Sacrifice
9. The Eucharist is above all else a sacrifice. It is the sacrifice of the Redemption and also the sacrifice of the New Covenant,(46) as we believe and as the Eastern Churches clearly profess: "Today s sacrifice, the Greek Church stated centuries ago, "is like that offered once by the Only-begotten Incarnate Word; it is offered by Him (now as then), since it is one and the same sacrifice."(47) Accordingly, precisely by making this single sacrifice of our salvation present, men and the world are restored to God through the paschal newness of Redemption. This restoration cannot cease to be: it is the foundation of the"new and eternal covenant" of God with man and of man with God. If it were missing, one would have to question both the excellence of the sacrifice of the Redemption, which in fact was perfect and definitive, and also the sacrificial value of the Mass. In fact, the Eucharist, being a true sacrifice, brings about this restoration to God.
Consequently, the celebrant, as minister of this sacrifice, is the authentic priest, performing-in virtue of the specific power of-sacred ordination-a true sacrificial act that brings creation back to God. Although all those who participate in the Eucharist do not confect the sacrifice as He does, they offer with Him, by virtue of the common priesthood, their own spiritual sacrifices represented by the bread and wine from the moment of their presentation at the altar. For this liturgical action, which take a solemn form in almost all liturgies, has a "spiritual value and meaning."(48) The bread and wine become in a sense a symbol of all that the eucharistic assembly brings, on its own part, as an offering to God and offers spiritually.
It is important that this first moment of the Liturgy of the Eucharist in the strict sense should find expression in the attitude of the participants. There is a link between this and the offertory "procession" provided for in the recent liturgical reform(49) and accompanied, in keeping with ancient tradition, by a psalm or song. A certain length of time must be allowed, so that all can become aware of this act, which is given expression at the same time by the words of the celebrant.
Awareness of the act of presenting the offerings should be maintained throughout the Mass. Indeed, it should be brought to fullness at the moment of the consecration and of the anamnesis offering, as is demanded by the fundamental value of the moment of the sacrifice. This is shown by the words of the Eucharistic Prayer said aloud by the priest. It seems worthwhile repeating here some expressions in the third Eucharistic Prayer that show in particular the sacrificial character of the Eucharist and link the offering of our persons with Christ's offering: "Look with favor on your Church's offering, and see the Victim whose death has reconciled us to yourself. Grant that we, who are nourished by his body and blood, may be filled with his Holy Spirit, and become one body, one spirit in Christ. May he make us an everlasting gift to you.
This sacrificial value is expressed earlier in every celebration by the words with which the priest concludes the presentation of the gifts, asking the faithful to pray "that my sacrifice and yours may be acceptable to God, the almighty Father." These words are binding, since they express the character of the entire Eucharistic Liturgy and the fullness of its divine and ecclesial content.
All who participate with faith in the Eucharist become aware that it is a "sacrifice," that is to say, a "consecrated Offering." For the bread and wine presented at the altar and accompanied by the devotion and the spiritual sacrifices of the participants are finally consecrated, so as to become truly, really and substantially Christ's own body that is given up and His blood that is shed. Thus, by virtue of the consecration, the species of bread and wine re-present (50) in a sacramental, unbloody manner the bloody propitiatory sacrifice offered by Him on the cross to His Father for the salvation of the world. Indeed, He alone, giving Himself as a propitiatory Victim in an act of supreme surrender and immolation, has reconciled humanity with the Father, solely through His sacrifice, "having cancelled the bond which stood against us."(51)
To this sacrifice, which is renewed in a sacramental form on the altar, the offerings of bread and wine, united with the devotion of the faithful, nevertheless bring their unique contribution, since by means of the consecration by the priest they become sacred species. This is made clear by the way in which the priest acts during the Eucharistic Prayer, especially at the consecration, and when the celebration of the holy Sacrifice and participation in it are accompanied by awareness that "the Teacher is here and is calling for you."(52) This call of the Lord to us through His Sacrifice opens our hearts, so that, purified in the mystery of our Redemption, they may be united to Him in Eucharistic Communion, which confers upon participation at Mass a value that is mature, complete and binding on human life: "The Church's intention is that the faithful not only offer the spotless victim but also learn to offer themselves and daily to be drawn into ever more perfect union, through Christ the Mediator, with the Father and with each other, so that at last God may be all in all."(53)
It is therefore very opportune and necessary to continue to actuate a new and intense education, in order to discover all the richness contained in the new liturgy. Indeed, the liturgical renewal that has taken place since the Second Vatican Council has given, so to speak, greater visibility to the Eucharistic Sacrifice. One factor contributing to this is that the words of the Eucharistic Prayer are said aloud by the celebrant, particularly the words of consecration, with the acclamation by the assembly immediately after the elevation.
All this should fill us with joy, but we should also remember that these changes demand new spiritual awareness and maturity, both on the part of the celebrant-especially now that he celebrates "facing the people"-and by the faithful. Eucharistic worship matures and grows when the words oœ the Eucharistic Prayer, especially the words of consecration, are spoken with great humility and simplicity, in a worthy and fitting way, which is understandable and in keeping with their holiness; when this essential act of the Eucharistic Liturgy is performed unhurriedly; and when it brings about in us such recollection and devotion that the participants become aware of the greatness of the mystery being accomplished and show it by their attitude.
9. The Eucharist is above all else a sacrifice. It is the sacrifice of the Redemption and also the sacrifice of the New Covenant,(46) as we believe and as the Eastern Churches clearly profess: "Today s sacrifice, the Greek Church stated centuries ago, "is like that offered once by the Only-begotten Incarnate Word; it is offered by Him (now as then), since it is one and the same sacrifice."(47) Accordingly, precisely by making this single sacrifice of our salvation present, men and the world are restored to God through the paschal newness of Redemption. This restoration cannot cease to be: it is the foundation of the"new and eternal covenant" of God with man and of man with God. If it were missing, one would have to question both the excellence of the sacrifice of the Redemption, which in fact was perfect and definitive, and also the sacrificial value of the Mass. In fact, the Eucharist, being a true sacrifice, brings about this restoration to God.Consequently, the celebrant, as minister of this sacrifice, is the authentic priest, performing-in virtue of the specific power of-sacred ordination-a true sacrificial act that brings creation back to God. Although all those who participate in the Eucharist do not confect the sacrifice as He does, they offer with Him, by virtue of the common priesthood, their own spiritual sacrifices represented by the bread and wine from the moment of their presentation at the altar. For this liturgical action, which take a solemn form in almost all liturgies, has a "spiritual value and meaning."(48) The bread and wine become in a sense a symbol of all that the eucharistic assembly brings, on its own part, as an offering to God and offers spiritually.
It is important that this first moment of the Liturgy of the Eucharist in the strict sense should find expression in the attitude of the participants. There is a link between this and the offertory "procession" provided for in the recent liturgical reform(49) and accompanied, in keeping with ancient tradition, by a psalm or song. A certain length of time must be allowed, so that all can become aware of this act, which is given expression at the same time by the words of the celebrant.
Awareness of the act of presenting the offerings should be maintained throughout the Mass. Indeed, it should be brought to fullness at the moment of the consecration and of the anamnesis offering, as is demanded by the fundamental value of the moment of the sacrifice. This is shown by the words of the Eucharistic Prayer said aloud by the priest. It seems worthwhile repeating here some expressions in the third Eucharistic Prayer that show in particular the sacrificial character of the Eucharist and link the offering of our persons with Christ's offering: "Look with favor on your Church's offering, and see the Victim whose death has reconciled us to yourself. Grant that we, who are nourished by his body and blood, may be filled with his Holy Spirit, and become one body, one spirit in Christ. May he make us an everlasting gift to you.This sacrificial value is expressed earlier in every celebration by the words with which the priest concludes the presentation of the gifts, asking the faithful to pray "that my sacrifice and yours may be acceptable to God, the almighty Father." These words are binding, since they express the character of the entire Eucharistic Liturgy and the fullness of its divine and ecclesial content.
All who participate with faith in the Eucharist become aware that it is a "sacrifice," that is to say, a "consecrated Offering." For the bread and wine presented at the altar and accompanied by the devotion and the spiritual sacrifices of the participants are finally consecrated, so as to become truly, really and substantially Christ's own body that is given up and His blood that is shed. Thus, by virtue of the consecration, the species of bread and wine re-present (50) in a sacramental, unbloody manner the bloody propitiatory sacrifice offered by Him on the cross to His Father for the salvation of the world. Indeed, He alone, giving Himself as a propitiatory Victim in an act of supreme surrender and immolation, has reconciled humanity with the Father, solely through His sacrifice, "having cancelled the bond which stood against us."(51)
To this sacrifice, which is renewed in a sacramental form on the altar, the offerings of bread and wine, united with the devotion of the faithful, nevertheless bring their unique contribution, since by means of the consecration by the priest they become sacred species. This is made clear by the way in which the priest acts during the Eucharistic Prayer, especially at the consecration, and when the celebration of the holy Sacrifice and participation in it are accompanied by awareness that "the Teacher is here and is calling for you."(52) This call of the Lord to us through His Sacrifice opens our hearts, so that, purified in the mystery of our Redemption, they may be united to Him in Eucharistic Communion, which confers upon participation at Mass a value that is mature, complete and binding on human life: "The Church's intention is that the faithful not only offer the spotless victim but also learn to offer themselves and daily to be drawn into ever more perfect union, through Christ the Mediator, with the Father and with each other, so that at last God may be all in all."(53)
It is therefore very opportune and necessary to continue to actuate a new and intense education, in order to discover all the richness contained in the new liturgy. Indeed, the liturgical renewal that has taken place since the Second Vatican Council has given, so to speak, greater visibility to the Eucharistic Sacrifice. One factor contributing to this is that the words of the Eucharistic Prayer are said aloud by the celebrant, particularly the words of consecration, with the acclamation by the assembly immediately after the elevation.All this should fill us with joy, but we should also remember that these changes demand new spiritual awareness and maturity, both on the part of the celebrant-especially now that he celebrates "facing the people"-and by the faithful. Eucharistic worship matures and grows when the words oœ the Eucharistic Prayer, especially the words of consecration, are spoken with great humility and simplicity, in a worthy and fitting way, which is understandable and in keeping with their holiness; when this essential act of the Eucharistic Liturgy is performed unhurriedly; and when it brings about in us such recollection and devotion that the participants become aware of the greatness of the mystery being accomplished and show it by their attitude.
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