Ad Majorem Dei Gloriam

Essential thinking for reading Catholics.

Friday, August 24, 2007

Apostolic Exhortation, Part 21

This covers paragraphs 92-97 (yay!!!) 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 for me, a professional non-Latinist, 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 believe 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 sanctification of the world and the protection of creation

92. Finally, to develop a profound eucharistic spirituality that is also capable of significantly [literally “vehemently”] affecting the fabric of society social context, the Christian people, in giving thanks to God through the Eucharist, should are to be conscious that they do so in the name of all creation, aspiring to the sanctification of the world and working intensely to that end.(249) The Eucharist itself powerfully illuminates projects an intense light over human history and the whole cosmos. In this sacramental perspective we learn, day by day, that every ecclesial event is a kind of has all the marks of a sign by which God makes himself known communicates himself [to us] and challenges appeals to us. The eucharistic form of life can thus help foster a real change in the way we approach therefore favors an authentic [literally “germane”] form of reading 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 man." With these words, the rite not only includes in our offering to God all human efforts and activity, but the rite also leads us to see ponder the world as God's creation, which brings forth everything we need for our sustenance. The world Creation is not something indifferent a neutral reality, raw material mere matter to be utilized simply as we see fit indiscriminately according to human impulses. Rather Better said, it is part of God's good generous plan, in which all of us are called to be sons and daughters in the one Son of God, Jesus Christ (cf. Eph 1:4-12). The justified well-founded concern about threats to the environment ecologic conditions present in so many parts of the world is reinforced finds reason for consolation by in the Christian perspective of hope, which commits us to working responsibly for the protection of creation. (250) The In the relationship between the Eucharist and the cosmos helps us to see we discover the unity of God's plan and to grasp the profound relationship between creation and the "new creation" inaugurated in the resurrection of Christ, the new Adam. Even now In it we take participate in that new creation by virtue of our Baptism (cf. Col 2:12ff.). Our and, therefore Christian life, nourished by the Eucharist, gives us a glimpse perspective of that new world – new heavens and a new earth – where the new Jerusalem comes down from heaven, from God, "prepared as a bride adorned for her husband" (Rev 21:2).

The usefulness of a Eucharistic Compendium

93. At the conclusion of these reflections, in which I have taken up focused on a number of themes raised which arose at the Synod, I also wish to accept take [to heart] the proposal exhortation which the Synod Fathers advanced as a means of helping the Christian people to believe, celebrate and live ever more fully better the mystery of the Eucharist. The competent offices of 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 (251). It is my hope that this book will help make the memorial of the Passover of the Lord increasingly the source and summit of the Church's life and mission. This will encourage each member of the faithful to make his or her life a true act of spiritual worship.

CONCLUSION

94. Dear brothers and sisters, the Eucharist is at the root source of every form of holiness sanctity, and each of us is called to the fullness of life in the Holy Spirit. How many saints have advanced along the way of perfection made genuine their lives thanks to their eucharistic devotion! From Saint Ignatius of Antioch to Saint Augustine, from Saint Anthony Abbot to Saint Benedict, from Saint Francis of Assisi to Saint Thomas Aquinas, from Saint Clare of Assisi to Saint Catherine of Siena, from Saint Paschal Baylon to Saint Peter Julian Eymard, from Saint Alphonsus Liguori to Blessed Charles de Foucauld, from Saint John Mary Vianney to Saint Thérèse of Lisieux, from Saint Pius of Pietrelcina to Blessed Teresa of Calcutta, from Blessed Piergiorgio Frassati to Blessed Ivan Merz, to name only a few, holiness has always found its centre in the sacrament of the Eucharist.

This most holy mystery thus needs to be firmly truly believed, devoutly celebrated with devotion and intensely lived in the Church. Jesus' The gift of himself selfgiving which Jesus makes of in the sacrament which is the memorial of his passion tells assures us that the success of our lives is found in our participation in the trinitarian life offered to us truly effectively and definitively in him. The celebration and worship adoration of the Eucharist enable us to draw near adhere personally to God's love and to persevere in that love until we are united conjoined with the our beloved Lord whom we love. The offering of our lives, our fellowship communing with the whole community of believers and our solidarity with all men and women each man are essential aspects of that logiké latreía, spiritual worship, holy and pleasing to God (cf. Rom 12:1), in which transforms every aspect of our concrete human existence, to reality is transformed for the glory of God. I therefore ask all pastors to spare no effort in place maximum attention to promoting an authentically eucharistic Christian spirituality. Priests, deacons and all those who carry out a eucharistic ministry should always be able to find in this service, exercised with care and constant preparation, the strength and inspiration incitement needed for their personal and communal path of sanctification. I exhort the lay faithful, and families in particular, to continually find ever anew in the sacrament of Christ's love the energy strength needed to make transfigure their lives [into] an authentic sign of the presence of the risen resurrected Lord. I ask all consecrated men and women to show by their own eucharistic lives the splendour and the beauty of belonging totally to the Lord.

95. At the beginning of the fourth century, Christian worship was still forbidden by the imperial authorities. Some Christians in North Africa, who felt bound to celebrate the Lord's Day, defied the prohibition. They were martyred after declaring that it was not possible for them to live without the Eucharist, the food nourishment of the Lord: sine dominico non possumus. (252) May these martyrs of Abitinae, in union with all those saints and beati who made the Eucharist the centre of their lives, intercede for us and teach us to be faithful fidelity to our encounter with the risen Christ. We too cannot live without partaking of participation in the sacrament of our salvation; we too desire to be iuxta dominicam viventes, to reflect in transfer to our [daily] lives what we celebrate on the Lord's Day. That day is the day of our definitive deliverance. Is it surprising, then, that we should wish to live every day in that newness of life which Christ has brought us instituted in the mystery of the Eucharist?

96. May Mary Most Holy, the Immaculate Virgin, ark of the new and eternal covenant, accompany us on our way to meet encounter the Lord who comes. In her we find realized most perfectly the essence of the Church. The Church sees in Mary – "Woman of the Eucharist," as she was called by the Servant of God John Paul II (253) – her finest most accomplished icon, and she contemplates Mary as a singular an irreplaceable model of the eucharistic life. For this reason, as the priest prepares to receive on the altar the verum Corpus natum de Maria Virgine, speaking on behalf of the liturgical assembly, he says in the words of the canon: "We honour Mary, the glorious ever-virgin mother of Jesus Christ our Lord and God" (254). Her holy name is also invoked and venerated in the canons of the Eastern Christian traditions. The faithful, for their part, "commend to Mary, Mother of the Church, their lives and their work of their hands. Striving to have the same sentiments as Mary, they help the whole community to become a living offering pleasing to the Father" (255). She is the tota pulchra, the all-beautiful, for in her the radiance of God's glory shines forth. 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 people 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 such as he wished us to be from the beginning (cf. Col 1:22; Eph 1:4) (256).

97. Through the intercession of the Blessed Virgin Mary, may the Holy Spirit kindle within us the same ardour experienced by the disciples on the way to Emmaus (cf. Lk 24:13-35) and renew in our lives "eucharistic wonder" through the splendour and beauty radiating from the liturgical rite, the efficacious sign of the infinite beauty of the holy mystery of God. Those disciples arose and returned in haste to Jerusalem in order to share their joy with their brothers and sisters in the faith. True joy is found in recognizing that the Lord is still with us, our faithful companion along the way our [life’s] pilgrimage. The Eucharist makes us discover that Christ, risen from the dead and resurrected, is our made contemporary in the mystery of the Church, his body. Of this mystery of love we have become been made witnesses. Let us mutually encourage one another to walk joyfully, our hearts filled with wonder joy and admiration, towards our encounter with the Holy Eucharist, so that we may to 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).