Sacramentum Caritatis §70

PART THREE

THE EUCHARIST, A MYSTERY
TO BE LIVED

"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)

The eucharistic form of the christian life

Spiritual worship – logiké latreía (Rom 12:1)

70. The Lord Jesus, who became for us the food of truth and love, speaks of the gift of his life and assures us that "if any one eats of this bread, he will live for ever" (Jn 6:51). This "eternal life" begins in us even now, thanks to the transformation effected in us by the gift of the Eucharist: "He who eats me will live because of me" (Jn 6:57). These words of Jesus make us realize how the mystery "believed" and "celebrated" contains an innate power making it the principle of new life within us and the form of our Christian existence. By receiving the body and blood of Jesus Christ we become sharers in the divine life in an ever more adult and conscious way. Here too, we can apply Saint Augustine's words, in his Confessions, about the eternal Logos as the food of our souls. Stressing the mysterious nature of this food, Augustine imagines the Lord saying to him: "I am the food of grown men; grow, and you shall feed upon me; nor shall you change me, like the food of your flesh, into yourself, but you shall be changed into me." (198) It is not the eucharistic food that is changed into us, but rather we who are mysteriously transformed by it. Christ nourishes us by uniting us to himself; "he draws us into himself."(199)

Here the eucharistic celebration appears in all its power as the source and summit of the Church's life, since it expresses at once both the origin and the fulfilment of the new and definitive worship of God, the logiké latreía. (200) Saint Paul's exhortation to the Romans in this regard is a concise description of how the Eucharist makes our whole life a spiritual worship pleasing to God: "I appeal to you therefore, my brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship" (Rom 12:1). In these words the new worship appears as a total self-offering made in communion with the whole Church. The Apostle's insistence on the offering of our bodies emphasizes the concrete human reality of a worship which is anything but disincarnate. The Bishop of Hippo goes on to say that "this is the sacrifice of Christians: that we, though many, are one body in Christ. The Church celebrates this mystery in the sacrament of the altar, as the faithful know, and there she shows them clearly that in what is offered, she herself is offered." (201) Catholic doctrine, in fact, affirms that the Eucharist, as the sacrifice of Christ, is also the sacrifice of the Church, and thus of all the faithful. (202) This insistence on sacrifice – a "making sacred" – expresses all the existential depth implied in the transformation of our human reality as taken up by Christ (cf. Phil 3:12).

(198) VII, 10, 16: PL 32, 742.

(199) Benedict XVI, Homily at Marienfeld Esplanade (21 August 2005): AAS 97 (2005), 892; cf. Homily for the Vigil of Pentecost (3 June 2006): AAS 98 (2006), 505.

(200) Cf. Relatio post disceptationem, 6, 47: L'Osservatore Romano, 14 October 2005, pp. 5-6; Propositio 43.

(201) De Civitate Dei, X, 6: PL 41, 284.

(202) Cf. Catechism of the Catholic Church, 1368.