Historical information about Sacramentum Caritatis in Rome

In Part I (Nos. 6-33) discusses the mystery of the Eucharist from its source in the Trinity, which ensures the permanent character of a gift (see nos. 7-8): "This is an absolutely free gift, that responds only to the promises of God as being beyond all measure. The Church receives, celebrates and adores this gift in faithful obedience "(No. 8). In this teaching is the deep root of what the Exhortation teaches about worship and its intrinsic relationship with the Eucharistic celebration (cf. nn. 66-69): "Eucharistic adoration is simply the natural consequence of Eucharistic celebration, which is itself the greatest act of worship of the Church "(n. 66). Here are regularly discussed the importance of practice (see n. 67) and forms (see n. 68) of Eucharistic adoration.Establishment and Christological work of the SpiritParticularly significant and strong ecumenical spirit are nourished by the Holy Father's statements about the institution of the Eucharist in relation to the Jewish Passover meal (cf. n. 10), raising its intervention in the classroom of 6 October 2005. Benedict XVI writes: "With the command" Do this in remembrance of me "(Lk 22, 19, 1 Cor 11, 25), he asks us to respond to his gift and it sacramentally present. With these words, therefore, the Lord expresses, as it were, his expectation that his Church, born of his sacrifice, will receive this gift, developing under the guidance of the Holy Spirit the liturgical form of the sacrament.

The remembrance of his perfect gift consists not in the repetition of the Last Supper, but in the Eucharist, which is in the radical newness of Christian worship "(n. 11). It is a decisive step to enlighten the radical novum performed by Jesus in the ancient ritual meal. In fact, we do not repeat the act in the rite of the Last Supper of Jesus chronologically located, but we celebrate the Eucharist as the radical wing of the novum Christian worship. He calls us to enter into His same time, the mystery of death and resurrection, the innovative principle of transformation - "a sort of" nuclear fission "(n. 11) - the whole story and the whole cosmos. In this perspective, however, we understand the insistence of the document the importance of Sunday as the day on which shines the fullness of the Paschal mystery (cf. nn. 72-75).The Holy Father points out forcefully when the criterion of authentic liturgical creativity, n. 12, said: "This great mystery is celebrated in the liturgical forms which the Church, guided by the Spirit, develops in time and space" that is, in all cultures. The fruitful work of the Holy Spirit in the celebration of the Eucharist (epiclesis) occurred "in particular with regard to transubstantiation" (No. 13).Eucharist and the ChurchThe root of the Trinity, Christology and pneumatology of the celebration of the Eucharistic mystery is the basis for a deeper theological reality of the Church in a Eucharistic key. There are several arguments which the Pope proposes in this regard. First, the fact that the Eucharist is the causal principle of the Church, "in every celebration, confess the primacy of Christ's gift. The causal influence of the origin of the Eucharist of the Church definitively discloses both the chronological priority not only ontological but also his loved us "first." He is for ever one who loved us first "(No. 14). Benedict XVI, while affirming that the interplay between the Eucharist builds the Church and the Church celebrates the Eucharist, makes a significant option for the magisterial primacy of the Eucharist at the Church of causality (see n. 14). Although this study highlights a new element of doctrinal Sacramentum Caritatis.The origin of the Eucharist of the Church goes on to explain his being communion (cf. n. 15) and ensures the sacramental nature of the Church itself (see n. 16).The Eucharist and the seven sacramentsNos At No. 16 29 Exhortation explores the centrality of the Eucharist in the seven sacraments. Are particularly dense pages of pastoral guidelines.

We mention the most significant.First, the recognition that "the Holy Eucharist brings Christian initiation to completion and represents the center and goal of all sacramental life" (n. 17). This implies the need to verify the order with the practice used to receive the sacraments of Christian initiation (see n. 18). Compared to the sacrament of reconciliation the Holy Father insists on the need for "a reinvigorated catechesis on the conversion born of the Eucharist" (n. 21) through frequent confession, the pastoral care at the parish level (including the use and the location of the confessional) and the diocesan (ensure the presence of the penitentiary) and adequate pastoral care of indulgences. The Anointing of the Sick and Holy Viaticum offer to the faithful the opportunity to associate "the suffering that Christ has made the offer himself for the salvation of all" (n. 22).Eucharist and OrdersParticular attention should be given the link between the Eucharist and the Sacraments of Holy Orders and Matrimony, both because of the rich exchange had on these issues in the Synod Hall for the authoritative recovery by the Holy Father. These two sacraments - the sacraments at the service of communion, as he calls them the Catechism of the Catholic Church - located deep in the Eucharist their raison d'etre and their food more powerful.

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