Pope John Paul II begins his new encyclical, Ecclesia Eucharistia, with a personal reflection on the Eucharist in his own life. Nos. 7-10 of the encyclical follow.

From the time I began my ministry as the Successor of Peter, I have always marked Holy Thursday, the day of the Eucharist and of the priesthood, by sending a letter to all the priests of the world. This year, the 25th of my pontificate, I wish to involve the whole Church more fully in this Eucharistic reflection, also as a way of thanking the Lord for the gift of the Eucharist and the priest-hood: “Gift and Mystery.” By proclaiming the Year of the Rosary, I wish to put this, my 25th anniversary, under the aegis of the contemplation of Christ at the school of Mary. Consequently, I cannot let this Holy Thursday 2003 pass without halting before the “Eucharistic face” of Christ and pointing out with new force to the Church the centrality of the Eucharist.

From it the Church draws her life. From this “living bread” she draws her nourishment. How could I not feel the need to urge everyone to experience it ever anew?

When I think of the Eucharist and look at my life as a priest, as a bishop and as the Successor of Peter, I naturally recall the many times and places in which I was able to celebrate it. I remember the parish church of Niegowic, where I had my first pastoral assignment, the collegiate church of St. Florian in Krakow, Wawel Cathedral, St. Peter's Basilica and so many basil-icas and churches in Rome and throughout the world. I have been able to celebrate Holy Mass in chapels built along mountain paths, on lakeshores and seacoasts; I have celebrated it on altars built in stadiums and in city squares … This varied scenario of celebrations of the Eucharist has given me a powerful experience of its universal and, so to speak, cosmic character. Yes, cosmic! Because even when it is celebrated on the humble altar of a country church, the Eucharist is always in some way celebrated on the altar of the world. It unites heaven and earth. It embraces and permeates all creation. The Son of God became man in order to restore all creation, in one supreme act of praise, to the One who made it from nothing. He, the Eternal High Priest who by the blood of his cross entered the eternal sanctuary, thus gives back to the Creator and Father all creation redeemed. He does so through the priestly ministry of the Church, to the glory of the Most Holy Trinity. Truly this is the mysterium fidei which is accomplished in the Eucharist: the world which came forth from the hands of God the Creator now returns to him redeemed by Christ.

The Eucharist, as Christ's saving presence in the community of the faithful and its spiritual food, is the most precious possession which the Church can have in her journey through history. This explains the lively concern which she has always shown for the Eucharistic mystery, a concern which finds authoritative expression in the work of the councils and the popes. How can we not admire the doctrinal expositions of the decrees on the most holy Eucharist and on the Holy Sacrifice of the Mass promulgated by the Council of Trent? For centuries those decrees guided theology and catechesis, and they are still a dogmatic reference-point for the continual renewal and growth of God's people in faith and in love for the Eucharist. In times closer to our own, three encyclical letters should be mentioned: the encyclical Mirae Caritatis of Leo XIII (May 28, 1902), the En cyclical Mediator Dei of Pius XII (Nov. 20, 1947) and the Encyclical Mysterium Fidei of Paul VI (Sept. 3, 1965).

The Second Vatican Council, while not issuing a specific document on the Eucharistic mystery, considered its various aspects throughout its documents, especially the dogmatic constitution on the Church Lumen Gentium and the constitution on the sacred liturgy Sacrosanctum Concilium.

I myself, in the first years of my apostolic ministry in the chair of Peter, wrote the apostolic letter Dominicae Cenae (Feb. 24, 1980), in which I discussed some aspects of the Eucharistic mystery and its importance for the life of those who are its ministers. Today I take up anew the thread of that argument, with even greater emotion and gratitude in my heart, echoing as it were the word of the psalmist: “What shall I render to the Lord for all his bounty to me? I will lift up the cup of salvation and call on the name of the Lord” (Psalm 116:12-13).

The magisterium's commitment to proclaiming the Eucharistic mystery has been matched by interior growth within the Christian community. Certainly the liturgical reform inaugurated by the council has greatly contributed to a more conscious, active and fruitful participation in the Holy Sacrifice of the Altar on the part of the faithful. In many places, adoration of the Blessed Sacrament is also an important daily practice and becomes an inexhaustible source of holiness. The devout participation of the faithful in the Eucharistic procession on the solemnity of the Body and Blood of Christ is a grace from the Lord which yearly brings joy to those who take part in it.

Other positive signs of Eucharistic faith and love might also be mentioned.

Unfortunately, alongside these lights, there are also shadows. In some places the practice of Eucharistic adoration has been almost completely abandoned. In various parts of the Church abuses have occurred, leading to confusion with regard to sound faith and Catholic doctrine concerning this wonderful sacrament. At times one encounters an extremely reductive understanding of the Eucharistic mystery.

Stripped of its sacrificial meaning, it is celebrated as if it were simply a fraternal banquet. Furthermore, the necessity of the ministerial priesthood, grounded in apostolic succession, is at times obscured and the sacramental nature of the Eucharist is reduced to its mere effectiveness as a form of proclamation. This has led here and there to ecumenical initiatives which, albeit well-intentioned, indulge in Eucharistic practices contrary to the discipline by which the Church expresses her faith. How can we not express profound grief at all this? The Eucharist is too great a gift to tolerate ambiguity and depreciation.

It is my hope that the present encyclical letter will effectively help to banish the dark clouds of unacceptable doctrine and practice, so that the Eucharist will continue to shine forth in all its radiant mystery.

(Vatican translation)