suggests. Their essential action has as its aim to assure the beauty and objective dignity of the celebration for the whole Assembly [98]. Without being able to enter in the important specific problems, it will be useful in this report to recall that art also, placed at the service of Eucharistic action -- especially in that which regards vestments, altar cloths and holy vessels [99] -- as also song and music, receive in their turn full light from the ars celebrandi. They contribute to the actuosa participatio if they respect this objective ars celebrandi[100].

CHAPTER THREE
Anthroplological, cosmological and social dimensions of the Eucharist

I. Two Premises

The consideration of the Eucharistic rite as a sacramental action that is, by itself, capable of presenting the Eucharist as source and summit of the life and mission of the Church, would not be complete if one did not show its transforming strength in the personal and communitarian life of the faithful and, through that, its fruitfulness towards the family of humanity and all peoples. In other words, the Eucharist conferring Eucharistic form on human existence, influences not only individuals and ecclesial communities, but through these also society, cultures, as well as determining the interaction of human beings with the universe.

1. Eucharist and Evangelization

The uniqueness of the Easter event , which gives origin to the intrinsic unity of the Eucharist and the Church documented in the one act of worship which is the Eucharistic rite, engenders as well the profound unity between the life and the mission of the Christian and that of the whole Church. The common witness of the free and satisfying encounter with Christ flows into the proclamation and invitation to all the family of humanity, excluding nobody, to take part in the life of the Christian community. Pursuing in the community an education in gratuity, in thinking like Christ and in universality, Christians are driven to commit themselves with all human beings on a cultural, ecological and social level.

Conceived in that way, the daily life of the Christian individual (Eucharistic spirituality) always both personal and communitarian, puts into practice, in a tangible way the evangelization and new evangelization in which human promotion is always implied.

2. Eucharist, Intercultural nature and Inculturation

Evangelization, by the nature of man and in force of the dynamism of the Incarnation, is always historically situated and called to interact with the most diverse cultures. One can well understand that care that, after the Second Vatican Council has been given by the various Churches to the process of inculturation of the liturgical rites. This urgency has been reiterated by the Magisterium many times in the last decades [101]. It is worth while remembering that the decisive condition for the necessary development of this important process which, by its very nature requires to be submitted to constant verification, is the previous recognition of the original intercultural nature of the event celebrated. The Eucharistic celebration represents the Paschal Event which itself puts the conditions for its communicability to all human cultures. This is made possible by the universal Singularity of the Person and the story of Jesus Christ who, precisely through the Incarnation assumes the entire human condition. In order to express the intercultural dimension of the Eucharist it is valuable -- especially in occasions of big international celebrations or in Churches where there is a relevant number of foreign visitors -- the use of the Latin language.

With regard to this perspective, the use of the vernacular and the considered use of particular expressive forms in the rites, temples, decor and songs to celebrate the Eucharistic action, which should always and in every latitude remain the unique Eucharist instituted by Christ [102], can become fruitful and paradigmatic expressions of the need for inculturation for evangelization [103].

If a condition for inculturation is the recognition of the intercultural nature of the mystery celebrated, then by its very nature every Inculturation implies a continuous evangelization of the culture itself. This will not lack an unavoidable critical" instance towards the culture in which a specific Christian community find itself to live and celebrate.

Interreligious dialogue also finds a space in the balanced link between evangelization and inculturation assured by the very nature of the Eucharist [104]. It is indeed an intrinsic moment of the faith of the Christian community, which is decisive in a missionary context, and especially in the populated Asian continent. In this context, it is advisable to look with attention at the Oriental Churches to draw profit from their experience.

II. Anthropological Dimension of the ...