preside and celebrate the Eucharist The Eucharistic Prayer
'N she eucharistic prayer thanks is God for the whole work of salvation, and the offerings become the Body and Blood of Christ "(General Instruction of the Roman Missal 72): This begins by stating that dictated this prayer is an integral part of the" Liturgy of the Eucharist ", which embraces well as the presentation of gifts and Communion. In fact, we pray and invoke the Spirit upon the gifts that were brought to the altar, which are then shared in communion. It is not, therefore, a prayer in itself, aimed at the consecration of bread and wine made with the words of the priest, and deeply rooted in the ritual of the Eucharist in the strict sense. The union is also guaranteed by the prayer offerings, which recommends to God the gifts brought by the people means its contribution to the sacrifice and the link with creation, which are the result. Not for nothing is the Eucharistic Prayer is presented as the climax and culmination of the entire celebration "(OGMR 78). In truth is that which puts more strain on the participation of the faithful, because they can not implement, through no fault of their own, the dynamics of composition. For this reason, even after many years, it is rather tricky. It is certainly the context in which to dwell here on the whole issue here, but simply to recall some concrete attitudes of this segment of celebration. A
nzitutto states that "the priest invites the people to raise their hearts to the Lord in prayer and thanksgiving, and associated with him in solemn prayer, that he, on behalf of the whole community, aimed God the Father through Jesus Christ in the Holy Spirit "(OGMR 78). This wording is explicit that this is a solemn prayer of thanksgiving, where similar lemma expresses its concrete action that the whole community is called to do with the priest who presides, beyond the view of prayer reduced to a mere formula to be recited, as important. In other words, prayer involves concrete action, that the priest shall put in place in full harmony with the assembly present. The prayer, then, is a very specific action in which the "thank you" turned to God translates into the ability to feel part of a community grateful for being reunited by the Spirit, especially the Lord's Day, to continue the visible presence of Christ in history. What usually is defined "Community" is precisely the meeting of brothers, which is actually acting Eucharistic condensed primarily in the willingness to be molded from the divine. This, in turn, culminated in the joining together with Christ in the great deeds of God 'agency' in the Eucharist is precisely such a history (as is technically called), that is in being able to identify with and tell the world what Father work for humanity. Especially the preface and other rituals focus the attention of the participants in this action for the identification and recognition. Yet the Word proclaimed enter fully into this work, as believers to get used to being able to read the story in the light of the divine message, to evaluate and appreciate, clearly distinguishing right from wrong and then directing the witness of the Church.
I n compliance with all of this is the sacrificial offering, so named not because it immolino to God victims animals, like in the old covenant, but themselves, their will, namely freedom of working with him to build the kingdom in history. That is the history of the saving events leads to the invocation of the Spirit, which, as transubstantiation the bread and wine into the Body and Blood of Christ, so turns the participants, because they provide, ie become available upon completion of the will of the Father, as Christ did. In short, in every Eucharist should ensure all their "here I am": this is the specific "sacrifice" Christian. Catechesis Augustine in this regard is glassy, \u200b\u200b"The real sacrifice is in every action with which we aim to unite in a holy relationship with God, turning to that supreme good that can make us truly happy. This sacrifice, the Church also celebrates the sacrament of the altar with the well-known to the faithful, in which it is shown that, in what it offers, she herself is offered in what it offers "(City of God 10.6).
Gianni Cavagnoli
From: Pastoral Life
