This most recent teaching document from the Bishop of Rome concerns ‘the Eucharist as the source and summit of the Church’s life and mission’. It is of particular interest to liturgists because it takes liturgy as a theological resource. The text was written after the Synod of Bishops (October 2–23, 2005), and footnotes refer to the ‘Propositions’ concluded by the ‘Synod Fathers’. As well as the many scriptural references, it also takes up classic passages from Augustine of Hippo, the Constitutions of the Second Vatican Council, and addresses by Benedict XVI.

As an Anglican, although one engaged in official dialogue with the Roman Catholic Church, I read this text to some degree as a relative ‘outsider’, with particular sensitivity to doctrinal and ecumenical issues. For Roman Catholic readers, however, it is a teaching to be weighted carefully and digested. Reviewing such a text raises issues of what it is appropriate to note. However, two preliminary comments should relate to all readers.

• • First, there is much less non-inclusive language than in earlier documents of this kind: ‘men and women’ are mostly used when either gender is meant, with ‘man’ used consistently for corporate humanity (priests and bishops are ‘he’ of course.)

• • Second, the theological emphasis centers on the ‘paschal mystery’ of Christ’s saving passion, resurrection and ascension, experienced in the Eucharist primarily through reception of the sacred elements as the means of encounter with the reality of the personal presence of Jesus Christ. Stress on Christ’s loving, life giving ‘presence’ far outweighs reference to Eucharist as ‘sacrifice’ in the sense that Protestants generally understand Rome to hold. Indeed, ‘memorial of Christ’s passion’ is the most common expression used for the latter, one scarcely unfamiliar to the ears of prayer book Anglicans! This Exhortation draws on the steady work of ecumenical engagement in which Rome has taken the major initiative since Vatican II, to the benefit of all.

But this review focuses on the liturgical aspect of the text, which falls into three sections.

Part I, The Eucharist: a Mystery to be Believed, moves from Trinitarian doctrine, through Christology (where the words ‘This is the Lamb of God’ receive attention, and the ‘radical change’ involved in transfiguration is illustrated with reference to ‘nuclear fission’!), a strong section on the role of the Spirit (especially in relation to transubstantiation), and a short discussion of ‘Eucharist and the Church’ (with a brief recognition of ecumenical issues) to a long section on ‘Eucharist and the Sacraments’. Commentary is made on each sacrament (as Rome views them) in turn, mixing theological, pastoral and liturgical concerns in a way that blends ‘traditional’ insights with modern insights and contexts. Part I concludes with brief sections on ‘Eucharist and Eschatology’, and ‘Eucharist and the Blessed Virgin Mary’ (using language that reads ‘oddly’ to this reviewer).

Part II, The Eucharist: a Mystery to be Celebrated, opens by pointing up the divine beauty at the heart of true worship (noting the striking contrast between Ps 45(44).3 and Is 53.2). A consistent emphasis is placed on Christ as the ‘subject’ of the liturgy, which is ‘essentially an actio Dei which draws us into Christ through the Holy Spirit’ — a most welcome emphasis from an ecumenical perspective. ‘Ars celebrandi’ walks the reader through the role of the bishop, texts, art, song and structure in the rite, followed by more extended reflections on the ministry of the Word, the offertory, eucharistic prayer (again stressing the role of the Spirit), the peace (with a footnote raising the possibility of this taking place at the offertory — another welcome ecumenical note), distribution and dismissal. ‘Actuosa Particpatio’ then takes up participation (especially ‘interior’): by the assembly, priest, and non-Catholic Christians. The growing role of visual media is noted: ‘visual images can represent reality, but they do not actually reproduce it’ — words that Reformed Christians would welcome, but how might Orthodox? Special mention is made of the sick, disabled, mentally handicapped, and prisoners. A brief section on ‘Large celebrations’ includes encouragement for the use of Latin prayers (and Gregorian chant) in international gatherings. Part II closes with ‘Adoration and Eucharistic Devotion’: as they say, ‘the pope is a Catholic’, yet what comes across is the importance of such practice being closely associated with actual celebration.

Part III, A Mystery to be Lived, was to me the richest section. Time again it returns to Romans 12.1, our ‘spiritual worship’ as the basis for Christian living in all its dimensions. The long and insightful discussion of Sunday stands out, together with a healthy emphasis on the inseparable relationship between liturgy and life.

Sacramentum Caritatis concludes with a brief summary, including a paragraph on Mary as ‘woman of the eucharist’, which made me uncomfortable, though I find it difficult to say why!

Overall, this is a welcome text, one that should assist all Christians (including those who would not accept some of its teaching) to appreciate Christ’s great gift of the Eucharist to the Church. It does not ‘talk down’ to the reader, and is of particular interest for liturgists due to its integration of liturgy and theology in all its dimensions — spiritual, doctrinal, moral, and missional. In short, Sacramentum Caritatis constitutes a first-class piece of liturgical theology from the heart of the Roman Catholic tradition, one that may others should benefit from hearing.