Ecclesia de Eucharistia is an encyclical by Pope John Paul II published on April 17, . External links. Ecclesia de Eucharistia · Summary issued by the Vatican Press Office, Zenit, 17 April REFLECTIONS ON ECCLESIA DE EUCHARISTIA. 1 – Cardinal José Saraiva Martins, C.M.F.. Cardinal Saraiva Martins, Prefect of the Congregation for the. On Holy Thursday this year () our Holy Father Pope John Paul II published a Letter on the Eucharist (Ecclesia de Eucharistia). Since Jesus talks of himself.
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The Church draws her life from the Eucharist. This truth does not simply express a daily experience 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: Ever since Pentecost, when the Church, the People of the New Covenant, began her pilgrim journey towards her heavenly homeland, the Divine Sacrament has continued to mark the passing of her days, filling them with confident hope.
Christ himself, our passover and living bread. During the Great Jubilee of the Year I had an opportunity to celebrate the Eucharist in the Cenacle of Jerusalem where, according to tradition, it was first celebrated by Jesus himself. The Upper Room was where this most holy Sacrament was instituted. It is there that Christ took bread, broke it and gave it to his disciples, saying: Then he took the cup of wine and said to them: I am grateful to the Lord Jesus for allowing me to repeat in that same place, in obedience to his command: Did the Apostles who took part in the Last Supper understand the meaning of the words spoken by Christ?
Those words would only be fully clear at the end of the Tri duum sacrumthe time from Thursday evening to Sunday morning. Those days embrace the myste- rium paschale ; they also embrace the mysterium eucharisticum. The Church was born of the paschal mystery. For this very reason the Eucharist, which is in an outstanding way the sacrament of the paschal mystery, stands at the centre of the Church’s life.
This is already clear from the earliest images of the Church found in the Acts of the Apostles: Two thousand years later, we continue to relive that primordial image of the Church. At every celebration of the Eucharist, we are spiritually brought back to the paschal Triduum: The institution of the Eucharist sacramentally anticipated the events which were about to take place, beginning with the agony in Gethsemane. Once again we see Jesus as he leaves the Upper Room, descends with his disciples to the Kidron valley and goes to the Garden of Olives.
Even today that Garden shelters some very ancient olive trees.
The blood which shortly before he had given to the Church as the drink of salvation in the sacrament of the Eucharist, began to be shed ; its outpouring would then be completed on Golgotha to become the means of our redemption: The hour of our redemption. He wanted his disciples to keep him eucyaristia, yet he had to experience loneliness and abandonment: Only John would remain at the foot of the Cross, at the side of Mary and the faithful women.
The agony in Gethsemane was the introduction to the agony of the Cross on Good Friday.
The holy hourthe hour of the redemption of the world. Every priest who celebrates Holy Mass, together with the Christian community which takes part in it, is led back in spirit summart that place and that hour.
The words of the profession of faith are echoed by the words of contemplation and proclamation: This is the invitation which the Church extends to all in the afternoon hours of Good Friday. Aummary then takes up her song during the Easter season in order to proclaim: When the priest recites or chants these words, all present acclaim: In these or similar words the Church, while pointing to Christ in the mystery of his passion, also reveals her own mystery: By the gift of the Holy Spirit at Pentecost the Church was born and set out upon the pathways of the world, yet a decisive moment in her taking shape was certainly the institution of the Eucharist in the Upper Room.
Usmmary this gift Jesus Christ entrusted to his Church the perennial making present of the paschal mystery. The thought of this leads us to profound amazement and gratitude. This amazement should always fill the Church assembled for the celebration of the Eucharist.
But in a special way it should fill the minister of the Eucharist. For it is he who, by the authority given him in the sacrament of priestly ordination, effects the consecration.
Ecclesia de eucharistia summary pdf
It is he who says with the power coming to him from Christ in the Upper Fucharistia The priest says these words, or rather he puts his voice at the disposal of the One who spoke these words in the Upper Room and who desires that they should be repeated in every generation by all those who in the Church ministerially share in his priesthood.
To contemplate Christ involves being able to recognize him wherever he manifests himself, in his many forms of presence, but above all in the living sacrament of his body and his blood.
The Church draws her life from Christ in the Eucharist ; by him she is fed and by him she is enlightened. From the time I began my ministry as the Successor of Peter, I have always marked Holy Thursday, the day of the Eucharist and of the priesthood, by sending a letter to all the priests of the world. This year, the twenty-fifth of my Pontificate, I wish to involve the whole Church more fully in this Eucharistic reflection, also as a way of thanking the Lord for the gift of the Eucharist and the priesthood: From it the Church draws her life.
How could I not feel the need to urge everyone to experience it ever anew? When I think of the Eucharist, and look at my life as a priest, as a Bishop and as the Successor of Peter, I naturally recall the many times and places in which I was able to celebrate it. I have been able to celebrate Holy Mass in chapels built along mountain paths, on lakeshores and seacoasts; I have celebrated it on altars built in eucharitsia and in city squares This varied scenario of celebrations of the Eucharist has given me a powerful experience of its universal and, so to speak, cosmic character.
Summarg even when it is celebrated on the humble altar of a country church, the Eucharist is always in some way celebrated on the altar of the world. It unites heaven and earth. It embraces and permeates all creation. The Son of God became man in order to restore all creation, in one supreme act of praise, to the One who made it from nothing. He, the Eternal High Priest who by the blood of his Cross entered the eternal sanctuary, thus gives back to the Creator and Father all creation redeemed.
He does so through the priestly ministry of the Church, to the glory of the Most Holy Trinity. eudharistia
Truly this is the mysterium fidei which is accomplished in the Eucharist: The Eucharist, as Christ’s saving presence in the community of the faithful and its spiritual food, is the most precious possession which the Church can have in her journey through history. This explains the eucaristia concern which she has always shown for the Eucharistic mystery, a concern which finds authoritative expression in the work of the Councils and the Popes.
For centuries eucharisgia Decrees guided theology and catechesis, and they are still a dogmatic reference-point for the continual renewal and growth of God’s People in faith and in love for the Eucharist.
In times closer to our eccpesia, three Encyclical Letters should be mentioned: The Second Vatican Council, while not issuing a specific document on the Eucharistic mystery, considered its various aspects throughout its documents, especially the Dogmatic Constitution on the Church Lumen Gentium and the Constitution on the Sacred Liturgy Sacrosanctum Concilium.
I myself, in the first years of my apostolic ministry in the Chair of Peter, wrote the Apostolic Letter Dominicae Cenae 24 February8 in which I discussed some aspects of the Eucharistic mystery and its importance for euchariwtia life of those who ecclexia its ministers.
Today I take up anew the thread of that argument, with even sujmary emotion and gratitude in my heart, echoing as it were the word of the Psalmist: The Magisterium’s commitment to proclaiming the Eucharistic mystery has been matched by interior growth within the Christian community. Certainly the liturgical reform inaugurated by the Council has greatly contributed to a more conscious, active and fruitful participation in the Holy Sacrifice of the Altar on the part of the faithful.
Commentary on Ecclesia de Eucharistia | Catechesis | Marian Catechist Apostolate
In many places, adoration of the Blessed Sacrament is also an important daily practice and eccclesia an inexhaustible source of holiness.
The devout participation of the faithful in the Eucharistic euchwristia on the Solemnity of the Body and Blood of Christ sunmary a grace ekcharistia the Lord which yearly brings joy to those who take part in it.
Unfortunately, alongside these lights, there are also shadows. In some places the practice of Eucharistic adoration has been almost completely abandoned. In various parts of the Church abuses have occurred, leading to confusion with regard to sound faith and Catholic doctrine concerning this wonderful sacrament. At times one encounters an extremely reductive understanding of the Eucharistic mystery.
Stripped of its sacrificial meaning, it is celebrated as eucharisti it were simply a fraternal banquet. Furthermore, the necessity of the ministerial priesthood, grounded in apostolic succession, is at times obscured and the sacramental nature of the Eucharist ecclwsia reduced to its mere effectiveness as a form of proclamation. This has led here and there to ecumenical initiatives which, albeit well-intentioned, indulge in Eucharistic practices contrary to the discipline by which the Church expresses her faith.
How can we not express profound grief at all this? The Eucharist is too great a gift to tolerate ambiguity and depreciation. It is my hope that the present Encyclical Letter will effectively help to banish the dark clouds of unacceptable doctrine and practice, so that the Eucharist will continue to shine forth in all its radiant mystery.
The words of the Apostle Paul bring us back to the dramatic setting in which the Eucharist was born. The Eclesia is indelibly marked by ssummary event of the Lord’s passion and death, of which it is not only a reminder but the sacramental re-presentation.
It is the sacrifice of the Cross perpetuated down the ages. Each member of the faithful can thus take part in it and inexhaustibly gain its fruits. This is the faith from which generations of Christians down the ages have lived. The Church’s Magisterium has constantly reaffirmed this faith with joyful gratitude for its inestimable gift. What more could Jesus have done for us? This aspect of the universal charity of the Eucharistic Sacrifice is based on the words of the Saviour himself.
In instituting it, he did not merely say: Jesus did not simply state that what he was giving them to eat ssummary drink was his body and his blood; he also expressed its sacrificial meaning and made sacramentally present his eycharistia which would soon be offered on the Cross for the salvation of all.
The Church constantly draws her life from the redeeming sacrifice; she approaches it not only through faith-filled remembrance, but also through a real contact, since this sacrifice is made present ever anewsacramentally perpetuated, in every community which offers it at the hands of the consecrated minister.
The Eucharist thus applies to men and women today the reconciliation won once for all by Christ for mankind in every age. For this reason the sacrifice is always only one The Mass makes present the sacrifice of the Cross; it does not add summarh that sacrifice nor does it multiply it.
The sacrificial nature of the Eucharistic mystery cannot therefore be understood as something separate, independent of the Cross or only indirectly referring to the sacrifice of Calvary.
Reflections on Ecclesia de Eucharistia
By virtue of its close relationship to the sacrifice of Golgotha, the Eucharist is a sacrifice in the strict senseand not only in a general eccleeia, as if it were simply a matter of Christ’s offering himself to the faithful as their spiritual food. The gift of his love and obedience to the point of giving his life cf. Certainly it is a gift given for our sake, and indeed that of all humanity cf. In giving his sacrifice to the Church, Christ has also made his own the spiritual sacrifice of the Church, which is called to offer herself in union with the sacrifice of Christ.
This is the teaching of the Second Vatican Council concerning all the faithful: Christ’s passover includes not only his passion and death, but also his resurrection.