Above taken from Redemptor Hominis. Full Encyclical at: Vatican Website: Pope John Paul II Encyclicals
Sunday, January 5, 2014
On the Holy Eucharist and Sacrament of Penance (taken from the Encyclical 'Redemptor Hominis' (The Redeemer of Man) - Bl. John Paul II
20. Eucharist and Penance
154. The Eucharist is the centre and summit of the whole of sacramental life, through which each Christian receives the saving power of the Redemption, beginning with the mystery of Baptism, in which we are buried into the death of Christ, in order to become sharers in his Resurrection155, as the Apostle teaches. In the light of this teaching, we see still more clearly the reason why the entire sacramental life of the Church and of each Christian reaches its summit and fullness in the Eucharist.
For by Christ's will there is in this Sacrament a continual renewing of the mystery of the Sacrifice of himself that Christ offered to the Father on the altar of the Cross, a Sacrifice that the Father accepted, giving, in return for this total self-giving by his Son, who "became obedient unto death"156, his own paternal gift, that is to say the grant of new immortal life in the resurrection, since the Father is the first source and the giver of life from the beginning. That new life, which involves the bodily glorification of the crucified Christ, became an efficacious sign of the new gift granted to humanity, the gift that is the Holy Spirit, through whom the divine life that the Father has in himself and gives to his Son157 is communicated to all men who are united with Christ.
The Eucharist is the most perfect Sacrament of this union. By celebrating and also partaking of the Eucharist we unite ourselves with Christ on earth and in heaven who intercedes for us with the Father158 but we always do so through the redeeming act of his Sacrifice, through which he has redeemed us, so that we have been "bought with a price"159. The "price" of our redemption is likewise a further proof of the value that God himself sets on man and of our dignity in Christ. For by becoming "children of God"160, adopted sons161, we also become in his likeness "a kingdom and priests" and obtain "a royal priesthood"162, that is to say we share in that unique and irreversible restoration of man and the world to the Father that was carried out once for all by him, who is both the eternal Son163 and also true Man. The Eucharist is the Sacrament in which our new being is most completely expressed and in which Christ himself unceasingly and in an ever new manner "bears witness" in the Holy Spirit to our spirit164 that each of us, as a sharer in the mystery of the Redemption, has access to the fruits of the filial reconciliation with God165 that he himself actuated and continually actuates among us by means of the Church's ministry.
It is an essential truth, not only of doctrine but also of life, that the Eucharist builds the Church166, building it as the authentic community of the People of God, as the assembly of the faithful, bearing the same mark of unity that was shared by the Apostles and the first disciples of the Lord. The Eucharist builds ever anew this community and unity, ever building and regenerating it on the basis of the Sacrifice of Christ, since it commemorates his death on the Cross 167, the price by which he redeemed us. Accordingly, in the Eucharist we touch in a way the very mystery of the Body and Blood of the Lord, as is attested by the very words used at its institution, the words that, because of that institution, have become the words with which those called to this ministry in the Church un ceasingly celebrate the Eucharist.
The Church lives by the Eucharist, by the fullness of this Sacrament, the stupendous content and meaning of which have often been expressed in the Church's Magisterium from the most distant times down to our own days168. However, we can say with certainty that, although this teaching is sustained by the acuteness of theologians, by men of deep faith and prayer, and by ascetics and mystics, in complete fidelity to the Eucharistic mystery, it still reaches no more than the threshold, since it is incapable of grasping and translating into words what the Eucharist is in all its fullness, what is expressed by it and what is actuated by it. Indeed, the Eucharist is the ineffable Sacrament! The essential commitment and, above all, the visible grace and source of supernatural strength for the Church as the People of God is to persevere and advance constantly in Eucharistic life and Eucharistic piety and to develop spiritually in the climate of the Eucharist. With all the greater reason, then, it is not permissible for us, in thought, life or action, to take away from this truly most holy Sacrament its full magnitude and its essential meaning. It is at one and the same time a Sacrifice-Sacrament, a Communion-Sacrament, and a Presence-Sacrament And, although it is true that the Eucharist always was and must continue to be the most profound revelation of the human brotherhood of Christ's disciples and confessors, it cannot be treated merely as an "occasion" for manifesting this brotherhood. When celebrating the Sacrament of the Body and Blood of the Lord, the full magnitude of the divine mystery must be respected, as must the full meaning of this sacramental sign in which Christ is really present and is received, the soul is filled with grace and the pledge of future glory is given169.
This is the source of the duty to carry out rigorously the liturgical rules and everything that is a manifestation of community worship offered to God himself, all the more so because in this sacramental sign he entrusts himself to us with limitless trust, as if not taking into consideration our human weakness, our unworthiness, the force of habit, routine, or even the possibility of insult. Every member of the Church, especially Bishops and Priests, must be vigilant in seeing that this Sacrament of love shall be at the centre of the life of the People of God, so that through all the manifestations of worship due to it Christ shall be given back «love for love "and truly become "the life of our souls"170. Nor can we, on the other hand, ever forget the following words of
"Let a man examine himself, and so eat of the bread and drink of the
This call by the Apostle indicates at least indirectly the close link between the Eucharist and Penance. Indeed, if the first word of Christ's teaching, the first phrase of the Gospel Good News, was "Repent, and believe in the gospel" (metanoeite),172 the Sacrament of the Passion, Cross and Resurrection seems to strengthen and consolidate in an altogether special way this call in our souls. The Eucharist and Penance thus become in a sense two closely connected dimensions of authentic life in accordance with the spirit of the Gospel, of truly Christian life. The Christ who calls to the Eucharistic banquet is always the same Christ who exhorts us to penance and repeats his "Repent"173. Without this constant ever renewed endeavour for conversion, partaking of the Eucharist would lack its full redeeming effectiveness and there would be a loss or at least a weakening of the special readiness to offer God the spiritual sacrifice174 in which our sharing in the priesthood of Christ is expressed in an essential and universal manner. In Christ, priesthood is linked with his Sacrifice, his self-giving to the Father; and, precisely because it is without limit, that self-giving gives rise in us human beings subject to numerous limitations to the need to turn to God in an ever more mature way and with a constant, ever more profound, conversion.
In the last years much has been done to highlight in the Church's practice-in conformity with the most ancient tradition of the Church- he community aspect of penance and especially of the sacrament of Penance. We cannot however forget that conversion is a particularly profound inward act in which the individual cannot be replaced by others and cannot make the community be a substitute for him. Although the participation by the fraternal community of the faithful in the penitential celebration is a great help for the act of personal conversion, nevertheless, in the final analysis, it is necessary that in this act there should be a pronouncement by the individual himself with the whole depth of his conscience and with the whole of his sense of guilt and of trust in God, placing himself like the Psalmist before God to confess: "Against you... have I sinned"175.
In faithfully observing the centuries-old practice of the Sacrament of Penance-the practice of individual confession .with a personal act of sorrow and the intention to amend and make satisfaction-the Church is therefore defending the human soul's individual right: man's right to a more personal encounter with the crucified forgiving Christ, with Christ saying, through the minister of the sacrament of Reconciliation: "Your sins are forgiven"176; "Go, and do not sin again"177. As is evident, this is also a right on Christ's part with regard to every human being redeemed by him: his right to meet each one of us in that key moment in the soul's life constituted by the moment of conversion and forgiveness. By guarding the sacrament of Penance, the Church expressly affirms her faith in the mystery of the Redemption as a living and life-giving reality that fits in with man's inward truth, with human guilt and also with the desires of the human conscience. "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied"178. The sacrament of Penance is the means to satisfy man with the righteousness that comes from the Redeemer himself.
In the Church, gathering particularly today in a special way around the Eucharist and desiring that the authentic Eucharistic community should become a sign of the gradually maturing unity of all Christians, there must a lively-felt need for penance, both in its sacramental aspect179, and in what concerns penance as a virtue. This second aspect was expressed by Paul VI in the Apostolic ConstitutionPaenitemini180. One of the Church's tasks is to put into practice the teaching Paenitemini contains; this subject must be investigated more deeply by us in common reflection, and many more decisions must be made about it in a spirit of pastoral collegiality and with respect for the different traditions in this regard and the different circumstances of the lives of the people of today. Nevertheless, it is certain that the Church of the new Advent, the Church that is continually preparing for the new coming of the Lord, must be the Church of the Eucharist and of Penance. Only when viewed in this spiritual aspect of her life and activity is she seen to be the Church of the divine mission, the Church in statu missionis, as the Second Vatican Council has shown her to be.