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6. Eucharist - Sacrament of

Questo è il mio sangue dell’alleanza (Mt 26,28; Mc 14,24); questo calice è la nuova alleanza nel mio sangue che viene versato per voi (Lc 22,20; 1Cor 11,25).
I materiali di cui si serve l’eucaristia cristiana non sono affatto una semplice materia bruta, ma sono pietre già squadrate e sapientemente lavorate. Non possiamo partire da zero con le formule eucaristiche cristiane, come non si può partire da zero col vangelo. Nei due casi, per un disegno provvidenziale, abbiamo un Antico Testamento che non è possibile skip to pie 'peers. In fact, if providence has deemed this necessary step, we have neither the right nor the ability to erase it with a sponge.
The Eucharist is dominated by the idea and the reality of the alliance. It is rooted in the alliance, the alliance accomplished.
who is married to her finger, the sign of the covenant: it means the total gift, body and soul, for life, in love. ...
But we know what the Alliance with a capital, of which the others are only sacrament, the symbol?
The eucharist is the sacrament covenant, the blood of .
As we understand it? How do we live?
Reading the Gospels of Matthew and Luke, Jesus is called son of Abraham (Mt 1:1, Lk 3, 34). The two songs
evangelicals - the Benedictus and the Magnificat, that the Christian liturgy takes every day to praise and Vespers, as the pillars of his faith and his hope - do not remember Moses or some other personage of sacred history, but Abraham as the man with whom God established the covenant by oath and promise You remember his holy covenant, the oath he swore to Abraham, our father (Luke 1.72-73); He has helped his servant Israel remembering della sua misericordia, come aveva promesso ai nostri padri, ad Abramo e alla sua discendenza per sempre (Lc 1,54-55).
Con Abramo la Bibbia entra nella storia. Tutto ha inizio verso il 1850 a.C. in Mesopotamia (Gen 11,31-32). Proprio in questo luogo e in questo tempo Dio prende l’iniziativa di rivelarsi . Abramo vive un’esperienza interiore che lo domina: Dio gli parla. Vattene dal tuo paese, dalla tua patria e dalla casa di tuo padre... (Gen 12,1). Quando Dio parla lo fa sempre per portarci verso un altrove ; verso se stesso.
Dio non si rivolge a nessuno per lasciarlo nella situazione precedente, ma gli ordina di andare oltre, di passare ad altra terra and other deities. First step of faith: let go, no safety net: to trust him.
Go 'to the land that I will show you (Gen 12:1). Here the adventure begins with Abraham and the people on the way in which we are engaged too. The only country where you can stop God is
Abraham friend of God (Isaiah 41:8), he left: he believed in the divine word and waited impassively. For this nobody was like him in glory (Sir 44.19). The Jewish and Christian traditions proclaim father of all who believe (Rom 4:11).
whole history of God's people, throughout the history of peoples, the whole story Part of salvation from this call and this response.
From this open source in the sterility of Abraham, replaced by open source in the virginity of Mary, and their dual faith that says yes without batting an eye. Is there anything too hard for the Lord? (Gen 18.14).
This sentence announces the miraculous conception of Isaac, and is taken to ensure the Annunciation by the angel to Mary's virginal conception of Jesus Nothing is impossible with God (Luke 1:37). This faith
prepares and welcomes the incarnation of the Son of God, the son of Abraham, son of the Virgin, universal brother di tutti gli uomini, vita e salvezza del mondo.
In realtà con la sua pasqua di morte e di risurrezione, Gesù figlio di Abramo,... Figlio di Dio (Lc 3):
- entra personalmente nella beatitudine eterna, la vera terra promessa che noi non conosciamo, e ne apre le porte a tutto il genere umano;
- attira a sé tutti gli uomini (Gv 12,32) e ne fa una sola famiglia di fratelli, un solo corpo (Rm 12,5) e li conduce al Padre, al quale è passato (Gv 13,1).
Tutti voi siete figli di Dio per la fede in Gesù Cristo, poiché quanti siete stati battezzati in Cristo, vi siete rivestiti di Cristo. Non c’è più giudeo né greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus And if you belong to Christ, then you are Abraham's offspring, heirs according to promise (Gal 3 26-29).
Abraham is greater than Moses. Therefore the priesthood of Aaron, brother of Moses, Jesus Christ will be replaced by a higher priesthood, the order of Melchizedek (Heb 7:1-28), from the priesthood that Abraham us to discover: that of our Eucharist.
Melchizedek king of Salem brought out bread and wine was a priest of God Most High and he blessed Abram (Gen 14.19-19).
Psalm 110 promises The perpetual priesthood of Christ: You are a priest forever after the order of Melchizedek (Ps. 110.4). The Hebrews sums up the mystery of salvation history in these terms: In the days of his earthly life (Christ) offered up prayers and supplications with loud cries and tears to him who could save him from death, and was heard for his godly fear, though he was a Son, he learned obedience through what he suffered and being made perfect he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek (Hb 5.7 to 10).
Melchizedek offered bread and wine (Genesis 14:18). It is a gesture of hospitality, a ritual of welcome for foreigners. It is a meal shared between two races, a sign of fraternal alliance. In this bread and wine presented to Abraham, the holy fathers and see a figure with a real sacrifice of the Eucharist. This interpretation has entered the canon of the Mass: Turn your gaze on our offer peaceful and benign as you want to accept the gifts of Abel, the just, the sacrifice of Abraham, our father in faith, holy bread and wine offered by Melchizedek , your high priest (The Roman Canon).
After the meeting with Melchizedek, Abraham sees deepen his experience of God in covenant (Gen 15.4 to 18). God, as a flaming torch, agrees to be cut in half if he fail in his promise. Abraham does not ask anything, do not bargain with him. And Abraham did not give anything, does not promise anything, say anything (cf. Gen 15).
This is the radical difference with the human alliances. God promises everything and gives everything. God is committed to lead man to happiness in this promised land of God affects us personally, just as Abraham's. In spite of our unfaithfulness, God can not contradict itself, he remained faithful. God's love is unconditional. If we are faithless, he remains faithful, he can not deny himself (2 Timothy 2:13). From now on the security of Abraham God's faithfulness will
After ten years of wandering life, Abraham had the promised son, Isaac. An only child.
Now God says, Take your son, your only son whom you love, Isaac, is' the land of Moriah and offer him there as a burnt offering on a mountain that I will show you (Gen 22:2).
Abraham the believer, in hope believed against hope, and so became the father of many nations ... He never wavered in their faith (Rom 4:18-19). By faith Abraham, when put to the test, offered up Isaac, and he who had received the promises offered up his only son, to whom it was said, In Isaac your offspring that will nome. Egli pensava infatti che Dio è capace di far risorgere anche i morti: per questo lo riebbe e fu come un simbolo (Eb 11,17-19).
Un simbolo del sacrificio e della risurrezione di Cristo.

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5. Eucharist - Sacrament of creation

La storia degli uomini, la storia della Chiesa, la mia storia personale cominciano con la creazione.
La salvezza dell’uomo è legata alle alleanze d’amore con Dio, di cui la prima è la creazione, il primo sacramento dell’incontro con il Padre.
La creazione è il primo gesto di amore per noi, un gesto sconfinato come l’universo. Un gesto permanente perché la creazione esce ora dalle mani di Dio come da una sorgente. O meglio, Creation is God's heart that never stops giving. Creation is the first act of God for man as the conception is the first gesture of love of parents for their child. It is the first gesture which will be followed by many others until the child becomes as big as the parents until he becomes as big as God
creation is therefore something that God is making improvements towards a better life, consciousness, humanization, deification. ...
As in the chromosomes is programmed miniaturized and prodigiously throughout the life of a human being, except, of course, his free choices, so from the beginning, in the chromosomes of the universe and humanity, a life force and draws called humanity and the world to the fullness and the total realization that this force is God is a Person, the Word, the incarnate Word: Jesus Christ in the heart of the world transform it and bring it to the deification. Since the beginning
(Genesis 1:1, John 1:1), the man and the universe are programmed by the risen Jesus Christ. The code - that is, written consent, but secret - the code for an authentic interpretation of the world is, as Saint Paul tells us, Christ in you, hope of glory (Col 1:27). The eternal Son of the Father is the alpha, the beginning of the world, e l’omega, il compimento. È il punto di partenza e di arrivo, e tutto ciò che vi è in mezzo. Creatore con il Padre e lo Spirito, con la sua incarnazione egli diventa anche creatura, uomo fra gli uomini, corpo fra i corpi, materia in mezzo alla materia, per condurre ogni cosa alla pienezza della vita divina, perché lui solo ne conosce la via, anzi, lui solo è la Via (Gv 14,6).
Per usare un paragone: egli non solo è il costruttore del bolide, ma si mette anche al volante e guida la corsa. Dirige l’evoluzione del cosmo e la trascina. Egli è generato prima di ogni creatura; poiché per mezzo di lui sono state create tutte le cose, quelle nei cieli e quelle sulla terra... Tutte sono state create through him. He is before all things and in him all things hold together. He is also the head of the body, the Church, the beginning, the firstborn from the dead to be supreme in all things. Because it pleased God to dwell in him all the fullness (of the gods and the universe) ... (Col 1.15 to 19).
This deification is the meaning of endless movement and realized, in a particularly intense, the Eucharist. By the consecration the bread and wine, the material elements of the world are changed into the body and blood of the Son of God the Spirit's power of creation is invested with the sovereign light of the Risen Lord and becomes the fullness which is Christ himself. It is a progression of matter to man, man to Christ, and Christ to the Father. This return of the creature to God is meant, in a manner that exceeds all other sacraments, the Eucharist. The moment of consecration when the bread and wine, fruits of the earth and human, become Christ's body, (this time of consecration) performs in the blink of an eye the way of the centuries toward God's creation , born from the heart of God, returns to the heart of God to be eternally praise and glory of his grace (Ephesians 1:6).
The Eucharist is the case for two elements of this world, bread and wine, what must be for the whole world and the man himself when they shall be considered in light of the Resurrection: Christ all in all (Col 3:11), all in all God (1 Cor 15:28). It is the Eucharist that guide and anticipates the end of time (not in the sense that shortens the life of the world, but that gives us an advance, a deposit, a sample) through the divine becoming man and the universe .
The Eucharist is the great sacrifice of praise by which the Church speaks on behalf of all creation. In fact the world that God has reconciled with itself, is present at every eucharist: in the bread and wine, in the presence of the faithful e nelle preghiere che offrono per se stessi e per tutti gli uomini. I fedeli e le loro preghiere, poiché sono uniti nella persona del Signore e alla sua intercessione, sono trasfigurati ed accolti. Così l’eucaristia rivela al mondo ciò che esso deve diventare (Consiglio ecumenico delle Chiese, 1976).

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4. The Eucharistic meal

Il pane e il vino, frutti della terra e del lavoro dell’uomo , sono naturalmente destinati a essere condivisi a tavola. Il Signore, infatti, istituì l’eucaristia mentre cenavano (Gv 13,2), cioè durante un pasto: a mensa con i dodici (Mt 26,20). L’eucaristia è un pasto condiviso: Prendetelo e distribuitelo tra voi (Lc 22,17).
Un pasto condiviso è molto più del nutrirsi e del dissetarsi: è un importante gesto umano!
È una celebrazione rituale della famiglia, della fraternità, dell’amicizia, dell’ospitalità, della riconciliazione. Il simbolo dell’eucaristia non è l’atto del mangiare, ma quello di condividere nella comunione fraterna: condividere il pasto con qualcuno significa riconoscerlo come fratello. ...

Il sacramento dell’eucaristia non consiste principalmente nella presenza reale di Cristo, ma nel mangiare Cristo insieme, in un pasto fraterno.
Ogni sacramento è presenza reale di Cristo. Egli è presente in ogni comunità unita nel suo nome; è presente nella sua parola. L’eucaristia è mangiare e bere Cristo insieme; è la frazione del pane consacrato e la condivisione del vino consacrato.
Il pasto deve essere un’assemblea. Purtroppo il nostro mondo industrializzato, schiacciato dal progresso (!) non ha più tempo di radunarsi gratuitamente e di condividere fraternamente tra convitati. Ci si nutre, è vero: si ingoia, ci si abbuffa; oppure si insacca un panino, si mangia a raffica al self-service senza una parola, senza posare lo sguardo su un volto amico. Nella Bibbia e presso i popoli che noi chiamiamo primitive introduces each meal in the encounter with others and the Other ... The natural role of the meal, in addition to food, is to bring together, to create a communion of minds and hearts, to share food and spiritual land. Do not invite an enemy, or, if you should ask, is an expressive gesture of forgiveness in an attempt to have it sincere friend. Being a traitor just as you take the bite of friendship means to be possessed by the devil, as Judas (John 13.27). A meal
human gathering of brothers, brothers who makes or assembles.
While he was at table in the house it happened many publicans and sinners sat down with Jesus and his disciples. Seeing this, the Pharisees said to His disciples: "Why does your teacher eat with tax collectors and sinners?".
he heard this he said: "I'm not the healthy who need a doctor, but the sick. Go and learn what it means: I desire mercy, not sacrifice. For I came not to call the righteous, but sinners ( 9.10 to 13 meters).
We have here the overwhelming sense of Jesus' meals your teacher eat with tax collectors and sinners; behaves as a brother of sinners. And this mercy makes them friends of God and the return brothers.
If a common meal produces results so exciting, as this will be true about that meal that is the Eucharist, Jesus ate and shared. In bellyfuls, the mouth is only on the jaw plate. In fraternal meals is above the lips, tongue and smile and conversation is the word: sharing news, ideas and feelings more than bread and salt.
The development of the old days there was perhaps more accustomed to be silent than to speak, to be serious than to smile, to gather in an individualism more than ecstatic to sing merrily. It is therefore necessary to find as soon as those words also spontaneous and improvised to say that everyone feels warm and fraternal meeting (prayer of the faithful, the exchange of peace, thanksgiving). Otherwise young people will be looking in the seven clubs in the warm atmosphere that Christ loved to share with his guests.
A meal is finally sharing. A meal made from each on its own is not a meal. Strongly affirms Paul When you meet together, your not to eat the Lord's Supper. Each fact, when taking part in dinner, take their first meal and one is hungry and another is drunk (1 Cor 11:20-21).
The bread is for everyone. The cup must pass from hand to hand, lip to lip. For each and every one must be the looks, smiles, gestures and words. Share! But
share è ben diverso che dare... Si dà ciò che è proprio.
Il dare mette gli altri nella spiacevole situazione di debitori .
Il condividere, invece, li rende liberi.
Non condivido ciò che è mio, condividiamo del nostro, perché il Padre celeste ce l’ha dato: è lui la fonte di tutto. Quanto è preziosa la tua grazia, o Dio! Si rifugiano gli uomini all’ombra delle tue ali, si saziano dell’abbondanza della tua casa e li disseti al torrente delle tue delizie. È in te la sorgente della vita, alla tua luce vediamo la luce (Sal 36,8-10). Come preparazione alla comunione la liturgia ci fa pregare: Padre nostro... dacci oggi il nostro pane . It's his bread to become our own, never mine. If we are aware of this, grow wild humility, blessing the Eucharist. Even atheist
economy of capitalism and individualistic properties exasperated, a man worthy of the name, will live out his meals and put her in a mindset and an atmosphere of brotherhood in the early Christian community of Jerusalem is ideal:
Everyone believed were together and had everything in common, who had owned and sold the substances and was part of it all, as any had need. Day by day, attending the temple together and breaking bread in their houses of food with glad and sincere hearts, praising God and having favor with all the people (Acts 2.44 to 47).