THE EUCHARIST, CENTER 0F THE ENTIRE SACRAMENTAL LIFE

58 The primacy of the Eucharist over ail the other sacraments is unquestionable, as is also its supreme efficacy in building up the Church (cf. LG 11, 17; instruction, Eucharisticum mysterium, nn. 5-15).

For in the Eucharist, when the words of consecration have been pronounced, the profound (net the phenomenal) reality of bread and wine is changed into the body and blood of Christ, and this wonderful change has in the Church come to be called "transubstantiation." Accordingly, under the appearances (that is, the phenomenal reality) of the bread and wine, the humanity of Christ, not only by its power but by itself (that is, substantially), united with his divine Person, lies hidden in an altogether mysterious way (cf. Paul VI, Encyci. Mysterium fidei, AAS, 1965, p. 766).

This sacrifice is not merely a rite commemorating a past sacrifice. For in it Christ by the ministry of the priests perpetuates the sacrifice of the Cross in an unbloody manner through the course of the centuries (cf. SC, 47). in it too he nourishes the faithful with himself, the Bread of Life, in order that, filled with love of God and neighbor, they may become more and more a people acceptable to God.

Having been nourished with the Victim of the sacrifice of the Cross, the faithful should by a genuine and active love remove the prejudices because of which they are al limes accused of a sterile worship that keeps them from being brotherly and from co-operating with other people. By its nature the Eucharistic banquet is meant to help the faithful to unite their hearts with God more each day in frequent prayer, and thence 10 acknowledge and love other men as brothers of Christ and sons of God the Father.