Papal Easter Blessing from the Vatican 150 years ago
From Glasgow University Special Collections (Dougan Collection) (Dougan 102 Item 9.)
"11 But Mary stayed outside the tomb weeping. And as she wept, she bent over into the tomb
12 and saw two angels in white sitting there, one at the head and one at the feet where the body of Jesus had been.
13 And they said to her, “Woman, why are you weeping?” She said to them, “They have taken my Lord, and I don’t know where they laid him.”
14 When she had said this, she turned around and saw Jesus there, but did not know it was Jesus.
15 Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” She thought it was the gardener and said to him, “Sir, if you carried him away, tell me where you laid him, and I will take him.”
16 Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni,”which means Teacher.
17 Jesus said to her, “Stop holding on to me, for I have not yet ascended to the Father. But go to my brothers and tell them, ‘I am going to my Father and your Father, to my God and your God.’”
18 Mary of Magdala went and announced to the disciples, “I have seen the Lord,” and what he told her."
"The Gospel of John (cf. also Mk 16: 9) emphasizes the special role of Mary Magdalene. She is the first to meet the Risen Christ. At first she thinks he is the gardener; she recognizes him only when he calls her by name: "Jesus said to her, 'Mary'. She turned and said to him in Hebrew, 'Rabbuni' (which means Teacher).
Jesus said to her, 'Do not hold me, for I have not yet ascended to the Father, but go to my brethren and say to them, I am ascending to my Father and to your Father, to my God and your God'. Mary Magdalene went and said to the disciples, 'I have seen the Lord'; and she to old them that he had said these things to her" (Jn 20:16-18).
Hence she came to be called "the Apostle of the Apostles".
38 Mary Magdalene was the first eyewitness of the Risen Christ, and for this reason she was also the first to bear witness to him before the Apostles. This event, in a sense, crowns all that has been said previously about Christ entrusting divine truths to women as well as men."
"Ioannis autem Evangelium (Cfr. item Marc. 16, 9) extollit praesertim praecipuas Mariae Magdalenae partes. Prima videlicet ea resuscitato obvia fit Christo. Principio eum, quidem hortorum esse arbitratur custodem, quem tunc agnoscit solum, cum nomine ipsam appellat. “Dicit ei Iesus: “Maria!”. Conversa illa dicit ei Hebraice: “Rabbunì”, quod dicitur Magister.
Dicit ei Iesus: “Iam noli me tenere, nondum enim ascendi ad Patrem; vade autem ad fratres meos et dic eis: Ascendo ad Patrem meum et Patrem vestrum et Deum meum et Deum vestrum”. Venit Maria Magdalene annuntians discipulis: “Vidi Dominum!” et quia haec dixit ei” (Io. 20, 16-18).
Quam ob rem nuncupatur quoque illa “apostolorum apostola” (Cfr. RABANI MAURI De vita beatae Mariae Magdalenae, XXVII: «Salvator . . . ascensionis suae eam (=Mariam Magdalenam) ad apostolus instituit apostolam» (PL 112, 1574). «Facta est Apostolorum Apostola, per hoc quod ei committitur ut resurrectionem dominicam discipulis annuntiet»: In Ioannem Evangelistam expositio, C. XX, L. III, 6 (S. THOMAE AQUINATIS, Comment. in Matthaeum et Ioannem Evangelistas), Ed. Parmens, X, 629).
Etenim iam ipsos ante apostolos fuit Maria Magdalene oculata Christi resuscitati testis ideoque prima etiam testimonium reddidit illi coram apostolis. Certo quodam pacto cumulat hic eventus omnia ea quae prius iam dicta sunt de veritatibus divinis a Christo mulieribus haud secus ac viris concreditis."
"“They will look on him whom they have pierced.”
The whole of John’s gospel is fundamentally nothing but the fulfillment of these words, nothing but the effort to direct our eyes and hearts to gaze on him.
And the whole liturgy of the Church is nothing more than gazing at the Pierced One, whose hidden countenance the priest reveals to the eyes of the Church and the world, in the Liturgy of Good Friday, the high point of the Church’s year.
“Behold the wood of the cross on which hung the savior of the world!” “They will look on him whom they have pierced.” ...
John reports on the event of the piercing of the Crucified with a characteristically elaborate solemnity that immediately shows the weight he attaches to this event.
In the account which concludes with an almost oath-like attestation, John incorporates two texts of the Old Testament, whose inclusion brings the meaning of this event to light.
He says, “None of his bones will be broken,” presenting a passage from the Passover rite of the Jews, one of the prescriptions concerning the paschal lamb. Thus he indicates that Jesus, whose side was pierced at the same hour as the ritual slaughter of the paschal lambs in the Temple, is the true paschal lamb without blemish in whom the meaning of all cultus and ritual is finally fulfilled; indeed, it becomes clear for the first time what cultus truly means. ...
The second text of the Old Testament, built into the scene where Jesus’ side is pierced by the soldier’s lance, makes still clearer what is meant, even as the allusion is difficult to understand in detail. John says that a soldier opened the side of Jesus with a lance.
He uses here the same word that in the Old Testament is used in the depiction of the creation of Eve from the side of the sleeping Adam. Whatever this reference may mean in its particulars, this much is clear, namely, that he wants to say that the mystery of man’s and woman’s creation from and for each other is repeated in the communion of Christ and believing mankind.
The Church originates from the opened side of the dying Christ."
"Christ also confided to his Church a message: "Go throughout the whole world, preach the good news to all creation."
The evangelization has a mystical origin; it is a gift that comes from the cross of Christ, from that open side, from that blood and from that water.
The love of Christ, like that of the Trinity of which it is the historical manifestation, is "diffusivum sui", it tends to expand and reach all creatures, "especially those most needy of thy mercy."
Christian evangelization is not a conquest, not propaganda; it is the gift of God to the world in his Son Jesus.”
Good Friday, 1613. Riding WestwardBy John Donne 1572–1631
Let mans Soule be a Spheare, and then, in this,
The intelligence that moves, devotion is,
And as the other Spheares, by being growne
Subject to forraigne motion, lose their owne,
And being by others hurried every day,
Scarce in a yeare their naturall forme obey:
Pleasure or businesse, so, our Soules admit
For their first mover, and are whirld by it.
Hence is't, that I am carryed towards the West
This day, when my Soules forme bends toward the East.
There I should see a Sunne, by rising set,
And by that setting endlesse day beget;
But that Christ on this Crosse, did rise and fall,
Sinne had eternally benighted all.
Yet dare I'almost be glad, I do not see
That spectacle of too much weight for mee.
Who sees Gods face, that is selfe life, must dye;
What a death were it then to see God dye?
It made his owne Lieutenant Nature shrinke,
It made his footstoole crack, and the Sunne winke.
Could I behold those hands which span the Poles,
And tune all spheares at once peirc'd with those holes?
Could I behold that endlesse height which is
Zenith to us, and our Antipodes,
Humbled below us? or that blood which is
The seat of all our Soules, if not of his,
Made durt of dust, or that flesh which was worne
By God, for his apparell, rag'd, and torne?
If on these things I durst not looke, durst I
Upon his miserable mother cast mine eye,
Who was Gods partner here, and furnish'd thus
Halfe of that Sacrifice, which ransom'd us?
Though these things, as I ride, be from mine eye,
They'are present yet unto my memory,
For that looks towards them; and thou look'st towards mee,
O Saviour, as thou hang'st upon the tree;
I turne my backe to thee, but to receive
Corrections, till thy mercies bid thee leave.
O thinke mee worth thine anger, punish mee,
Burne off my rusts, and my deformity,
Restore thine Image, so much, by thy grace,
That thou may'st know mee, and I'll turne my face
" Quell' anima là sù c'ha maggior pena,"disse 'l maestro, "è Giuda Scarïotto"
"it may be urged that in exaggerating the original malice of Judas, or denying that there was even any good in him, we minimize or miss the lesson of this fall.
The examples of the saints are lost on us if we think of them as being of another order without our human weaknesses.
And in the same way it is a grave mistake to think of Judas as a demon without any elements of goodness and grace.
In his fall is left a warning that even the great grace of the Apostolate and the familiar friendship of Jesus may be of no avail to one who is unfaithful.
And, though nothing should be allowed to palliate the guilt of the great betrayal, it may become more intelligible if we think of it as the outcome of gradual failing in lesser things.
So again the repentance may be taken to imply that the traitor deceived himself by a false hope that after all Christ might pass through the midst of His enemies as He had done before at the brow of the mountain.
And though the circumstances of the death of the traitor give too much reason to fear the worst, the Sacred Text does not distinctly reject the possibility of real repentance."
"That Jesus should have [apparently] shown so little foresight in the choice of an apostle naturally caused great perplexity to his followers; and consequently the Gospels present the facts of the betrayal as well as the character of Judas from partisan points of view and in different ways. ...
In all likelihood, Judas, being of the district of Judah, while the rest were all Galileans, was not impressed with the Messianic character claimed by Jesus, and therefore, merely to obtain immunity for himself, committed the cowardly act of betraying him to the soldiers and officers of the priests that came with swords and staves to seize him and his followers.
He singled out Jesus by kissing him while greeting him as rabbi (John xviii. 1 et seq.); they then seized Jesus and brought him bound to Annas and Caiaphas the high priest (Matt. xxvi. 47 et seq., and par. pas.), while his disciples, including Peter, left their master to his destiny."
“What people don’t realize is how much religion costs. They think faith is a big electric blanket, when of course it is the cross.”
Flannery O`Connor, The Habit of Being
“It began to drizzle rain and he turned on the windshield wipers; they made a great clatter like two idiots clapping in church.”
“I hope you don’t have friends who recommend Ayn Rand to you. The fiction of Ayn Rand is as low as you can get re fiction. I hope you picked it up off the floor of the subway and threw it in the nearest garbage pail. She makes Mickey Spillane look like Dostoevsky.”
"Why does Jesus come to Jerusalem? Or perhaps better: How does Jesus enter into Jerusalem?
The crowd acclaims him King. And he does not oppose this, he does not silence them (cf. Luke 19:39-40).
But what kind of King is Jesus? Let us see: he rides a colt, he does not have a court that follows him, he is not surrounded by an army that would symbolize power.
Those who welcome him are humble, simple people, who have the sense to see in Jesus something more; they have that sense of faith, which says: this is the Saviour.
Jesus does not enter the Holy City to receive the honours reserved for earthly kings, to those who have power, to those who dominate.
He enters to be beaten, insulted and reviled, as Isaiah foretold in the first reading (cf. Isaiah 50:6); he enters to receive a crown of thorns, a reed, a purple cloak, his royalty will be an object of scorn; he enters to climb Calvary, carrying a tree. ...
Jesus enters Jerusalem to die on the cross. And it is exactly here that his being a king, as God, is manifested: the royal throne is the wood of the cross!
I think of what Benedict XVI said to the cardinals: you are princes but of a crucified King. That is Jesus’ throne. Jesus takes it upon himself…
Why the cross? Because Jesus takes upon himself evil, filth, the sin of the world, even our sin, the sins of all of us, and he washes them away with his blood, with mercy, with God’s love"
"The second diagram for that day, for the blessing of the palms, shows an altar with an image of the Crucifixion with the Virgin and St John. Seven palms rest to the side of the altar, while the Gospel book is held on a step below with the red-coped bishop on next step between two deacons (brown circles), crucifer (acolyte holding a processional cross), taperers (acolytes holding candles), thurifer (acolyte holding incense container), holy water and sacristan (priest in charge of the sacristy where the eucharistic hosts and ritual objects were kept) to rear."
"[W]hen Catholics are a small body in a country, they cannot easily become a mark for their enemies, but our prospect in this time before us is that we shall be so large that our concerns cannot be hid, and at the same time so unprotected that we cannot but suffer.
No large body can be free from scandals from the misconduct of its members.
In medieval times the Church had its courts in which it investigated and set right what was wrong, and that without the world knowing much about it. Now the state of things is the very reverse.
With a whole population able to read, with cheap newspapers day by day conveying the news of every court, great and small to every home or even cottage, it is plain that we are at the mercy of even one unworthy member or false brother.
It is true that the laws of libel are a great protection to us as to others. But the last few years have shown us what harm can be done us by the mere infirmities, not so much as the sins, of one or two weak minds.
There is an immense store of curiosity directed upon us in this country, and in great measure an unkind, a malicious curiosity. If there ever was a time when one priest will be a spectacle to men and angels it is in the age now opening upon us."He pithily set out why such scandalous conduct is a very serious issue. Further on he said:
"And hence the popular antipathy to Catholicism seems, and will seem more and more, to be based upon reason, or common sense, so that first the charge will seem to all classes of men true that the Church stifles the reason of man, and next that, since it is impossible for educated men, such as her priests, to believe what is so opposite to reason, they must be hypocrites, professing what in their hearts they reject."Misconduct brings down on the miscreant and by extension on the Church the charge of hypocrisy.
"The elementary proposition of this new philosophy [in the Age of Infidelity] which is now so threatening is this—that in all things we must go by reason, in nothing by faith, that things are known and are to be received so far as they can be proved.
Its advocates say, all other knowledge has proof—why should religion be an exception?
And the mode of proof is to advance from what we know to what we do not know, from sensible and tangible facts to sound conclusions ...
You will say that their theories have been in the world and are no new thing. No.
Individuals have put them forth, but they have not been current and popular ideas.
Christianity has never yet had experience of a world simply irreligious. Perhaps China may be an exception.
We do not know enough about it to speak, but consider what the Roman and Greek world was when Christianity appeared. It was full of superstition, not of infidelity.
There was much unbelief in all as regards their mythology, and in every educated man, as to eternal punishment.
But there was no casting off the idea of religion, and of unseen powers who governed the world. When they spoke of Fate, even here they considered that there was a great moral governance of the world carried on by fated laws.
Their first principles were the same as ours. Even among the sceptics of Athens, St. Paul could appeal to the Unknown God. Even to the ignorant populace of Lystra he could speak of the living God who did them good from heaven.
And so when the northern barbarians came down at a later age, they, amid all their superstitions, were believers in an unseen Providence and in the moral law.
But we are now coming to a time when the world does not acknowledge our first principles.
Of course I do not deny that, as in the revolted kingdom of Israel, there will be a remnant. .... But I speak first of the educated world, scientific, literary, political, professional, artistic—and next of the mass of town population, the two great classes on which the fortunes of England are turning: the thinking, speaking and acting England.
My Brethren, you are coming into a world, if present appearances do not deceive, such as priests never came into before, that is, so far forth as you do go into it, so far as you go beyond your flocks, and so far as those flocks may be in great danger as under the influence of the prevailing epidemic."
"1. A seminary is the only true guarantee for the creation of the ecclesiastical spirit.
And this is the primary and true weapon for meeting the age, not controversy.
Of course every Catholic should have an intelligent appreciation of his religion, as St. Peter says, but still controversy is not the instrument by which the world is to be resisted and overcome. ...
In this ecclesiastical spirit, I will but mention a spirit of seriousness or recollection.
We must gain the habit of feeling that we are in God's presence, that He sees what we are doing; and a liking that He does so, a love of knowing it, a delight in the reflection, "Thou, God, seest me."
A priest who feels this deeply will never misbehave himself in mixed society.
It will keep him from over-familiarity with any of his people; it will keep him from too many words, from imprudent or unwise speaking; it will teach him to rule his thoughts.
It will be a principle of detachment between him and even his own people; for he who is accustomed to lean on the Unseen God, will never be able really to attach himself to any of His creatures.
And thus an elevation of mind will be created, which is the true weapon which he must use against the infidelity of the world. (Hence, what St. Peter says: 1, ii, 12, 15; iii, 16.)
Now this I consider to be the true weapon by which the infidelity of the world is to be met.
2. And next, most important in the same warfare, and here too you will see how it is connected with a Seminary, is a sound, accurate, complete knowledge of Catholic theology.
This, though it is not controversial, is the best weapon (after a good life) in controversy.
Any child, well instructed in the catechism, is, without intending it, a real missioner.
And why? Because the world is full of doubtings and uncertainty, and of inconsistent doctrine—a clear consistent idea of revealed truth, on the contrary, cannot be found outside of the Catholic Church.
Consistency, completeness, is a persuasive argument for a system being true.
Certainly if it be inconsistent, it is not truth."
"The bishop is he who keeps watch; he cares for hope keeping watch for his people.
A spiritual attitude is that which places the emphasis overseeing the flock with a "look of togetherness"; it is the bishop who cares for everything which maintains the cohesion of the flock.
Another spiritual attitude places the emphasis on watching over, paying attention to danger.
Both the attitudes have to do with the essence of the episcopal mission and they acquire all of their strength of this attitude that is considered the most essential, and that consists of keeping watch.
One of the strongest images of this attitude is that of the Exodus, in which it is said that Yahweh will keep watch over his people during Easter night, therefore called "the eve".
What I would like to underline is the peculiar profoundness that the act of keeping watch has, in respect to overseeing in a more general way or a more punctual watch.
To oversee refers more to the care of the doctrine and of the customs, while to keep watch alludes rather to the caring that there is sun and light in our hearts.
To watch over speaks of being on the lookout for the advance of imminent danger, while keeping watch speaks of holding up with patience the processes through which the Lord carries ahead the salvation of his people.
To watch over is sufficient to be awake, astute, quick.
To keep watch one needs to be more meek, more patient, and more constant in giving charity.
To oversee and to watch over they speak of a certain necessary control.
On the other hand, to keep watch one speaks of hope, the hope of the merciful Father who keeps watch over the process of the hearts of his children.
To keep watch manifests and consolidates the parresia of the bishop, who displays the Hope "without altering the Cross of Christ".
Together with the image of Yahweh who keeps watch over the great exodus of the people of the alliance, there is another image, more familiar but equally strong: that of Saint Joseph.
It is he who keeps watch until he falls asleep dreaming over Baby Jesus and Mother.
From this the deep keeping watch of Joseph gives birth to that silent look that signifies he is able to care for his little flock with poor means; and thus ‘sprouts’ also the vigilant and astute look which succeeded in avoiding all the dangers which threatened the Baby Jesus."
""Don't forget the poor!" And those words came to me: the poor, the poor. Then, right away, thinking of the poor, I thought of Francis of Assisi."
This is how the Pope described the choice of his name, he has spoken of "a poorer Church for the poor" but, maybe I am a bit stupid, I am not sure what "poor" means"
"The rule and life of the Minor Brothers is this, namely, to observe the holy Gospel of our Lord Jesus Christ by living in obedience, without property and in chastity."
"Attention to New Social Problems and the New Forms of Poverty139.A special moment in proclaiming hope is concern for the poor in our society, where no one ought to forget that the person–as recalled by the Second Vatican Council–is the source, center and purpose of economic and social life.
Part of the Church’s concern is that development might not be understood exclusively in an economic sense but rather in one which considers every aspect of the human person.
Christian hope is directed towards the heavenly Kingdom and eternal life. However, this eschatological goal does not lessen the commitment to the advancement of the earthly city. On the contrary, it gives it meaning and incentive.
Indeed “buoyed up by hope, he is preserved from selfishness and lead to the happiness that flows from charity.” Earthly progress and the growth of the Kingdom are not separate entities, because the vocation of humanity to eternal life, instead of relieving the person from expending his God-given energies for the development of his life in this world, makes it all the more imperative.
140.It is not the specific task of the Church to offer solutions to economic and social questions. However, her teachings contain general principles which are indispensable for the construction of a just social and economic order. Even in this matter, the Church must proclaim the Gospel. Each Bishop in his particular Church has to become the Herald of the Gospel, indicating that the core of its message can be found in the Beatitudes.
Finally, since the commandment of love of neighbour has concrete implications, the Bishop needs to promote appropriate initiatives in his diocese and to exhort the people to overcome possible attitudes of apathy, passivity and egoism, whether in individuals or entire groups.
Equally important for the Bishop is to awaken through his preaching the Christian conscience of every citizen, exhorting each one to work in an active solidarity and with the means available to defend all persons from whatever abuses might assail their human dignity.
In this regard, he has continually to remind the faithful that Christ is present in every poor and needy person (cf. Mt 25:31-46). The image of the Lord as the one who is to come as Judge at the end of time is the promise of definitive justice for the living and the dead and for all people of all times and places"
"Poor for the Kingdom
12. One of the characteristics most mentioned by the Synodal Fathers in relationship with the holiness of the Bishop is his poverty. Man of poor heart, is the image of the poor Christ, imitating the poor Christ, being poor with a profound vision. His simplicity and austerity of life confer total freedom in God.
The Holy Father invited us to examine "our attitude towards earthly goods and about the use of them... to verify to what point in the Church the personal and community conversion has achieved effective evangelical poverty... to be poor at the service of the Gospel"
With these last expressions, John Paul II reminds us that this means following the evangelical radicalism for whom blessed is who becomes poor for the Kingdom, following the sequela of Jesus-Poor, to live in communion with brothers according to the model of the apostolic vivendi forma, witnessed in the Book of the Acts of the Apostles."
"9. What concrete choices should be made for the Bishop, before his Particular Church and within it, to witness authentic poverty? How may he realize the authentic image of a poor Bishop free of any ties for the Kingdom? A difficulty which must be overcome for this finality and which impede the practice of the evangelical Beatitude of poverty. How may he be the defender of the widow, of the orphan and of the foreigner in today’s meaning of these terms?"
"Struggling against poverty in poverty of spirit
15. Just as we must struggle to free those oppressed by a poverty which is destructive, so there can be a kind of poverty which frees our energies for love and service. This is the gospel poverty which we want to practise.
We should be poor before the Father, like Jesus in his prayer, his teaching and his deeds. We should be poor with Mary, remembering God’s mighty works. We should be poor in the face of our brothers and sisters, marked by a style of life which draws people to Jesus the Lord.
The bishop is the father and the brother of the poor.
When it is necessary, he should not hesitate to raise his voice for those who have no voice, so that their rights will be recognised and respected. In particular, he "must do everything he can so that in every Christian community, the poor feel ‘at home’" (Novo millennio ineunte, 50).
It is only then, as we face the world filled with missionary dynamism, that we can speak credibly of the joy of the humble and pure of heart, the power of forgiveness and the hope that those who hunger and thirst for justice will finally be satisfied by God."
"20. The Synod Fathers, as a sign of collegial unity, responded to the appeal which I made at the opening Mass of the Synod that the evangelical Beatitude of poverty should be considered an indispensable condition for a fruitful episcopal ministry in present-day circumstances.
Here too, amid the assembly of Bishops there stood out the figure of Christ the Lord, ''who carried out the work of redemption in poverty and under oppression'', and who invites the Church, and above all her pastors, ''to follow the same path in communicating to humanity the fruits of salvation''.
Consequently, the Bishop who wishes to be an authentic witness and minister of the Gospel of hope must be a vir pauper. This is demanded by the witness he is called to bear to Christ, who was himself poor.
It is also demanded by the Church's concern for the poor, who must be the object of a preferential option. The Bishop's decision to carry out his ministry in poverty contributes decisively to making the Church the ''home of the poor''.
This decision also provides the Bishop with inner freedom in the exercise of his ministry and enables him to communicate effectively the fruits of salvation.
Episcopal authority must be exercised with untiring generosity and inexhaustible liberality. On the Bishop's part, this calls for complete trust in the providence of the heavenly Father, an open-hearted communion of goods, an austere way of life and continuous personal conversion.
Only in this way will he be able to share in the struggles and sufferings of the People of God, whom he is called not only to lead and nourish but with whom he must show fraternal solidarity, sharing their problems and helping to build their hope.
He will carry out this service effectively if his own life is simple, sober and at the same time active and generous, and if it places those considered least important in our society not on the fringes but rather at the centre of the Christian community.
Almost without realizing it, he will foster a ''creativity in charity'' which will bear fruit not simply in the efficiency of the assistance offered but also in an ability to live in a spirit of fraternal sharing.
In the Church of the Apostles, as the Book of Acts clearly witnesses, the poverty of some members of the community called forth the solidarity of others, with the amazing result that ''there was not a needy person among them'' (4:34).
The Church needs to bear witness to this prophecy before a world assailed by the problems of hunger and inequality between peoples.
In this perspective of sharing and of simplicity of life, the Bishop will administer the goods of the Church like the ''good head of a household'', and be careful to ensure that they are used for the Church's own specific ends: the worship of God, the support of her ministers, the works of the apostolate and initiatives of charity towards the poor.
The title procurator pauperum has always been applied to the Church's pastors.
This must also be the case today, so that the Gospel of Jesus Christ can become present and be heard as a source of hope for all, but especially for those who can expect from God alone a more dignified life and a better future.
Encouraged by the example of their pastors, the Church and the Churches must practise that ''preferential option for the poor'' which I have indicated as programmatic for the third millennium"
"At present we see indistinctly, as in a mirror, but then face to face. At present I know partially; then I shall know fully, as I am fully known"
"10. In the midst of the Year of the Rosary, I issued the Encyclical Letter Ecclesia de Eucharistia, with the intention of shedding light on the mystery of the Eucharist in its inseparable and vital relation to the Church. I urged all the faithful to celebrate the Eucharistic sacrifice with due reverence, offering to Jesus present in the Eucharist, both within and outside Mass, the worship demanded by so great a Mystery. Above all, I suggested once again the need for a Eucharistic spirituality and pointed to Mary, “woman of the Eucharist” as its model"
"If the Church and the Eucharist are inseparably united, the same ought to be said of Mary and the Eucharist." (para 57)
"The Eucharist has been given to us so that our life, like that of Mary, may become completely a Magnificat!" (para 58)
"Una frase del Instrumentum Laboris (nº 2) dice que “es necesario verificar si la ley de la oración corresponde a la ley de la fe, es decir, preguntarse en qué cree y cómo vive el Pueblo de Dios para que la Eucaristía pueda ser cada vez más la fuente y la cumbre de la vida y de la misión de la Iglesia”: una intuición muy rica que va a buscar a Cristo en sus beneficiarios y testigos más pequeños en el santo pueblo fiel de Dios, ese pueblo que -en su totalidad- es “infallibile in credendo”.
1) Nuestro pueblo fiel cree en la Eucaristía como pueblo sacerdotal (cfr. Christi fideles laici, 1, 14). Es una participación cualitativamente constante (cfr. Id. 1, 17).
2) Nuestro pueblo fiel cree en la Eucaristía como pueblo eucarístico en María. Vincula el cariño a la Eucaristía y el cariño a la Virgen nuestra Madre y Señora (cfr. Redemptoris Mater, III, 44). En la escuela de María, mujer eucarística, podemos releer contemplativamente los pasajes en que Juan Pablo II ve a nuestra Señora como mujer eucarística y mirarla no sola sino “en compañía” (Hech. 1;14) del pueblo de Dios. Seguimos aquí aquella regla de la tradición según la cual, con distintos matices “lo que se dice de María se dice del alma de cada cristiano y de la Iglesia entera” (cfr. Ecclesia de Eucharistia, 57).
Nuestro pueblo fiel tiene la verdadera “actitud eucarística” de la acción de gracias y la alabanza. Recordando a María nuestro pueblo fiel agradece el ser recordado por ella y es este memorial de amor verdaderamente eucarístico. Al respecto repito lo que Juan Pablo II afirmaba en el nº 58 de Ecclesia de Eucharistia: “La Eucaristía se nos ha dado para que nuestra vida sea, como la de María, toda ella un magnificat”."
"[E]very time we approach the Body and Blood of Christ in the eucharistic liturgy, we also turn to her who, by her complete fidelity, received Christ's sacrifice for the whole Church. The Synod Fathers rightly declared that "Mary inaugurates the Church's participation in the sacrifice of the Redeemer." She is the Immaculata, who receives God's gift unconditionally and is thus associated with his work of salvation. Mary of Nazareth, icon of the nascent Church, is the model for each of us, called to receive the gift that Jesus makes of himself in the Eucharist"