Holy Thursday: Pope Speaks on the Effects of the Eucharist
and that forever bear the stigmata as signs of his readiness to die for love. Now we are commissioned to do what he did: to take bread in our hands so that through the Eucharistic Prayer it will be transformed. At our priestly ordination, our hands were anointed, so that they could become hands of blessing. Let us pray to the Lord that our hands will serve more and more to bring salvation, to bring blessing, to make his goodness present!
From the introduction to the Priestly Prayer of Jesus (cf. Jn 17:1), the Canon takes these words: 'Looking up to heaven, to you his almighty Father …' The Lord teaches us to raise our eyes, and especially our hearts. He teaches us to fix our gaze upwards, detaching it from the things of this world, to direct ourselves in prayer towards God and thus to raise ourselves. In a hymn from the Liturgy of the Hours, we ask the Lord to guard our eyes, so that they do not take in or cause to enter within us 'vanitates' – vanities, nothings, that which is merely appearance. Let us pray that no evil will enter through our eyes, falsifying and tainting our very being. But we want to pray above all for eyes that see whatever is true, radiant and good; so that they become capable of seeing God’s presence in the world. Let us pray that we will look upon the world with eyes of love, with the eyes of Jesus, recognizing our brothers and sisters who need our help, who are awaiting our word and our action.
Having given thanks and praise, the Lord then breaks the bread and gives it to the disciples. Breaking the bread is the act of the father of the familywho looks after his children and gives them what they need for life. But it is also the act of hospitality with which the stranger, the guest, is received within the family and is given a share in its life. Dividing (dividere), sharing (condividere) brings about unity. Through sharing, communion is created. In the broken bread, the Lord distributes himself. The gesture of breaking also alludes mysteriously to his death, to the love that extends even to death. He distributes himself, the true 'bread for the life of the world' (cf. Jn 6:51). The nourishment that man needs in his deepest self is communion with God himself. Giving thanks and praise, Jesus transforms the bread, he no longer gives earthly bread, but communion with himself. This transformation, though, seeks to be the start of the transformation of the world – into a world of resurrection, a world of God. Yes, it is about transformation – of the new man and the new world that find their origin in the bread that is consecrated, transformed, transubstantiated.
We said that breaking the bread is an act of communion, an act of uniting through sharing. Thus, in the act itself, the intimate nature of the Eucharist is already indicated: it is agape, it is love made corporeal. In the word 'agape', the meanings of Eucharist and love intertwine. In Jesus’ act of breaking the bread, the love that is shared has attained its most radical form: Jesus allows himself to be broken as living bread. In the bread that is distributed, we recognize the mystery of the grain of wheat that dies, and so bears fruit. We recognize the new multiplication of the loaves, which derives from the dying of the grain of wheat and will continue until the end of the world. At the same time, we see that the Eucharist can never be just a liturgical action. It is complete only if the liturgical agape then becomes love in daily life. In Christian worship, the two things become one – experiencing the Lord’s love in the act of worship and fostering love for one’s neighbour. At this hour, we ask the Lord for the grace to learn to live the mystery of the Eucharist ever more deeply, in such a way that the transformation of the world can begin to take place.
After the bread, Jesus takes the chalice of wine. The Roman Canon describes the chalice which the Lord gives to his disciples as 'praeclarus calix' (the glorious cup), thereby alluding to Psalm 23 , the Psalm which speaks of God as the Good Shepherd, the strong Shepherd. There we read these words: 'You have prepared a banquet for me in the sight of my foes … My cup is overflowing' – calix praeclarus. The Roman Canon interprets this passage from the Psalm as a prophecy that is fulfilled in the Eucharist: yes, the Lord does indeed prepare a banquet for us in the midst of the threats of this world, and he gives us the glorious chalice – the chalice of great joy, of the true feast, for which we all long – the chalice filled with the wine of his love. The chalice signifies the wedding-feast: now the 'hour' has come to which the wedding-feast of Cana had mysteriously alluded. Yes indeed, the Eucharist is more than a meal, it is a wedding-feast. And this wedding is rooted in God’s gift of himself even to death. In the words of Jesus at the Last Supper and in the Church’s Canon, the solemn mystery of the wedding is concealed under the ...
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