require the contribution by Christians for the edification of a civil society in the diverse cultural areas of humanity. Based on the principles of solidarity and subsidiarity, constitutive of the social teaching of the Church, Christians promote a civil society based on dignity and the rights of the person, first of all the right to religious freedom, and that of all intermediate bodies, in particular the family. In the same direction, Christians contribute, with all men of good will and in respect for what is for the most part the plural nature of society, to the promotion of state and international institutions that favour good government. Beyond the promotion and regulation of a good life at the level of individual nations, these should come together to what is by now an urgent necessity to build a new world order based on rules that are shared and binding, that guarantee all peoples the possibility of a balanced and integral development of the natural and human resources.

CONCLUSION
Eucharistic existence in contemporary trials

I. Summary

In the encounter with freedom that liturgical action favors, for two thousand years the experience of amazement has been renewed for man, with particular intensity by the Eucharistic Rite. In the practice of the rite itself, in the lowering of the risen Son who died on the cross and is risen and through the gift of the Holy Spirit, the Father shows Himself, gives Himself and expresses Himself to man. In the eulogy and in the Eucharist, in listening to the word and in the consummation of the sacrifice, the faithful worshiper of God, after the confiteor, is accepted to communication with the Body that redeems, due to the unrepeatable event of the Easter of Jesus, and is sent to bear witness to the redemption of the whole world.

The Eucharist becomes at the same time the source and the summit of the life and mission of the Church in the self-same action in which it is celebrated. The Paschal event, the Eucharist and the Church thus achieve the concrete form through which, throughout history, the Trinty encounters all men for their salvation.

The marvels of divine grace are enclosed in the holy species of the bread and the wine transubstantiated into the body and blood of Christ. In these, the Son of God, made man, dead and risen, willingly remains given: awaiting the free involvement of man. The Church celebrates these mysteries, is nourished by this heavenly food and adores Him, recognising in the sacramental Jesus the Way to the Truth and to Life. Man who by grace receives this gift has each time a singular experience. The loving mercy of the Trinity breaks into the mechanical succession of the instances of his time, creates there a beneficial discontinuity which provokes a decision. Then realising at the abysmal difference between the infinite freedom of God which is given eucharistically and the limitation of human freedom the faithful abandons himself to Christ, and transforms his existence into a living offering.

This takes on a true and personal eucharistic form on a personal and social level.

The physiognomy of the Christian and the community of the faithful live by this Eucharistic form which progressively transforms the rhythms of personal existence, while contributing to the building of a good live even on a social level. Birth, growing up, being educated, love, suffering and death are signed by the eucharistic power articulated in the whole seven day sacramental and, because of the Eucharist, the life of Christians and of the communities draws benefit from receiving the gifts of the Spirit, from the increase in virtues, from the discovery that God's commandments, authentically obeyed, are the fulfilment of love. The relationship of the redeemed man with the universe is deeply renewed, while with ever-increasing energy, Christians are urged towards a radical commitment for social justice and the achievement of peace above all in these uniquely troubled times in which all cultural areas in the world find themselves, the Christian, living his own communitarian existence in an eucharistic form, becomes a tireless proclaimer and witness of Jesus Christ and of His Gospel in all fields of human existence: from the local district to the school, to the workplace, to the world of culture, of economics, of politics, of social communications etc.

Christian communities, eucharistically founded, become the place in which every individual can experience that the following of Christ opens to eternal life, offering, already from within history, the hundredfold (cf. Mt 19:29). Women and men from all classes, races and cultures, may at any time in their lives, meet other men and women, Christians, who due to their Eucharistic existence, propose themselves as discreet companions of a path of freedom.

II. A Final Wish

This Eucharistic form of the personality and of ...