List of points

The Blessed Trinity's love for man is made permanent in a sublime way through the Eucharist. Many years ago, we all learned from our catechism that the Eucharist can be considered as a sacrifice and as a sacrament; and that the sacrament is present to us both in communion and as a treasure on the altar, in the tabernacle. The Church dedicates another feast to the eucharistic mystery — the feast of the body of Christ, Corpus Christi, present in all the tabernacles of the world. Today, on Holy Thursday, we can turn our attention to the holy Eucharist as our sacrifice and as our nourishment, in the holy Mass and in communion.

I was talking to you about the love of the Blessed Trinity for man. And where can we see this more clearly than in the Mass? The three divine Persons act together in the holy sacrifice of the altar. This is why I like to repeat the final words of the collect, secret and postcommunion: "Through Jesus Christ, your Son, our Lord," we pray to God the Father, "who lives and reigns with you in the unity of the Holy Spirit, one God, forever and ever. Amen."

In the Mass, our prayer to God the Father is constant. The priest represents the eternal high priest, Jesus Christ, who is, at the same time, the victim offered in this sacrifice. And the action of the Holy Spirit in the Mass is truly present, although in a mysterious manner. "By the power of the Holy Spirit," writes St John Damascene, "the transformation of the bread into the body of Christ takes place."

The action of the Holy Spirit is clearly expressed when the priest invokes the divine blessing on the offerings: "Come, Sanctifier, almighty and eternal God, and bless this sacrifice prepared in honour of your holy name" — the holocaust that will give to the holy name of God the glory that is due. The sanctification we pray for is attributed to the Paraclete, who is sent to us by the Father and the Son. And we also recognize the active presence of the Holy Spirit in this sacrifice, as we say, shortly before communion: "Lord Jesus Christ, who, by the will of the Father, with the cooperation of the Holy Spirit, by your death have brought life to the world…"

The three divine Persons are present in the sacrifice of the altar. By the will of the Father, with the cooperation of the Holy Spirit, the Son offers himself in a redemptive sacrifice. We learn how to personalise our relationship with the most Blessed Trinity, one God in three Persons: three divine Persons in the unity of God's substance, in the unity of his love and of his sanctifying action.

Immediately after the Lavabo, the priest prays: "Receive, Holy Trinity, this offering that we make in memory of the passion, resurrection and ascension of our Lord Jesus Christ." And, at the end of the Mass, there is another prayer of homage to the Trinity of God: "May the tribute of my service be pleasing to you, o Holy Trinity; and grant the sacrifice that I, who am unworthy, have offered to your majesty, may be acceptable to you; and that through your mercy it may bring forgiveness to me and to all those for whom I have offered it." The Mass is, I insist, an action of God, of the Trinity. It is not a merely human event. The priest who celebrates fulfils the desire of our Lord, lending his body and his voice to the divine action. He acts, not in his own name, but in persona et in nomine Christi: in the Person of Christ and in his name.

Because of the Blessed Trinity's love for man, the presence of Christ in the Eucharist brings all graces to the Church and to mankind. This is the sacrifice announced by the prophet Malachy: "From the rising of the sun to its setting my name is great among the nations, and a fragrant sacrifice and a pure offering is made to me in all places." It is the sacrifice of Christ, offered to the Father with the cooperation of the Holy Spirit — an offering of infinite value, which perpetuates the work of the redemption in us and surpasses the sacrifices of the old law.

The holy Mass brings us face to face with one of the central mysteries of our faith, because it is the gift of the Blessed Trinity to the Church. It is because of this that we can consider the Mass as the centre and the source of a Christian's spiritual life.

It is the aim of all the sacraments. The life of grace, into which we are brought by baptism, and which is increased and strengthened by confirmation, grows to its fullness in the Mass. "When we participate in the Eucharist," writes St Cyril of Jerusalem, "we are made spiritual by the divinizing action of the Holy Spirit, who not only makes us share in Christ's life, as in baptism, but makes us entirely Christ-like, incorporating us into the fullness of Christ Jesus."

This pouring out of the Holy Spirit unites us to Christ and makes us acknowledge that we are children of God. The Paraclete, who is Love, teaches us to saturate our life with the virtue of charity. Thus consummati in unum: "made one with Christ," we can be among men what the Eucharist is for us, in the words of St Augustine: "a sign of unity, a bond of love."

I will not surprise anyone if I say that some Christians have a very poor concept of the holy Mass. For them it is a purely external rite, if not a mere social convention. This is because our poor hearts are capable of treating the greatest gift of God to man as routine. In the Mass, in this Mass that we are now celebrating, the most Holy Trinity intervenes, I repeat, in a very special way. To correspond to such great love, we must give ourselves completely, in body and in soul. We hear God, we talk to him, we see him, we taste him. And when words are not enough, we sing, urging our tongue — Pange, lingua! — to proclaim to all mankind the greatness of the Lord.

Jesus is the way, the mediator. In him are all things; outside of him is nothing. In Christ, taught by him, we dare to call God our Father — he is the Almighty who created heaven and earth, and he is a loving Father who waits for us to come back to him again and again, as the story of the prodigal son repeats itself in our lives.

Ecce, Agnus Dei… Domine, non sum dignus… We are going to receive our Lord. On this earth, when we receive an important person, we bring out the best — lights, music, formal dress. How should we prepare to receive Christ into our soul? Have we ever thought about how we would behave if we could only receive him once in a lifetime?

When I was a child, frequent communion was still not a widespread practice. I remember how people used to prepare to go to communion. Everything had to be just right, body and soul: the best clothes, hair well-combed — even physical cleanliness was important — maybe even a few drops of cologne… These were manifestations of love, full of finesse and refinement, on the part of manly souls who knew how to repay Love with love.

With Christ in our soul, we end the holy Mass. The blessing of the Father, of the Son, and of the Holy Spirit accompanies us all day long, as we go about our simple, normal task of making holy all honest human activity.

As you attend Mass, you will learn to deepen your friendship with each one of the three divine Persons: the Father who begets the Son; the Son, begotten by the Father; the Holy Spirit, who proceeds from the Father and the Son. When we approach any one of the divine Persons, we approach the one God. And when we come close to all three Persons — Father, Son and Holy Spirit — again we come into the presence of the one true God. Love the Mass, my children, love the Mass. And be hungry to receive our Lord in communion, although you may be cold inside, although your emotions may not correspond to your desires. Receive communion with faith, with hope, with burning charity.