We notice a renewal of Eucharistic theology after the Council of Trent. Among many influences, mention must be made of Tubingen Catholic Faculty of theology. The Faculty did break with the spirit and form of post-Tridentine theology of the Eucharist, by placing strong emphasis on the communitarian life of the Church.
Don Prosper Guerangar’s (+1875) work on Church liturgical year and his Liturgical Institutions showed beyond doubt the pre-eminence of the Eucharist over all other private devotions, his work created a new experience of Eucharistic worship.
Pope Pius X insisted on the participation in the Eucharist and on the desirability of frequent communion (Ency. On Charles Borromeo, 1910, no.36). The Benedictine works of renewing the liturgy and the liturgical studies contributed much to the experience of the Eucharist in a far better way, especially to live the faith. This was followed by the Mediator Dei of Pope Pius XII. The pope called for an active participation in the Eucharist and urged the people to receive the communion as the completion of their participation in the Mass.
The works of Karl Adam and Mathias Joseph Scheeben of Tubingen faculty on the theology of Eucharist reconfirmed the idea that the Eucharist is the sacrament of the Church as a community. Ecumenical spirit and the resultant studies on Eucharist have brought to light the significance of the Eucharist as a sacrament.
Just before the Vatican Council and after, the Catholic theology was attempting to recover the Patristic and Scriptural understanding of the Eucharist and to translate it into terms that make sense to the people of today. The Constitution on Liturgy spoke of the Eucharist in scriptural rather than scholastic terms. According to Lumen Gentium 7, “…truly partaking of the body of the Lord in the braking of the Eucharistic bread, we are taken up into communion with Him and with each other.”
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