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I am delighted with and grateful for the participation of the ecumenical delegates in our Synodal journey, and I ask the Lord to fulfill the wish that opens the Instrumentum Laboris “...if the Catholic Church is said to breathe with two lungs—and for this, we render thanks to Divine Providence—she also awaits the blessed day when such spiritual richness can be extended and revived in full, visible union with those Eastern Churches, who, in the absence of full communion, profess in great part the same faith in the mystery of Jesus Christ in the Eucharist.” (Preface of the Instrumentum Laboris)”.

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Same recommendation ... follow the link to read the other presentations. This one, from H.E. Most. Rev. Manfred SCHEUER, Bishop of Innsbruck (AUSTRIA), is particularly noteworthy .......

"The difficult situation in which the Eucharist lies, is also a consequence of the lack of theological-dogmatic orientation. What is missing is a link which confers unity to the aspects of the Eucharist: epiclesis, anamnesis, koinonia and prosphora; the real presence, sacrifice and communion; forms of the presence of Jesus Christ in the Word, in the sacramental gifts, in the community and in the priest."

- H. B. Emmanuel III DELLY, Patriarch of Babylon of the Chaldeans, Head of the Synod of the Chaldean Church (IRAQ)

A Brief word on the presence of our Lord in the Eucharist according to the tradition, the liturgy and the devotion of the faithful Chaldeans, members of the Oriental Church known as the Chaldean Church which developed in the Empire of Partho and of the Sassanids across the bank of the Euphrates River up to China, Mongolia, Tibet and then India.

This Church born in Mesopotamia and in Persia, had the grace to receive the first preaching by the Apostles and the first Disciples of Christ, already from the first century after Pentecost it teaches us the Eucharistic doctrine confirmed today by the faith and by the doctrine of the Western Catholic Church.

The Chaldean Oriental Church considers Jesus in the Most Holy Sacrament really present in the Eucharist as the “victim for our sins” source of life for men, fire that burns sins and purifies hearts, and often quotes the prophecy of Isaiah in its liturgical books - Isaiah who speaks of the “Servant of Yahweh” who bears the sins of the world.

Jesus in the Eucharist is the light that for the path that leads to Eternal life and the Master who teaches us. He is our strength and our consolation in the difficulties and persecutions, he is the living manna which gives us life and supports us. He is the nourishing food of the Banquet which the Heavenly Father made.

Jesus gave Himself to His Bride, the Church, and the Church in turn did this through the Priests. The Chaldean Church nurtures a great devotion in the Eucharist participating in the Solemn processions of the Most Holy Sacrament.

She is preparing her children to follow the tradition of their fathers and prays saying: “Merciful Lord, the gift of Yourself to us mortals is great: For water you clothed us with Your Spirit, for bread you made us eat Your Body and for Your living Blood you sanctified us, hence you united us with the Spiritual Entities and You lift us to Heaven from earth. Amen”.

In keeping with the Eastern theme .....

- H. B. Nerses Bedros XIX TARMOUNI, Patriarch of Cilicia of the Armenians, Head of the Synod of the Armenian Catholic Church (LEBANON)

Born in 301, the Armenian Church found that Sunday was already called the “Day of the Lord” by all the Churches. She did the same and developed her own rich tradition based on Sunday. The Fathers of the Armenian Church severely condemned priests who did not celebrate the Eucharist on Sundays, or those who do not respect the Sunday rest. The Sunday Eucharistic Celebration in the Armenian liturgy is solemn and is, due to this, always sung. In the Armenian and Georgian villages, far from the secularization of the big cities, I saw our faithful celebrate Sunday truly as a day of great joy and festivity, with an active participation of the whole assembly in the Eucharistic Liturgy. The Feast of Easter is the central date of the liturgical calendar, in such a way that all the Sundays of the year adapt to the date for Easter, which is mobile. The great feasts are also transferred to Sundays. Thus, the Transfiguration is celebrated on the 14th Sunday after Easter, the Assumption on the closest Sunday to August 15th and the Exaltation of the Holy Cross the closest Sunday to September 14th. In the same way, no commemoration of saints is celebrated on a Sunday, which is consecrated to the Resurrection of the Lord. Another characteristic of Sundays in the Armenian liturgy: 4 Sundays of the year for the 5 feast days called of the Tabernacles, have special veneration: Easter, the Transfiguration, the Assumption of Mary, the Exaltation of the Cross, the 5th feast being the epiphany, called Theophany. They are preceded by a period of fasting and are followed, the day after, by the commemoration for the Dead. One of the Fathers of the Armenian Church exhorts the faithful in this way: “Exalt Sunday through your good works, because Sunday is the day of the Resurrection and of freedom”.