Eukaristin som början av världens förvandling:
11. ... "'The Eucharist draws us into Jesus' act of self-oblation. More than just statically receiving the incarnate Logos, we enter into the very dynamic of his self-giving.' (21) Jesus 'draws us into himself.' (22) The substantial conversion of bread and wine into his body and blood introduces within creation the principle of a radical change, a sort of 'nuclear fission,' to use an image familiar to us today, which penetrates to the heart of all being, a change meant to set off a process which transforms reality, a process leading ultimately to the transfiguration of the entire world, to the point where God will be all in all (cf. 1 Cor 15:28)."
Skönhet och liturgi:
35. This relationship between creed and worship is evidenced in a particular way by the rich theological and liturgical category of beauty. Like the rest of Christian Revelation, the liturgy is inherently linked to beauty: it is veritatis splendor. The liturgy is a radiant expression of the paschal mystery, in which Christ draws us to himself and calls us to communion. As Saint Bonaventure would say, in Jesus we contemplate beauty and splendour at their source. (106) This is no mere aestheticism, but the concrete way in which the truth of God's love in Christ encounters us, attracts us and delights us, enabling us to emerge from ourselves and drawing us towards our true vocation, which is love. (107) God allows himself to be glimpsed first in creation, in the beauty and harmony of the cosmos (cf. Wis 13:5; Rom 1:19- 20). In the Old Testament we see many signs of the grandeur of God's power as he manifests his glory in his wondrous deeds among the Chosen People (cf. Ex 14; 16:10; 24:12-18; Num 14:20- 23). In the New Testament this epiphany of beauty reaches definitive fulfilment in God's revelation in Jesus Christ: (108) Christ is the full manifestation of the glory of God. In the glorification of the Son, the Father's glory shines forth and is communicated (cf. Jn 1:14; 8:54; 12:28; 17:1). Yet this beauty is not simply a harmony of proportion and form; "the fairest of the sons of men" (Ps 45[44]:3) is also, mysteriously, the one "who had no form or comeliness that we should look at him, and no beauty that we should desire him" (Is 53:2). Jesus Christ shows us how the truth of love can transform even the dark mystery of death into the radiant light of the resurrection. Here the splendour of God's glory surpasses all worldly beauty. The truest beauty is the love of God, who definitively revealed himself to us in the paschal mystery.
The beauty of the liturgy is part of this mystery; it is a sublime expression of God's glory and, in a certain sense, a glimpse of heaven on earth. The memorial of Jesus' redemptive sacrifice contains something of that beauty which Peter, James and John beheld when the Master, making his way to Jerusalem, was transfigured before their eyes (cf. Mk 9:2). Beauty, then, is not mere decoration, but rather an essential element of the liturgical action, since it is an attribute of God himself and his revelation. These considerations should make us realize the care which is needed, if the liturgical action is to reflect its innate splendour.
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