Sacramentum Caritatis
Conclusion
94. Dear brothers and sisters, the Eucharist is at the root of every form of holiness, and each of us is called to the fullness of life in the Holy Spirit. How many saints have advanced along the way of perfection thanks to their eucharistic devotion! From Saint Ignatius of Antioch to Saint Augustine, from Saint Anthony Abbot to Saint Benedict, from Saint Francis of Assisi to Saint Thomas Aquinas, from Saint Clare of Assisi to Saint Catherine of Siena, from Saint Paschal Baylon to Saint Peter Julian Eymard, from Saint Alphonsus Liguori to Blessed Charles de Foucauld, from Saint John Mary Vianney to Saint Thérèse of Lisieux, from Saint Pius of Pietrelcina to Blessed Teresa of Calcutta, from Blessed Piergiorgio Frassati to Blessed Ivan Merz, to name only a few, holiness has always found its centre in the sacrament of the Eucharist.
This most holy mystery thus needs to be firmly believed, devoutly celebrated and intensely lived in the Church. Jesus' gift of himself in the sacrament which is the memorial of his passion tells us that the success of our lives is found in our participation in the trinitarian life offered to us truly and definitively in him. The celebration and worship of the Eucharist enable us to draw near to God's love and to persevere in that love until we are united with the Lord whom we love. The offering of our lives, our fellowship with the whole community of believers and our solidarity with all men and women are essential aspects of that logiké latreía, spiritual worship, holy and pleasing to God (cf. Rom 12:1), which transforms every aspect of our human existence, to the glory of God. I therefore ask all pastors to spare no effort in promoting an authentically eucharistic Christian spirituality. Priests, deacons and all those who carry out a eucharistic ministry should always be able to find in this service, exercised with care and constant preparation, the strength and inspiration needed for their personal and communal path of sanctification. I exhort the lay faithful, and families in particular, to find ever anew in the sacrament of Christ's love the energy needed to make their lives an authentic sign of the presence of the risen Lord. I ask all consecrated men and women to show by their eucharistic lives the splendour and the beauty of belonging totally to the Lord.
95. At the beginning of the fourth century, Christian worship was still forbidden by the imperial authorities. Some Christians in North Africa, who felt bound to celebrate the Lord's Day, defied the prohibition. They were martyred after declaring that it was not possible for them to live without the Eucharist, the food of the Lord: sine dominico non possumus. (252) May these martyrs of Abitinae, in union with all those saints and beati who made the Eucharist the centre of their lives, intercede for us and teach us to be faithful to our encounter with the risen Christ. We too cannot live without partaking of the sacrament of our salvation; we too desire to be iuxta dominicam viventes, to reflect in our lives what we celebrate on the Lord's Day. That day is the day of our definitive deliverance. Is it surprising, then, that we should wish to live every day in that newness of life which Christ has brought us in the mystery of the Eucharist?
96. May Mary Most Holy, the Immaculate Virgin, ark of the new and eternal covenant, accompany us on our way to meet the Lord who comes. In her we find realized most perfectly the essence of the Church. The Church sees in Mary – "Woman of the Eucharist," as she was called by the Servant of God John Paul II (253) – her finest icon, and she contemplates Mary as a singular model of the eucharistic life. For this reason, as the priest prepares to receive on the altar the verum Corpus natum de Maria Virgine, speaking on behalf of the liturgical assembly, he says in the words of the canon: "We honour Mary, the ever-virgin mother of Jesus Christ our Lord and God" (254). Her holy name is also invoked and venerated in the canons of the Eastern Christian traditions. The faithful, for their part, "commend to Mary, Mother of the Church, their lives and the work of their hands. Striving to have the same sentiments as Mary, they help the whole community to become a living offering pleasing to the Father" (255). She is the tota pulchra, the all-beautiful, for in her the radiance of God's glory shines forth. The beauty of the heavenly liturgy, which must be reflected in our own assemblies, is faithfully mirrored in her. From Mary we must learn to become men and women of the Eucharist and of the Church, and thus to present ourselves, in the words of Saint Paul, "holy and blameless" before the Lord, even as he wished us to be from the beginning (cf. Col 1:22; Eph 1:4) (256).
97. Through the intercession of the Blessed Virgin Mary, may the Holy Spirit kindle within us the same ardour experienced by the disciples on the way to Emmaus (cf. Lk 24:13-35) and renew our "eucharistic wonder" through the splendour and beauty radiating from the liturgical rite, the efficacious sign of the infinite beauty of the holy mystery of God. Those disciples arose and returned in haste to Jerusalem in order to share their joy with their brothers and sisters in the faith. True joy is found in recognizing that the Lord is still with us, our faithful companion along the way. The Eucharist makes us discover that Christ, risen from the dead, is our contemporary in the mystery of the Church, his body. Of this mystery of love we have become witnesses. Let us encourage one another to walk joyfully, our hearts filled with wonder, towards our encounter with the Holy Eucharist, so that we may experience and proclaim to others the truth of the words with which Jesus took leave of his disciples: "Lo, I am with you always, until the end of the world" (Mt 28:20).
Given in Rome, at Saint Peter's, on 22 February, the Feast of the Chair of Peter, in the year 2007, the second of my Pontificate.
(1) Cf. Saint Thomas Aquinas, Summa Theologiae III, q. 73, a. 3.
(2) Saint Augustine, In Iohannis Evangelium Tractatus, 26,5: PL 35, 1609.
(3) Benedict XVI, Address to Participants in the Plenary Assembly of the Congregation for the Doctrine of the Faith (10 February 2006): AAS 98 (2006), 255.
(4) Benedict XVI, Address to the Members of the Ordinary Council of the General Secretariat of the Synod of Bishops (1 June 2006): L'Osservatore Romano, 2 June 2006, p. 5.
(5) Cf. Propositio 2.
(6) I am referring here to the need for a hermeneutic of continuity also with regard to the correct interpretation of the liturgical development which followed the Second Vatican Council: cf. Benedict XVI, Address to the Roman Curia (22 December 2005): AAS 98 (2006), 44-45.
(7) Cf. AAS 97 (2005), 337-352.
(8) The Year of the Eucharist: Suggestions and Proposals (15 October 2004): L'Osservatore Romano, 15 October 2004, Supplement.
(9) Cf. AAS 95 (2003), 433-475. Also, the Instruction of the Congregation for Divine Worship and the Discipline of the Sacraments Redemptionis Sacramentum (25 March 2004): AAS 96 (2004), 549-601, expressly desired by John Paul II.
(10) To name only the more important documents: Ecumenical Council of Trent, Doctrina et canones de ss. Missae sacrificio, DS 1738-1759; Leo XIII, Encyclical Letter Mirae Caritatis (28 May 1902): ASS (1903), 115-136; Pius XII, Encyclical Letter Mediator Dei (20 November 1947): AAS 39 (1947), 521-595; Paul VI, Encyclical Letter Mysterium Fidei (3 September 1965): AAS 57 (1965), 753-774; John Paul II, Encyclical Letter Ecclesia de Eucharistia (17 April 2003): AAS 95 (2003), 433-475; Congregation for Divine Worship and the Discipline of the Sacraments, Instruction Eucharisticum Mysterium (25 May 1967): AAS 59 (1967), 539-573; Instruction Liturgiam Authenticam (28 March 2001): AAS 93 (2001), 685-726.
(11) Cf. Propositio 1.
(12) No. 14: AAS 98 (2006), 229.
(13) Catechism of the Catholic Church, 1327.
(14) Propositio 16.
(15) Benedict XVI, Homily at the Mass of Installation in the Cathedral of Rome (7 May 2005): AAS 97 (2005), 752.
(16) Cf. Propositio 4.
(17) De Trinitate, VIII, 8, 12: CCL 50, 287.
(18) Encyclical Letter Deus Caritas Est (25 December 2005), 12: AAS 98 (2006), 228.
(19) Cf. Propositio 3.
(20) Roman Breviary, Hymn for the Office of Readings of the Solemnity of Corpus Christi.
(21) Benedict XVI, Encyclical Letter Deus Caritas Est (25 December 2005), 13: AAS 98 (2006), 228.
(22) Benedict XVI, Homily at Marienfeld Esplanade (21 August 2005): AAS 97 (2005), 891-892.
(23) Cf. Propositio 3.
(24) Cf. Roman Missal, Eucharistic Prayer IV.
(25) Cat. XXIII, 7: PG 33, 1114ff.
(26) Cf. De Sacerdotio, VI, 4: PG 48, 681.
(27) Ibid., III, 4: PG 48, 642.
(28) Propositio 22.
(29) Cf. Propositio 42: "This eucharistic encounter takes place in the Holy Spirit, who transforms and sanctifies us. He re-awakens in the disciple the firm desire to proclaim boldly to others all that he has heard and experienced, to bring them to the same encounter with Christ. Thus the disciple, sent forth by the Church, becomes open to a mission without frontiers."
(30) Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 3; for an example, see: Saint John Chrysostom, Catechesis 3, 13-19: SC 50, 174-177.
(31) John Paul II, Encyclical Letter Ecclesia de Eucharistia (17 April 2003), 1: AAS 95 (2003), 433.
(32) Ibid., 21: AAS 95 (2003), 447.
(33) Cf. John Paul II, Encyclical Letter Redemptor Hominis (4 March 1979), 20: AAS 71 (1979), 309-316; Apostolic Letter Dominicae Cenae (24 February 1980), 4: AAS 72 (1980), 119-121.
(34) Cf. Propositio 5.
(35) Cf. Saint Thomas Aquinas, Summa Theologiae, III, q. 80, a. 4.
(36) No. 38: AAS 95 (2003), 458.
(37) Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 23.
(38) Congregation for the Doctrine of the Faith, Letter on Some Aspects of the Church Understood as Communion Communionis Notio (28 May 1992), 11: AAS 85 (1993), 844-845.
(39) Propositio 5: "The term ‘catholic’ expresses the universality deriving from the unity that the Eucharist, celebrated in each Church, fosters and builds up. The particular Churches in the universal Church thus have, in the Eucharist, the duty to make visible their own unity and diversity. This bond of fraternal love allows the trinitarian communion to become apparent. The Councils and Synods express in history this fraternal aspect of the Church."