Ad Majorem Dei Gloriam

Essential thinking for reading Catholics.

Wednesday, April 11, 2007

The Apostolic Exhortation, Pt. 7

This covers paragraphs 30-33 of the Apostolic Exhortation. Please read my "introduction" to this effort if you haven't done so already. (Be patient, not only is the translation from Latin a bit rough, but also formatting in Blogger is a pain in the...it's my croix du jour to bear, let's just say.) The stuff I find to be incorrect will be stricken out, what I consider the best (or most approximate) translation will be in bold. If there is something that isn't in the text to be translated, but which adds sense, I put it in [brackets]. Sometimes a translated word or phrase needs a little extra help in making itself clearer, so in put any such clarification(s) [italicized in brackets]. I haven't made any comments yet, and I know that I have been VERY nitpicky in the translatin' so that anyone with a better sense of these things than I can piece together something, meaningwise, which might not have been apparent to me.

The Eucharist and Eschatology

The Eucharist: a gift to men and women on their journey

30. If it is true that the sacraments are part of the Church's pilgrimage through history [properly] belong to the Church, [herself] a pilgrim through time (99) towards the full manifestation of the victory of the risen Christ, it is also equally true that, especially in the Eucharistic liturgy of the Eucharist, they give us a real the foretaste of the eschatological fulfilment for which every human being and all creation are destined towards which every man and all creation are journeying (cf. Rom 8:19ff.). 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 possible to experience something of that the future fulfilment. Moreover, to move forward proceed in the right direction, we all need to be guided towards our every man needs to be oriented [i.e., receive proper direction] toward the final goal. That goal is Christ himself, the Lord who conquered victor over sin and death, and who makes himself becomes present to us in a special way in the eucharistic celebration. Even though we remain "aliens and exiles" are still travelers [i.e., wanderers] and pilgrims in this world (1 Pet 2:11), through faith we already share we already participate in the fullness of risen life. The eucharistic banquet, by disclosing its powerful with [i.e., revealing] its strongly eschatological dimension, comes to the aid of our freedom as we continue our journey in progress [literally, on the way].

The eschatological banquet

31. Reflecting on this mystery, we can say that Jesus' coming responded to an expectation with his coming, placed himself within [literally, established a relationship with] the expectation present in the people of Israel, in the whole of humanity and ultimately in creation itself. By his self-gift, he objectively inaugurated the eschatological age. Christ came to gather together the scattered People of God (cf. Jn 11:52) and clearly manifested his intention to gather together the community of the covenant, in order to bring to fulfilment the promises made by God to the fathers of old (cf. Jer 23:3; Lk 1:55, 70). In the calling of the Twelve, which is to be understood in has a clear relation to the twelve tribes of Israel, and in the command commission he gave them at the Last Supper, before his redemptive passion, to celebrate his memorial, Jesus showed that he wished manifested his will to transfer[,] to the entire community which he had founded[,] the task of being, within in [i.e., throughout, along the full course of] history, the sign and instrument of the eschatological gathering that had its origin started [i.e., begun, "initiated"] in him. Consequently Therefore, every eucharistic celebration sacramentally accomplishes makes real the eschatological gathering of the People of God. For us, the eucharistic banquet is a real foretaste anticipatory of the final banquet foretold by the prophets (cf. Is 25:6-9) and described in the New Testament as "the marriage-feast of the Lamb" (Rev 19:7-9), to be celebrated in the joy of the communion of saints (100).

Prayer for the dead

32. The eucharistic celebration, in which we proclaim that Christ has died and risen and will come again announce the death of the Lord, confess his resurrection and his coming [again], is a pledge token [i.e., "down payment"] of the future glory in which our bodies too will also be glorified. Celebrating the memorial of our salvation strengthens our within us the hope in the resurrection of the body flesh and in the possibility of meeting once again, face to face, those who have gone before us marked with the preceded us in [a] sign of faith. In this context With this in perspective, I wish, together with the Synod Fathers, to remind all the faithful of the importance of prayers for [the] sake [literally "suffrage"] of the dead, especially the offering of Holy Mass for them, so that, once they have been purified, they can come to the beatific vision of God. (101) A rediscovery of In discovering the eschatological dimension inherent in of the Eucharist, celebrated and adored, will help sustain us on our journey and comfort us in the hope of glory (cf. Rom 5:2; Tit 2:13).

The Eucharist and the Virgin Mary

33. From the necessary relationship between the Eucharist and the individual sacraments, and from the eschatological significance of the sacred mysteries, the overall shape an outline [literally, "a delineation"] of the Christian life emerges, a life called at all times to be an act of to be at every moment spiritual worship, a self-offering an offering of oneself pleasing to God. Although While it is true we are all still journeying on the road towards the complete fulfilment of our hope, this does not mean that we cannot already gratefully acknowledge that God's gifts to us have take away from our grateful recognition [i.e., realization] that all God has given us has found their perfect fulfilment in the Virgin Mary, Mother of God and our Mother. Mary's Assumption body and soul Her Assumption into heaven, body and soul, is for us a sign of sure hope, for it shows us, on our pilgrimage given that as pilgrims through time, the eschatological goal of which the sacrament of the Eucharist enables us even now to have a to foretaste.

In Mary most holy, we also see perfectly fulfilled the "sacramental" way that God comes down to meet his creatures and involves them in his saving work sacramental manner [literally, "method"] in which God, in his salvific initiative, approaches and involves the human creature. From the Annunciation to Pentecost, Mary of Nazareth appears as someone whose freedom is completely open to God's will. Her immaculate conception is revealed precisely clearly manifested in her unconditional docility to God's word the Divine word. Obedient faith in response to God's work shapes her life is the shape her life takes at every moment. A virgin attentive to The Virgin, ever-attentive [literally, "always with an/her ear out"] to God's word, she lives in complete harmony with lives fully in tune with his will; she treasures ponders [i.e., keeps, houses, shelters] in her heart the words that come to her from God and, piecing them together forming with them something like a mosaic, she learns to understand them more deeply to a greater depth (cf. Lk 2:19, 51); Mary is the great Believer who places herself confidently in God's hands, abandoning herself to his will. (102) This mystery deepens as she becomes completely fully involved in the redemptive mission of Jesus. In the words of As affirmed by the Second Vatican Council, "the blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son until she stood at the Cross, in keeping with the divine plan (cf. Jn 19:25), suffering deeply with her only-begotten Son, associating uniting herself with his sacrifice in her mother's maternal heart, and lovingly consenting which, filled with love, gave its consent to the immolation of the victim who was born of her [literally, "who was her issue"]. Finally, she was given by the same Christ Jesus, dying on the Cross, as a mother to his disciple, with these words: ‘Woman, behold your Son."' (103) From the Annunciation to the Cross, Mary is the one who received the Word, made flesh within her and then silenced in death. It is she, lastly, who took into her arms the lifeless body of the one who truly loved his own "to the [extreme] end" (Jn 13:1).

Consequently, every time we approach accede the Body and Blood of Christ in the eucharistic liturgy, we also turn to her who, by her complete fidelity, received Christ's sacrifice for on behalf of the whole Church. The Synod Fathers rightly declared with [good] reason affirmed that "Mary inaugurates the Church's participation in the sacrifice of the Redeemer." (104) She is the Immaculata [literally, "Immaculate one"], who receives God's gift unconditionally and is thus associated herself with his work of salvation. Mary of Nazareth, icon of the nascent Church, is the model for how each of us is called to receive the gift that Jesus makes of himself in the Eucharist.

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