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| THE REAL PRESENCE |  |
CHRIST IN THE EUCHARIST |
PRESBYTERORUM ORDINIS
Therefore the object that priests strive for by their ministry and life is the procuring of the glory of God the Father in Christ. That glory consists in men's conscious, free, and grateful acceptance of God's plan as completed in Christ and their manifestation of it in their whole life. Thus priests, whether they devote themselves to prayer and adoration, or preach the Word, or offer the Eucharistic sacrifice and administer the other sacraments, or exercise other services for the benefit of men, are contributing at once to the increase of God's glory and men's growth in the divine life.
The purpose then for which priests are consecrated by God through the ministry of the bishops is that they should be made sharers in a special way in Christ's priesthood and, by carrying out sacred functions, act as his ministers who through his Spirit continually exercises his priestly function for our benefit in the liturgy. [12] By Baptism priests introduce men into the People of God; by the sacrament of Penance they reconcile sinners with God and the Church; by the Anointing of the Sick they relieve those who are ill; and especially by the celebration of Mass they offer Christ's sacrifice sacramentally.
But the other sacraments, and indeed all ecclesiastical ministries and works of the apostolate are bound up with the Eucharist and are directed towards it [14]. For in the most blessed Eucharist is contained the whole spiritual good of the Church, [15] namely Christ himself our Pasch, and the living bread which gives life to men through his flesh --- that flesh which is given life and gives life through the Holy Spirit. Thus men are invited and led to offer themselves, their works and all creation with Christ. For this reason the Eucharist appears as the source and the summit of all preaching of the Gospel: catechumens are gradually led up to participation in the Eucharist, while the faithful who have already been consecrated in baptism and confirmation are fully incorporated in the Body of Christ by the reception of the Eucharist.
Therefore the Eucharistic celebration is the center of the assembly of the faithful over which the priest presides. Hence, priests teach the faithful to offer the divine victim to God the Father in the sacrifice of the Mass and with the victim to make an offering of their whole life. In the spirit of Christ the pastor, they instruct them to submit their sins to the Church with a contrite heart in the sacrament of Penance, so that they may be daily more and more converted to the Lord, remembering his words: "Repent, for the kingdom of heaven is at hand" (Mt. 7:17). They teach them to take part in the celebrations of the sacred liturgy in such a way as to achieve sincere prayer in them also.
By their fulfillment of the Divine Office, priests themselves should extend to the different hours of the day the praise and thanksgiving they offer in the celebration of the Eucharist. By the Office they pray to God in the name of the Church for the whole people entrusted to them and in fact for the whole world.
The house of prayer in which the most holy Eucharist is celebrated and reserved, where the faithful assemble, and where is worshipped the presence of the Son of God our Saviour, offered for us on the sacrificial altar for the help and consolation of the faithful --- this house ought to be in good taste and a worthy place for prayer and sacred ceremonial. [17]
7. All priests share with the bishops the one identical priesthood and ministry of Christ. Consequently the very unity of their consecration and mission requires their hierarchical union with the order of bishops.[1] This unity is best shown on some occasions by liturgical concelebration and priests also affirm their union with the bishops in the Eucharistic celebration.[2]
Priests as ministers of the sacred mysteries, especially in the sacrifice of the Mass, act in a special way in the person of Christ who gave himself as a victim to sanctify men. And this is why they are invited to imitate what they handle, so that as they celebrate the mystery of the Lord's death they may take care to mortify their members from vices and concupiscences. [13]
In the mystery of the Eucharistic sacrifice, in which priests fulfill their principal function, our redemption is continually carried out. [14] For this reason the daily celebration of it is earnestly recommended. This celebration is an act of Christ and the Church even if it is impossible for the faithful to be present. [15] So when priests unite themselves with the act of Christ the Priest, they daily offer themselves completely to God, and by being nourished with Christ's Body they share in the charity of him who gives himself as food to the faithful.
The fact of the matter is that Christ, in order ceaselessly to do that same will of his Father in the world through the Church, is working through his ministers and therefore remains always the principle and source of the unity of their life. Therefore priests will achieve the unity of their life by joining themselves with Christ in the recognition of the Father's will and in the gift of themselves to the flock entrusted to them. [22] In this way, by adopting the role of the good shepherd they will find in the practice of pastoral charity itself the bond of priestly perfection which will reduce to unity their life and activity. Now this pastoral charity [23] flows especially from the Eucharistic sacrifice. This sacrifice is therefore the center and root of the whole life of the priest, so that the priestly soul strives to make its own what is enacted on the altar of sacrifice. But this cannot be achieved except through priests themselves penetrating ever more intimately through prayer into the mystery of Christ.
18. To enable them to foster union with Christ in all circumstances of life, priests, in addition to the meaningful carrying out of their ministry, have at their disposal the means both common and particular, new and old, which the Holy Spirit has never ceased to raise up among the People of God and which the Church recommends and in fact sometimes commands [12] for the sanctification of her members. Those actions by which Christians draw nourishment through the Word of God from the double table of holy Scripture and the Eucharist hold a preeminent place above all spiritual aids. [13] Everybody knows how important their continuous use is for the personal sanctification of priests.
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