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SECOND INVOCATION OF THE HOLY SPIRIT
In each of the Eucharistic Prayers a second invocation of the Holy Spirit or a second epiclesis appears. This clearly shows that the Church is aware that only the Holy Spirit can transform the faithful, similar to how he transforms the gifts.
The Eucharist is the same sacrifice of the cross, but there is one fundamental difference between the two. If Christ offered Himself to the Father alone on the cross, on the liturgical altar He now offers Himself with his mystical Body, the Church.
In each Eucharistic celebration, the Church offers with Christ and is offered with Christ. This truth has been taught by the Fathers of the Church such as St. Justin, St. Irenaeus and St. Cyprian. It has also been taught by noteworthy theologians such as St. Thomas Aquinas and, more recently, it has been clearly affirmed by the Magisterium of the Church. In the Constitution Lumen Gentium from the Second Vatican Council we read: “Taking part in the Eucharistic sacrifice, which is the fount and apex of the whole Christian life, they offer the Divine Victim to God, and offer themselves along with It.” (LG, 11)
It is true that this participation in the offering of the Church is not automatic, meaning to say that the physical presence of the faithful in the Eucharistic celebration is not enough. Each person should participate according to their faith and devotion, in other words, in proportion to their level of union of charity with Christ.
The Church invokes the Spirit upon herself so that He may perform this transformation in the same Christ that is offered.
Jose María Iraburu says that in the Eucharistic Prayers we ask for three things:
a) We ask God to accept the sacrifice that we offer Him today: “Look with favour on these offerings and accept them” (Eucharistic Prayer I); “Look with favour on your Church’s offering, and see the Victim whose death has reconciled us to yourself” (Eucharistic Prayer III); “Lord look upon this sacrifice which you have given to your Church” (Eucharistic Prayer IV).
b) We ask that through Him we be brought together in the unity of the Church: “May all of us who share in the body and blood of Christ be brought together in unity by the Holy Spirit” (Eucharistic Prayer II); “become one body, one spirit in Christ” (Eucharistic Prayer III); “and by your Holy Spirit, gather all who share this one bread and one cup into the one body of Christ” (Eucharistic Prayer IV).
c) We ask that we may become victims offered with Christ to the Father, by the work of the Holy Spirit, whose action is here implored: “May he make us an everlasting gift to you” (Eucharistic Prayer III), and thus we become in Christ “a living sacrifice of praise” (Eucharistic Prayer IV).
Speaking about this reality St. Gregory the Great said: “But necessary it is that, when we do these things, we should also, by contrition of heart, sacrifice ourselves unto almighty God: for when we celebrate the mystery of our Lord's passion, we ought to imitate what we then do: for then shall it truly be a sacrifice for us unto God, if we offer ourselves also to him in sacrifice” (Dialogue, book 4, chapter 59).
The true participation in the sacrifice of the New Covenant implies this aoffering of the faithful as victims. According to this, the Christians are in Christ priests and victims, as Christ is, and they continuously offer themselves to the Father on the Eucharistic altar, during the Mass, and on the altar of their own daily life, day by day. Therefore, they are in Christ, through Him and with Him, “lambs of God”, accepting the will of God, unconditionally and without resistance, unto death. Like Christ, they sacrifice, which means to say, they“make sacred” their whole life in an unceasing spiritual movement, finding in the Eucharist their constant origin and impulse.
Thus a Christian’s entire life is similar to offering a continual Eucharistic sacrifice, a glorifier of God and redeemer of mankind, as the Apostle wanted: “I urge you therefore, brothers, by the mercies of God, to offer your bodies as a living sacrifice, holy and pleasing to God, your spiritual worship” (Rm 12: 1).
“It is necessary that, when we do these things, we should also sacrifice ourselves, by contrition of heart…
St. Gregory the Great (Dialogues book 4, chapter 59)
