Association for Latin Liturgy
Under the patronage of the Bishops' Conference of England
and Wales.
Founded in 1969 to encourage and extend the use of Latin in the liturgy of the
Catholic Church.
The Roman Church has special obligations towards
Latin . . .
and she must manifest them whenever the opportunity presents
itself.
SACRAMENTUM CARITATIS
INTRODUCTION
1. The sacrament of charity (1), the Holy Eucharist is the gift that Jesus Christ makes of himself, thus revealing to us God's infinite love for every man and woman. This wondrous sacrament makes manifest that "greater" love which led him to "lay down his life for his friends" (Jn 15:13). Jesus did indeed love them "to the end" (Jn 13:1). In those words the Evangelist introduces Christ's act of immense humility: before dying for us on the Cross, he tied a towel around himself and washed the feet of his disciples. In the same way, Jesus continues, in the sacrament of the Eucharist, to love us "to the end," even to offering us his body and his blood. What amazement must the Apostles have felt in witnessing what the Lord did and said during that Supper! What wonder must the eucharistic mystery also awaken in our own hearts!
The food of truth
2. In the sacrament of the altar, the Lord meets us, men and women created in God's image and likeness (cf. Gen 1:27), and becomes our companion along the way. In this sacrament, the Lord truly becomes food for us, to satisfy our hunger for truth and freedom. Since only the truth can make us free (cf. Jn 8:32), Christ becomes for us the food of truth. With deep human insight, Saint Augustine clearly showed how we are moved spontaneously, and not by constraint, whenever we encounter something attractive and desirable. Asking himself what it is that can move us most deeply, the saintly Bishop went on to say: "What does our soul desire more passionately than truth?" (2) Each of us has an innate and irrepressible desire for ultimate and definitive truth. The Lord Jesus, "the way, and the truth, and the life" (Jn 14:6), speaks to our thirsting, pilgrim hearts, our hearts yearning for the source of life, our hearts longing for truth. Jesus Christ is the Truth in person, drawing the world to himself. "Jesus is the lodestar of human freedom: without him, freedom loses its focus, for without the knowledge of truth, freedom becomes debased, alienated and reduced to empty caprice. With him, freedom finds itself." (3) In the sacrament of the Eucharist, Jesus shows us in particular the truth about the love which is the very essence of God. It is this evangelical truth which challenges each of us and our whole being. For this reason, the Church, which finds in the Eucharist the very centre of her life, is constantly concerned to proclaim to all, opportune importune (cf. 2 Tim 4:2), that God is love.(4) Precisely because Christ has become for us the food of truth, the Church turns to every man and woman, inviting them freely to accept God's gift.
The development of the eucharistic rite
3. If we consider the bimillenary history of God's Church, guided by the wisdom of the Holy Spirit, we can gratefully admire the orderly development of the ritual forms in which we commemorate the event of our salvation. From the varied forms of the early centuries, still resplendent in the rites of the Ancient Churches of the East, up to the spread of the Roman rite; from the clear indications of the Council of Trent and the Missal of Saint Pius V to the liturgical renewal called for by the Second Vatican Council: in every age of the Church's history the eucharistic celebration, as the source and summit of her life and mission, shines forth in the liturgical rite in all its richness and variety. The Eleventh Ordinary General Assembly of the Synod of Bishops, held from 2-23 October 2005 in the Vatican, gratefully acknowledged the guidance of the Holy Spirit in this rich history. In a particular way, the Synod Fathers acknowledged and reaffirmed the beneficial influence on the Church's life of the liturgical renewal which began with the Second Vatican Ecumenical Council (5). The Synod of Bishops was able to evaluate the reception of the renewal in the years following the Council. There were many expressions of appreciation. The difficulties and even the occasional abuses which were noted, it was affirmed, cannot overshadow the benefits and the validity of the liturgical renewal, whose riches are yet to be fully explored. Concretely, the changes which the Council called for need to be understood within the overall unity of the historical development of the rite itself, without the introduction of artificial discontinuities.(6)
The Synod of Bishops and the Year of the Eucharist
4. We should also emphasize the relationship between the recent Synod of Bishops on the Eucharist and the events which have taken place in the Church's life in recent years. First of all, we should recall the Great Jubilee of the Year 2000, with which my beloved Predecessor, the Servant of God John Paul II, led the Church into the third Christian millennium. The Jubilee Year clearly had a significant eucharistic dimension. Nor can we forget that the Synod of Bishops was preceded, and in some sense prepared for, by the Year of the Eucharist which John Paul II had, with great foresight, wanted the whole Church to celebrate. That year, which began with the International Eucharistic Congress in Guadalajara in October 2004, ended on 23 October 2005, at the conclusion of the XI Synodal Assembly, with the canonization of five saints particularly distinguished for their eucharistic piety: Bishop Józef Bilczewski, Fathers Gaetano Catanoso, Zygmunt Gorazdowski and Alberto Hurtado Cruchaga, and the Capuchin Fra Felice da Nicosia. Thanks to the teachings proposed by John Paul II in the Apostolic Letter Mane Nobiscum Domine (7) and to the helpful suggestions of the Congregation for Divine Worship and the Discipline of the Sacraments,(8) many initiatives were undertaken by Dioceses and various ecclesial groups in order to reawaken and increase eucharistic faith, to improve the quality of eucharistic celebration, to promote eucharistic adoration and to encourage a practical solidarity which, starting from the Eucharist, would reach out to those in need. Finally, mention should be made of the significance of my venerable Predecessor's last Encyclical, Ecclesia de Eucharistia (9), in which he left us a sure magisterial statement of the Church's teaching on the Eucharist and a final testimony of the central place that this divine sacrament had in his own life.
The purpose of this Exhortation
5. This Post-Synodal Apostolic Exhortation seeks to take up the richness and variety of the reflections and proposals which emerged from the recent Ordinary General Assembly of the Synod of Bishops – from the Lineamenta to the Propositiones, along the way of the Instrumentum Laboris, the Relationes ante and post disceptationem, the interventions of the Synod Fathers, the auditores and the fraternal delegates – and to offer some basic directions aimed at a renewed commitment to eucharistic enthusiasm and fervour in the Church. Conscious of the immense patrimony of doctrine and discipline accumulated over the centuries with regard to this sacrament,(10) I wish here to endorse the wishes expressed by the Synod Fathers (11) by encouraging the Christian people to deepen their understanding of the relationship between the eucharistic mystery, the liturgical action, and the new spiritual worship which derives from the Eucharist as the sacrament of charity. Consequently, I wish to set the present Exhortation alongside my first Encyclical Letter, Deus Caritas Est, in which I frequently mentioned the sacrament of the Eucharist and stressed its relationship to Christian love, both of God and of neighbour: "God incarnate draws us all to himself. We can thus understand how agape also became a term for the Eucharist: there God's own agape comes to us bodily, in order to continue his work in us and through us" (12).
© Copyright 2007 - Libreria Editrice Vaticana
Material Copyright © 2000-2012 Association for Latin Liturgy or as otherwise noted