The Eucharist builds the Church
Tthhe Second Vatican ouncil teaches that the celebration of e Eucharist is at the centre of the process of the Chureffs growth. After stating that "the Church, as the Kingdom of Christ already present in mystery, grows visibly in the world through the power of God", then, as if in answer to the question: "How does the Church grow?", the Council adds; "as often as the sacrifice of the Cross by which 'Christ our pasch is sacrificed' (1 Cor 5:7) is celebrated on the altar, the work of our redemption is carried out, At the same time in the sacrament of the Eucharistic bread, the unity of the faithful, who form one body in Christ (cf. 1 Cos 10:17), is both expressed and brought about". A causal influence of the Eucharist is present at the Church's very origins. The Evangelists specify that it was the Twelve, the Apostles, who gathered with Jesus at the Last -Supper (cf. Mt 26:20; Mk 14:17; Lk 22:14). This is a detail of notable importance, for the Apostles were both the seeds of the new Israel and the beginning of the sacred hierarchy, By offering them his body and his blood as food, Christ mysteriously involved them in the sacrifice which would be completed later on Calvary. By analogy with the Covenant of Mount Sinai, sealed by sacrifice and the sprinkling of blood, the actions and words of Jesus at the Last Supper laid the foundations of the new messianic community, the People of the New Covenant.
The Apostles, by accepting in the Upper Room Jesus' invitation: "Take, eat", "Drink of it, all of you" (Mt 26:26-27), entered for the first time into sacramental communion with him. From that time forward, until the end of the age, the Church is built up through sacramental communion with the Son of God who was sacrificed for our sake: "Do this in remembrance of me... Do this, as often as you drink it, in remembrance of me" (1 Cor 11:24-25; cf. Lk 22:19).
Incorporation into Christ, which is brought about by Baptism, is constantly renewed and consolidated by sharing in the Eucharistic Sacrifice, especially by that full sharing which takes place in sacramental communion. We can say not only that each of us receives Christ, but also that Christ receives each of us. He enters into friendship with us: "You are my friends" (in 15:14). Indeed, it is because of him that we have life; "He who eats me will live because of me" (in 6:57). Eucharistic communion brings about in a sublime way the mutual "abiding" of Christ and each of his followers; "Abide in me, and I in you" an 15:4).
By its union with Christ, the People of the New Covenant, far from closing in upon itself, becomes a "sacrament" for humanity, a sign and instrument of the salvation achieved by Christ, the light of the world and the salt of the earth (cf. Mt 5:13-16), for the redemption of all. The Church's mission stands in continuity with the mission of Christ; "As the Father has sent me, even so I send you" (in 20:21). From the perpetuation of the sacrifice of the Cross and her communion with the body and blood of Christ in the Eucharist, the Church draws the spiritual power needed to carry out her mission. The Eucharist thus appears as both the source and the summit of all evangelization, since its goal is the communion of mankind with Christ and in him with the Father and the Holy Spirit.
Eucharistic communion also confirms the Church in her unity as the body of Christ. Saint Paul refers to this unifying power of participation in the banquet of the Eucharist when he writes to the Corinthians: "The bread which we break, is it not a communion in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread" (1 Car 10:16-17). Saint John Chrysostom's commentary on these words is profound and perceptive: "For what is the bread? It is the body of Christ. And what do those who receive it become? The Body of Christ not many bodies but one body. For as bread is completely one, though made of up many grains of wheat, and these, albeit unseen, remain nonetheless present, in such a way that their difference is not apparent since they have been made a perfect whole, so too are we mutually joined to one another and together united with Christ". The argument is compelling: our union with Christ, which is a gift and grace for each of us, makes it possible for us, in him, to share in the unity of his body which is the Church. The Eucharist reinforces the incorporation into Christ which took place in Baptism though the gift of the Spirit (cf. 1 Cor 12:13, 27).
The joint and inseparable activity of the Son and of the Holy Spirit, which is at the origin of the Church, of her consolidation and her continued life, is at work in the Eucharist. This was clearly evident to the author of the Liturgy of Saint James: in the epiclesis of the Anaphora, God the Father is asked to send the Holy Spirit upon the faithful and upon the offerings, so that the body and blood of Christ "may be a help to all those who partake of it ... for the sanctification of their souls and bodies". The Church is fortified by the divine Paraclete through the sanctification of the faithful in the Eucharist.
The gift of Christ and his Spirit which we receive in Eucharistic communion superabundantly fulfils the yearning for fraternal unity deeply rooted in the human heart; at the same time it elevates the experience of fraternity already present in our common sharing at the same Eucharistic table to a degree which far surpasses that of the simple human experience of sharing a meal. Through her communion with the body of Christ the Church comes to be ever more profoundly "in Christ in the nature of a sacrament, that is, a sign and irtstrument of intimate unity with God and of the unity of the whole human race".
The seeds of disunity, which daily experience shows to be so deeply rooted in humanity as a result of sin, are countered by the unifying power of the body of Christ. The Eucharist, precisely by building up the Church, creates human community.
The worship of the Eucharist outside of the Mass is of inestimable value for the life of the Church. This worship is strictly linked tothe celebration of the Eucharistic Sacrifice. The presence of Christ under the sacred species reserved after Mass — a presence which lasts as long as the species of bread and of wine remain — derives from the celebration of the sacrifice and is directed towards communion, both sacramental and spiritual. It is the responsibility of Pastors to encourage, also by their personal witness, the practice of Eucharistic adoration, and exposition of the Blessed Sacrament in particular, as well as prayer of adoration before Christ present under the Eucharistic species.
It is pleasant to spend time with him, to lie close to his breast like the Beloved Disciple (cf. in 13:25) and to feel the infinite love present in his heart. If in our time Christians must be distinguished above all by the "art of prayer", how can we not feel a renewed need to spend time in spiritual converse, in silent adoration, in heartfelt love before Christ present in the Most Holy Sacrament'? How often, dear brother and sisters, have I experienced this, and drawn from it strength, consolation and support!
This practice, repeatedly praised and recommended by the Magisterium, is supported by the example of many saints. Particularly outstanding in this regard was Saint Alphonsus Liguori, who wrote: "Of all devotions, that of adoring Jesus in the Blessed Sacrament is the greatest after the sacraments, the one dearest to God and the one most helpful to us." The Eucharist is a priceless treasure: by not only celebrating it but also by praying before it outside of Mass we are enabled to make contact with the very wellspring of grace. A Christian community desirous of contemplating the face of Christ in the spirit which I proposed in the Apostolic Letters Novo Millennia Ineunte and Rosarium Virginis Mariae
aspect of Eucharistic worship, which prolongs and increases the fruits of our communion in the body and blood of the Lord.
"In the course of the day the faithful should not omit visiting the Blessed Sacrament, which in accordance with liturgical law must be reserved in churches with great reverence in a prominent place. Such visits are a sign of gratitude, an expression of love and an acknowledgment of the Lord's presence": Paul VI, Encyclical Utter Mysterium Fidel