Sacramentum Caritatis Summary

7/28/2019 Sacramentum Caritatis Summary

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Sacramentum Caritatis - A Summary

Today is an exciting day for Catholics around the world as the Holy Father has released the text of

his Apostolic Exhortation,Sacramentum Caritatis. This document contains his thoughts on the

"Sacrament of Charity", which is the Eucharist. He came to these conclusions after reviewing the

50 suggestions of the synod of bishops that met in October 2005. What follows is the official

outline of the document with links to each major section. I have added some notes on each

section. The official title of each section is in bold font.

Introduction[1] - Our Holy Father refers to the Eucharist as the "Sacrament of Charity"

because it is the gift of Christ Himself to us through His crucifixion. This reflects Jn 15:13 which

tells us there is no greater love than to "lay down his life for his friends" and that Christ is with us

"to the end". Jn 13:1

The food of truth [2] - Humanity has a strong hunger for the truth. Jesus is "the way, and the

truth, and the life" (Jn 14:6), so in the Eucharist, we find our "food of truth", which gives us true

freedom.

The development of the eucharistic rite [3] - through every age since the time of the early

Church, the liturgy in its varied forms has richly celebrated the Eucharist, which is the source and

summit of the Church's life and mission. The changes brought about by Vatican II are appreciated

and the abuses following it are recognized, but they do not overshadow the benefits of the

renewal. The changes of Vatican II are to be "understood within the overall unity of the historical

development of the rite itself, without the introduction of artificial discontinuities."

The Synod of Bishops and the Year of the Eucharist[4] - The Jubilee Year of 2000 had a

Eucharistic dimension, and the synod met at the conclusion of the Year of the Eucharist (Oct

2004 - Oct 2005), when 5 saints were canonized who had particular "eucharistic piety". Many

initiatives were taken to improve eucharistic faith, including adoration.Ecclesia de Eucharistia is

acknowledged for its contribution to our understanding of the Eucharist.

The purpose of the present Exhortation [5] - The purpose of Sacramentum Caritatis is to

comment on the reflections and proposals of the synod and to offer direction to encourage

eucharistic enthusiasm and fervor in the Church, which is the "Sacrament of Charity".

PART ONE:

THE EUCHARIST, A MYSTERY TO BE BELIEVED

The Church's eucharistic faith [6] The Eucharist is the "mystery of faith", which is "the sum

and summary of our faith". Our faith is Eucharistic and is nourished by the Blessed Sacrament.

Faith and the sacraments are complimentary, as "faith is expressed in the rite, while the rite

reinforces and strengthens faith." Devotion to the Eucharist strenghtens commitment to the

mission of the Church.
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The blessed Trinity and the Eucharist

The bread come down from heaven [7] - Eucharistic faith is based on the mystery of God,

the Trinity. God the Father sent His Son to redeem the world. This is the source of God's gift: the

Eucharist. In His Body and Blood, Jesus gives us the totality of His life and reveals the origin of

His love. Jesus is the bread of life, which comes down from Heaven. (Jn 6:32,33,51).

A free gift of the Blessed Trinity[8] - God reveals the loving plan of salvation history through

the Eucharist, in which God shares Himself, the love between Father, Son and Holy Spirit. The

"mystery of faith" is a mystery of trinitarian love, in which we are called to participate.

The Eucharist: Jesus the true Sacrificial Lamb

The new and eternal covenant in the blood of the Lamb [9] - Jesus' mission was

accomplished in the Paschal Mystery. He brought about the new covenant through Christ's death

on the Cross. Jesus is the Lamb who takes away our sins (Jn 1:29). These thoughts are repeated in

the sacrifice of the mass ("This is the Lamb of God who takes away the sins of the world. Happy

are those who are called to his supper.")

The institution of the Eucharist [10] - The Last Supper took place within the ritual meal

which called for the sacrifice of lambs. It was historical, yet prophetic of our deliverance. The

imperfect deliverance of Israel was a foreshadowing of the perfect deliverance bought by Christ.

"The institution of the Eucharist demonstrates how Jesus' death, for all its violence and absurdity,

became in him a supreme act of love and mankind's definitive deliverance from evil."

Figura transit in veritatem[11] - "the foreshadowing has given way to the truth itself". The

gift of Jesus brings the ancient rite to fulfillment. "By his command to 'do this in remembrance of

me' (Lk 22:19; 1 Cor 11:25), he asks us to respond to his gift and to make it sacramentally

present." Jesus "draws us into himself". The Eucharist transfigures the world.

The Holy Spirit and the Eucharist

Jesus and the Holy Spirit [12] - The Church, guided by the Holy Spirit develops the liturgy,

which celebrates the great mystery of the sacrifice of the Bridegroom. The Holy Spirit is present in

the life of Jesus, the incarnate Word. From His conception "by the power of the Holy Spirit" (Mt

1:18, Lk 1:35) to the descent of the Holy Spirit upon the Apostles, the Holy Spirit works in the life

of Christ and continues to be present in the Church.

The Holy Spirit and the eucharistic celebration [13] - Saint Cyril states that we "call upon

God in his mercy to send his Holy Spirit upon the offerings before us, to transform the bread into

the body of Christ and the wine into the blood of Christ. Whatever the Holy Spirit touches is

sanctified and completely transformed". Saint John Chrysostom mentions that the priest calls

down the Holy Spirit at the Consecration.
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The Eucharist and the Church

The Eucharist, causal principle of the Church [14] - Through the Eucharist, Jesus shows us

the bond He willed to establish between himself and us. The sacrifice of the Cross gave birth to

the Church. Just as Eve came forth from the side of Adam, the Church, the Bride of Christ came

forth from the Blood and water of His side. "The Church is able to celebrate and adore the

mystery of Christ present in the Eucharist precisely because Christ first gave himself to her in the

sacrifice of the Cross."

The Eucharist and ecclesial communion [15] - The Eucharist unites us as the Body of Christ

as we see in the Second Eucharistic Prayer, "may all of us who share in the body and blood of

Christ be brought together in unity by the Holy Spirit." The Eucharist is a common bond between

the Catholic Church and the Orthodox Churches.

The Eucharist and the Sacraments

The sacramentality of the Church [16] - Vatican II state that "all the sacraments, and indeed

all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are

directed towards it." This is because the Eucharist is Christ Himself. The Church itself is "the

sacrament of trinitarian communion" (St. Cyprian).

I. The Eucharist and Christian initiation

The Eucharist, the fullness of Christian initiation[17] - "If the Eucharist is truly the source

and summit of the Church's life and mission, it follows that the process of Christian initiation

must constantly be directed to the reception of this sacrament." Baptism and Confirmation are

ordered to reception of the Eucharist.

The order of the sacraments of initiation [18] - Though the order of the sacraments of

initiation is Pastoral in nature and not dogmatic, we should consider whether the different orders

of reception of these sacraments properly enables the faithful to place the Eucharist at the center

as the goal of initiation.

Initiation, the ecclesial community and the family[19] - Christian initiation is "a process

of conversion undertaken with God's help and with constant reference to the ecclesial

community..." It is important to make families part of the process of initiation. The reception of

Baptism, Confirmation and First Holy Communion are key moments for the individual and the

family.

II. The Eucharist and the sacrament of reconciliation

Their intrinsic connection [20] - Love of the Eucharist leads to a growing appreciation of the

sacrament of Reconciliation. Society downplays the sense of sin and the need to be in the state of
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grace to receive the Eucharist. Sin damages the ecclesial communion.

Some pastoral concerns [21] - Bishops must promote conversion through the Eucharist and

frequent reception of the sacrament of Reconciliation. Confessionals should be "clearly visible

expressions of the importance of this sacrament" and general absolution should be reserved

exclusively for the cases permitted, "since individual absolution is the only form intended for

ordinary use". "Gaining indulgences, whether for oneself or for the dead, can be helpful for a

renewed appreciation of the relationship between the Eucharist and Reconciliation". This can be

seen in the fact that indulgences require reception of the Eucharist and sacramental Confession.

III. The Eucharist and the anointing of the sick[22] - The Eucharist shows Christ's love for

us, and the Anointing of the Sick unites the sick with Christ's self-offering for the salvation of all,

so they can also participate in the redemption of the world. The Eucharist is given to those

preparing for death as viaticum.

IV. The Eucharist and the Sacrament of Holy Orders

In persona Christi capitis[23] - The relationship between the Eucharist and Holy Orders is

evident in Christ's words, "Do this in memory of me" (Lk 22:19). Jesus instituted the priesthood

and the Eucharist at the same time. "we need to stress once again that the connection between

Holy Orders and the Eucharist is seen most clearly at Mass, when the Bishop or priest presides in

the person of Christ the Head." The priest is indispensable for the valid celebration of the

Eucharist, but the priest is not the center of the liturgical action. The Eucharist is the center.

The Eucharist and priestly celibacy[24] - The ministerial priesthood calls for complete

dedication to Christ. Priestly celibacy is a priceless treasure. Priestly celibacy should not be

understood in purely practical terms. It is "a special way of conforming oneself to Christ's own

way of life". Pope Benedict reaffirms the importance of priestly celibacy.

The clergy shortage and the pastoral care of vocations [25] - There is a shortage of priests

in many developing and established communities of faith. Bishops should encourage priests to

fulfill the needs of the Church wherever possible, even if this calls for sacrifice. Bishops need to be

certain that candidates for the priesthood have adequately discerned the vocation and have the

necessary qualities for priestly ministry. Families must be open to priestly vocations in their

children.

Gratitude and hope [26] - We must remain hopeful during this shortage of priests. The Pope

expresses his gratitude for those who followed the call to priesthood and the deaconate.

V. The Eucharist and matrimony

The Eucharist, a nuptial sacrament [27] - The "sacrament of charity" has an important


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relationship with the love of man and woman in marriage. The Eucharist is the sacrament of the

Bridegroom and the Bride. The Eucharist strengthens marital love.

The Eucharist and the unicity of marriage [28] - The exclusive bond between Christ and

the Church corresponds to the exclusive bond of marriage. Man and woman are united just as

Christ and the Church are united. Those who are catechized and enter the Church must at times

make sacrifices to be in proper communion. They are to be guided with love by the Church.

The Eucharist and the indissolubility of marriage[29] - The nature of the Eucharist shows

us the irrevocable nature of God's love in Christ for his Church, just as the bond of marriage is

irrevocable. Those who have divorced and remarried are rightly kept from the Eucharist because

their state in life does not reflect the relationship between Christ and His Church. The practice of

annulment and when necessary the practice of living as brother and sister while cohabitating.

Proper discernment among engaged couples is encouraged.

The Eucharist and Eschatology

The Eucharist: a gift to men and women on their journey[30] - "Man is created for that

true and eternal happiness which only God's love can give. But our wounded freedom would go

astray were it not already able to experience something of that future fulfillment." The Eucharist

aids us on our journey to Christ.

The eschatological banquet [31] - Christ's coming fulfilled the expectation of Israel and in His

coming, He inaugurated the escatological age. The Eucharistic banquet is a foretaste of the final

banquet with the communion of saints.

Prayer for the dead [32] - The Eucharistic celebration is a pledge of the future glory in which

our bodies will be glorified. Celebrating this memorial brings us the hope of meeting face to face

those faithful who have gone before us. Prayers for the dead are emphasized, especially in the

offering of the mass.

The Eucharist and the Virgin Mary [33]- God's gifts to us found their perfect fulfillment in

the Virgin Mary. Mary's assumption into heaven brings us hope for our own future in heaven.

Mary's freedom is completely open to God's will. Mary was obedient and thus lived her life in

accordance with God's will. Mary received the Word made flesh in her womb and then after His

death on the Cross, she received His lifeless body into her arms.

PART TWO:

THE EUCHARIST, A MYSTERY TO BE CELEBRATED

Lex orandi and lex credendi [34] - There is a relationship between eucharistic faith and

eucharistic celebration. "Our faith and the eucharistic liturgy both have their source in the same

event: Christ's gift of himself in the Paschal Mystery."
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Beauty and the liturgy[35] - The relationship between creed and worship is evidenced by

beauty. The liturgy is beautiful, it is veritatis splendor. In the Old and New Testaments, we see the

beauty of God's plan. "The truest beauty is the love of God, who definitively revealed himself to us

in the paschal mystery." The beauty of the liturgy is a "sublime expression of God's glory and, in a

certain sense, a glimpse of heaven on earth."

The Eucharistic celebration, the work of Christus Totus

Christus totus in capite et in corpore [36] - The subject of the liturgy's beauty is Christ. We

are the "body of Christ" and Christ is the Head. In receiving the Eucharist, we are united with

Christ and ourselves.

The Eucharist and the risen Christ [37] - The Eucharist draws us into Christ, the foundation

of our faith. "The Church celebrates the eucharistic sacrifice in obedience to Christ's command,

based on her experience of the Risen Lord and the outpouring of the Holy Spirit. For this reason,

from the beginning, the Christian community has gathered for the fractio panis on the Lord's

Day." This Sunday, the day of the Lord's Resurrection.

Ars celebrandi[38] - The proper way to bring the faithful to participate in the liturgy is to

celebrate the liturgy in the proper way. "The ars celebrandi is the best way to ensure their actuosa

participatio."

The Bishop, celebrant par excellence [39] - The principal duty of bishops should be the

celebration of the liturgy. Diocesan bishops in particular are moderators, promoters, and

guardians of the liturgical life. The bishop must ensure that the celebrations taking place in his

territory are in unity and harmony with the liturgical requirements.

Respect for the liturgical books and the richness of signs [40] - The harmony of the rite,

the liturgical vestments, the furnishings, and the liturgical texts should all be proper and made

known. The General Instruction of the Roman Missaland the Order of Readings for

Mass contain riches which have preserved and expressed the faith and experience of the faithful.

The words, music, gestures and silence, movement, the liturgical colors of the vestments should

all considered as important for a correct ars celebrandi. "The simplicity of its gestures and the

sobriety of its orderly sequence of signs communicate and inspire more than any contrived and

inappropriate additions."

Art at the service of the liturgy[41] - Sacred art, including church architecture are important

to the beauty of the liturgy. The architecture of the church should emphasize the Eucharistic

celebration. Priests should have an education in sacred art and new works commissioned should

be "directed to the sacramental mystagogy."

Liturgical song [42] - "In the ars celebrandi, liturgical song has a pre-eminent place." One song
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is not as good as another. "Generic improvisation or the introduction of musical genres which fail

to respect the meaning of the liturgy should be avoided." Gregorian chant should be esteemed and

employed as the chant proper to the Roman liturgy.

The Structure of the Eucharistic Celebration [43] - Specific aspects of the structure of the

eucharistic celebration called for by Vatican II will be looked at in the following paragraphs.

The intrinsic unity of the liturgical action [44] - There is inherent unity in the 2 rites of the

mass. The liturgy of the word and the Eucharistic liturgy with the rites of introduction and

conclusion form a single act of worship. Hearing the word of God gives birth and strengthens

faith, while the Eucharist gives us our spiritual food.

The liturgy of the word [45] - The liturgy of the word should be carefully prepared for and

celebrated at mass. "Ignorance of Scripture is ignorance of Christ." The faithful should be helped

to appreciate Sacred Scripture through such things as the Liturgy of the Hours.

The homily[46] - "Given the importance of the word of God, the quality of homilies needs to be

improved." Ordained ministers must carefully prepare the homily based on an adequate

knowledge of Sacred Scripture. "Generic and abstract homilies should be avoided." Homilies

should relate closely to the readings. They should be catechetic in nature and incorporate a theme

of the Christian faith according to the pillars of the Catechism.

The presentation of the gifts [47] - This is not simply an intermission between the liturgies of

the word and Eucharist. "This humble and simple gesture is actually very significant: in the bread

and wine that we bring to the altar, all creation is taken up by Christ the Redeemer to be

transformed and presented to the Father."

The Eucharistic Prayer [48] - This is "the center and summit of the entire celebration". Using

the General Instruction of the Roman Missalcan help outline the necessary parts of every

Eucharistic Prayer. We should contemplate the profound unity between the invocation of the

Holy Spirit and the institution narrative.

The sign of peace [49] - The Eucharist is the sacrament of peace. The sign of peace is of great

value in our times of fear and conflict. It is a reflection of the one who "is our peace"(Eph 2:14). It

should be carried our in reverence and we should avoid making a distraction just before the

reception of the Eucharist.

The distribution and reception of the Eucharist [50] - This important moment in the

celebration should be treated with importance by ordained ministers and those who in cases of

genuine need are authorized to distribute it as "a personal encounter with the Lord Jesus in the

sacrament". The time of reflection after reception of communion should be respected, with an

appropriate hymn or silence. At masses where there are likely to be persons who are unfit to
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receive the Eucharist, "...there is a need to find a brief and clear way to remind those present of

the meaning of sacramental communion and the conditions required for its reception".

The dismissal: Ite, missa est [51] - The dismissal serves to inform us of the relationship

between the Mass and our mission as Christians in the world. The dismissal should be seen as a

starting point. New texts of the final blessing might be helpful in making this connection clear.

Actuosa participatio

Authentic participation [52] - Vatican II rightly emphasized active participation in the

eucharistic celebration. This participation should be understood "on the basis of a greater

awareness of the mystery being celebrated and its relationship to daily life."

Participation and the priestly ministry[53] - Active participation in the liturgy does not

benefit from the inability to distinguish the proper functions of each participant. The priest, as a

representative of Jesus Christ, and no other presides over the entire Eucharistic celebration.

The eucharistic celebration and inculturation [54] - In order to foster active participation,

provision may be made for adaptations for different contexts and cultures. Though some abuses

have occurred, this does not detract from this principal. Guidelines in the General Instruction of

the Roman Missalmust be followed for adaptations.

Personal conditions for an active participation [55] - Active participation results from

constant conversion. Active participation is not likely if the participant approaches it superficially,

or without examination of his or her life. Active participation requires participation in the life of

the Church. Care must be taken so that some do not conclude that presence at mass entitles on to

the Eucharist.

Participation by Christians who are not Catholic [56] - While unity with all Christians in

the Eucharist is desired, out of respect for the sacrament, non-Catholics cannot receive it, even in

the name of unity. Exceptions for non-Catholic Christians to receive the Eucharist, Reconciliation,

and Anointing of the Sick are made for exceptional circumstances, as outlined in the Catechism.

Participation through the communications media[57] - Special care must be taken for

masses that are broadcast on television so that they conform to liturgical norms since then tend to

set an example. Attending mass via television or radio does not normally fulfill the obligation of

attending mass.

Active participation by the sick[58] - Spiritual assistance should be provided to the sick by

the Church community. They should be given access to the Eucharist and to buildings used for

worship. The mentally handicapped should be able to receive the Eucharist if they are baptized

and confirmed.
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Care for prisoners [59] - Prisoners should be provided with the opportunity to receive the

Eucharist. It will help them on their faith journey. Diocese should provide the necessary resources

for prisoners to be spiritually cared for.

Migrants and participation in the Eucharist [60] - Migrants, especially those of the Eastern

Catholic Churches should be provided the opportunity to celebrate the Eucharistic liturgy in their

own rite whenever possible.

Large-scale celebrations [61] - These large celebrations with many concelebrating priests are

important, but "...it is not always easy in such cases to give clear expression to the unity of the

presbyterate, especially during the Eucharistic Prayer and the distribution of Holy Communion.

Efforts need to be made lest these large-scale concelebrations lose their proper focus." Proper

planning and coordination need to be applied to these celebrations.

The Latin language [62] - At large, international liturgies, except for the readings, homily, and

prayer of the faithful, the suggestion is made for the liturgy to be celebrated in Latin. "Similarly,

the better-known prayers of the Church's tradition should be recited in Latin and, if possible,

selections of Gregorian chant should be sung." Future training for priests should include training

in Latin and in learning to celebrate the Mass in Latin.

Eucharistic celebrations in small groups [63] - Care should be given to small group

celebrations that they serve to unite and encourage fruitful participation rather than fragment the

community. The beneficial results of the small groups ought to be clearly evident, and they should

"preserve as much as possible the unity of the liturgical life of individual families."

Interior participation in the celebration

Mystagogical catechesis [64] - The faithful should "be helped to make their interior

dispositions correspond to their gestures and words." This will help to avoid the liturgies falling

into ritualism. The faithful should be educated in eucharistic faith. "The best catechesis on the

Eucharist is the Eucharist itself, celebrated well." There is great value in experience as a form of

education about the Eucharist. This experience calls for a process of mystagogy which should

always respect 3 elements: 1) It interprets the rites in the light of the events of our salvation, 2) It

presents the meaning of the signs contained in the rites, and 3)It must be concerned with

bringing out the significance of the rites for the Christian life in all its dimensions. Those

responsible for formation must be adequately prepared for it.

Reverence for the Eucharist [65] - A sign of increased eucharistic catechesis is the outward

signs of reverence to the Eucharist and during the central moments of the Eucharistic prayer.

Signs of reverence such as kneeling should be shown as we stand before the infinite majesty of

God.
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Adoration and Eucharistic devotion

The intrinsic relationship between celebration and adoration [66] - The relationship

between Eucharistic celebration and Eucharistic adoration has been more appreciated recently.

We must adore the Eucharist before we can consume it. "In the Eucharist, the Son of God comes

to meet us and desires to become one with us; eucharistic adoration is simply the natural

consequence of the eucharistic celebration, which is itself the Church's supreme act of adoration."

The practice of eucharistic adoration [67] - The practice of Eucharistic Adoration is

recommended, as well as significant catechesis regarding its meaning, especially for those about

to make their First Holy Communion.

Forms of eucharistic devotion [68] - The personal relationship with Jesus points to the

communion of the Church and nourishes a fuller sense of membership in the Body of Christ.

Thus, person time in front of the Blessed Sacrament as well as collective adoration are

encouraged.

The location of the tabernacle [69] - The tabernacle should be marked with a lamp in

recognition of Christ's real presence and it should be readily visible to all who enter the Church. If

there is no chapel for the Blessed Sacrament, the tabernacle should be on the high altar,

unobscured by the celebrant's chair. The chapel for the Blessed Sacrament should be close to the

sanctuary.

PART THREE:

THE EUCHARIST, A MYSTERY TO BE LIVED

The Eucharistic form of the Christian life

Spiritual worship logik latrea (Rom 12:1) [70] - The Lord Jesus effects in us a spiritual

transformation in the gift of the Eucharist. "He who eats me will live because of me"(Jn 6:51). We

are mysteriously transformed and united to Christ Himself through the Eucharist. It is "the

source and summit of the Church's life, since it expresses at once both the origin and the

fulfillment of the new and definitive worship of God, thelogik latrea." The sacrifice of Christ is

also the sacrifice of the Church, and thus of all the faithful.

The all-encompassing effect of eucharistic worship[71] - Christianity's new worship

includes and transfigures every aspect of life. "There is nothing authentically human our

thoughts and affections, our words and deeds that does not find in the sacrament of the

Eucharist the form it needs to be lived to the full."

Iuxta dominicam viventes living in accordance with the Lord's Day[72] - Christians

have attained a new hope and are living in accordance with the Lord's Day (iuxta dominicam

viventes). This highlights the connection between the Eucharist and everyday Christian life.
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Living in accordance with the Lord's Day means recognizing the freedom brought by Christ and

making our lives a constant self-offering to God.

Living the Sunday obligation [73] - The Sunday obligation is reaffirmed for all the faithful.

Our life of faith is endangered when we lose the desire for the Eucharistic celebration. Failure to

respect this obligation is symptomatic of the loss of an authentic sense of Christian freedom.

Sunday should be built up as a day of God. It is an opportunity for Christian community,

including social gatherings, youth formation programs, charitable works, pilgrimages, and prayer.

It must not be a day "empty of God".

The meaning of rest and of work[74] - The Lord's Day is a day of rest. Christians should

refrain from work without being penalized. "Work is for man and not man for work." Work must

always be respectful of human dignity and must always serve the common good.

Sunday assemblies in the absence of a priest [75] - In a community without a priest, the

faithful should go to a church in their Diocese where the presence of a priest is assured, even if

this requires sacrifice. If the celebration of the Eucharist is practically impossible, Christians

should still gather together to celebrate the Lord's Day. In these cases, a deacon or community

leader should lead the liturgy of the word according to the ritual approved by the Bishop's

Conferences. Care should be taken that these celebrations do not create confusion about the

central role of priests and the sacraments in the life of the Church.

A eucharistic form of Christian life, membership in the Church [76] - "The eucharistic

mystery helps us to understand the profound meaning of the communio sanctorum. Communion

always and inseparably has both a vertical and a horizontal sense: it is communion with God and

communion with our brothers and sisters." If the vertical dimension of this relationship is

destroyed, the horizontal is destroyed as well. The destruction of the horizontal dimension leads

to destruction of the vertical dimension as well. Eucharistic life is ecclesial and communitarian.

Involvement in associations, ecclesial movements, and new communities, as well as the Institutes

of Consecrated Life are responsible for making the faithful conscious that they belong to the Lord.

Christianity means fellowship.

Spirituality and eucharistic culture [77] - Eucharistic spirituality embraces the whole of life.

Secularization has "relegated the Christian faith to the margins of life as if it were irrelevant to

everyday affairs." The Eucharist must be translated into spirituality, into a "life lived according to

the Spirit".

The Eucharistic and the evangelization of cultures[78] - The eucharistic mystery puts us

in dialogue with other cultures and also challenges them. We must be committed to promoting

the evangelization of cultures, conscious that Jesus is the Truth.


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The Eucharist and the lay faithful [79] - "The eucharistic sacrifice nourishes and increases

within us all that we have already received at Baptism, with its call to holiness, and this must be

clearly evident from the way individual Christians live their lives." The Eucharist commits us to

doing everything for God's glory. Christians, by their Baptism and Confirmation, strengthened by

the Eucharist are "called to live out the radical newness brought by Christ wherever they find

themselves." They should seek a deeper effect on their daily lives through the Eucharist, making

them witnesses at work and in society.

The Eucharist and priestly spirituality[80] - Priestly spirituality is eucharistic. A priest's

spiritual life should be his highest priority. To this end, daily celebration of mass is encouraged,

even when the lay faithful are not present. This celebration strengthens the priest in his vocation.

The Eucharist and the consecrated life [81] - The Eucharist provides strength for the

following of Christ in being obedient, poor and chaste. The purpose of this life is "the

contemplation of things divine and constant union with God in prayer." "In addition to its

connection to priestly celibacy, the eucharistic mystery also has an intrinsic relationship to

consecrated virginity, inasmuch as the latter is an expression of the Church's exclusive devotion to

Christ, whom she accepts as her Bridegroom with a radical and fruitful fidelity." The Eucharist

provides inspiration and nourishment for the complete dedication of the consecrated virgin to

Christ.

The Eucharist and moral transformation [82] - The eucharistic life provides moral energy

for sustaining the authentic freedom of the children of God. The moral life "has the value of a

'spiritual worship'", which comes from and is nourished by the sacraments, especially the

Eucharist. By sharing in the Eucharist, we partake of Christ's self-giving love and are equipped

and committed to live this same charity. "This appeal to the moral value of spiritual worship

should not be interpreted in a merely moralistic way. It is before all else the joy-filled discovery of

love at work in the hearts of those who accept the Lord's gift, abandon themselves to him and thus

find true freedom".

Eucharistic consistency[83] - We are called to embody "eucharistic consistency". Worship is

never private and without consequences for our relationships with others, as it demands public

witness to our faith. Catholic politicians and leaders must publicly express their faith especially

those belief which are not negotiable, including defense of life from conception to natural death,

family built around one man and one woman, freedom to educate one's children and the

promotion of the common good. This is a grave responsibility. Bishops must reaffirm these

values.

The Eucharist, a mystery to be proclaimed

The Eucharist and mission [84] The love that we celebrate in the Eucharist demands to be

shared with all. "An authentically eucharistic Church is a missionary Church." "We cannot
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approach the eucharistic table without being drawn into the mission which, beginning in the very

heart of God, is meant to reach all people."

The Eucharist and witness [85] - Our first and fundamental mission from the sacred

mysteries is that of bearing witness by our lives. Through our actions we must make Christ

present to others. We are called to witness even to the offering of one's own life, to the point of

martyrdom. "The Christian who offers his life in martyrdom enters into full communion with the

Pasch of Jesus Christ and thus becomes Eucharist with him." Even if we are not asked to be

martyrs, we should be inwardly prepared for it.

Christ Jesus, the one Saviour [86] - "The Eucharist, as the sacrament of our salvation,

inevitably reminds us of the unicity of Christ and the salvation that he won for us by his blood."

The Eucharist demands constant catechesis on the need to proclaim Jesus as the one Savior.

Freedom of worship [87] - We should give thanks to all those who devote themselves to the

preaching of the Gospel and practice their faith at the risk of their lives. There is solidarity of the

whole Church with those who are denied freedom of worship. We must pray for greater religious

freedom.

The Eucharist, a mystery to be offered to the world

The Eucharist, bread broken for the life of the world[88] - "The bread I will give is my

flesh, for the life of the world" (Jn 6:51). These words reveal the true meaning of God's sacrifice

and deep compassion for all people. The Eucharist makes the gift that the crucified Lord made of

His life sacramentally present. Every human being is a brother or sister in Christ for whom He

gave His life, loving them "to the end" (Jn 13:1). "Each of us is truly called, together with Jesus, to

be bread broken for the life of the world."

The social implications of the eucharistic mystery[89] - "This sacramental mysticism' is

social in character. Indeed, union with Christ is also union with all those to whom he gives

himself." "Only this constant impulse towards reconciliation enables us to partake worthily of the

Body and Blood of Christ (cf. Mt 5:23-24)." Justice demands sacrifice, and so the Church must

make rational arguments to reawaken spiritual energy through which justice will prevail. All

faithful should be promoters of justice, peace and the inestimable value of each individual person.

The food of truth and human need [90] - We must be active in preventing certain processes

of globalization, which frequently increase the gap between the rich and the poor worldwide. We

must care for our poor and displaced brothers and sisters. "The food of truth demands that we

denounce inhumane situations in which people starve to death because of injustice and

exploitation, and it gives us renewed strength and courage to work tirelessly in the service of the

civilization of love."
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The Church's social teaching [91] - The Eucharist inspires us to bring about about the

renewal of relationships. "Give us this day our daily bread" obliges us to work to end hunger and

malnutrition in the world. Education in the Church's social doctrine is necessary to cause change

in the world.

The sanctification of the world and the protection of creation [92] - The Christian

people, in giving thanks to God through the Eucharist, aspire to the sanctification of the world.

The eucharistic form of life can help foster a real change in the way we approach history and the

world. "The liturgy itself teaches us this, when, during the presentation of the gifts, the priest

raises to God a prayer of blessing and petition over the bread and wine, 'fruit of the earth,' 'fruit of

the vine' and 'work of human hands.'"

The usefulness of a Eucharistic Compendium [93] - The Roman Curia will publish

a Compendium which will assemble texts from the Catechism of the Catholic Church, prayers,

explanations of the Eucharistic Prayers of the Roman Missal and other useful aids for a correct

understanding, celebration and adoration of the Sacrament of the Altar. This text will help to

increase understanding and devotion to the Eucharist.

Conclusion [94 - 96] - The Eucharist is the root of every form of holiness. The most holy

mystery thus needs to be firmly believed, devoutly celebrated and intensely lived in the Church.

The Eucharist provides strength and inspiration needed for the personal and communal path of

sanctification. Many faithful in the fourth century gave their lives rather than live without the

Eucharist. May they intercede for us and teach us to be faithful to our encounter with the risen

Christ. "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." "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)." "Through the intercession of the Blessed Virgin

Mary, may the Holy Spirit kindle within us the same ardor experienced by the disciples on the

way to Emmaus (cf. Lk 24:13-35) and renew our 'eucharistic wonder' through the splendor and

beauty radiating from the liturgical rite, the efficacious sign of the infinite beauty of the holy

mystery of God." "True joy is found in recognizing that the Lord is still with us, our faithful

companion along the way." "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)."

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Sacramentum Caritatis Summary