burnin"desire to join in celebratin" the one Eucharist of the !ord, and this desire itself is already acommon prayer of praise, a sin"le supplication. To"ether we spea0 to the 2ather andincreasin"ly we do so 3with one heart3#.>?

?@. Fhile it is never le"itimate to concelebrate in the absence of full communion, the same isnot true with respect to the administration of the Eucharist under special circumstances, toindividual persons belon"in" to Churches or Ecclesial Communities not in full communion withthe Catholic Church. In this case, in fact, the intention is to meet a "rave spiritual need for theeternal salvation of an individual believer, not to brin" about an intercommunion which remainsimpossible until the visible bonds of ecclesial communion are fully re4established.

This was the approach ta0en by the /econd atican Council when it "ave "uidelines forrespondin" to Eastern Christians separated in "ood faith from the Catholic Church, whospontaneously as0 to receive the Eucharist from a Catholic minister and are properly



disposed.>@ This approach was then ratified by both Codes, which also considerKwith necessarymodificationsKthe case of other non4Eastern Christians who are not in full communion with theCatholic Church.><

?<. In my Encyclical t num /int I expressed my own appreciation of these norms, whichma0e it possible to provide for the salvation of souls with proper discernment: It is a source of

joy to note that Catholic ministers are able, in certain particular cases, to administer the

sacraments of the Eucharist, enance and 6nointin" of the /ic0 to Christians who are not in fullcommunion with the Catholic Church but who "reatly desire to receive these sacraments,freely re+uest them and manifest the faith which the Catholic Church professes with re"ard tothese sacraments. Conversely, in specific cases and in particular circumstances, Catholics toocan re+uest these same sacraments from ministers of Churches in which these sacraments arevalid#.>

These conditions, from which no dispensation can be "iven, must be carefully respected, eventhou"h they deal with specific individual cases, because the denial of one or more truths of thefaith re"ardin" these sacraments and, amon" these, the truth re"ardin" the need of theministerial priesthood for their validity, renders the person as0in" improperly disposed tole"itimately receivin" them. 6nd the opposite is also true: Catholics may not receive

communion in those communities which lac0 a valid sacrament of rders.>'

The faithful observance of the body of norms established in this area >> is a manifestation and,at the same time, a "uarantee of our love for 8esus Christ in the Hlessed /acrament, for ourbrothers and sisters of different Christian confessionsKwho have a ri"ht to our witness to thetruthKand for the cause itself of the promotion of unity.

CHA*TER IVE

THE DI/NIT'

THE EUCHARISTIC CELE,RATIN

?. ;eadin" the account of the institution of the Eucharist in the /ynoptic 7ospels, we arestruc0 by the simplicity and the solemnity# with which 8esus, on the evenin" of the !ast/upper, instituted this "reat sacrament. There is an episode which in some way serves as itsprelude: the anointin" at Hethany. 6 woman, whom 8ohn identifies as %ary the sister of !a5arus, pours a flas0 of costly ointment over 8esus3 head, which provo0es from the disciplesK

and from 8udas in particular $cf. %t &<:'= %0 1?:?= 8n 1&:?)Kan indi"nant response, as if thisact, in li"ht of the needs of the poor, represented an intolerable waste#. Hut 8esus3 ownreaction is completely different. Fhile in no way detractin" from the duty of charity towardsthe needy, for whom the disciples must always show special careKthe poor you will alwayshave with you# $%t &<, 11= %0 1?:= cf. 8n 1&:')Khe loo0s towards his imminent death andburial, and sees this act of anointin" as an anticipation of the honour which his body willcontinue to merit even after his death, indissolubly bound as it is to the mystery of his person.

The account continues, in the /ynoptic 7ospels, with 8esus3 char"e to the disciples to preparecarefully the lar"e upper room# needed for the assover meal $cf. %0 1?:1@= !0 &&:1&) andwith the narration of the institution of the Eucharist. ;eflectin" at least in part the 8ewish ritesof the assover meal leadin" up to the sin"in" of the *allel $cf. %t &<:B(= %0 1?:&<), the story

presents with sobriety and solemnity, even in the variants of the different traditions, the wordsspo0en by Christ over the bread and wine, which he made into concrete expressions of thehandin" over of his body and the sheddin" of his blood. 6ll these details are recorded by theEvan"elists in the li"ht of a praxis of the brea0in" of the bread# already well4established in the



early Church. Hut certainly from the time of 8esus on, the event of *oly Thursday has shownvisible traces of a litur"ical sensibility# shaped by ld Testament tradition and open to bein"reshaped in Christian celebrations in a way consonant with the new content of Easter.

?'. !i0e the woman who anointed 8esus in Hethany, the Church has feared no extrava"ance#,devotin" the best of her resources to expressin" her wonder and adoration before theunsurpassable "ift of the Eucharist. -o less than the first disciples char"ed with preparin" the

lar"e upper room#, she has felt the need, down the centuries and in her encounters withdifferent cultures, to celebrate the Eucharist in a settin" worthy of so "reat a mystery. In thewa0e of 8esus3 own words and actions, and buildin" upon the ritual herita"e of 8udaism, theChristian litur"y was born. Could there ever be an ade+uate means of expressin" theacceptance of that self4"ift which the divine Hride"room continually ma0es to his Hride, theChurch, by brin"in" the /acrifice offered once and for all on the Cross to successive"enerations of believers and thus becomin" nourishment for all the faithfulA Thou"h the idea of a ban+uet# naturally su""ests familiarity, the Church has never yielded to the temptation totriviali5e this intimacy# with her /pouse by for"ettin" that he is also her !ord and that the

ban+uet# always remains a sacrificial ban+uet mar0ed by the blood shed on 7ol"otha. TheEucharistic Han+uet is truly a sacred# ban+uet, in which the simplicity of the si"ns concealsthe unfathomable holiness of 7od: sacrum convivium, in +uo Christus sumiturG The bread

which is bro0en on our altars, offered to us as wayfarers alon" the paths of the world, is panisan"elorum, the bread of an"els, which cannot be approached except with the humility of thecenturion in the 7ospel: !ord, I am not worthy to have you come under my roof # $%t ':'= !0:<).

?>. Fith this hei"htened sense of mystery, we understand how the faith of the Church in themystery of the Eucharist has found historical expression not only in the demand for an interiordisposition of devotion, but also in outward forms meant to evo0e and emphasi5e the "randeurof the event bein" celebrated. This led pro"ressively to the development of a particular form of re"ulatin" the Eucharistic litur"y, with due respect for the various le"itimately constitutedecclesial traditions. n this foundation a rich artistic herita"e also developed. 6rchitecture,sculpture, paintin" and music, moved by the Christian mystery, have found in the Eucharist,both directly and indirectly, a source of "reat inspiration.

/uch was the case, for example, with architecture, which witnessed the transition, once thehistorical situation made it possible, from the first places of Eucharistic celebration in thedomus or homes# of Christian families to the sol4 emn basilicas of the early centuries, to theimposin" cathedrals of the %iddle 6"es, and to the churches, lar"e and small, which "raduallyspran" up throu"hout the lands touched by Christianity. The desi"ns of altars and tabernacleswithin Church interiors were often not simply motivated by artistic inspiration but also by aclear understandin" of the mystery. The same could be said for sacred music, if we but thin0 of the inspired 7re"orian melodies and the many, often "reat, composers who sou"ht to do

justice to the litur"ical texts of the %ass. /imilarly, can we overloo0 the enormous +uantity of artistic production, ran"in" from fine craftsmanship to authentic wor0s of art, in the area of Church furnishin"s and vestments used for the celebration of the EucharistA

It can be said that the Eucharist, while shapin" the Church and her spirituality, has alsopowerfully affected culture#, and the arts in particular.

@(. In this effort to adore the mystery "rasped in its ritual and aesthetic dimensions, a certain competition# has ta0en place between Christians of the Fest and the East. *ow could we not"ive particular than0s to the !ord for the contributions to Christian art made by the "reatarchitectural and artistic wor0s of the 7reco4Hy5antine tradition and of the whole "eo"raphicalarea mar0ed by /lav cultureA In the East, sacred art has preserved a remar0ably powerfulsense of mystery, which leads artists to see their efforts at creatin" beauty not simply as anexpression of their own talents, but also as a "enuine service to the faith. assin" well beyondmere technical s0ill, they have shown themselves docile and open to the inspiration of the *oly

/pirit.



The architectural and mosaic splendours of the Christian East and Fest are a patrimonybelon"in" to all believers= they contain a hope, and even a pled"e, of the desired fullness of communion in faith and in celebration. This would presuppose and demand, as in ;ublOv3sfamous depiction of the Trinity, a profoundly Eucharistic Church in which the presence of themystery of Christ in the bro0en bread is as it were immersed in the ineffable unity of the threedivine ersons, ma0in" of the Church herself an icon# of the Trinity.

Fithin this context of an art aimed at expressin", in all its elements, the meanin" of theEucharist in accordance with the Church3s teachin", attention needs to be "iven to the normsre"ulatin" the construction and decor of sacred buildin"s. 6s history shows and as Iemphasi5ed in my !etter to 6rtists,1(( the Church has always left ample room for the creativityof artists. Hut sacred art must be outstandin" for its ability to express ade+uately the mystery"rasped in the fullness of the Church3s faith and in accordance with the pastoral "uidelinesappropriately laid down by competent 6uthority. This holds true both for the fi"urative arts andfor sacred music.

@1. The development of sacred art and litur"ical discipline which too0 place in lands of ancientChristian herita"e is also ta0in" place on continents where Christianity is youn"er. This wasprecisely the approach supported by the /econd atican Council on the need for sound and

proper inculturation#. In my numerous astoral isits I have seen, throu"hout the world, the"reat vitality which the celebration of the Eucharist can have when mar0ed by the forms, stylesand sensibilities of different cultures. Hy adaptation to the chan"in" conditions of time andplace, the Eucharist offers sustenance not only to individuals but to entire peoples, and itshapes cultures inspired by Christianity.

It is necessary, however, that this important wor0 of adaptation be carried out with a constantawareness of the ineffable mystery a"ainst which every "eneration is called to measure itself.The treasure# is too important and precious to ris0 impoverishment or compromise throu"hforms of experimentation or practices introduced without a careful review on the part of thecompetent ecclesiastical authorities. 2urthermore, the centrality of the Eucharistic mysterydemands that any such review must be underta0en in close association with the *oly /ee. 6s Iwrote in my ost4/ynodal 6postolic Exhortation Ecclesia in 6sia, such cooperation is essentialbecause the /acred !itur"y expresses and celebrates the one faith professed by all and, bein"the herita"e of the whole Church, cannot be determined by local Churches in isolation from theuniversal Church#.1(1

@&. 6ll of this ma0es clear the "reat responsibility which belon"s to priests in particular for thecelebration of the Eucharist. It is their responsibility to preside at the Eucharist in personaChristi and to provide a witness to and a service of communion not only for the communitydirectly ta0in" part in the celebration, but also for the universal Church, which is a part of every Eucharist. It must be lamented that, especially in the years followin" the post4conciliarlitur"ical reform, as a result of a mis"uided sense of creativity and adaptation there have beena number of abuses which have been a source of sufferin" for many. 6 certain reaction a"ainst

formalism# has led some, especially in certain re"ions, to consider the forms# chosen by the

Church3s "reat litur"ical tradition and her %a"isterium as non4bindin" and to introduceunauthori5ed innovations which are often completely inappropriate.

I consider it my duty, therefore to appeal ur"ently that the litur"ical norms for the celebrationof the Eucharist be observed with "reat fidelity. These norms are a concrete expression of theauthentically ecclesial nature of the Eucharist= this is their deepest meanin". !itur"y is neveranyone3s private property, be it of the celebrant or of the community in which the mysteriesare celebrated. The 6postle aul had to address fiery words to the community of Corinthbecause of "rave shortcomin"s in their celebration of the Eucharist resultin" in divisions$schismata) and the emer"ence of factions $haireseis) $cf. 1 Cor 11:14B?). ur time, too,calls for a renewed awareness and appreciation of litur"ical norms as a reflection of, and awitness to, the one universal Church made present in every celebration of the Eucharist.

riests who faithfully celebrate %ass accordin" to the litur"ical norms, and communities whichconform to those norms, +uietly but elo+uently demonstrate their love for the Church.recisely to brin" out more clearly this deeper meanin" of litur"ical norms, I have as0ed thecompetent offices of the ;oman Curia to prepare a more specific document, includin"



prescriptions of a juridical nature, on this very important subject. -o one is permitted toundervalue the mystery entrusted to our hands: it is too "reat for anyone to feel free to treat itli"htly and with disre"ard for its sacredness and its universality.

CHA*TER SI0

AT THE SCHL -AR'1

2.-AN THE EUCHARIST3

@B. If we wish to rediscover in all its richness the profound relationship between the Churchand the Eucharist, we cannot ne"lect %ary, %other and model of the Church. In my 6postolic!etter ;osarium ir"inis %ariae, I pointed to the Hlessed ir"in %ary as our teacher in

contemplatin" Christ3s face, and amon" the mysteries of li"ht I included the institution of theEucharist.1(& %ary can "uide us towards this most holy sacrament, because she herself has aprofound relationship with it.

6t first "lance, the 7ospel is silent on this subject. The account of the institution of theEucharist on the ni"ht of *oly Thursday ma0es no mention of %ary. 9et we 0now that she waspresent amon" the 6postles who prayed with one accord# $cf. 6cts 1:1?) in the firstcommunity which "athered after the 6scension in expectation of entecost. Certainly %arymust have been present at the Eucharistic celebrations of the first "eneration of Christians,who were devoted to the brea0in" of bread# $6cts &:?&).

Hut in addition to her sharin" in the Eucharistic ban+uet, an indirect picture of %ary3srelationship with the Eucharist can be had, be"innin" with her interior disposition. %ary is a

woman of the Eucharist# in her whole life. The Church, which loo0s to %ary as a model, is alsocalled to imitate her in her relationship with this most holy mystery.

@?. %ysterium fideiG If the Eucharist is a mystery of faith which so "reatly transcends ourunderstandin" as to call for sheer abandonment to the word of 7od, then there can be no oneli0e %ary to act as our support and "uide in ac+uirin" this disposition. In repeatin" what Christdid at the !ast /upper in obedience to his command: o this in memory of meG#, we alsoaccept %ary3s invitation to obey him without hesitation: o whatever he tells you# $8n &:@).Fith the same maternal concern which she showed at the weddin" feast of Cana, %ary seemsto say to us: o not waver= trust in the words of my /on. If he was able to chan"e water intowine, he can also turn bread and wine into his body and blood, and throu"h this mysterybestow on believers the livin" memorial of his passover, thus becomin" the 3bread of life3#.

@@. In a certain sense %ary lived her Eucharistic faith even before the institution of theEucharist, by the very fact that she offered her vir"inal womb for the Incarnation of 7od3sFord. The Eucharist, while commemoratin" the passion and resurrection, is also in continuitywith the incarnation. 6t the 6nnunciation %ary conceived the /on of 7od in the physical realityof his body and blood, thus anticipatin" within herself what to some de"ree happenssacramentally in every believer who receives, under the si"ns of bread and wine, the !ord3sbody and blood.

6s a result, there is a profound analo"y between the 2iat which %ary said in reply to the an"el,and the 6men which every believer says when receivin" the body of the !ord. %ary was as0edto believe that the ne whom she conceived throu"h the *oly /pirit# was the /on of 7od#

$!0 1:B(4B@). In continuity with the ir"in3s faith, in the Eucharistic mystery we are as0ed tobelieve that the same 8esus Christ, /on of 7od and /on of %ary, becomes present in his fullhumanity and divinity under the si"ns of bread and wine.



Hlessed is she who believed# $!0 1:?@). %ary also anticipated, in the mystery of theincarnation, the Church3s Eucharistic faith. Fhen, at the isitation, she bore in her womb theFord made flesh, she became in some way a tabernacle#Kthe first tabernacle# in historyKinwhich the /on of 7od, still invisible to our human "a5e, allowed himself to be adored byEli5abeth, radiatin" his li"ht as it were throu"h the eyes and the voice of %ary. 6nd is not theenraptured "a5e of %ary as she contemplated the face of the newborn Christ and cradled himin her arms that unparalleled model of love which should inspire us every time we receive

Eucharistic communionA

@<. %ary, throu"hout her life at Christ3s side and not only on Calvary, made her own thesacrificial dimension of the Eucharist. Fhen she brou"ht the child 8esus to the Temple in8erusalem to present him to the !ord# $!0 &:&&), she heard the a"ed /imeon announce thatthe child would be a si"n of contradiction# and that a sword would also pierce her own heart$cf. !0 &:B?4B@). The tra"edy of her /on3s crucifixion was thus foretold, and in some sense%ary3s /tabat %ater at the foot of the Cross was foreshadowed. In her daily preparation forCalvary, %ary experienced a 0ind of anticipated Eucharist#Kone mi"ht say a spiritualcommunion#Kof desire and of oblation, which would culminate in her union with her /on in hispassion, and then find expression after Easter by her parta0in" in the Eucharist which the6postles celebrated as the memorial of that passion.

Fhat must %ary have felt as she heard from the mouth of eter, 8ohn, 8ames and the other6postles the words spo0en at the !ast /upper: This is my body which is "iven for you# $!0&&:1>)A The body "iven up for us and made present under sacramental si"ns was the samebody which she had conceived in her wombG 2or %ary, receivin" the Eucharist must havesomehow meant welcomin" once more into her womb that heart which had beat in unison withhers and relivin" what she had experienced at the foot of the Cross.

@. o this in remembrance of me# $!0 &&:1>). In the memorial# of Calvary all that Christaccomplished by his passion and his death is present. Conse+uently all that Christ did withre"ard to his %other for our sa0e is also present. To her he "ave the beloved disciple and, inhim, each of us: Hehold, your /onG#. To each of us he also says: Hehold your motherG# $cf. 8n1>: &<4&).

Experiencin" the memorial of Christ3s death in the Eucharist also means continually receivin"this "ift. It means acceptin"Kli0e 8ohnKthe one who is "iven to us anew as our %other. It alsomeans ta0in" on a commitment to be conformed to Christ, puttin" ourselves at the school of his %other and allowin" her to accompany us. %ary is present, with the Church and as the%other of the Church, at each of our celebrations of the Eucharist. If the Church and theEucharist are inseparably united, the same ou"ht to be said of %ary and the Eucharist. This isone reason why, since ancient times, the commemoration of %ary has always been part of theEucharistic celebrations of the Churches of East and Fest.

@'. In the Eucharist the Church is completely united to Christ and his sacrifice, and ma0es herown the spirit of %ary. This truth can be understood more deeply by re4readin" the %a"nificat

in a Eucharistic 0ey. The Eucharist, li0e the Canticle of %ary, is first and foremost praise andthan0s"ivin". Fhen %ary exclaims: %y soul ma"nifies the !ord and my spirit rejoices in 7odmy /aviour#, she already bears 8esus in her womb. /he praises 7od throu"h# 8esus, but shealso praises him in# 8esus and with# 8esus. This is itself the true Eucharistic attitude#.

6t the same time %ary recalls the wonders wor0ed by 7od in salvation history in fulfilment of the promise once made to the fathers $cf. !0 1:@@), and proclaims the wonder that surpassesthem all, the redemptive incarnation. !astly, the %a"nificat reflects the eschatolo"ical tensionof the Eucharist. Every time the /on of 7od comes a"ain to us in the poverty# of thesacramental si"ns of bread and wine, the seeds of that new history wherein the mi"hty are

put down from their thrones# and those of low de"ree are exalted# $cf. !0 1:@&), ta0e root inthe world. %ary sin"s of the new heavens# and the new earth# which find in the Eucharist

their anticipation and in some sense their pro"ramme and plan. The %a"nificat expresses%ary3s spirituality, and there is nothin" "reater than this spirituality for helpin" us toexperience the mystery of the Eucharist. The Eucharist has been "iven to us so that our life,li0e that of %ary, may become completely a %a"nificatG



CNCLUSIN

@>. 6ve, verum corpus natum de %aria ir"ineG /everal years a"o I celebrated the fiftiethanniversary of my priesthood. Today I have the "race of offerin" the Church this Encyclical onthe Eucharist on the *oly Thursday which falls durin" the twenty4fifth year of my etrineministry. 6s I do so, my heart is filled with "ratitude. 2or over a half century, every day,

be"innin" on & -ovember 1>?<, when I celebrated my first %ass in the Crypt of /aint !eonardin Fawel Cathedral in Dra0ow, my eyes have "a5ed in recollection upon the host and thechalice, where time and space in some way mer"e# and the drama of 7ol"otha is re4presented in a livin" way, thus revealin" its mysterious contemporaneity#. Each day my faithhas been able to reco"ni5e in the consecrated bread and wine the divine Fayfarer who joinedthe two disciples on the road to Emmaus and opened their eyes to the li"ht and their hearts tonew hope $cf. !0 &?:1B4B@).

6llow me, dear brothers and sisters, to share with deep emotion, as a means of accompanyin"and stren"thenin" your faith, my own testimony of faith in the %ost *oly Eucharist. 6ve verumcorpus natum de %aria ir"ine, vere passum, immolatum, in cruce pro homineG *ere is theChurch3s treasure, the heart of the world, the pled"e of the fulfilment for which each man andwoman, even unconsciously, yearns. 6 "reat and transcendent mystery, indeed, and one thattaxes our mind3s ability to pass beyond appearances. *ere our senses fail us: visus, tactus,"ustus in te fallitur, in the words of the hymn 6doro Te evote= yet faith alone, rooted in theword of Christ handed down to us by the 6postles, is sufficient for us. 6llow me, li0e eter atthe end of the Eucharistic discourse in 8ohn3s 7ospel, to say once more to Christ, in the nameof the whole Church and in the name of each of you: !ord to whom shall we "oA 9ou have thewords of eternal life# $8n <:<').

<(. 6t the dawn of this third millennium, we, the children of the Church, are called tounderta0e with renewed enthusiasm the journey of Christian livin". 6s I wrote in my 6postolic!etter -ovo %illennio Ineunte, it is not a matter of inventin" a 3new pro"ramme3. Thepro"ramme already exists: it is the plan found in the 7ospel and in the livin" Tradition= it is thesame as ever. ltimately, it has its centre in Christ himself, who is to be 0nown, loved and

imitated, so that in him we may live the life of the Trinity, and with him transform history untilits fulfilment in the heavenly 8erusalem#.1(B The implementation of this pro"ramme of arenewed impetus in Christian livin" passes throu"h the Eucharist.

Every commitment to holiness, every activity aimed at carryin" out the Church3s mission,every wor0 of pastoral plannin", must draw the stren"th it needs from the Eucharistic mysteryand in turn be directed to that mystery as its culmination. In the Eucharist we have 8esus, wehave his redemptive sacrifice, we have his resurrection, we have the "ift of the *oly /pirit, wehave adoration, obedience and love of the 2ather. Fere we to disre"ard the Eucharist, howcould we overcome our own deficiencyA

<1. The mystery of the EucharistKsacrifice, presence, ban+uetKdoes not allow for reduction or

exploitation= it must be experienced and lived in its inte"rity, both in its celebration and in theintimate converse with 8esus which ta0es place after receivin" communion or in a prayerfulmoment of Eucharistic adoration apart from %ass. These are times when the Church is firmlybuilt up and it becomes clear what she truly is: one, holy, catholic and apostolic= the people,temple and family of 7od= the body and bride of Christ, enlivened by the *oly /pirit= theuniversal sacrament of salvation and a hierarchically structured communion.

The path ta0en by the Church in these first years of the third millennium is also a path of renewed ecumenical commitment. The final decades of the second millennium, culminatin" inthe 7reat 8ubilee, have spurred us alon" this path and called for all the bapti5ed to respond tothe prayer of 8esus ut unum sint # $8n 1:11). The path itself is lon" and strewn withobstacles "reater than our human resources alone can overcome, yet we have the Eucharist,

and in its presence we can hear in the depths of our hearts, as if they were addressed to us,the same words heard by the rophet Elijah: 6rise and eat, else the journey will be too "reatfor you# $1 D" 1>:). The treasure of the Eucharist, which the !ord places before us, impels ustowards the "oal of full sharin" with all our brothers and sisters to whom we are joined by our



common Haptism. Hut if this treasure is not to be s+uandered, we need to respect thedemands which derive from its bein" the sacrament of communion in faith and in apostolicsuccession.

Hy "ivin" the Eucharist the prominence it deserves, and by bein" careful not to diminish any of its dimensions or demands, we show that we are truly conscious of the "reatness of this "ift.Fe are ur"ed to do so by an uninterrupted tradition, which from the first centuries on has

found the Christian community ever vi"ilant in "uardin" this treasure#. Inspired by love, theChurch is anxious to hand on to future "enerations of Christians, without loss, her faith andteachin" with re"ard to the mystery of the Eucharist. There can be no dan"er of excess in ourcare for this mystery, for in this sacrament is recapitulated the whole mystery of oursalvation#.1(?

<&. !et us ta0e our place, dear brothers and sisters, at the school of the saints, who are the"reat interpreters of true Eucharistic piety. In them the theolo"y of the Eucharist ta0es on allthe splendour of a lived reality= it becomes conta"ious# and, in a manner of spea0in", it

warms our hearts#. 6bove all, let us listen to %ary %ost *oly, in whom the mystery of theEucharist appears, more than in anyone else, as a mystery of li"ht. 7a5in" upon %ary, wecome to 0now the transformin" power present in the Eucharist. In her we see the world

renewed in love. Contemplatin" her, assumed body and soul into heaven, we see openin" upbefore us those new heavens# and that new earth# which will appear at the second comin" of Christ. *ere below, the Eucharist represents their pled"e, and in a certain way, theiranticipation: eni, omine IesuG# $;ev &&:&().

In the humble si"ns of bread and wine, chan"ed into his body and blood, Christ wal0s besideus as our stren"th and our food for the journey, and he enables us to become, for everyone,witnesses of hope. If, in the presence of this mystery, reason experiences its limits, the heart,enli"htened by the "race of the *oly /pirit, clearly sees the response that is demanded, andbows low in adoration and unbounded love.

!et us ma0e our own the words of /aint Thomas 6+uinas, an eminent theolo"ian and animpassioned poet of Christ in the Eucharist, and turn in hope to the contemplation of that "oalto which our hearts aspire in their thirst for joy and peace:

Hone pastor, panis vere,Iesu, nostri miserere...Come then, "ood /hepherd, bread divine,/till show to us thy mercy si"n=h, feed us, still 0eep us thine=/o we may see thy "lories shinein fields of immortality. thou, the wisest, mi"htiest, best,ur present food, our future rest,Come, ma0e us each thy chosen "uest,

Co4heirs of thine, and comrades blestFith saints whose dwellin" is with thee.7iven in ;ome, at /aint eter3s, on 1 6pril, *oly Thursday, in the year &((B, the Twenty4 fifthof my ontificate, the 9ear of the ;osary.

6TIC6- ;E//1 /econd atican Ecumenical Council, o"matic Constitution on the Church !umen 7entium,11.& /econd atican Ecumenical Council, ecree on the %inistry and !ife of riests resbyterorumrdinis, @.B Cf. 8ohn aul II, 6postolic !etter ;osarium ir"inis %ariae $1< ctober &((&), &1: 66/ >@$&((B), 1>.

? This is the title which I "ave to an autobio"raphical testimony issued for my fiftiethanniversary of priestly ordination.@ !eonis JIII .%. 6cta, JJII $1>(B), 11@41B<.



< 66/ B> $1>?), @&14@>@. 66/ @ $1><@), @B4?.' 66/ & $1>'(), 11B41?'.> Cf. /econd atican Ecumenical Council, Constitution /acrosanctum Concilium, ?: ... our/aviour instituted the Eucharistic /acrifice of his body and blood, in order to perpetuate thesacrifice of the Cross throu"hout time, until he should return#.1( Catechism of the Catholic Church, 1('@.

11 /econd atican Ecumenical Council, o"matic Constitution on the Church !umen 7entium,B.1& Cf. aul I, /olemn rofession of 2aith, B( 8une 1><', &?: 66/ <( $1><'), ??&= 8ohn aulII, 6postolic !etter ominicae Cenae $&? 2ebruary 1>'(), 1&: 66/ & $1>'(), 1?&.1B Catechism of the Catholic Church, 1B'&.1? Catechism of the Catholic Church, 1B<.1@ In Epistolam ad *ebraeos *omiliae, *om. 1,B: 7 <B, 1B1.1< Cf. Ecumenical Council of Trent, /ession JJII, octrina de ss. %issae /acrificio, Chapter &:/ 1?B: It is one and the same victim here offerin" himself by the ministry of his priests,who then offered himself on the Cross= it is only the manner of offerin" that is different#.1 ius JII, Encyclical !etter %ediator ei $&( -ovember 1>?): 66/ B> $1>?), @?'.1' 8ohn aul II, Encyclical !etter ;edemptor *ominis $1@ %arch 1>>), &(: 66/ 1 $1>>),

B1(.1> o"matic Constitution on the Church !umen 7entium, 11.&( e /acramentis, , ?, &<: C/E! B, (.&1 In Ioannis Evan"elium, JII, &(: 7 ?, &<.&& Encyclical !etter %ysterium 2idei $B /eptember 1><@): 66/ @ $1><@), <?.&B /ession JIII, ecretum de ss. Eucharistia, Chapter ?: / 1<?&.&? %ysta"o"ical Catecheses, I, <: /Ch 1&<, 1B'.&@ /econd atican Ecumenical Council, o"matic Constitution on ivine ;evelation eierbum, '.&< /olemn rofession of 2aith, B( 8une 1><', &@: 66/ <( $1><'), ??&4??B.& /ermo I in *ebdomadam /anctam: C/C ?1BP/yr. 1'&, @@.&' 6naphora.&> Eucharistic rayer III.B( /olemnity of the Hody and Hlood of Christ, /econd espers, 6ntiphon to the %a"nificat.B1 %issale ;omanum, Embolism followin" the !ord3s rayer.B& 6d Ephesios, &(: 7 @, <<1.BB Cf. /econd atican Ecumenical Council, astoral Constitution on the Church in the %odernForld 7audium et /pes, B>.B? o you wish to honour the body of ChristA o not i"nore him when he is na0ed. o notpay him homa"e in the temple clad in sil0, only then to ne"lect him outside where he is coldand ill4clad. *e who said: 3This is my body3 is the same who said: 39ou saw me hun"ry and you"ave me no food3, and 3Fhatever you did to the least of my brothers you did also to me3. ..Fhat "ood is it if the Eucharistic table is overloaded with "olden chalices when your brother isdyin" of hun"er. /tart by satisfyin" his hun"er and then with what is left you may adorn thealtar as well#: /aint 8ohn Chrysostom, In Evan"elium /. %atthaei, hom. @(:B4?: 7 @', @('4

@(>= cf. 8ohn aul II, Encyclical !etter /ollicitudo ;ei /ocialis $B( ecember 1>'), B1: 66/ '($1>''), @@B4@@<.B@ o"matic Constitution !umen 7entium, B.B< Ibid.B /econd atican Ecumenical Council, ecree on the %issionary 6ctivity of the Church 6d7entes, @.B' %oses too0 the blood and threw it upon the people, and said: 3Hehold the blood of theCovenant which the !ord has made with you in accordance with all these words3# $Ex &?:').B> Cf. /econd atican Ecumenical Council, o"matic Constitution on the Church !umen7entium, 1.?( Cf. ibid., >.?1 Cf. /econd atican Ecumenical Council, ecree on the !ife and %inistry of riests

resbyterorum rdinis, @. The same ecree, in -o. <, says: -o Christian community can bebuilt up which does not "row from and hin"e on the celebration of the most holy Eucharist#.?& In Epistolam I ad Corinthios *omiliae, &?, &: 7 <1, &((= Cf. idache, IJ, ?: 2.J. 2un0, I,



&&= /aint Cyprian, Ep. !JIII, 1B: ! ?, B'?.?B &<, &(<.?? /econd atican Ecumenical Council, o"matic Constitution on the Church !umen 7entium,1.?@ Cf. Ecumenical Council of Trent, /ession JIII, ecretum de ss. Eucharistia, Canon ?: /1<@?.?< Cf. ;ituale ;omanum: e sacra communione et de cultu mysterii eucharistici extra %issam,

B< $-o. '().? Cf. ibid., B'4B> $-os. '<4>().?' 8ohn aul II, 6postolic !etter -ovo %illennio Ineunte $< 8anuary &((1), B&: 66/ >B $&((1),&''.?> In the course of the day the faithful should not omit visitin" the Hlessed /acrament, whichin accordance with litur"ical law must be reserved in churches with "reat reverence in aprominent place. /uch visits are a si"n of "ratitude, an expression of love and anac0nowled"ment of the !ord3s presence#: aul I, Encyclical !etter %ysterium 2idei $B/eptember 1><@): 66/ @ $1><@), 1.@( isite al //. /acramento e a %aria /antissima, Introduction: pere 6scetiche, 6vellino,&(((, &>@.@1 -o. '@.

@& Ibid.@B Ibid.@? Cf. Con"re"ation for the octrine of the 2aith, !etter /acerdotium %inisteriale $< 6u"ust1>'B), III.&: 66/ @ $1>'B), 1((@.@@ /econd atican Ecumenical Council, o"matic Constitution on the Church !umen 7entium,1(.@< Ibid.@ Cf. Institutio 7eneralis: Editio typica tertia, -o. 1?.@' Cf. o"matic Constitution on the Church !umen 7entium, 1( and &'= ecree on the%inistry and !ife of riests resbyterorum rdinis, &.@> The minister of the altar acts in the person of Christ inasmuch as he is head, ma0in" anofferin" in the name of all the members#: ius JII, Encyclical !etter %ediator ei $&(-ovember 1>?): 66/ B> $1>?), @@<= cf. ius J, 6postolic Exhortation *aerent 6nimo $?6u"ust 1>('): 6cta ii J, I, 1<= ius JI, Encyclical !etter 6d Catholici /acerdotii $&(ecember 1>B@): 66/ &' $1>B<), &(.<( 6postolic !etter ominicae Cenae $&? 2ebruary 1>'(), ': 66/ & $1>'(), 1&'41&>.<1 Con"re"ation for the octrine of the 2aith, !etter /acerdotium %inisteriale $< 6u"ust 1>'B),III.?: 66/ @ $1>'B), 1((<= cf. 2ourth !ateran Ecumenical Council, Chapter 1, Constitution onthe Catholic 2aith 2irmiter Credimus: / '(&.<& /econd atican Ecumenical Council, ecree on Ecumenism nitatis ;edinte"ratio, &&.<B 6postolic !etter ominicae Cenae $&? 2ebruary 1>'(), &: 66/ & $1>'(), 11@.<? ecree on the !ife and %inistry of riests resbytero4 rum rdinis, 1?.<@Ibid., 1B= cf. Code of Canon !aw, Canon >(?= Code of Canons of the Eastern Churches,Canon B'.<< ecree on the %inistry and !ife of riests resbytero4 rum rdinis, <.

< Cf. 2inal ;eport, II.C.1: !3sservatore ;omano, 1( ecember 1>'@, .<' /econd atican Ecumenical Council, o"matic Constitution on the Church !umen 7entium,&<.<> -icolas Cabasilas, !ife in Christ, I, 1(: /Ch B@@, &(.( Camino de erfecciQn, Chapter [email protected] Cf. Con"re"ation for the octrine of the 2aith, !etter to the Hishops of the Catholic Churchon /ome 6spects of the Church nderstood as Communion Communionis -otio $&' %ay 1>>&),?: 66/ '@ $1>>B), 'B>4'?(.& Cf. /econd atican Ecumenical Council, o"matic Constitution on the Church !umen7entium, 1?.B *omiliae in Isaiam, <, B: 7 @<, 1B>.? -o. 1B'@= cf. Code of Canon !aw, Canon >1<= Code of Canons of the Eastern Churches,

Canon 11.@ 6ddress to the %embers of the /acred 6postolic enitentiary and the enitentiaries of theatriarchal Hasilicas of ;ome $B( 8anuary 1>'1): 66/ B $1>'1), &(B. Cf. Ecumenical Council



of Trent, /ess. JIII, ecretum de ss. Eucharistia, Chapter and Canon 11: / 1<?, 1<<1.< Canon >1@= Code of Canons of the Eastern Churches, Canon 1&. o"matic Constitution on the Church !umen 7entium, 1?.' /aint Thomas 6+uinas, /umma Theolo"iae, III, +. B, a. Bc.> Con"re"ation for the octrine of the 2aith, !etter to the Hishops of the Catholic Church on/ome 6spects of the Church nderstood as Communion Communionis -otio $&' %ay 1>>&),11: 66/ '@ $1>>B), '??.

'( Cf. /econd atican Ecumenical Council, o"matic Constitution on the Church !umen7entium, &B.'1 6d /myrnaeos, ': 7 @, 1B.'& /econd atican Ecumenical Council, o"matic Constitution on the Church !umen 7entium,&B.'B Con"re"ation for the octrine of the 2aith, !etter to the Hishops of the Catholic Church on/ome 6spects of the Church nderstood as Communion Communionis -otio $&' %ay 1>>&),1?: 66/ '@ $1>>B), '?.'? /ermo &&: ! B', 1&?.'@ Ibid., 1&?'.'< Cf. -os. B14@1: 66/ >( $1>>'), B14?<.' Cf. ibid., -os. ?'4?>: 66/ >( $1>>'), ??.

'' -o. B<: 66/ >B $&((1), &>14&>&.'> Cf. ecree on Ecumenism nitatis ;edinte"ratio, 1.>( Cf. o"matic Constitution on the Church !umen 7entium, 11.>1 8oin all of us, who share the one bread and the one cup, to one another in the communionof the one *oly /pirit#: 6naphora of the !itur"y of /aint Hasil.>& Cf. Code of Canon !aw, Canon >('= Code of Canons of the Eastern Churches, Canon (&=ontifical Council for the romotion of Christian nity, Ecumenical irectory, &@ %arch 1>>B,1&&41&@, 1&>41B1: 66/ '@ $1>>B), 1('<41('>= Con"re"ation for the octrine of the 2aith,!etter 6d Exse+uendam, 1' %ay &((1: 66/ >B $&((1), '<.>B ivine law forbids any common worship which would dama"e the unity of the Church, orinvolve formal acceptance of falsehood or the dan"er of deviation in the faith, of scandal, or ofindifferentism#: ecree on the Eastern Catholic Churches rientalium Ecclesiarum, &<.>? -o. ?@: 66/ ' $1>>@), >?'.>@ ecree on the Eastern Catholic Churches rientalium Ecclesiarum, &.>< Cf. Code of Canon !aw, Canon '?? RR B4?= Code of Canons of the Eastern Churches, Canon<1 RR B4?.> -o. ?<: 66/ ' $1>>@), >?'.>' Cf. /econd atican Ecumenical Council, ecree on Ecumenism nitatis ;edinte"ratio, &&.>> Code of Canon !aw, Canon '??= Code of Canons of the Eastern Churches, Canon <1.1((Cf. 66/ >1 $1>>>), 11@@411&.1(1 -o. &&: 66/ >& $&(((), ?'@.1(& Cf. -o. &1: 66/ >@ $&((B), &(.1(B -o. &>: 66/ >B $&((1), &'@.1(? /aint Thomas 6+uinas, /umma Theolo"iae, III, +. 'B, a. ?c.45c /i6o Ho7ng /ioan *haolô II

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