Chapter I-2. Worship of the Eucharistic Mystery
3. This worship is directed towards God the Father through Jesus Christ in the Holy Spirit. In the first place towards the Father,
who, as St. John's Gospel says, "loved the world so much that he gave his only Son, so that everyone who believes in him may
not be lost but may have eternal life."
It is also directed, in the Holy Spirit, to the incarnate Son, in the economy of salvation, especially at that moment of supreme
dedication and total abandonment of Himself to which the words uttered in the Upper Room refer: "This is my body given up
for you.... This is the cup of my blood shed for you...." The liturgical acclamation: "We proclaim your death, Lord Jesus"
takes us back precisely to that moment; and with the proclamation of His resurrection we embrace in the same act of
veneration Christ risen and glorified "at the right hand of the Father," as also the expectation of His "coming in glory." Yet it is
the voluntary emptying of Himself, accepted by the Father and glorified with the resurrection, which, sacramentally celebrated
together with the resurrection, brings us to adore the Redeemer who "became obedient unto death, even death on a cross."
And this adoration of ours contains yet another special characteristic. It is compenetrated by the greatness of that human death,
in which the world, that is to say each one of us, has been loved "to the end." Thus it is also a response that tries to repay
that love immolated even to the death on the cross: it is our "Eucharist," that is to say our giving Him thanks, our praise of Him
for having redeemed us by His death and made us sharers in immortal life through His resurrection.
This worship, given therefore to the Trinity of the Father and of the Son and of the Holy Spirit, above all accompanies and
permeates the celebration of the Eucharistic Liturgy. But it must fill our churches also outside the timetable of Masses. Indeed,
since the Eucharistic Mystery was instituted out of love, and makes Christ sacramentally present, it is worthy of thanksgiving
and worship. And this worship must be prominent in all our encounters with the Blessed Sacrament, both when we visit our
churches and when the sacred species are taken to the sick and administered to them.
Adoration of Christ in this sacrament of love must also find expression in various forms of eucharistic devotion: personal prayer
before the Blessed Sacrament, Hours of Adoration, periods of exposition-- short, prolonged and annual (Forty
Hours)--eucharistic benediction, eucharistic processions, eucharistic congresses. A particular mention should be made at
this point of the Solemnity of the Body and Blood of Christ as an act of public worship rendered to Christ present in the
Eucharist, a feast instituted by my predecessor Urban IV in memory of the institution of this great Mystery. All this
therefore corresponds to the general principles and particular norms already long in existence but newly formulated during or
after the Second Vatican Council.
The encouragement and the deepening of eucharistic worship are proofs of that authentic renewal which the council set itself as
an aim and of which they are the central point. And this, venerable and dear brothers, deserves separate reflection. The Church
and the world have a great need of eucharistic worship. Jesus waits for us in this sacrament of love. Let us be generous with our
time in going to meet Him in adoration and in contemplation that is full of faith and ready to make reparation for the great faults
and crimes of the world. May our adoration never cease.