THE MYSTERY OF THE CHURCH AND OF THE EUCHARIST
IN THE LIGHT OF THE MYSTERY OF THE HOLY TRINITY
Germany, 30 June-6 July 1982
Faithful to the mandate received at Rhodes,
this report touches upon the mystery of the church in only one of
its aspects. This aspect, however, is particularly important in
the sacramental perspective of our churches, that is, the mystery
of the church and of the eucharist in the light of the mystery of
the holy Trinity. As a matter of fact the request was made to start
with what we have in common and, by developing it, to touch upon
from inside and progressively all the points on which we are not
In composing this document we intend to show
that in doing so we express together a faith which is the continuation
of that of the apostles.
This document makes the first step in the effort
to fulfill the program of the preparatory commission, approved at
the first meeting of the commission for dialogue.
Since there is question of a first step, touching
upon the mystery of the church under only one of its aspects, many
points are not yet treated here. They will be treated in succeeding
steps as has been foreseen in the program mentioned above.
1. Christ, Son of God incarnate, dead and risen, is
the only one who has conquered sin and death. To speak, therefore,
of the sacramental nature of the mystery of Christ is to bring to
mind the possibility given to man, and through him, to the whole
cosmos, to experience the "new creation," the kingdom
of God here and now through material and created realities. This
is the mode (tropos) in which the unique person and the unique event
of Christ exists and operates in history starting from Pentecost
and reaching to the Parousia. However, the eternal life which God
has given to the world in the event of Christ, his eternal Son,
is contained in "earthen vessels." It is still only given
as a foretaste, as a pledge.
2. At the Last Supper, Christ stated that he
"gave" his body to the disciples for the life of "the
many," in the eucharist. In it this gift is made by God to
the world, but in sacramental form. From that moment the eucharist
exists as the sacrament of Christ himself. It becomes the foretaste
of eternal life, the "medicine of immortality," the sign
of the kingdom to come. The sacrament of the Christ event thus becomes
identical with the sacrament of the holy eucharist, the sacrament
which incorporates us fully into Christ.
3. The incarnation of the Son of God, his death
and resurrection were realized from the beginning, according to
the Father's will, in the Holy Spirit. This Spirit, which proceeds
eternally from the Father and manifests himself through the Son,
prepared the Christ event and realized in fully in the resurrection.
Christ, who is the sacrament par excellence, given by the Father
for the world, continues to give himself for the many in the Spirit,
who alone gives life (Jn 6). The sacrament of Christ is also a reality
which can only exist in the Spirit.
4. The Church and the Eucharist:
a) Although the evangelists in the account of
the Supper are silent about the action of the Spirit, he was nonetheless
united closer than ever to the incarnate Son for carrying out the
Father's work. He is not yet given, received as a person, by the
disciples (Jn 7:39): But when Jesus is glorified then the Spirit
himself also pours himself out and manifests himself. The Lord Jesus
enters into the glory of the Father and, at the same time, by the
pouring out of the Spirit, into his sacramental tropos in this world.
Pentecost, the completion of the paschal mystery, inaugurates simultaneously
the last times. The eucharist and the church, body of the crucified
and risen Christ, become the place of the energies of the Holy Spirit.
b) Believers are baptized in the Spirit in the
name of the holy Trinity to form one body (cf. 1 Cor 12:13). When
the church celebrates the eucharist it realizes "what it is,"
the body of Christ (1 Cor 10:17). By baptism and chrismation (confirmation)
the members of Christ are "anointed" by the Spirit, grafted
into Christ. But by the eucharist the paschal event opens itself
out into church. The church becomes that which it is called to be
by baptism and chrismation. By the communion in the body and blood
of Christ, the faithful grow in that mystical divinization which
makes them dwell in the Son and the Father, through the Spirit.
c) Thus, on the one hand, the church celebrates
the eucharist as expression here and now of the heavenly liturgy;
but on the other hand, the eucharist builds up the church in the
sense that through it the Spirit of the risen Christ fashions the
church into the body of Christ. That is why the eucharist is truly
the sacrament of the church, at once as sacrament of the total gift
the Lord makes of himself to his own and as manifestation and growth
of the body of Christ, the church. The pilgrim church celebrates
the eucharist on earth until her Lord comes to restore royalty to
God the Father so that God may be "all in all." It thus
anticipates the judgment of the world and its final transfiguration.
5. The mission of the Spirit remains joined
to that of the Son. The celebration of the eucharist reveals the
divine energies manifested by the Spirit at work in the body of
a) The Spirit prepares the coming of Christ
by announcing it through the prophets, by directing the history
of the chosen people toward him, by causing him to be conceived
by the Virgin Mary, by opening up hearts to his word.
b) The Spirit manifests Christ in his work as
savior, the Gospel which is he himself. The eucharistic celebration
is the anamnesis (the memorial): Truly, but sacramentally, the ephapax
(the "once and for all") is and becomes present. The celebration
of the eucharist is par excellence the kairos (proper time) of the
c) The Spirit transforms the sacred gifts into
the body and blood of Christ (metabole) in order to bring about
the growth of the body which is the church. In this sense the entire
celebration is an epiclesis, which becomes more explicit at certain
moments. The church is continually in a state of epiclesis.
d) The Spirit puts into communion with the body
of Christ those who share the same bread and the same cup. Starting
from there, the church manifests what it is, the sacrament of the
Trinitarian koinonia, the "dwelling of God with men" (cf.
The Spirit, by making present what Christ did once for all
the event of the mystery accomplishes it in all of us. The
relation to the mystery, more evident in the eucharist, is found
in the other sacraments, all acts of the Spirit. That is why the
eucharist is the center of sacramental life.
6. Taken as a whole, the eucharistic celebration
makes present the Trinitarian mystery of the church. In it one passes
from hearing the word, culminating in the proclamation of the Gospel
the apostolic announcing of the word made flesh to the thanksgiving
offered to the Father and to the memorial of the sacrifice and to
communion in it thanks to the prayer of epiclesis uttered in faith.
For the epiclesis is not merely an invocation for the sacramental
transforming of the bread and cup. It is also a prayer for the full
effect of the communion of all in the mystery revealed by the Son.
In this way the presence of the Spirit itself
is extended by the sharing in the sacrament of the word made flesh
to all the body of the church. Without wishing to resolve yet the
difficulties which have arisen between the East and the West concerning
the relationship between the Son and the Spirit, we can already
say together that this Spirit, which proceeds from the Father (Jn
15:26) as the sole source in the Trinity and which has become the
Spirit of our sonship (Rom 8:15) since he is also the Spirit of
the Son (Gal 4:6), is communicated to us particularly in the eucharist
by this Son upon whom he reposes in time and in eternity (Jn 1:32).
That is why the eucharistic mystery is accomplished
in the prayer which joins together the words by which the word made
flesh instituted the sacrament and the epiclesis in which the church,
moved by faith, entreats the Father, through the Son, to send the
Spirit so that in the unique offering of the incarnate Son, everything
may be consummated in unity. Through the eucharist believers unite
themselves to Christ, who offers himself to the Father with them,
and they receive the possibility of offering themselves in a spirit
of sacrifice to each other, as Christ himself offers himself to
the Father for the many, thus giving himself to men.
This consummation in unity brought about by
the one inseparable operation of the Son and the Spirit, acting
in reference to the Father in his design, is the church in its fullness.
1. If one looks at the New Testament one will notice
first of all that the church describes a "local" reality.
The church exists in history as local church. For a region one speaks
more often of churches, in the plural. It is always question of
the church of God but in a given place.
Now the church existing in a place is not formed,
in a radical sense, by the persons who come together to establish
it. There is a "Jerusalem from on high" which "comes
down from God," a communion which is at the foundation of the
community itself. The church comes into being by a free gift, that
of the new creation.
However, it is clear that the church "which
is in" a given place manifests itself when it is "assembled."
This assembly itself, whose elements and requirements are indicated
by the New Testament, is fully such when it is the eucharistic synaxis.
When the local church celebrates the eucharist, the event which
took place "once and for all" is made present and manifested.
In the local church, then, there is neither male nor female, slave
nor free, Jew nor Greek. A new unity is communicated which overcomes
divisions and restores communion in the one body of Christ. This
unity transcends psychological, racial, sociopolitical or cultural
unity. It is the "communion of the Holy Spirit "gathering
together the scattered children of God. The newness of baptism and
of chrismation then bears its fruit. And by the power of the body
and blood of the Lord, filled with the Holy Spirit, there is healed
that sin which does not cease to assault Christians by raising obstacles
to the dynamism of the "life for God in Christ Jesus"
received in baptism. This applies also to the sin of division, all
of whose forms contradict God's design.
One of the chief texts to remember is 1 Cor
10:15-17: one sole bread, one sole cup, one sole body of Christ
in the plurality of members. This mystery of the unity in love of
many persons constitutes the real newness of the Trinitarian koinonia
communicated to men in the church through the eucharist. Such is
the purpose of Christ's saving work, which is spread abroad in the
last times after Pentecost.
This is why the church finds its model, its
origin and its purpose in the mystery of God, one in three persons.
Further still, the eucharist thus understood in the light of the
Trinitarian mystery is the criterion for functioning of the life
of the church as a whole. The institutional elements should be nothing
but a visible reflection of the reality of the mystery.
2. The unfolding of the eucharistic celebration
of the local church shows how the koinonia takes shape in the church
celebrating the eucharist. In the eucharist celebrated by the local
church gathered about the bishop, or the priest in communion with
him, the following aspects stand out, interconnected among themselves
even if this or that moment of the celebration emphasizes one or
The koinonia is eschatological. It is the newness
which comes in the last times. That is why everything in the eucharist
as in the life of the church begins with conversion and reconciliation.
The eucharist presupposes repentance (metanoia) and confession (exomologesis),
which find in other circumstances their own sacramental expression.
But the eucharist forgives and also heals sins, since it is the
sacrament of the divinizing love of the Father, by the Son, in the
But this koinonia is also kerygmatic. This is
evident in the synaxis not only because the celebration "announces"
the event of the mystery, but also because it actually realizes
it today in the Spirit. This implies the proclamation of the word
to the assembly and the response of faith given by all. Thus the
communion of the assembly is brought about in the kerygma, and hence
unity in faith. Orthodoxy (correct faith) is inherent in the eucharistic
koinonia. This orthodoxy is expressed most clearly through the proclamation
of the symbol of faith which is a summary of the apostolic tradition
of which the bishop is the witness in virtue of his succession.
Thus the eucharist is inseparably sacrament and word since in it
the incarnate word sanctifies in the Spirit. That is why the entire
liturgy and not only the reading of holy scriptures constitutes
a proclamation of the word under the form of doxology and prayer.
On the other hand, the word proclaimed is the word made flesh and
Koinonia is at once ministerial and pneumatological.
That is why the eucharist is its manifestation par excellence. The
entire assembly, each one according to rank, is leiturgos of the
koinonia. While being a gift of the Trinitarian God, koinonia is
also the response of men. In the faith which comes from the Spirit
and the word, these put in practice the vocation and the mission
received in baptism: to become living members, in one's proper rank,
of the body of Christ.
3. The ministry of the bishop is not merely
a tactical or pragmatic function (because a president is necessary)
but an organic function. The bishop receives the gift of episcopal
grace (1 Tm 4:14) in the sacrament of consecration effected by bishops
who themselves have received this gift, thanks to the existence
of an uninterrupted series of episcopal ordinations, beginning from
the holy apostles. By the sacrament of ordination the Spirit of
the Lord "confers" on the bishop, not juridically as if
it were a pure transmission of power, but sacramentally, the authority
of servant which the Son received from the Father and which he received
in a human way by his acceptance in his passion.
The function of the bishop is closely bound
to the eucharistic assembly over which he presides. The eucharistic
unity of the local church implies communion between him who presides
and the people to whom he delivers the word of salvation and the
eucharistic gifts. Further, the minister is also the one who "receives"
from his church, which is faithful to tradition, the word he transmits.
And the great intercession which he sends up to the Father is simply
that of his entire church praying with him. The bishop cannot be
separated from his church any more than the church can be separated
from its bishop.
The bishop stands at the heart of the local
church as minister of the Spirit to discern the charisms and take
care that they are exercised in harmony, for the good of all, in
faithfulness to the apostolic tradition. He puts himself at the
service of the initiatives of the Spirit so that nothing may prevent
them from contributing to building up koinonia. He is minister of
unity, servant of Christ the Lord, whose mission is to "gather
into unity the children of God." And because the church is
built up by the eucharist, it is he, invested with the grace of
priestly ministry, who presides at the latter.
But this presidency must be properly understood.
The bishop presides at the offering which is that of his entire
community. By consecrating the gifts so that they become the body
and blood the community offers, he celebrates not only for it, nor
only with it and in it, but through it. He appears then as minister
of Christ fashioning the unity of his body and so creating communion
through his body. The union of the community with him is first of
all of the order of mysterion and not primordially of the juridical
order. It is that union expressed in the eucharist which is prolonged
and given practical expression in the "pastoral" relations
of teaching, government and life. The ecclesial community is thus
called to be the outline of a human community renewed.
4. There is profound communion between the bishop
and the community in which the Spirit gives him responsibility for
the church of God. The ancient tradition expressed it happily in
the image of marriage. But that communion lies within the communion
of the apostolic community. In the ancient tradition (as the Apostolic
Tradition of Hippolytus proves) the bishop elected by the people
who guarantee his apostolic faith, in conformity with what
the local church confesses receives the ministerial grace
of Christ by the Spirit in the prayer of the assembly and by the
laying on of hands (chirotonia) of the neighboring bishops, witnesses
of the faith of their own churches. His charism, coming directly
from the Spirit of God, is given him in the apostolicity of his
church (linked to the faith of the apostolic community) and in that
of the other churches represented by their bishops. Through this
his ministry is inserted into the catholicity of the church of God.
Apostolic succession, therefore, means something
more than a mere transmission of powers. It is succession in a church
which witnesses to the apostolic faith, communion with the other
apostolic faith. The see (cathedra) plays an essential role in inserting
the bishop into the heart of ecclesial apostolicity. On the other
hand, once ordained, the bishop becomes in his church the guarantor
of apostolicity and the one who represents it within the communion
of churches. That is why in his church every eucharist can only
be celebrated in truth if presided over by him or by a presbyter
in communion with him. Mention of him in the anaphora is essential.
Through the ministry of presbyters, charged
with presiding over the life and the eucharistic celebration of
the communities entrusted to them, those communities grow in communion
with all the communities for which the bishop has primary responsibility.
In the present situation the diocese itself is a communion of eucharistic
communities. One of the essential functions of presbyters is to
link these to the eucharist of the bishop and to nourish them with
the apostolic faith of which the bishop is the witness and guarantor.
They should also take care that Christians, nourished by the body
and blood of him who gave his life for his brethren, should be authentic
witnesses of fraternal love in the reciprocal sacrifice nourished
by the sacrifice of Christ. For, according to the word of the apostle,
"if someone sees his brother in need and closes his heart against
him, how does God's love abide in him?" The eucharist determines
the Christian manner of living the paschal mystery of Christ and
the gift of Pentecost. Thanks to it there is a profound transformation
of human existence always confronted by temptation and suffering.
1. The body of Christ is unique. There exists then
only one church of God. The identity of one eucharistic assembly
with another comes from the fact that all with the same faith celebrate
the same memorial, that all by eating the same bread and sharing
in the same cup become the same unique body of Christ into which
they have been integrated by the same baptism. If there are many
celebrations, there is nevertheless only one mystery celebrated
in which all participate. Moreover, when the believer communicates
in the Lord's body and blood, he does not receive a part of Christ
but the whole Christ.
In the same way, the local church which celebrates
the eucharist gathered around its bishop is not a section of the
body of Christ. The multiplicity of local synaxes does not divide
the church, but rather shows sacramentally its unity. Like the community
of the apostles gathered around Christ, each eucharistic assembly
is truly the holy church of God, the body of Christ, in communion
with the first community of the disciples and with all who throughout
the world celebrate and have celebrated the memorial of the Lord.
It is also in communion with the assembly of the saints in heaven,
which each celebration brings to mind.
2. Far from excluding diversity or plurality,
the koinonia supposes it and heals the wounds of division, transcending
the latter in unity.
Since Christ is one for the many, as in the
church which is his body, the one and the many, the universal and
local are necessarily simultaneous. Still more radically, because
the one and only God is the communion of three persons, the one
and only church is a communion of many communities and the local
church a communion of persons. The one and unique church finds her
identity in the koinonia of the churches. Unity and multiplicity
appear so linked that one could not exist without the other. It
is this relationship constitutive of the church that institutions
make visible and, so to speak, "historicize."
3. Since the universal church manifests itself
in the synaxis of the local church, two conditions must be fulfilled
above all if the local church which celebrates the eucharist is
to be truly within the ecclesial communion.
a) First, the identity of the mystery of the
church lived by the local church with the mystery of the church
lived by the primitive church catholicity in time
is fundamental. The church is apostolic because it is founded on
and continually sustained by the mystery of salvation revealed in
Jesus Christ, transmitted in the Spirit by those who were his witnesses,
the apostles. Its members will be judged by Christ and the apostles
(cf. Lk 22:30).
b) Today mutual recognition between this local
church and the other churches is also of capital importance. Each
should recognize in the others through local particularities the
identity of the mystery of the church. It is a question of mutual
recognition of catholicity as communion in the wholeness of the
mystery. This recognition is achieved first of all at the regional
level. Communion in the same patriarchate or in some other form
of regional unity is first of all a manifestation of the life of
the Spirit in the same culture, or in the same historical conditions.
It equally implies unity of witness and calls for the exercise of
fraternal correction in humility. This communion within the same
region should extend itself further in the communion between sister
This mutual recognition, however, is true only
under the conditions expressed in the anaphora of St. John Chrysostom
and the first Antiochene anaphoras. The first condition is communion
in the same kerygma, and so in the same faith. Already contained
in baptism this requirement is made explicit in the eucharistic
celebration. But it also requires the will for communion in love
(agape) and in service (diakonia), not only in words but in deeds.
Permanence through history and mutual recognition
are particularly brought into focus in the eucharistic synaxis by
the mention of the saints in the Canon and of the heads of the churches
in the diptychs. Thus it is understood why these latter are signs
of catholic unity in eucharistic communion, responsible, each on
its own level, for maintaining that communion in the universal harmony
of the churches and their common fidelity to the apostolic tradition.
4. We find then among these churches those bonds
of communion which the New Testament indicated: communion in faith,
hope and love, communion in the sacraments, communion in the diversity
of charisms, communion in the reconciliation, communion in the ministry.
The agent of this communion is the Spirit of the risen Lord. Through
him the church universal, catholic, integrates diversity or plurality,
making it one of its own essential elements. This catholicity represents
the fulfillment of the prayer of Chapter 17 of the Gospel according
to John, taken up in the eucharistic epicleses.
Attachment to the apostolic communion binds
all the bishops together, linking the episkope of the local churches
to the college of the apostles. They too form a college rooted by
the Spirit in the "once for all" of the apostolic group,
the unique witness to the faith. This means not only that they should
be united among themselves by faith, charity, mission, reconciliation,
but that they have in common the same responsibility and the same
service to the church. Because the one and only church is made present
in his local church, each bishop cannot separate the care for his
own church from that of the universal church. When, by the sacrament
of ordination, he receives the charism of the Spirit for the episkope
of one local church, his own, by that very fact be receives the
charism of the Spirit for the episkope of the entire church. In
the people of God he exercises it in communion with all the bishops
who are here and now in charge of churches and in communion with
the living .tradition which the bishops of the past have handed
on. The presence of bishops from neighboring sees at his episcopal
ordination "sacramentalizes" and makes present this communion.
It produces a thorough fusion between his solicitude for the local
community and his care for the church spread throughout the world.
The episkope for the universal church is seen to be entrusted by
the Spirit to the totality of local bishops in communion with one
another. This communion is expressed traditionally through conciliar
practice. We shall have to examine further the way it is conceived
and realized in the perspective of what we have just explained.
[Information Service 49 (1982/II-III) 107-112]