An intimate bond exists between Eucharist and
Through the practice of the so-called
"intercommunion", the present currents of ecumenism seek to demonstrate
that the fundamental differences in the understanding of the Catholic
Eucharist and the Protestant communion have been overcome. The open
criticism of the recent Encyclical
Ecclesia de Eucharistia is an exhortation to pay no heed to the
It is precisely such developments, facilitated by a minority, that
endanger the ecumenical process. Theirs is not a fight for the unity of
the Church of Jesus Christ, but the quest for a Church which will abdicate
her own apostolic foundations.
In Ecclesia de Eucharistia, John Paul II stresses the
apostolicity of the Church as her living moment. The Church is apostolic
because in her the Apostles will continue to teach, guide and sanctify,
until the return of Christ. Through the successors of the Apostles, the
Bishops, assisted by the priests, the saving work begun by Christ is
continued in the Church and for men and women.
Priest as in persona Christi
The authentic transmission of the faith occurs through the sacrament of
Orders that is implicit in succession. Apostolic succession guarantees the
authenticity of the doctrine presented as binding. With it is expressed
the fundamental criterion for succession, that is, inner identification
with the faith of the Fathers, the teaching of the Church and the Pope as
Supreme Pastor of the Church, without succession becoming merely an empty
mechanism, degraded in a purely material way to a formality. Apostolic
succession is the intimate acceptance of the faith that the individual on
whom the mandate is conferred has received from the Church.
Before the rest of the People of God, the ministerial priest offers the
Eucharistic sacrifice in persona Christi. He does not simply
offer the sacrifice in the place of Christ, but in "specific, sacramental
identification with the eternal High Priest" (Ecclesia de Eucharistia,
n. 29), which, through the offering of the Eucharistic sacrifice,
reconciles man with God. The priest celebrates the gift that Jesus Christ
has offered to his Church. The gift of the bread and wine must be included
in the gift of self that Jesus has made to the Father, so as to be
transformed into it and offered to us as the Body and Blood of Jesus.
In partaking of Christ's Body and Blood and through Jesus Christ, we
are also given the communion of the Son with the Father. He lives in us
and we live through him, for he is our food on the journey towards eternal
life. It is Christ himself who makes us participate in his reconciliatory
sacrifice and includes us in communion with God.
Consequently, the mission of service to the Church steers us clear of
human manipulation, since the gratuitous character of the gift is
preserved only through the conferral of power by the Bishop. The permanent
centre of the Eucharist is Jesus himself, from whose hands we receive the
gifts and who welcomes us into the lasting promise of his presence.
Eucharist is linked to vocations
The specifically sacramental power received through ordination calls
into question the priest's own life. It gives to the ordained priest the
reassurance that, despite the multiple obligations that his duties impose
on him, his life is bound to Christ's generous love for human beings. The
Decree on the Ministry and Life of Priests of the Second Vatican Council,
Presbyterorum Ordinis, points to the Eucharistic sacrifice as "the
centre and root of the whole priestly life" (n. 14). Through the daily
celebration of the Eucharist, the generous love of Christ on the Cross
becomes an example for the priest and impels him to consider his own life
as a service to men and women, as well as to building the Kingdom of God.
The intensity and inner spontaneity with which a man accepts the
priestly vocation can also become an example of the response to God's call
for many young men. A vocation is often born from a young man's personal
encounter with a priest who models his own life on the Eucharist. What is
fascinating in this regard is the complete fulfilment of the pastoral love
of the priest who, by celebrating the Eucharist, confers meaning and
orientation upon the whole of his existence.
It is therefore a cause of deep distress that in many parishes the
celebration of the Eucharist is no longer the norm. The sacrifice of Holy
Mass has been replaced by celebrations of the Word, led by Religious and
lay people. They do their best to keep the Sunday celebrations going,
exercising "in a praiseworthy way the common priesthood of all the
faithful based on the grace of Baptism" (Ecclesia de Eucharistia,
However, this omission of the Eucharist, which can only be celebrated
by a priest, must not be held up as a model for the future. In the
Eucharist the entire People of God becomes the Body of Christ, whose Head
is Christ himself. Only through the celebration of the holy Eucharistic
sacrifice are we united to Christ so directly as to permit the faithful
assembled to experience their identity as a community of baptized persons.
Giving the teaching proper place
The Church becomes concrete in Eucharistic Communion. She is built up
and receives the form of the Body of Christ. That is why it is
indispensable that the Eucharist be celebrated by an ordained priest. In
offering the Eucharistic sacrifice, he represents Christ himself who
transforms the believers gathered into Church.
The Encyclical Ecclesia de Eucharistia of Pope John Paul II very
clearly recalls the connection between the Eucharist and the priesthood.
The fundamental bond between the sacramental celebration of the
transubstantiation of the bread and the wine into the Body and Blood of
the fulfilment of the Eucharistic mystery and the ordained office
If this understanding of the Eucharistic sacrifice were to occupy its
former central place in the Church, young people would once again give
themselves with dedication and total availability to the true heart of our
In the Eucharist, Christ is reconciled with God. Together with the
Eucharist instituted by Christ, the priesthood was also instituted. What
is concrete in the action of Jesus does not admit of a separating of the
Eucharist from the ordained minister.