Y ¿CÓMO PODRÍAMOS EXPLICAR LA DIFERENCIA ENTRE ASESOR Y ABOGADO?

After two decades of the promulgation of Dominicae Cenae, John Paul II delineates the relationship between the Church and the Eucharist again in his encyclical Ecclesia de

Eucharistia.166 _{The Pope presents the apparent paradox that while the Church ‘makes the}

Eucharist,’ it is the Eucharist which ‘builds up the Church’ (EE Ch 2; cf. DC 4). The building up of the Church was begun at the Last Supper and will be continued until the end of the age

through the sacrament of Eucharist.167 _{Jesus offers his own body as food at the table of the} Eucharist and makes us his Body. He uses the imagery of the Body of Christ to explain the unity of the Church achieved through the communion of the Eucharist (cf. EE 23).168 _{The Eucharist is} the means of the transformation of the Church to make it more completely the Body of Christ.169 Maloney says: “At the table of the Eucharist, the Risen Christ is caring for his own Body,

165 _{Ibid.; Cf. The Council of Trent, "Doctrine Concerning the Sacrifice of the Mass," (September 17, 1562).} 166 _{John Paul II, Ecclesia de Eucharistia, Encyclical Letter (April 17, 2003). AAS 95 (2003), 433-475 (Rome: April} 17, 2003).

167 _{Ibid., no. 21. The Pope says: “[t]he 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 is remembrance of me... Do this, as often as you drink it, in remembrance of me’ (1Cor 11:24-25; cf. Lk 22:19).” He also explains how the Eucharist, the pledge of the future glory, is continued until the end of the age and gives way to the eschatological fulfilment. Cf. also ibid., nos. 18-9. 168 _{The Pope quotes John Chrysostom to explain the unity of the Church, the Body of Christ. Cf. Chrysostom,} "Homilies on First Corinthians," no. 2; Cf. also John Paul II, "Eucharist: A Sacrament of Unity (General Audience, November 8, 2000)," in The Eucharist: At the Center of Pope John Paul Ii’s Pastoral Plan for the New Millennium, ed. Bill McCarthy (Goleta, CA: Queenship, 2003).

169 _{Raymond Moloney, "The Eucharist Builds up the Church," in The Mystery of Faith: Reflections on the Encyclical}

feeding it with his own flesh, so that we might be made more effective members of this mystery, and so become more fruitful channels of his life to those other members of his Body who depend on us”170 _{(cf. EE 9, 16, 18).}

The document says that the Eucharist, the “gift par excellence” (EE 11), the gift that “presupposes incorporation into Christ through baptism and reinforce[s]” this incorporation by its “unifying power” (EE 24), stands at the center of the Church’s life (EE 3, 31). Eucharistic communion confirms the Church in her unity as the body of Christ. There are both personal and communal participations in the sharing of the Eucharist. A personal union is with Christ in Holy Communion, but it is only through union with the community that Christians are united with Christ,171 _{because the Eucharist, the possession of the Church, is celebrated by the whole Church} (EE 39; cf. DC 12). The Pope says that the Eucharist makes the Church because each celebration helps us to live it and engage in acts of charity. The document also deals with the apostolicity of the Eucharist. Both the Eucharist and the Church have an apostolic foundation. Apostles received the Eucharistic command of Jesus and today it is continued in the Church through her ordained ministers because it is the possession of the Church (EE 9). Thus, the document says that the Eucharist is also “the center and summit of priestly ministry” (EE 31; cf. also DC 2).

The Eucharist is the culmination of all the sacraments in perfecting our communion with God the Father by identification with his Son through the working of the Holy Spirit. In fact, ecclesial communion, nourished by the sacrament of the Eucharist includes in its invisible dimension “communion with God the Father by identification with His only begotten Son through the working of the Holy Spirit” (EE 34). In the visible dimension, it also implies “communion in the teaching of the Apostles, in the sacraments and in the Church’s hierarchical

170 _{Ibid., 138.}

order” (EE 35). Ouellet says that this magisterial intervention significantly confirms the

ecclesiology of communion and revives the Council’s commitment to the cause of ecumenism by highlighting the witness of Catholics in this area.172 _{However, at the ecclesial level, the}

document says, the celebration of the Eucharist cannot be the starting-point for communion; it presupposes that communion already exists, a communion which it seeks to consolidate and bring to perfection.173 _{Thus, the Pope presents the Eucharist as the supreme sacramental} manifestation of communion in the Church, and it demands its celebration “in a context where

the outward bonds of communion are also intact” (EE 38).174 _{For many, this is considered as the} main drawback of the document, that it does not do anything to promote Christian unity, instead it is a great disappointment to ecumenists, who think that they are farther down the road toward intercommunion.175