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April 27th, 2003

Second Sunday of Easter 

Let Us Pray For Those Seriously Ill
 Frances Muzikar, Louis Simone, Joan Wheeler, James McGrath,  Richard Carlson, Angela Krajnik, John Brawer, Joseph Galasso, Anna Zuppa.

Vocation reflections

Thomas did not believe.  He needed proof.  He wanted to see the nail marks in his hands.  When he did, he knew, he believed, he proclaimed, ‘My Lord, My God!  Today, many still do not believe, they have their doubts, they seek some sort of proof.  Will you help them to believe?  Will you help them to proclaim, ‘My Lord, My God?’  Do this as a priest or religious sister or brother.   

 If you feel this call, “inquire within” and Please contact the Vocations Office the Vocations Office at (973) 497-4365 or by E-mail at kellyric@rcan.org. Or visit our web site at www.rcan.org. 

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SCRIPTURE  REFLECTION
Thomas believed because he saw the risen Jesus.  Although we have never seen him, we believe that Jesus is the Christ, begotten by God.  We give thanks to the Lord that he has formed us into a community of believers, united in the Spirit.

Our Weekly Offering

April  2003

April 19/20              $ 22,271.

Month’s Total          $ 33,598.

Month’s Average      $ 11,199.

Mailed in, thank you     $  846.     

MONTHLY AVERAGE COMPARISONS:
Month    ‘02 Monthly Avg.     ‘03 Monthly Avg.
March             $6,230.               $5,545.

April               $5,496.                

HOLY HOUR FOR PRIESTS

Every Tuesday the Blessed Sacrament is exposed in the church from 3 to 4 p.m.  It is an hour of prayer for the priests, DIVINE MERCY and religious men and women of the church.  Prayers are also said for an increase of vocations to the priesthood and religious life. 

We invite you to come and spend time with the Lord for these intentions and for your personal requests.  The Holy Hour closes with Benediction of the Blessed Sacrament.  If you cannot join us in church, we ask you to join us from a quiet spot in your home and pray with us, asking the Lord to guide and protect our priests. 

Second Collection

Next weekend will be the Catholic Home Missions Appeal.  This appeal strengthens the Church at home by supporting Catholic communities in need.  It enables Catholic parishes in poor and remote communities to provide Mass, the sacraments, and religious education for their people.  This appeal gives us a chance to respond to the Father’s call to love our neighbor.  Please give generously.

CCD News

·          No CCD classes today, April 27th.

·          April 28,30, May 1 - Practice in church 3-4:30 p.m. for all children receiving Communion on May 3rd/4th.

·          Please bring in Registration Forms and forms for Social when children return on May 4th - tickets will be given out on May 11th.

·          New Registration will take place Wednesday evening at the convent 6:30-8 p.m. and Thursday evening May 5th in Religious Education Office 6:30-8 p.m.  Please bring Baptism Certificate.

·          Over the next three weeks, our children of St. Anne’s Parish will be receiving their First Holy Communion at the 6 p.m. (Sat), 9 a.m., 10:30 a.m. & 12 noon Masses.

School’s 125th Anniversary

Saint Dominic Academy, Jersey City invites all alumnae, parents and friends to help celebrate the 125th anniversary of the school on Saturday, May 17th.  A 125th anniversary liturgy will be celebrated at 10:30 a.m. St. Aedan’s Church, 800 Bergen Avenue, Jersey City.  Archbishop John Myers will be the principal celebrant.  Following the Mass, a reception will be held at the school (2572 Kennedy Blvd., Jersey City).  Tickets for the reception are $20 per person.  For information or tickets, please call Jane Albert at 201-434-5938, ext. 42.

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Our Web Site

                     http://stannesjc.com         

When you log on and browse around you’ll see all kinds of information about our parish. Included, of course, will be the current activities for the many different organizations as well as an update as to what is going on with our parish family.
Do not let evil defeat you: Instead, conquer evil with good!!

By your wounded heart: teach us love, teach us love, teach us love..... -Daphne Fraser

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Over the next couple of Sundays, this article will be continued in its entirety.

Ecclesia De Eucharistia

of His Holiness Pope John Paul II to the Bishops Priests and Deacons Men and Women in the Consecrated Life and All the Lay Faithful on the Eucharist in Its Relationship to the Church
Libreria Editrice Vaticana Vatican City

Introduction

1.  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 fulfillment of the promise: "Lo, I am with you always, to the close of the age" (Mt 28:20), but in the Holy Eucharist, through the changing of bread and wine into the body and blood of the Lord, she rejoices in this presence with unique intensity. 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.

The Second Vatican Council rightly proclaimed that the Eucharistic sacrifice is "the source and summit of the Christian life".1 "For the most holy Eucharist contains the Church's entire spiritual wealth: Christ himself, our Passover and living bread. Through his own flesh, now made living and life-giving by the Holy Spirit, he offers life to men".2 Consequently the gaze of the Church is constantly turned to her Lord, present in the Sacrament of the Altar, in which she discovers the full manifestation of his boundless love.

2.  During the Great Jubilee of the Year 2000 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: "Take this, all of you, and eat it: this is my body which will be given up for you" (cf. Mk 26:26; Lk 22:19; 1 Cor 11:24). Then he took the cup of wine and said to them: "Take this, all of you and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all, so that sins may be forgiven" (cf. Mt 14:24; Lk 22:20; 1 Cor 11:25). I am grateful to the Lord Jesus for allowing me to repeat in that same place, in obedience to his command: "Do this in memory of me" (Lk 22:19), the words which he spoke two thousand years ago.

Did the Apostles who took part in the Last Supper understand the meaning of the words spoken by Christ? Perhaps not. Those words would only be fully clear at the end of the Triduum sacrum, the time from Thursday evening to Sunday morning. Those days embrace the myste- rium paschale; they also embrace the mysterium eucharisticum.

3.  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: "They devoted themselves to the Apostles' teaching and fellowship, to the breaking of bread and the prayers" (2:42). The "breaking of the bread" refers to the Eucharist. 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: to the events of the evening of Holy Thursday, to the Last Supper and to what followed it. 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. Perhaps they witnessed what happened beneath their shade that evening, when Christ in prayer was filled with anguish "and his sweat became like drops of blood falling down upon the ground" (cf. Lk 22:44). 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: "Christ... as high priest of the good things to come..., entered once for all into the Holy Place, taking not the blood of goats and calves but his own blood, thus securing an eternal redemption" (Heb 9:11- 12).

4.  The hour of our redemption. Although deeply troubled, Jesus does not flee before his "hour". "And what shall I say? 'Father, save me from this hour?' No, for this purpose I have come to this hour" (Jn 12:27). He wanted his disciples to keep him company, yet he had to experience loneliness and abandonment: "So, could you not watch with me one hour? Watch and pray that you may not enter into temptation" (Mt 26:40- 41). 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 hour, the hour of the redemption of the world. Whenever the Eucharist is celebrated at the tomb of Jesus in Jerusalem, there is an almost tangible return to his "hour", the hour of his Cross and glorification. Every priest who celebrates Holy Mass, together with the Christian community which takes part in it, is led back in spirit to that place and that hour.

"He was crucified, he suffered death and was buried; he descended to the dead; on the third day he rose again". 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 hung the Saviour of the world. Come, let us worship". This is the invitation which the Church extends to all in the afternoon hours of Good Friday. She then takes up her song during the Easter season in order to proclaim: "The Lord is risen from the tomb; for our sake he hung on the Cross, Alleluia".

5.  "Mysterium fidei! - The Mystery of Faith!". When the priest recites or chants these words, all present acclaim: "We announce your death, O Lord and we proclaim your resurrection, until you come in glory".

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In these or similar words the Church, while pointing to Christ in the mystery of his passion, also reveals her own mystery: Ecclesia de Eucharistia. 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. Her foundation and wellspring is the whole Triduum paschale, but this is as it were gathered up, foreshadowed and "concentrated' for ever in the gift of the Eucharist. In this gift Jesus Christ entrusted to his Church the perennial making present of the paschal mystery. With it he brought about a mysterious "oneness in time" between that Triduum and the passage of the centuries.

The thought of this leads us to profound amazement and gratitude. In the paschal event and the Eucharist which makes it present throughout the centuries, there is a truly enormous "capacity" which embraces all of history as the recipient of the grace of the redemption. 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. It is he who says with the power coming to him from Christ in the Upper Room: "This is my body which will be given up for you This is the cup of my blood, poured out for you...". 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.

6.  I would like to rekindle this Eucharistic "amazement" by the present Encyclical Letter, in continuity with the Jubilee heritage which I have left to the Church in the Apostolic Letter Novo Millennio Ineunte and its Marian crowning, Rosarium Virginis Mariae. To contemplate the face of Christ, and to contemplate it with Mary, is the "programme" which I have set before the Church at the dawn of the third millennium, summoning her to put out into the deep on the sea of history with the enthusiasm of the new evangelization. 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. The Eucharist is both a mystery of faith and a "mystery of light".3 Whenever the Church celebrates the Eucharist, the faithful can in some way relive the experience of the two disciples on the road to Emmaus: "their eyes were opened and they recognized him" (Lk 24:31).

7.  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: "Gift and Mystery".4 By proclaiming the Year of the Rosary, I wish to put this, my twenty-fifth anniversary, under the aegis of the contemplation of Christ at the school of Mary. Consequently, I cannot let this Holy Thursday 2003 pass without halting before the "Eucharistic face" of Christ and pointing out with new force to the Church the centrality of the Eucharist.

From it the Church draws her life. From this "living bread" she draws her nourishment. How could I not feel the need to urge everyone to experience it ever anew?

8.  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 remember the parish church of Niegowić, where I had my first pastoral assignment, the collegiate church of Saint Florian in Krakow, Wawel Cathedral, Saint Peter's Basilica and so many basilicas and churches in Rome and throughout the world. 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 stadiums 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. Yes, cosmic! Because 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. Truly this is the mysterium fidei which is accomplished in the Eucharist: the world which came forth from the hands of God the Creator now returns to him redeemed by Christ.

9.  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 lively 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. How can we not admire the doctrinal expositions of the Decrees on the Most Holy Eucharist and on the Holy Sacrifice of the Mass promulgated by the Council of Trent? For centuries those 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 own, three Encyclical Letters should be mentioned: the Encyclical Mirae Caritatis of Leo XIII (28 May 1902),5 the Encyclical Mediator Dei of Pius XII (20 November 1947) 6 and the Encyclical Mysterium Fidei of Paul VI (3 September 1965).7

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

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we proclaim your resurrection, until you come in glory".

In these or similar words the Church, while pointing to Christ in the mystery of his passion, also reveals her own mystery: Ecclesia de Eucharistia. 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. Her foundation and wellspring is the whole Triduum paschale, but this is as it were gathered up, foreshadowed and "concentrated' for ever in the gift of the Eucharist. In this gift Jesus Christ entrusted to his Church the perennial making present of the paschal mystery. With it he brought about a mysterious "oneness in time" between that Triduum and the passage of the centuries.

The thought of this leads us to profound amazement and gratitude. In the paschal event and the Eucharist which makes it present throughout the centuries, there is a truly enormous "capacity" which embraces all of history as the recipient of the grace of the redemption. 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. It is he who says with the power coming to him from Christ in the Upper Room: "This is my body which will be given up for you This is the cup of my blood, poured out for you...". 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.

6.  I would like to rekindle this Eucharistic "amazement" by the present Encyclical Letter, in continuity with the Jubilee heritage which I have left to the Church in the Apostolic Letter Novo Millennio Ineunte and its Marian crowning, Rosarium Virginis Mariae. To contemplate the face of Christ, and to contemplate it with Mary, is the "programme" which I have set before the Church at the dawn of the third millennium, summoning her to put out into the deep on the sea of history with the enthusiasm of the new evangelization. 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. The Eucharist is both a mystery of faith and a "mystery of light".3 Whenever the Church celebrates the Eucharist, the faithful can in some way relive the experience of the two disciples on the road to Emmaus: "their eyes were opened and they recognized him" (Lk 24:31).

7.  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: "Gift and Mystery".4 By proclaiming the Year of the Rosary, I wish to put this, my twenty-fifth anniversary, under the aegis of the contemplation of Christ at the school of Mary. Consequently, I cannot let this Holy Thursday 2003 pass without halting before the "Eucharistic face" of Christ and pointing out with new force to the Church the centrality of the Eucharist.

From it the Church draws her life. From this "living bread" she draws her nourishment. How could I not feel the need to urge everyone to experience it ever anew?

8.  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 remember the parish church of Niegowić, where I had my first pastoral assignment, the collegiate church of Saint Florian in Krakow, Wawel Cathedral, Saint Peter's Basilica and so many basilicas and churches in Rome and throughout the world. 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 stadiums 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. Yes, cosmic! Because 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. Truly this is the mysterium fidei which is accomplished in the Eucharist: the world which came forth from the hands of God the Creator now returns to him redeemed by Christ.

9.  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 lively 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. How can we not admire the doctrinal expositions of the Decrees on the Most Holy Eucharist and on the Holy Sacrifice of the Mass promulgated by the Council of Trent? For centuries those 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 own, three Encyclical Letters should be mentioned: the Encyclical Mirae Caritatis of Leo XIII (28 May 1902),5 the Encyclical Mediator Dei of Pius XII (20 November 1947) 6 and the Encyclical Mysterium Fidei of Paul VI (3 September 1965).7

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

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Cenae (24 February 1980),8 in which I discussed some aspects of the Eucharistic mystery and its importance for the life of those who are its ministers. Today I take up anew the thread of that argument, with even greater emotion and gratitude in my heart, echoing as it were the word of the Psalmist: "What shall I render to the Lord for all his bounty to me? I will lift up the cup of salvation and call on the name of the Lord" (Ps 116:12-13).

10.  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. In many places, adoration of the Blessed Sacrament 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 Solemnity of the Body and Blood of Christ is a grace from the Lord which yearly brings joy to those who take part in it.

Other positive signs of Eucharistic faith and love might also be mentioned.

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 if 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 is 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.

Chapter One
The Mystery of Faith

11.  "The Lord Jesus on the night he was betrayed" (1 Cor 11:23) instituted the Eucharistic Sacrifice of his body and his blood. The words of the Apostle Paul bring us back to the dramatic setting in which the Eucharist was born. The Eucharist is indelibly marked by the 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.9 This truth is well expressed by the words with which the assembly in the Latin rite responds to the priest's proclamation of the "Mystery of Faith": "We announce your death, O Lord".

The Church has received the Eucharist from Christ her Lord not as one gift-however precious-among so many others, but as the gift par excellence, for it is the gift of himself, of his person in his sacred humanity, as well as the gift of his saving work. Nor does it remain confined to the past, since "all that Christ is-all that he did and suffered for all men-participates in the divine eternity, and so transcends all times".10

When the Church celebrates the Eucharist, the memorial of her Lord's death and resurrection, this central event of salvation becomes really present and "the work of our redemption is carried out".11 This sacrifice is so decisive for the salvation of the human race that Jesus Christ offered it and returned to the Father only after he had left us a means of sharing in it as if we had been present there. 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.12 I wish once more to recall this truth and to join you, my dear brothers and sisters, in adoration before this mystery: a great mystery, a mystery of mercy. What more could Jesus have done for us? Truly, in the Eucharist, he shows us a love which goes "to the end" (cf. Jn 13:1), a love which knows no measure.

12.  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: "This is my body", "this is my blood", but went on to add: "which is given for you", "which is poured out for you" (Lk 22:19-20). Jesus did not simply state that what he was giving them to eat and drink was his body and his blood; he also expressed its sacrificial meaning and made sacramentally present his sacrifice which would soon be offered on the Cross for the salvation of all. "The Mass is at the same time, and inseparably, the sacrificial memorial in which the sacrifice of the Cross is perpetuated and the sacred banquet of communion with the Lord's body and blood".13

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 anew, sacramentally 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. "The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice".14 Saint John Chrysostom put it well: "We always offer the same Lamb, not one today and another tomorrow, but always the same one. For this reason the sacrifice is always only one... Even now we offer that victim who was once offered and who will never be consumed".15

The Mass makes present the sacrifice of the Cross; it does not add to that sacrifice nor does it multiply it.16 What is repeated is its memorial celebration, its "commemorative representation" (memorialis demonstratio),17 which makes Christ's one, definitive redemptive sacrifice always present in time. 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.

13.  By virtue of its close relationship to the sacrifice of Golgotha, the Eucharist is a sacrifice in the strict sense, and not only in a general way, 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. Jn 10:17-18) is in the first place a gift to his Father. Certainly it is a gift given for our sake, and indeed that of all humanity (cf. Mt 26:28; Mk 14:24; Lk 22:20; Jn 10:15), yet it is first and foremost a gift to the Father: "a sacrifice that the Father accepted, giving, in return for this total self-giving by his Son, who 'became obedient unto death' (Phil 2:8), his own paternal gift, that is to say the grant of new immortal life in the resurrection".18

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: "Taking part in the Eucharistic Sacrifice, which is the source and summit of the whole Christian life, they offer the divine victim to God, and offer themselves along with it".19

14.  Christ's passover includes not only his passion and death, but also his resurrection. This is recalled by the assembly's acclamation following the consecration: "We proclaim your resurrection". The Eucharistic Sacrifice makes present not only the mystery of the Saviour's passion and death, but also the mystery of the resurrection which crowned his sacrifice. It is as the living and risen One that Christ can become in the Eucharist the "bread of life" (Jn 6:35, 48), the "living bread" (Jn 6:51). Saint Ambrose reminded the newly-initiated that the Eucharist applies the event of the resurrection to their lives: "Today Christ is yours, yet each day he rises again for you".20 Saint Cyril of Alexandria also makes clear that sharing in the sacred mysteries "is a true confession and a remembrance that the Lord died and returned to life for us and on our behalf".21

15.  The sacramental re-presentation of Christ's sacrifice, crowned by the resurrection, in the Mass involves a most special presence which-in the words of Paul VI-"is called 'real' not as a way of excluding all other types of presence as if they were 'not real', but because it is a presence in the fullest sense: a substantial presence whereby Christ, the God-Man, is wholly and entirely present".22 This sets forth once more the perennially valid teaching of the Council of Trent: "the consecration of the bread and wine effects the change of the whole substance of the bead into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of his blood. And the holy Catholic Church has fittingly and properly called this change transubstantiation".23 Truly the Eucharist is a mysterium fidei, a mystery which surpasses our understanding and can only be received in faith, as is often brought out in the catechesis of the Church Fathers regarding this divine sacrament: "Do not see-Saint Cyril of Jerusalem exhorts-in the bread and wine merely natural elements, because the Lord has expressly said that they are his body and his blood: faith assures you of this, though your senses suggest otherwise".24

Adoro te devote, latens Deitas, we shall continue to sing with the Angelic Doctor. Before this mystery of love, human reason fully experiences its limitations. One understands how, down the centuries, this truth has stimulated theology to strive to understand it ever more deeply.

These are praiseworthy efforts, which are all the more helpful and insightful to the extent that they are able to join critical thinking to the "living faith" of the Church, as grasped especially by the Magisterium's "sure charism of truth" and the "intimate sense of spiritual realities" 25 which is attained above all by the saints. There remains the boundary indicated by Paul VI: "Every theological explanation which seeks some understanding of this mystery, in order to be in 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 adorable body and blood of the Lord Jesus from that moment on are really before us under the sacramental species of bread and wine".26

16.  The saving efficacy of the sacrifice is fully realized when the Lord's body and blood are received in communion. The Eucharistic Sacrifice is intrinsically directed to the inward union of the faithful with Christ through communion; we receive the very One who offered himself for us, we receive his body which he gave up for us on the Cross and his blood which he "poured out for many for the forgiveness of sins" (Mt 26:28). We are reminded of his words: "As the living Father sent me, and I live because of the Father, so he who eats me will live because of me" (Jn 6:57). Jesus himself reassures us that this union, which he compares to that of the life of the Trinity, is truly realized. The Eucharist is a true banquet, in which Christ offers himself as our nourishment. When for the first time Jesus spoke of this food, his listeners were astonished and bewildered, which forced the Master to emphasize the objective truth of his words: "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life within you" (Jn 6:53). This is no metaphorical food: "My flesh is food indeed, and my blood is drink indeed" (Jn 6:55).

17.  Through our communion in his body and blood, Christ also grants us his Spirit. Saint Ephrem writes: "He called the bread his living body and he filled it with himself and his Spirit...

He who eats it with faith, eats Fire and Spirit... Take and eat this, all of you, and eat with it the Holy Spirit. For it is truly my body and whoever eats it will have eternal life".27 The Church implores this divine Gift, the source of every other gift, in the Eucharistic epiclesis. In the Divine Liturgy of Saint John Chrysostom, for example, we find the prayer: "We beseech, implore and beg you: send your Holy Spirit upon us all and upon these gifts... that those who partake of them may be purified in soul, receive the forgiveness of their sins, and share in the Holy Spirit".28 And in the Roman Missal the celebrant prays: "grant that we who are nourished by his body and blood may be filled with his Holy Spirit, and become one body, one spirit in Christ".29 Thus by the gift of his body and blood Christ increases within us the gift of his Spirit, already poured out in Baptism and bestowed as a "seal" in the sacrament of Confirmation.

 TO BE CONTINUED NEXT WEEK…..

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"A Family Resort in the Catskills"

Bus departs - St. Anne's Church 9:00 a.m., June 22, 2003.  "Come back to nature: rolling hills, forested mountains, ponds, streams, historic sites all can be found within the Catskills.

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MONDAY   Acts 4:23-31 Ps 2:1-9 Jn 3:1-8

TUES.  Acts 4:32-37 Ps 93:1-2,5  Jn 3:7b-15

WED.  Acts 5:17-26 Ps 34:2-9 Jn 3:16-21

THURS.  Acts 5:27-33 Ps 34:2,9,17-20      Jn 3:31-36

FRIDAY  Acts 5:34-42 Ps 27:1,4,13-14      Jn 6:1-15

SATURDAY   1Cor 15:1-8 Ps 19:2-5 Jn 14:6-14

NEXT SUNDAY - 3RD SUNDAY OF EASTER     Acts 3:13-15,17-19 Ps 4:2,4,7-9  1Jn 2:1-5a Lk 24:35-48

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