Ad Jesum per Mariam

Eucharistic Revival Conference #5: Liturgy of the Eucharist

Eucharistic Revival Conference #5: Liturgy of the Eucharist This marks the final conference of the Eucharistic Revival series. In the previous session, we explored the Liturgy of the Word. Today, we transition to the Table of the Eucharist, and by the end of this conference, we’ll discuss the possible path forward. What potentially comes next? The answer lies in what the Church refers to as the Liturgy of the Eucharist. Listen to this fifth and final installment of the Eucharistic Revival. ---------------------------------------------------- Note: Two Media Formats of the Same Conference The conference has two formats. See the website for an explanation. ---------------------------------------------------- Image: The Last Supper – The First Eucharist: Spanish Painter: Vicente Juan Masip: 1562 The first image is a cropped image focusing on The Bread of Life.

Duration:: 1h 20m
Broadcast on:: 15 Nov 2024
Audio Format:: other

So, once again, thank you today. This is our last session together. I believe it has been – for me, it has been very nice that we are able to share these thoughts together. Having said that, last week, when we gathered, we began looking at the entrance rights of the Mass as it is celebrated today, and then we moved over to the liturgy of whom the world, which is the first central part of the action of the celebration of the Mass, the liturgy of the world. And we said that the liturgy of the world ends within the universal prayers of the faithful, or the prayers of the faithful. It concludes with that only a very important reason. The important reason is that it is at that moment that we Christians exercise our baptismal priesthood because we are all priests by virtue of baptism. So, that right, I mean, that right we have as baptized as priests through baptism is the higher exercise at the prayers of the faithful. How does it go? Sometimes you have already prayers, the bidding prayers that are already arranged. Already you have the reader, the lecture who comes to read them. But also, it is a moment that every other Christian, every other member of the church, they are offering their prayer as the baptized priest. There are two types of priesthood. There is a ministry of priesthood and the priesthood of the faithful, which means that all of us that gather on a Sunday or on a day for a prayer, we are the community of priests offering prayer to God. And that here we exercise it to pray the best duty of the priest is to pray and we exercise it in the universal prayer. So, today I want to cross over to another table. We move from the table of the Word, I want to move to the table of the Eucharist. And at the end, I will leave the time that we see the way forward. Where do we go from here? So, the next step is what we call the church because the liturgy of the Eucharist. The liturgy of the Eucharist has a fourfold shape. It has four parts, the liturgy of the Eucharist. And this we get it from what happens when Jesus sitting at the table with his disciples. What did he do? He took the bread, blessed, broken and gave. So, in the whole, the second table of the Eucharist follows that pattern. Take, bless or give thanks, bread and then give. So, what does that stand for? It stands for when we are talking of the liturgy of the Eucharist. First of all, we have what we call preparation of the gifts. That is when the faithful bring the gifts to the order and then they are at the order to be prepared. We are going to unpack that. What happens there? And secondly is what we call the Eucharistic prayer when the priest now says the prayer to bless, to consecrate the the the the the the elements of bread and wine. And the bread there is the right where the the priest now breaks the bread and there when we when he breaks the bread and we are singing a written of the Lamb of God. And what is the significance of that? And then we have after the fraction when he is broken, he is broken so that he is given. He is broken so that we may receive him in communion. He is giving himself over. He is given to us in the communion. So, that is the the the four shapes that I want us to take when we are talking about the liturgy of whom the Eucharist. So, here literally what I said the the first is the the preparation of the gifts which is the highlighted by the action verb tech. Here what we see is the presenting and accepting of gifts accompanied by procession and the music. Welcome. This is very important in the liturgical celebration that there is literally the procession of the gifts. Why? It is important because in bringing the gifts to the author, we are not only bringing bread and wine, we are actually bringing ourselves to be offered as the sacrifice. Therefore, it is always important that there is literally a movement, a movement that comes into the author with the bearing gifts. If there is no possibility that there will be other gifts, there must be at least the bringing over to the author of whom the elements of bread and wine because that's the first symbol that we have that resonates with what Jesus did. He took in order to make what he has received a vehicle of our own salvation. So Jesus did not offer something, did not say he offered sacrifice but he here he wants to offer it with our own help, with our own self-offering. So after the priest has received the gifts on the author, he prepares them laying on the white cloth, the copper and the setting of the gifts on the author and then what is important there after he has prepared the gifts on the author, there is a prayer over the gifts. So there is the prayer over the gifts during the preparation and this prayer, it begins with blessed are you Lord God of all creation, for through your goodness we have received the bread we offer, fruit of the earth and the work of human hand. So it is the offering of all creation that is done at that point in time. We offer you and then the same he says to the cup, blessed are you Lord God of all creation. After that, then there is asking the whole assembly, brothers and sisters, again the baptismal priesthood, pray that my sacrifice and yours may be acceptable to God. And then there is a prayer of offering. So the prayer over the gifts is different with the prayer of offering that is said after he has asked each one of us to pray. So what is happening here? The church is expressing it is offering through the signs of bread and wine. So the whole right of the presentation of gifts and the prayer over the gifts and the prayer of offering should not take the whole year. It must be brief because what is important there is there are two things important. The first thing is the receiving of the gifts. That is very important. Secondly is the prayer over the gifts. Those should not be underestimated. The two are the very heart of them. What is happening there? So this begins what we have seen as the sequence of take, break, take, bless, break and give. So what we have done here is we have started in nothing the sacrifice of Christ that he offered at the last December. Saint Augustine of Hippo finds this very important and he says that when invocation is made on the prayer, on the gifts of bread and wine what is asking of us is that we make the sacrifice of Christ our own. Which means we offer ourselves along with Christ because Christ is the head of the body. So the head cannot offer this sacrifice alone without the whole body. So Christ is the head and we all members along with him offer this sacrifice. So Augustine on the day of Easter in the night of Easter what he would say? He would not give, he would give catechism preparing for those that are baptized on that day of the Easter veg. And when he speaks to them, he would say to them, I have one gift to give to you. But I will not give you this gift today when you are baptized. I am going to give you that gift tomorrow morning. That is on the Easter Sunday. So when the Easter Sunday comes during the time of the homily, he would prepare all the things on the order. And he points to those that have just been baptized. Look at the order. What you see at the order is your only mystery that has been blessed on the order. It means it is you yourself that are being offered on that order. That is very important. And you have to become the mystery that is blessed on the order. You must become the sacrifice that is blessed on the order. So what is the mystery? Is the Eucharist becomes the mystery that is blessed on the order through the offering of bread and wine. So what he is asking is not that you become bread and wine, but you become what the Eucharist literally stands for, the self-gift of Jesus Christ for the salvation of the world. So after the right of the first right of procession with gifts, preparation of gifts is completed. Then we enter the second phase of the Eucharist. The second phase is now what we call the Eucharistic prayer. And that is summed with those action verbs. They are action verbs, bless, bless or give thanks, break and then give. So the second action verb that we are looking at is bless or give thanks. And how do we bless this? How does the church bless this with the Eucharistic prayer? In the general instruction for the Roman myth of the germ, the Eucharistic prayer consists of the following. First of all, it consists with a thanksgiving, which is the preface. Secondly, it consists with the first accromation, which is the sanctus, holy, holy, holy. And then the invocation of the Holy Spirit, the institution on narrative and consecration. And then the second accromation, which is the doxology, when you finish it through him with him and in him, that is how the Eucharistic prayer is composed. The question is when does the Eucharistic prayer, sometimes we think is when we begin with the, we begin at the, after we have sung the sanctus, then we think we begin the Eucharistic prayer. The Eucharistic prayer begins with the preface. So what is the preface? Preface comes from the Latin word "prefaceio." That is giving a preparation of a public declamation, a public reciting of something. So it is the opening of a public declamation, a public reciting. And what is the preface reciting in this way? Is reciting the thanksgiving to God. And when you look at the preface, we will tell the works of God. What God, we are thanking God for what God has done in the death and the resurrection of Jesus Christ. Notice that the preface is finished. We come to the hymn of the Holy, Holy, Holy is the hymn of the angels and the seraph. Coring God is three times holy. Three times holy. And that completes the thanksgiving that we have begun in the preface. First of all, thanksgiving for creation. This is why the Holy, Holy, Holy talks about creation. What is in heaven and what is on earth? The hosts of angels in heaven and everything that God has created. And then it comes to blessed is He who comes in the name of the Lord. He does not just come to us. He comes to save us. So there is the thanksgiving for creation and thanksgiving for redemption. Text place in that beginning of the Eucharistic prayer. Here I want to emphasize one thing that is really after the epic lesson, then you come with the institutional narrative. I jumped to the invocation of the Holy Spirit. The invocation of the Holy Spirit is literally a prayer in which the priest asks the Holy Spirit to come upon the gifts of bread and wine, that they may become the body and the blood of Christ. Then there are the words of the institution, narrative. These are the words of Christ. He took bread. He gave thanks. He broke and he gave. So here you see that why does the priest, after he has said the word of institution on the bread, he genuflexed. Why? It is now God. And then after the prayers on the bread, on the bread, he also says the same institutional narrative on the wine. And then he genuflexed again to the wine. Why does the priest have to do this? The precious blood of Christ. Now, why is he to adore them? How do I ask this question well? The point is why wouldn't he wait to adore both of them? At the end of the, you bless them with the body and then you bless the bread, you genuflex and then you bless the wine, you genuflect. Why wouldn't he just do at the end of them? The first he changes the bread and secondly he changes the wine. But is the same body and blood of Christ. The whole history here is this that. What we are looking at is the question of when do the elements become the body and blood of Christ. So, people, there is a whole history of, there is a whole debate surrounding this. Others already in the early church are saying it is when you ask the Holy Spirit to change the body and blood. And then the others, they are saying in the West, they are saying no, it is when you pronounce the word of Jesus. So, once you pronounce the word of Jesus on the bread, it has become the body of Christ. Therefore, immediately it demands adoration. You cannot delay the adoration for the word. So, when you do again on the wine, you do the genoflection on the wine because it demands adoration at that moment. You cannot delay further the adoration. So, the whole point here is that it is a question that still now there is an interesting debate that there is a consensus that it is no longer, we don't longer look at it. Only the words of the narrative, the institutional narrative or the consecration words, it is the whole Eucharistic prayer. The invocation of the Spirit, the words of institution, until we say through him, with him, in him and in the unit of the Holy Spirit, that's what consecrates the whole, the consecrates the body and blood of Christ. So, here I want you to see what, how that came about is the ambros of Miran, is commenting on what happens, what changes the bread and wine. He says, on the day before he suffered, he took bread in his holy hand. Before it is consecrated, it is the bread. But when Christ's words have been added, it is the body of Christ. The breads have been added. And then, and before the words of Christ, the charity is the fruit of wine and water. When the words of Christ have been added, then blood is effected, which redeemed the people. That is found in the ambros. So, ambros is the activity of taking the institution narrative. Are they the consecration of making body and blood of Christ? Which is the Western Church, the Roman Catholic Church, the Western still holds as the moment when the body and blood of Christ are effected. Here is what we call the anomnesis. We looked at this, that the anomnesis is a memorial prayer, a prayer that we remember the sacrifice of Christ. We will see that in the world. So, the memorial, the place of the memorial, when we remember, memorial cannot be separated from the offering, because we remember and then we offer. Here, offering in the Spirit, not the offering of this goes to what we also call sacrifice. This is a spiritual offering. We are not only, we are not only offered the bread and wine. We are offering literally the spotless victim and ourselves to the Father. Christ is being offered. Now, the other churches say, "No, this is the mistake because what you are doing Christ offered himself once and for all." Why are you offering him the second time? Why are you offering the second time? The offering we are offering here is not to bring back Christ to the cross and literally put a sword into him. It is a remembrance. And what a remembrance does, what memory does, it brings you to the very sacrifice that was done once and for all. So, memory, when we are talking of memory, the memory literally transports this community as it were to the very sacrifice that Jesus offered once and for all at the cover. We do not repeat the immoration of Christ at here. It is the spotless. It is the bloodless sacrifice. It is the offering of Christ who is now, who has gone beyond the immoration that had taken place and the offering of ourselves to the Father. So, after that, we have what we call their intercession. Here, we pray for what? I was just making a questioning, what are the intercessions we have in the Eucharistic prayer? For the church and the for the leaders of the church, for the deceased. So, after the intercessions and at the same time, there is, just before the intercession, there will be the prayer again asking the Holy Spirit before the intercession. And you ask the Holy Spirit that has changed the body and blood of Christ to change us into the body of Christ. So, what happens there is that now the Holy Spirit has two duties at this moment in time. The changing of the elements, bread and wine and the changing us into a body of Christ. This is why the Eucharist, the Eucharist has the duty to transform us into the body of Christ. It has the duty to unite us with Christ Himself. It is, this is why at the beginning I say the Eucharist, the church makes the Eucharist and the Eucharist makes the church. Why? It is at this point that we pray for to the Holy Spirit that He makes us in one body, one spirit in Christ. So, we become a church at the Eucharist. But there cannot be Eucharist without the church. You need the church to celebrate the Eucharist. But you need the Eucharist to make us a church. So, the failure of the Eucharist is the failure of the church. The absence of all the, when we are saying, "Oh, the church is doing during, the church is almost dying in some Western Europe." It is because the church has lost the body. They are not coming to the church. They are not coming to the Mass. It is because without the church coming together, you can't have the Eucharist. But when people don't come together, you cannot have the church. Because you don't celebrate the Eucharist that makes a church into a church. This is why Christian faith is very communal. It's not between me and my God. Salvation is never between me and my God. It is God with us all. Because we are made into one body, one spirit in Christ. Can I have a personal relationship with God with Jesus Christ? Yes. But for what purposes? That you and others are one with Jesus Christ. There is no individualism in the Christian. So, there is now, after that we have what we call the communion light, the communion right. We have finished the Eucharistic prayer, the Eucharistic prayer. We enter into what is known as the communion right. So we have exhausted the table of the web. We are now in the middle of the table of the Eucharist with the communion right. And the communion right consists of the Lord's prayer, the right of peace, the fraction, and then the giving. Here, I think we need to go a bit more, we try to go a bit more practical because there are a number of issues that are raised here. So we have become a church. We have been made a church. And as the communion we begin with recognizing that all of us are under one Father. We see the coming with the recitation of the Lord's prayer. We say the Eucharist is actually a sacrament of forgiveness. That is highlighted in the prayer that asks for forgiveness because we are under one. And then, forgiven, we give each other the sign of peace, which has been in history of the celebration of mercy, has been blessed in different places at different times. In some early churches, the right, as we read in Justine Marta, the right of the peace, right of peace came immediately after the homily of the priest. After listening to the word of God, after being challenged by the word of God in a homily, and then we have been literally washed by the wordy, then they were now at peace with God. So they gave one another after being challenged by the wordy, a moment of reconciliation. So peace came after the feet of the word. But in our right, in our right, as this is celebrated now, the right of peace comes at this moment after the body and blood have been consecrated. They are the ones that the body of Christ is the Christ himself that reconciles at this point in time when before we literally receive him, we reconcile with one another. We be at peace with one another. After being at peace with one another, then there is the right of a fraction. Fraction is the breaking of the bread. You will find in some places where a priest may be out of enthusiasm when he says the word, he took the bread and he breaks it. I only wonder why when they say he took the cup, he doesn't drink it immediately. But it is supposed to be done at this is a right in the celebration. So it is accompanied by the litany of Lord Lamb of God have mercy on us. And then Lamb of God grant us peace, the go of that is peace. So what happens here is that Jesus is the one who accepted the creature. The one who creature will every creature must reach the point of weakness. That is the point of where he died. He is broken. But in this broken, he is acknowledged by God as he has done it, free for the salvation of others. So the fraction, he is broken and he is poured out for others. So that us who receives it, thus us who receive him, we may be broken and poured out for others. So it is a costly exercise to join the Mass. Because he, him you have broken is the saying that you break yourself and you pour yourself for others. So after the breaking and then you have now the distribution of communion. That is that the after that you have the right to receive communion. And I want to emphasize here is receiving communion. Many, many there are a number of things that come out. How do I receive communion? Should I receive through the tongue? Should I receive it through the hand? Should I need you in receiving the what? Should I stand the nearing? Should I stand to receive him? The church provides for many a number of ways of doing it. First of all, the church recognizes the reverence each one gives to the Eucharist. First and foremost, the Eucharist must be given all the reverence that is needed. But each individual offers that reverence in a different way. But still the church leaves a minimum standard for doing that. Others would come to receive on the tongue and the church says literally when you are receiving your tongue, your tongue must be out, not that the priest must start opening your mouth with the word. The tongue must be out and then the placed on that and leverage you go back. The church also arouses receiving in the hands. It's not the thing that in the medieval period because of the sense of guilt, the sense of sin, this way of receiving the Eucharist in the hands was in pleasure denied. But when you read in the very, very centuries you read the city of Jerusalem, gives an instruction in his pedagogical categesis number 5 that when you receive the Eucharist in the hands, you make your hands the throne of the King. You are making your hands the throne of the King which means you have first of all your right hand with your left hand over, I mean your right hand and then your left hand on top, that you have created a throne of the King and then you extend your hands. Once you receive him you withdraw the right and take and receive. That is if you are choosing the what? The using of the hands. If you are using the tongue open the tongue and it's not uncommon to see how people receive others would come over the hands like this. Now you wonder am I putting here or am I putting there or sometimes they come like this and this is just a digression. But if you have chosen one or the other, what is required is that you do it in a laboratory the way the church asks that. So after that we have before the concluding prayer after communion there is a time of thanksgiving. Then you have received the Eucharist there is a time of thanksgiving that you offer to God. That's why there is a time of quiet that you speak to your God to Jesus who has dwelt in you at this point in time and then followed by the concluding prayer. The concluding prayer is followed by the announcements if they are in. So it's never the announcements and then concluding prayer because the announcements are outside in the mass. So it's the concluding prayer and then here one of the most important things apart from what we have said the most important part is the dismissal. Why? It's very important because this is where the word mass comes from or what we call or the event that we come together and discuss is coming from this. In Latin is it a misa est. In the Latin military language every morning soldiers who do come and parade and when they parade together the general would assign the duties of the day to each one of the soldiers that are there and then after he has assigned the as that he has assigned the duties to everyone that they would do that day he would say you are dismissed to go and do what you have been assigned to do. So the general would say ita misa est. You are dismissed. So this comes at the mass to say that you are dismissed but dismissed before what to go out there and do and become what you have become in the UK. So it's not just say the mass is finished so what it's ascending to evangelize to proclaim what you have received under the invocations there are many invocations that are there they say go in peace other they say go forth go forth ascending other go and proclaim the gospel. I love I love the go and program the gospel because it's literate you your life will become Eucharist where you you are going. So once we reach there we have literally worked on the litage of the word the table of the word and litage of the Eucharist or the table of the Eucharist. Any questions any clarifications or any just the thought that is coming to anyone of you. Yeah the talking of spiritual communion is that sometimes it's in terms of one when you cannot come to the mass you are unable to come to the mass and then you really intend to receive the Eucharist. The grace what we are talking about here is the the grace of God that reaches when you are yourself in communion with the assembly that is gathered together with others. So inasmuch as the for example you are sick you are not able to come God knows the reasons why you are not you are not present or you saw you cannot say oh I'm not going to church today I will be with the I will have with spiritual communion there must be literate and something that is impedes you from being present there and on top of that this is why the church doesn't talk more on the spiritual communion it talks in terms of after this if there are others that cannot be present you bring the Eucharist to them. So it is you you will carry it's one after the dismissal is one of the things that we have seen or the other past the time that every time there was Eucharist reserved for those who cannot be present and the the reason we have adoration away the that we have the blessed sacrament in the the banako is not for adoration was originally to take from there to give those that cannot be with us at that point in time. Saying that in some Episcope conference the concluding song they put it always it is the song of our to our ready is the song is the is the Marian song because there is always the this the danger of literativizing the role of Mary in the in the in the salvation history she's she for sure she's naughty she's not a member of the Trinity the father the son and the Holy Spirit but all the spiritual writers and the the true spirituality is that Mary is completely given to the Trinity her life is all in accordance with the Trinity and when you say thank you to Mary she doesn't keep that thanks to herself she gives it over to the sun this is why wherever Mary is mentioned in the scriptures for example when the angel says to her blessed are you she blesses God when there is a bell says the blessed are you she blesses my so blesses the Lord every good thing that you thank her for she puts it over to God so you cannot be lost it's it's it's it's it's dangerous once once says the are literativizes the role of Mary in in that way for sure we we we all the catholic church teachers that she is naughty at the level of the three persons of the Trinity but she has the the capacity of every time directing us to the start of the church what what what we could do say is the the actual beginning of the institution of the all like what I would say institutional church would be at the the the the Pentecost the birth of the church is said to be the Pentecost but already there is a community that Jesus is forming is not a different community that we will sit together at Pentecost there is already something in miniature that is taking place there and the Pentecost is when that church comes out and begins to program the great works of God so there is no church without the Eucharist there's no Eucharist without the church yes for us the catholic here is what the church teaches the church teaches that in we ourselves as catholics we recognize the the role of the auditioned minister who has been ordained rightly to celebrate the Eucharist and that is the line that comes from the apostolic tradition and the Eucharist is a we recognize the Eucharist only coming from this apostolicy succession at this point in time whatever happens to the others outside there we do not judge but what we know is the Eucharistic is the in in our own certain sense is the what he has been given us through the the the the succession of well while they the the the the apostolic succession celebrated with the intention of the church and the this is why we cannot just go from here because I am at the the the Anglican I receive communion we are not supposed to receive there because communion means that you are of one heart one mind you are a you are you are a body you are the same you are the same body so if there is still division either in teaching or in belief you cannot have Eucharist together so in some you you can manical you can manical or movements they they they propose okay we have to be united we are sons and daughters who are but it beats the imagination of communion we have talked about the Eucharist the celebration of the mass the real presence of Christ and the all these but what next because we started with the the question of the absence of many Christians to the communion too we started with that about 70 percent of those who come to the to the mass to the church do not believe in the real presence of Christ now the question is what did we get out with here from here so what I want to suggest at the end I wanted to suggest the a spirituality of the Eucharist a spirituality of the Eucharist what we can take home with us as a way of life after receiving our our after being here the discussions we have we have talked about here so I I have five points that I want to see as take home as a way of life as a Eucharistic spirituality so there are many there are many spiritualities there are many spiritualities we have different spiritualities we have the Franciscan spirituality which highlights the poverty we have the Jesuit spirituality focused on the spiritual exercises of the ganesha we have come right spirituality directed to contemplative prayer we have the spirituality of monfort missionaries prior to the renewal of baptism or commitment through the hands of Mary and the literally all these spiritualities and you many other spiritualities that have come at a certain point in time that is a way of not there before and some spiritualities communities that had their own spirituality we have seen them closing up no more the sisters of social no more the fathers of social they have closed up and yet in one spirituality I think is more important spirituality that comes from literally the events of Christ his death barrio resurrection the event that happened that is commemorated at the Eucharist so what do we get from this event what that we get what have we learned from these events that happened at the Eucharist so the first aspect that I want us to think of is thanksgiving so above all thanksgiving to the father is what we have seen the Eucharist is what the thanksgiving to the father now gratitude is the first spiritual exercises of anyone who goes to the Eucharist what do I mean the name that we have of the Eucharist is the even the name itself is thanksgiving thanksgiving comes from a heart that is filled with gratitude now you and me we live in a worldy that has the received so many blessings we live in a context where there is a lot of wealth we live we have received a lot of how grateful are we probably one of the failures of our time is to be grateful and we see I am emphasizing the what we have learned in the beginning we have already looked at that for the for a Jew in the Torah sacrifices they give thanks to God for serving them from either death or disaster they acknowledge that nothing is worth released to human use unless God is acknowledged as the source and he has given it as a gift so my question one way of sacrifice one way as a spirituality coming from the Eucharist is the gratitude how grateful are you to what you have and to who you have and how will you live your life recognizing what you have received more importantly what we have received is redemption from Christ the first point is the gratitude so Christian gratitude springs from realization that is reconciliation God wrote for us in Christ even when we were still trespassing even when we were still seeing us and that's what he renders us to be grateful so the first way since the spirituality is a way of life spirituality is not about the spirit only it's a way of life so the question is how can I leave him in a gratitude in my day that's the first thing I want us to to remember the second is the memorial of the sun the Eucharist we looked at the Eucharist as the memorial of the sun memorial and that memorial of the sun Thomas Aquinas speaks of eating three phases in he he says or sacrum convivium or or sacred banquet in which Christ is received the memorial of his passion is renewed the soul is filled with grace and the pledge of future glory is given to us so when we the remembering when we remember we offer so the sacrifice of Christian is Christ that is the self gift further into your hands I command my spirit it's a complete gift in other face gift of self in other face so the question is the the point of making memorial is that we become what Christ is whom we memorize that we offer ourselves in the way Christ has offered himself for ourselves the question is the how do I offer myself for the world for the salvation for the other for my family sacrifice is not burning one thing is not giving one thing in place of whom the other Christ sacrifice is self gift it isn't here we are expressing the sacrifice of things as we we looked at the sacrifice of animals sacrifice of vegetables sacrifice of cereals to a spiritual sacrifice a spiritual sacrifice of self it is an unbloody sacrifice how do we do or offer the sacrifice it is by remembering what the sun has done and the the remembering of what the sun has done is a dangerous memory is a dangerous memory because we are remembering not we are remembering the passion and the resurrection of Jesus Christ so what what what does that mean that we are remembering the passion and the resurrection of Jesus Christ we we are holding to witness to this dangerous memory in the world to witness to this dangerous memory in the world the church must understand itself and prove itself as the public witness and bearer of a dangerous memory of the freedom in the systems of our emancipatory society what what what they want to mean there is that we live in a world where we we we think we talk in terms of freedoms different freedoms and is the freedom of whatever I want to become I can become whatever that I feel is right is the what but it is a true freedom actually what when we talk of free through freedom free to the through freedom lies in the unconditional love that God has offered God has offered in the death of his son so in that it means that in remembering the death of Christ in remembering the passion and resurrection of Jesus Christ we remember also those that have offered themselves those that have their children died those that have suffered the the the the injustice of the world those that are suffering because of the injustice of the world condemned and justified like Jesus Christ to remember the death of Jesus to remember the son you cannot live without justice you are remembering the passion and the death of Jesus which was a total injustice to him so you cannot remember that death without remembering those that are oppressed in the world and they don't receive their justice the third that is a peek away we say that in the Eucharist we talk of the invocation of the Holy Spirit the invocation of the Holy Spirit probably this is the list that we ask for in our lives that we are inspired by the Holy Spirit the Eucharist you cannot spread the Eucharist without the presence of the the Holy Spirit because the Holy Spirit changes that changes the body the bread and wine into the body and blood of Christ but also for the sake of changing us into the body of Christ so here the work of the Holy Spirit does not only change us into the fine of point there that is it changes us into the sacramental body of Christ that is the it doesn't the Eucharist does not only change the elements into the sacramental body of Christ what do I mean I mean the bread and wine becoming the body and blood of Christ the sacramental body but it also changes us into aggressive body which is the aggressive body and the sacramental body is the historical body of Christ who was born in Mary and walked in Nazareth so the historical body of Christ is the one that walked in Nazareth but there is now two bodies after that body that we must cling to the sacramental body of Christ bread and wine and the aggressive body of Christ the church and that is the wake of the Holy Spirit the question is how do I take seriously in my life day to day life the wake of the Spirit in my life this finally brings us to the to the go of the Eucharist the go of the Eucharist is not the real presence of Christ I I must repeat this with Eucharist the go of Christ the go of the Eucharist is not the real presence of Christ the use the word transubstantiation the go of the Eucharist is what what is the go of the Eucharist is the what is the purpose of the Eucharist and I have said is not the body and blood of Christ is not the the real presence of Christ what is the go of the Eucharist to make us more Christ like yes to share to share his divine life yes to raise us into the divinity to so that we may we may he he he became human so that we may become divine yes to serve us for the everlasting life the go of the Eucharist is that we are in communion with and in Christ there are two things they are using communion with Christ which means there is a vertical direction here of an individual myself and Christ is one experience that's the go of the Eucharist that we I am in communion with Christ but on the other hand when I say in Christ it is a horizontal aspect that I am in communion with the other members of the body of Christ that's the go of the Eucharist whatever we have said in here the go was to reach at this point that we become one body one spirit in Christ then that's why you it was you hadn't who said the salvation isn't it for the salvation that's the that the salvation is actually communion in and with God so this is how powerful the sacrament of the Eucharist is that's why people have written the Eucharist is the sacrament of salvation in it the pledge of eternal life has we already begun sakung convivium as we have seen there finally this was the communion of the first I was talking about and lastly is the meal of the kingdom the Eucharist is the meal of the kingdom which means as a meal of the kingdom it is the coming together of all children of God from everywhere in in look they say Jesus tells the Pharisees you see people from different places coming to the table with Abraham and Isaac is the meal of the kingdom but in the in this the understanding of the Eucharist as a meal in our society today is very hard I remember working with the the young people in Boston some years longer than many years ago one of the the young young young young young man he was already preparing himself to wear a wafer for marriage and he said to me father this is the worst day of my life I said why he said because my family my my father and mother they always say that they have spared a day in a week where each each member of the family must be present for the meal at home I hate it because sometimes I have my own program but it has been fixed that we have to come together as a meal so you you you think of Eucharist as a meal a family has to enforce that we have a meal once a week and other families they there is no meal together and you come to the Eucharist he said oh let us go to the Eucharist he when you don't have a meal in the home together and then you say let us go to the Eucharistic meal at the church it beats the imagination it beats the imagination but he that said this is the the the the the meal must be understood in the meal the last meal in the kingdom and the Eucharistic shows us that this is the meal of without coming together of all people of all races into the kingdom of god it has not happened yet but it is already present in our lives so it is there is yet and not yet this is what salvation is he has already salvation has already happened in the Jesus Christ but it has not yet happened because there must be the fulfillment of what so what the Eucharistic announces it announces that is the the the banquet in the kingdom of god has already started but yet it will come its fullness at the end of time so the Eucharistic is the meal of the kingdom because in the Eucharist already heaven and the earth have wedded have wedded we already have the benefit we have already the test the fore test of the kingdom so my last question is after this what do we do next because i have finished myself thank you very much for for the time.