- In Christ, Head of his Body, the Church, all Christians are “a chosen race, a royal priesthood, a holy nation, a people he claims for his own, to declare his wonderful deeds” (1 Pet 2:9). The Eucharist, as a mystery to be “lived”, meets each of us as we are, and makes our concrete existence the place where we experience daily the radical newness of the Christian life. The eucharistic sacrifice nourishes and increases within us all that we have already received at Baptism, with its call to holiness, (218) and this must be clearly evident from the way individual Christians live their lives. Day by day we become “a worship pleasing to God” by living our lives as a vocation. Beginning with the liturgical assembly, the sacrament of the Eucharist itself commits us, in our daily lives, to doing everything for God’s glory. And because the world is “the field” (Mt 13:38) in which God plants his children as good seed, the Christian laity, by virtue of their Baptism and Confirmation, and strengthened by the Eucharist, are called to live out the radical newness brought by Christ wherever they find themselves. (219) They should cultivate a desire that the Eucharist have an ever deeper effect on their daily lives, making them convincing witnesses in the workplace and in society at large. (220) I encourage families in particular to draw inspiration and strength from this sacrament. The love between man and woman, openness to life, and the raising of children are privileged spheres in which the Eucharist can reveal its power to transform life and give it its full meaning. (221) The Church’s pastors should unfailingly support, guide and encourage the lay faithful to live fully their vocation to holiness within this world which God so loved that he gave his Son to become its salvation (cf. Jn 3:16).
- The first and fundamental mission that we receive from the sacred mysteries we celebrate is that of bearing witness by our lives. The wonder we experience at the gift God has made to us in Christ gives new impulse to our lives and commits us to becoming witnesses of his love. We become witnesses when, through our actions, words and way of being, Another makes himself present. Witness could be described as the means by which the truth of God’s love comes to men and women in history, inviting them to accept freely this radical newness. Through witness, God lays himself open, one might say, to the risk of human freedom. Jesus himself is the faithful and true witness (cf. Rev 1:5; 3: 14), the one who came to testify to the truth (cf. Jn 18:37). Here I would like to reflect on a notion dear to the early Christians, which also speaks eloquently to us today: namely, witness even to the offering of one’s own life, to the point of martyrdom. Throughout the history of the Church, this has always been seen as the culmination of the new spiritual worship: “Offer your bodies” (Rom 12:1). One thinks, for example, of the account of the martyrdom of Saint Polycarp of Smyrna, a disciple of Saint John: the entire drama is described as a liturgy, with the martyr himself becoming Eucharist. (235) We might also recall the eucharistic imagery with which Saint Ignatius of Antioch describes his own imminent martyrdom: he sees himself as “God’s wheat” and desires to become in martyrdom “Christ’s pure bread.” (236) The Christian who offers his life in martyrdom enters into full communion with the Pasch of Jesus Christ and thus becomes Eucharist with him. Today too, the Church does not lack martyrs who offer the supreme witness to God’s love. Even if the test of martyrdom is not asked of us, we know that worship pleasing to God demands that we should be inwardly prepared for it. (237) Such worship culminates in the joyful and convincing testimony of a consistent Christian life, wherever the Lord calls us to be his witnesses.
An update on the recent and upcoming adventures of Fr. Nikola Derpich, LC