This morning’s General Audience, initially foreseen in St. Peter’s Square, because of the weather conditions was held at 9:40 in Paul VI Hall, where the Holy Father met with groups of pilgrims and faithful from Italy and from all over the world. The faithful and pilgrims, who couldn’t find a place in Paul VI Hall, followed the Audience from the Basilica, where the Pope went, at the end of the Audience, to greet those present.
Continuing with the catechesis on the Holy Mass, in his address in Italian the Pope focused his meditation on the Eucharistic Liturgy: I. Presentation of the gifts.
After summarizing his catechesis in several languages, the Holy Father expressed special greetings to groups of faithful present.
The General Audience ended with the singing of the Pater Noster and the Apostolic Blessing.
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The Holy Father’s Catechesis
Dear Brothers and Sisters, good morning!
Continuing with the catechesis on the Holy Mass, the Liturgy of the Word — on which I reflected in the past catechesis –, is followed by the other constitutive part of the Mass, which is the Eucharistic Liturgy. In it, through the holy signs, the Church renders continually present the Sacrifice of the new Covenant sealed by Jesus on the altar of the Cross (Cf. Second Ecumenical Vatican Council, Constitution Sacrosanctum Concilium, 47). The first Christian altar was the Cross, and when we come to the altar to celebrate Mass, our memory goes <back> to the altar of the Cross, where the first sacrifice was made. The priest, who represents Christ in the Mass, carries out what the Lord Himself did and entrusted to the disciples in the Last Supper: He took the bread and the chalice, rendered thanks, and gave them to the disciples, saying: “Take, eat . . . drink: this is my Body . . . this is the chalice of my Blood. Do this in memory of Me.”
Obedient to Jesus’ command, the Church ordered the Eucharistic Liturgy in moments that correspond to the words and gestures done by Him, on the vigil of his Passion. Thus, in the preparation of the gifts, the bread and wine are taken to the altar, namely, the elements that Jesus took in His hands. In the Eucharistic Prayer we give thanks to God for the work of Redemption and the offerings become the Body and Blood of Jesus Christ. It’s followed by the breaking of the Bread and Communion, through which we relive the experience of the Apostles, who received the Eucharistic gifts from the hands of Christ Himself (Cf. Ordinamento Generale del Messale Romano), 72).
The preparation of the gifts corresponds, then, to Jesus’ first gesture: “He took the bread and the chalice of wine. It’s the first part of the Eucharistic Liturgy. It’s good that it’s the faithful that present the bread and wine to the priest, because they signify the spiritual offering of the Church, gathered there for the Eucharist. It’s beautiful that it’s in fact the faithful that bring the bread and wine to the altar. Although today “the faithful no longer bring, as before, their own bread and wine destined to the Liturgy, yet the rite of the presentation of these gifts keeps its value and spiritual meaning” (Ibid., 73). And in this connection, it’s significant that, in ordaining a new presbyter, the Bishop, when he gives him the bread and wine, says: “Receive the offerings of the holy people for the Eucharistic sacrifice” (Roman Pontifical – Ordination of Bishops, of presbyters and of deacons). <It’s> the people of God that brings the offering, the bread and wine, the great offering for the Mass! Therefore, in the signs of the bread and wine the faithful people put their own offering in the priest’s hands, who places it on the altar or table of the Lord, “which is the center of all the Eucharistic Liturgy”((OGMR, 73). That is, the center of the Mass is the altar, and the altar is Christ. It’s always necessary to look at the altar, which is the center of the Mass. Offered, therefore, in the “fruit of the earth and the work of man,” is the commitment of the faithful to make of themselves, obedient to the divine Word, a “pleasing sacrifice to Almighty God the Father,” “for the good of all His Holy Church.” Thus “the life of the faithful, their suffering, their prayer, their work, are united to those of Christ and to His total offering, and in this way they acquire a new value” (Catechism of the Catholic Church, 1368).
Our offering is certainly a small thing, but Christ is in need of this small thing. The Lord asks little of us, and He gives us so much. He asks little of us. He asks us for good will in ordinary life; He asks us for an open heart; He asks us for the will to be better to receive him who offers Himself to us in the Eucharist. He asks us for these symbolic offerings, which will then become His Body and His Blood. An image of this self-giving movement of prayer is represented by incense that, consumed in the fire, gives off a perfumed smoke that goes up on high: to incense the offerings, as is done on feast days, to incense the cross, the altar, the priest and the priestly people manifest visibly the offertory bond that unites all these realities to Christ’s sacrifice (Cf. OGMR, 75). And don’t forget: it’s the altar that is Christ, but always in reference to the first altar, which is the Cross, and on the altar, which is Christ, we bring our little gifts, the bread and wine, which then will become so much: Jesus Himself who gives Himself to us.
And all this is what the prayer over the offerings expresses. In it the priest asks God to accept the gifts that the Church offers Him, invoking the fruit of the wonderful exchange between our poverty and His richness. In the bread and wine, we present our life to Him, so that it’s transformed by the Holy Spirit into Christ’s sacrifice and becomes, with Him, one spiritual offering pleasing to the Father. While the preparation of the gifts is thus concluded, it disposes us to the Eucharistic Prayer (Cf. Ibid, 77).
May the spirituality of the gift of self, which this moment of the Mass teaches, be able to illume our days, our relations with others, the things we do, the sufferings we meet, helping us to build the earthly city in the light of the Gospel.
[Original text: Italian] [ZENIT’s translation by Virginia M. Forrester]
A warm welcome goes to the Italian-speaking faithful.
I am happy to receive the participants in the General Chapter of the Salesian Missionaries of Mary Immaculate, the Christian Brothers Schools and “God’s Volunteers” of the Focolare Movement.
I greet the faithful of Pavullo nel Frignano, accompanied by the Bishop, Monsignor Germano Bernardini; the young people guests of the Hospitality Center of L’Aquila; the school Institutes, especially those of Civitavecchia and of the Pallotine Sisters of Rome; the members of the Order of Malta of Lombardy and Veneto and the FAIPA associates: “The Golden Keys.” I hope that you all can live the faith as service to God and to brothers.
Finally I greet the young people, the sick and the newlyweds. Lent is a favourable time to intensify the spiritual life: may the practice of fasting be of help to you, dear young people, to acquire greater mastery over yourselves; may the thought of the future help you, dear elderly, to give hope to young people: speak with them; may prayer be for you, dear sick, the means to entrust your sufferings to God and to feel Him always close; finally, may the works of mercy help you, dear newlyweds, to live your conjugal life always oriented to the needs of brothers.
[Original text: Italian] [ZENIT’s translation by Virginia M. Forrester]
I greet the faithful present in St. Peter’s Basilica.
Thank you! Thank you so much for your patience in waiting up to now. May the Lord bless you — bless your patience. But I thought it was better to be here than in the cold, no? Truly? Yes? All right. Now I will give you the Blessing, but first let us pray to Our Lady.
[Hail Mary . . .]
[Blessing][Original text: Italian] [ZENIT’s translation by Virginia M. Forrester]