has its source and culmination in the celebration of the Eucharist, that is, in communion with the Triune God and the unity among human persons that is realized in Christ through the Holy Spirit (IL #7, emphasis added).Later on, it reminds us that regular participation at Mass and regular reception of the Sacrament is the primary practical way that we embark on our journey of encounter with God and unity with our neighbours:
The Eucharistic assembly manifests and nourishes the missionary synodal life of the Church. In the participation of all Christians, in the presence of different ministries and the presidency of the bishop or priest, the Christian community is made visible, in which a differentiated co-responsibility of all for the mission is realized (#25).Highlighting the quality of our liturgical presence – not simply showing up to Mass, but looking to it as the most important way that we participate in a missionary, synodal Church (#12) – reminds me of Sacrosanctum Concilium's own famous expression of “the wish of the Church that all the faithful should be led to take that full, conscious, and active part in liturgical celebrations which is demanded by the very nature of the liturgy” (SC #14).
The People of God is never simply the sum of the baptised; rather, it is the ‘we’ of the Church, the communitarian and historical subject of synodality and mission, so that all may receive the salvation prepared by God (#3, emphasis added).We’re invited to see the People of God as the mystery, a real work and gift of God’s own saving presence in the world, at least insofar as Christians faithfully show the charity and truth of God. De Lubac puts it this way:
Grace which is produced and maintained by the sacraments does not set up a purely individual relationship between the soul and God or Christ; rather does each individual receive such grace in proportion as he is joined, socially, to that one body whence flows this saving life-stream….All the sacraments are essentially sacraments of the Church; in her alone do they produce their full effect, for in her alone, ‘the society of the Spirit’ is there…participation in the gift of the Spirit” (Catholicism, p. 82-83)The True Body of the Church, which bears and is bound together by the Sacrament of the Real Presence of Christ (the Eucharist), can therefore be the Sacrament of the True Body in the world, the means of “the salvific unity willed by God,” visible to the world (IL #9). Here is the sacramental basis for the IL’s vision of a missional Church.
有鑒於教宗方濟各的病情穩定,醫生14日晚上沒有發布相關通知。聖座新聞室稱之為「積極」的信號,而且強調之後會減少有關教宗病況的消息。教宗繼續接受治療。
教宗府講道神師帕索里尼神父在保祿六世大廳帶領的四旬期避靜第三場默想。他探討了人類不斷試圖掩蓋自身軟弱,卻不願直面內心深處的空虛。神父強調,內在之死並非終結,因為天主並不視之為失敗,而是將其看作邁向新生命的起點。帕索里尼神父在第四場默想中強調,天主沒有等到我們死後才賜給我們永生,卻在此時此刻就已經賜下,只要我們領受祂的聖神即可獲得。
羅馬時間,2025年3月12日晚上,聖座新聞室發表了有關教宗方濟各健康狀況的最新消息:「在整體醫療狀況複雜的情況下,教宗的臨床狀況仍然穩定。昨天進行的胸部 X 光檢查從放射學角度證實了前幾天觀察到的病情改善。」
3月12日早晨,聖座新聞室提供了有關教宗狀況的最新消息。教宗方濟各的臨床症狀保持穩定,在依然複雜的病況下略有好轉。11日,他通過視頻連線參加了在保祿六世大廳舉行的聖座部會避靜活動,專務祈禱,並且領了聖體。此外,他也繼續進行治療,白天接受高流量氧氣治療。
聖座各部會首長於3月9日四旬期第一主日下午5點開始了在保祿六世大廳進行的避靜,直到14日結束。教宗府講道神師帕索里尼神父帶領避靜,其主題是“永生的希望”。在第一天的默想中,帕索里尼神父指出:“我們常常被‘必須完美’的觀念所困擾,然而福音教導我們,真正的‘不完美’並非脆弱,而是缺乏愛。”