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|Meeting Christ in the Liturgy|
Instruction of the Roman Missal
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2. The sacrificial nature of the Mass was solemnly proclaimed by the Council of Trent in agreement with the whole tradition of the Church.1 Vatican Council II reaffirmed this teaching in these significant words: "At the Last Supper our Savior instituted the eucharistic sacrifice of his body and blood. He did this in order to perpetuate the sacrifice of the cross throughout the centuries until he should come again and in this way to entrust to his beloved Bride, the Church, a memorial of his death and resurrection."2 The Council's teaching is expressed constantly in the formularies of the Mass. This teaching, in the concise words of the Leonine Sacramentary, is that "the work of our redemption is carried out whenever we celebrate the memory of this sacrifice";3 it is aptly and accurately brought out in the eucharistic prayers. At the anamnesis or memorial, the priest, addressing God in the name of all the people, offers in thanksgiving the holy and living sacrifice: the Church's offering and the Victim whose death has reconciled us with God.4 The priest also prays that the body and blood of Christ may be a sacrifice acceptable to the Father, bringing salvation to the whole world.5 In this new Missal, then, the Church's rule of prayer () corresponds to its constant rule of faith (). This rule of faith instructs us that the sacrifice of the cross and its sacramental renewal in the Mass, which Christ instituted at the Last Supper and commanded his apostles to do in his memory, are one and the same, differing only in the manner of offering and that consequently the Mass is at once a sacrifice of praise and thanksgiving, of reconciliation and expiation.
3. The celebration of Mass also proclaims the sublime mystery of the Lord's real presence under the eucharistic elements, which Vatican Council II6 and other documents of the Church's magisterium7 have reaffirmed in the same sense and as the same teaching that the Council of Trent had proposed as a matter of faith.8 The Mass does this not only by means of the very words of consecration, by which Christ becomes present through transubstantiation, but also by that spirit and expression of reverence and adoration in which the eucharistic liturgy is carried out. For the same reason the Christian people are invited in Holy Week on Holy Thursday and on the solemnity of Corpus Christi to honor this wonderful sacrament in a special way by their adoration.
4. Further, because of the priest's more prominent place and office in the rite, its form sheds light on the ministerial priesthood proper to the presbyter, who offers the sacrifice in the person of Christ and presides over the assembly of a holy people. The meaning of his office is declared and detailed in the preface for the chrism Mass on Thursday of Holy Week, the day celebrating the institution of the priesthood. The preface brings out the passing on of the sacerdotal power through the laying on of hands and, by listing its various offices, describes that power. It is the continuation of the power of Christ, High Priest of the New Testament.
5. In addition, the ministerial priesthood puts into its proper light another reality of which much should be made, namely, the royal priesthood of believers. Through the ministry of presbyters the people's spiritual sacrifice to God is brought to completeness in union with the sacrifice of Christ, our one and only Mediator.9 For the celebration of the eucharist is the action of the whole Church; in it all should do only, but all of, those parts that belong to them in virtue of their place within the people of God. In this way greater attention will be given to some aspects of the eucharistic celebration that have sometimes been neglected in the course of time. For these people are the people of God, purchased by Christ's blood, gathered together by the Lord, nourished by his word. They are a people called to offer God the prayers of the entire human family, a people giving thanks in Christ for the mystery of salvation by offering his sacrifice. Finally, they are a people growing together into unity by sharing in Christ's body and blood. These people are holy by their origin, but becoming ever more holy by conscious, active, and fruitful participation in the mystery of the eucharist.10
1 See Council of Trent, sess. 22, 17 Sept. 1562: Denz - Schon 1738 - 59.
2. SC art. 47; see LG nos. 3, 28; PO nos. 2, 4, 5.
3. Mohlberg SacrVeron no. 93.
4. See Eucharistic Prayer III.
5. See Eucharistic Prayer IV.
6. See SC art. 7, 47; PO nos. 5, 18.
7. See Pius XII, Encycl. «Humani generis»: AAS 42(1950) 570 - 571. Paul VI, Encycl. «Mysterium fidei» nos. 33 - 35; Solemn Profession of Faith, 30 June 1968, nos. 24 - 26. SCR, Instr. EuchMyst, 25 May 1967, nos. 3, 9.
8. See Council of Trent, sess. 13, 11 Oct. 1551: Denz - Schon 1635 - 61.
9. See PO no. 2.
10. See SC art. 11.
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