The Fifty Propositions of the Synodal Fathers
October 2005
Proposition 1
Documents Submitted to the Supreme Pontiff
Submitted to the consideration of the Supreme Pontiff, in addition to the
documents on the Eucharist, source and summit of the life and mission of the
Church, relative to this Synod, namely the "Lineamenta," the "Instrumentum
laboris," the reports "ante and post disceptationem" and the texts of the
interventions, both those presented in the Hall in writing, as well as the
reports of the minor circles and their discussions, [are] above all some
specific propositions that the Fathers have regarded of particular importance.
The Synodal Fathers humbly request that the Holy Father take advantage of the
opportunity to publish a document on the sublime mystery of the Eucharist in the
life and mission of the Church.
* * *
Proposition 2
The Liturgical Reform of Vatican II
The Synodal Assembly recalled with gratitude the beneficial influence that the
liturgical reform carried out since the Second Vatican Council has had for the
life of the Church. It has highlighted the beauty of the Eucharistic action that
shines in the liturgical rite. Abuses were verified in the past; they are not
even lacking today, although they have diminished greatly. However, such
incidents cannot darken the goodness and validity of the reform, which still has
riches that are not totally explored; rather, they call for greater care in
regard to the "ars celebrandi," which favors "actuosa participatio."
* * *
First Part
The People of God Educated in Faith in the Eucharist
Faith in the Eucharist
Proposition 3
The Novelty of the Paschal Mystery
When instituting the Eucharist, Jesus created a radical novelty: He fulfilled in
himself the new and eternal Covenant. Jesus inscribed, in the context of the
Jewish ritual supper -- which concentrates in the memorial of the past event of
deliverance from Egypt, its present importance and future promise -- his total
surrender. The true immolated Lamb sacrificed himself once and for all in the
paschal mystery and is able to liberate man from sin and the darkness of death
forever. The Lord himself offered us the essential elements of the "new
worship." The Church, inasmuch as Bride and led by the Holy Spirit, is called to
celebrate the redeeming sacrifice of her Bridegroom in history and makes it
present sacramentally in all cultures. This "great mystery" is celebrated in the
liturgical forms that the Church, illuminated by the Holy Spirit, develops in
time and space.
In the celebration of the Eucharist, Jesus, substantially present, introduces us
through his Spirit in the Pasch: We pass from death to life, from slavery to
freedom, from sadness to joy. The celebration of the Eucharist reinforces in us
this paschal dynamism and consolidates our identity. With Christ, we are able to
overcome hatred with love, violence with peace, pride with humility, egoism with
generosity, discord with reconciliation, despair with hope. United to Jesus
Christ, dead and risen, we can carry his cross each day and follow him, in view
of the resurrection of the flesh, following the example of the martyrs of
antiquity and of our days. The Eucharist, as paschal mystery, is pledge of the
future glory and from it is already born the eschatological transformation of
the world. Celebrating the Eucharist, we anticipate this joy in the great
communion of saints.
* * *
Proposition 4
The Eucharist is a gift that springs from the love of the Father, from the
filial obedience of Jesus carried to the point of the sacrifice of the cross,
made present for us in the sacrament, of the power of the Holy Spirit that,
called over the gifts by the prayer of the Church, transforms them into the body
and blood of Jesus. In it is revealed fully the mystery of the love of God for
humanity and his plan of salvation is fulfilled, characterized by absolute
gratitude, which responds solely to his promises, fulfilled beyond all measure.
The Church receives, worships, celebrates this gift with tremulous and faithful
obedience, without arrogating to herself any powers of availability which are
not the ones that Jesus entrusted to her so that the sacramental rite is
realized in history.
Under the cross, the Most Holy Virgin unites herself completely to the Savior's
sacrificial gift. By her immaculate conception and fullness of grace, Mary
inaugurates the participation of the Church in the Redeemer's sacrifice.
The faithful "have the right to receive abundantly from the sacred pastors the
spiritual goods of the Church, above all the aids of the Word of God and the
sacraments" (LG, 37; cf. CCC Canon 213; CCEO Canon 16), when the law does not
prohibit it.
To such a right, corresponds the duty of the pastors to do everything possible
so that access to the Eucharist is not hindered in practice, showing in this
regard intelligent care and great generosity. The Synod appreciates and is
grateful to priests who, even at the cost at times of great and risky
sacrifices, assure to Christian communities this gift of life and educate them
to celebrate it in truth and fullness.
Proposition 5
Eucharist and Church
The relationship between the Eucharist and the Church is understood in the great
Christian tradition as constitutive of the being and acting of the Church
herself, to the point that Christian antiquity designated with the same words,
"Corpus Christi," the body born of the Virgin Mary, the Eucharistic body and the
ecclesial body of Christ.
This unity of the body is manifested in the Christian communities and is renewed
in the Eucharistic act that unites and differentiates them in particular
Churches, "in quibus et ex quibus una et unica Ecclesia catholica existit" (LG,
23). The term "catholic" expresses the universality stemming from the unity that
the Eucharist, celebrated in each Church, fosters and builds.
Thus, in the Eucharist, the particular Churches have, in the universal Church,
the task of making visible their own unity and diversity. This bond of fraternal
love reveals the Trinitarian communion. The Councils and Synods express in
history this fraternal aspect of the Church. By this very ecclesial dimension,
the Eucharist establishes a strong bond of unity of the Catholic Church with the
Orthodox Churches, which have preserved the genuine and integral nature of the
mystery of the Eucharist. The ecclesial character of the Eucharist might also be
a privileged point in the dialogue with the communities born with the
Reformation.
* * *
Proposition 6
Eucharistic Adoration
The Synod of Bishops -- recognizing the manifold fruits of Eucharistic Adoration
in the life of the People of God, in a large part of the world -- forcefully
encourages that this form of prayer -- so often recommended by the venerable
Servant of God John Paul II -- be maintained and promoted, according to the
traditions, both in the Latin Church as well as in the Oriental Churches. It
recognizes that this practice springs from Eucharistic action that, in itself,
is the greatest act of adoration of the Church, which enables the faithful to
participate fully, consciously, actively and fruitfully in the sacrifice of
Christ, according to the desire of the Second Vatican Council, and refers to the
same. Thus conceived, Eucharistic adoration keeps the faithful in their
Christian love and service to others, and promotes greater personal sanctity as
well as that of the Christian communities. In this connection, the renewal of
Eucharistic adoration, also among young people, is manifested today as a
promising characteristic of many communities. For this reason, in order to
foster visits to the Blessed Sacrament, care must always be taken, insofar as
possible, that churches in which the Blessed Sacrament is present stay open.
May pastoral programs help communities and movements to know the appropriate
place of Eucharistic adoration in order to cultivate the attitude of wonder
before the great gift of the real presence of Christ. In this connection,
Eucharistic adoration is encouraged also in the course of preparation for First
Communion.
To promote adoration, it is appropriate to recognize especially institutes of
consecrated life and associations of the faithful dedicated especially to it in
different ways, and to help them so that Eucharistic devotion will be more
biblical, liturgical and missionary.
* * *
Eucharist and Sacraments
Proposition 7
Eucharist and Sacrament of Reconciliation
Love of the Eucharist leads to ever greater appreciation of the sacrament of
Reconciliation, in which God's merciful goodness makes possible a new beginning
of Christian life and shows an intrinsic relationship between Baptism, sin and
the sacrament of Reconciliation. Worthy reception of the Eucharist calls for the
state of grace.
It is a task of great importance that the Bishop promote in the diocese a
decisive recovery of the pedagogy of conversion that is born of the Eucharist
and that it favor, because of this, frequent individual confession. Priests, for
their part, are to dedicate themselves generously to the administration of the
sacrament of Penance.
The Synod earnestly recommends to Bishops that they not allow in their dioceses
recourse to collective absolutions if it is not in objectively exceptional
situations, established in the "motu proprio" "Misericordia Dei," of April 7,
2002, of Pope John Paul II. Bishops must see to it, moreover, that in every
church there be suitable places for confessions (cf. CCC 964, Paragraph 2). It
is recommended that the Bishop appoint the confessor.
In this perspective, it would also be necessary to further the dimension of
reconciliation already present in the Eucharistic celebration (cf. CCC 1436),
specifically in the penitential rite, so that true moments of reconciliation
might be experienced in the same. Non-sacramental penitential celebrations,
mentioned in the ritual of the sacrament of Penance and of Reconciliation, can
awaken the sense of sin and effect a spirit of penance and communion in
Christian communities, thus preparing hearts for the celebration of the
sacrament.
The renewal of Eucharistic spirituality can be an occasion to further the
understanding and practice of indulgences. This Synod reminds that Bishops and
parish priests may request a plenary indulgence of the Apostolic Penitentiary
for different celebrations and anniversaries. The Synod encourages a renewed
catechesis on indulgences.
* * *
Proposition 8
Eucharist and Sacrament of Marriage
In the Eucharist, the love of Jesus Christ is expressed, who loves the Church as
his Bride to the point of giving his life for her. The Eucharist corroborates in
an inexhaustible way the indissoluble unity and love of every Christian
marriage.
We want to express our special spiritual closeness to all those who have based
their families on the sacrament of marriage. The Synod recognizes the singular
mission of woman in the family and in the society and encourages spouses,
integrated in their parishes, or in small communities, movements, ecclesial
associations, to undertake paths of marital spirituality, nourished by the
Eucharist.
The sanctification of Sunday is also put into practice in family life. Because
of this, the family, as "domestic Church," must be considered a primary realm by
the Christian community. The family initiates children in ecclesial faith and
the liturgy, above all in the Holy Mass.
* * *
Proposition 9
Eucharist and Polygamy
The nature of marriage exacts that man be definitively united to only one woman
and vice versa. In this perspective, the polygamous must be helped to open to
the Christian faith to integrate their human plan in the novelty and radical
nature of Christ's message. In regard to catechumens, Christ reaches them in
their concrete situation and calls them to the renunciations and ruptures
exacted by communion, which one day they will be able to celebrate through the
sacraments, above all, the Eucharist.
Meanwhile, the Church supports them with pastoral care full of gentleness and
firmness.
* * *
Proposition 10
Modality of Sunday Assemblies Awaiting a Priest
In countries in which the penury of priests and great distances make
participation in the Sunday Eucharist practically impossible, it is important
that Christian communities come together to praise the Lord and to remember the
Day dedicated to him, in communion with the Bishop, with the whole particular
Church and with the universal Church. It is also very important to specify the
nature of the commitment of the faithful in their participation in these Sunday
assemblies.
Care must be taken that the Liturgy of the Word, organized under the leadership
of a deacon or of a leader of the community to whom the competent authority has
regularly entrusted this ministry, is carried out according to a specific ritual
approved for this purpose. So as not to deprive the faithful for a long time
from Eucharistic Communion, priests must make every effort to visit these
communities frequently. It corresponds to the Ordinaries and to the Episcopal
Conferences to regulate the possibility to distribute Communion.
All confusion must be avoided between celebration of the Holy Mass and the
Sunday assembly awaiting a priest. Therefore, the faithful must be encouraged to
go, whenever possible, where Sunday Mass is celebrated.
The Episcopal Conferences must prepare appropriate materials that explain the
meaning of the celebration of the Word of God with distribution of Communion and
the norms that regulate it.
Proposition 11
Scarcity of Priests
The centrality of the Eucharist in the life of the Church makes the problem of
the serious lack of priests in some parts of the world felt with acute pain.
Many faithful are thus deprived of the Bread of life. To respond to the
Eucharistic hunger of the People of God that often and for long periods must do
without the Eucharistic celebration, it is necessary to take recourse to
effective pastoral initiatives. In this context, the Synodal Fathers affirmed
the importance of the inestimable gift of ecclesiastical celibacy in the praxis
of the Latin Church.
Referring to the Magisterium, especially to the Second Vatican Council and to
the Magisterium of the last Popes, the Fathers requested that the reasons for
the relationship between celibacy and priestly ordination be properly explained
to the faithful, in full respect of the tradition of the Eastern Churches. Some
have alluded to the "viri probati" [priestly ordination of married men of proven
virtue], but this theory has been considered as a path that must not be
followed.
Moreover, it must be taken into account that the Christian quality of the
community and its force of attraction have decisive weight when it comes to
offering the Eucharistic gift to all the faithful. Specifically, it is about:
-- urging pastors to promote priestly vocations; to discover them and to become
their "heralds," beginning with adolescents and paying attention to acolytes;
-- not being afraid to propose to young people the radical nature of the
following of Christ -- to sensitize families, which in some cases are
indifferent or even opposed;
-- cultivating prayer for vocations in all communities and ecclesial realms;
-- Bishops seeking -- and also involving Religious Families, while respecting
the charism proper to them -- a more equitable distribution of the clergy and
urging the clergy itself to greater willingness to serve the Church where there
is need, even at the cost of sacrifice.
* * *
Proposition 12
Vocational Pastoral Program
By way of response to the Church's urgent duty to offer the gift of the
Eucharist to all faithful on a regular basis, and given the scarcity of priests
in different places, we turn to the Lord and ask him persistently to send
laborers to his harvest.
For our part, we intend to reinforce the vocational pastoral program and the
vocational dimension of all pastoral care, especially of youth and the family.
Therefore, we request
-- that groups of altar servers be constituted and that they be given spiritual
support;
-- that Eucharistic adoration for vocations be spread in parishes, schools and
ecclesial movements;
-- that parish priests and all priests be encouraged to support young people
spiritually and to form them, inviting them to follow Christ in the priesthood
with their testimony;
-- that a vocational center or minor seminary be organized, according to
possibilities, in [local] Churches.
-- that we, Bishops and priests, be committed in the first person in this kind
of pastoral care, giving example of enthusiasm and piety.
* * *
Catechesis and Mystagogy
Proposition 13
The Sequence of Sacraments of Christian Initiation
The close connection between Baptism, Confirmation and the Eucharist is not
sufficiently perceived. It is opportune, therefore, to explain that we are
baptized and confirmed in function of the Eucharist. A better insertion must
therefore be favored of the relationship between the three sacraments of
Christian initiation in the celebration of each of these sacraments, regardless
of the chronological order or the age of the celebration of Confirmation and
First Communion. In this connection, an in-depth theological and pastoral study
of Confirmation might be very valuable. All this, moreover, would have a
positive value in ecumenical dialogue.
There could be renewed reflection on the appropriate age for Confirmation.
Thought should also be given if in the Latin Church the sequence of Baptism,
Confirmation and First Communion must be observed only for adults and not for
children. The Latin tradition, which is differentiated from the Eastern
tradition by the separation of the celebration of Confirmation from that of
Baptism, has a raison d'être and a weight. On the other hand, the differences
between the two traditions are not of a dogmatic nature. Both traditions, in
fact, give a different practical answer to the identical situation of a great
number of baptisms of children.
* * *
Proposition 14
Eucharist, Catechesis and Formation
The Eucharist, "mysterium fidei," inscribed in God's Covenant with his People,
is the source of inspiration of all proposals of pastoral formation. The latter
must present the profound relationship of the Eucharist with all the other
sacraments, leading men and women of our time to a new life in Christ. With this
objective, well-inculturated catechumenal endeavors will have to be developed,
which include the presentation of the doctrinal content and introduction to the
spiritual and moral life and to social commitment.
The whole People of God -- bishops and parish priests, according to their
specific responsibility -- must be involved in this permanent formation promoted
in each [local] Church, especially the faithful who are active in parishes and
communities, such as catechists and evangelizers.
Seminarians especially will be given a solid formation in theological,
liturgical and pastoral principles of an authentic Eucharistic spirituality.
They must understand as well as possible the meaning of each liturgical norm.
Parishes and small communities that are a part of them must be schools of
Eucharistic mystagogy. In this context, the cooperation will be sought of
communities of consecrated life, of movements and of groups that reappraise,
according to their own charisms, Christian formation.
In the framework of the new evangelization, we acknowledge the need to develop
new forms of catechesis appropriate to the different situations and cultures. In
this context, the Catechism of the Catholic Church and the recent teachings of
the Magisterium must be privileged points of reference.
* * *
Proposition 15
Family and Sacramental Initiation
It is necessary to associate the Christian family with the sacramental
initiation of children. Access of children to the Eucharistic table must not be
limited without a reason. First Communion, above all, is a step of great
importance for a life committed to the path of holiness, full of charity, joy
and peace. Every family, supported by the parish, the priests, consecrated
persons, lay collaborators and, especially, Catholic schools, must foster a
process of Eucharistic education.
The Church, family of God, grows and is nourished at the table of the Word of
God and of the Body and Blood of Christ. The celebration of the Eucharist must
increasingly promote at all levels the awareness and realization of a "Church
family" through solidarity, family relations and communion among all the members
of the community.
Proposition 16
Mystagogic Catechesis
Not neglecting the systematic understanding of the contents of the faith, the
ancient tradition of the Church reminds that the Christian journey is experience
born from the proclamation and deepened in catechesis, which finds its source
and summit in the liturgical celebration.
Faith and sacraments are two complementary aspects of the Church's sanctifying
activity. Awakened by the proclamation of the Word of God, faith is nourished
and grows in the encounter of grace with the risen Lord in the sacraments. Faith
is expressed in the rite, and the rite reinforces and strengthens faith.
Hence the exigency of a mystagogic endeavor lived in the community and with its
help, which is based on three essential elements:
-- Interpretation of the rites in the light of biblical events, in conformity
with the tradition of the Church;
-- Appreciation of the sacramental signs;
-- Meaning of the rites in respect of the Christian commitment in life.
It would be desirable to develop the mystagogic method above all with children
receiving first communion and confirmation.
* * *
Proposition 17
Compendium on the Eucharist
The competent departments of the Holy See and/or of the episcopal conferences
should consider a Eucharistic Compendium project, or an instrument of pastoral
aid that brings together, at the same time, liturgical, doctrinal, catechetical
and devotional elements on the Eucharist, to help develop faith and Eucharistic
piety.
This compendium could propose the best of patristic teaching, the experience of
the Latin Church and of the Eastern Churches, and devotional prayers. It should
include an appropriate catechesis on the nature and structure of Eucharistic
prayers.
* * *
Part II
Participation of the People of God in the Eucharistic Celebration
Structure of the Eucharistic Celebration
Proposition 18
Of the two banquets, that of the Word of God and that of the Body of Christ, the
Church receives and offers to the faithful the Bread of Life, especially in the
sacred liturgy. The Word of God, as the whole Eucharistic mystery, is only
accessible in faith. It is appropriate therefore that the readings be proclaimed
with care, if possible by instituted readers.
The correct weight must be given to the Liturgy of the Word in the Eucharistic
celebration. There is an intrinsic bond between the Word of God and the
Eucharist. In the Eucharist, the Word made flesh gives himself to us as
spiritual food. Faith is born from hearing the Word of God (cf. Romans 10:17).
To appreciate, celebrate and live the Eucharist better, a profound knowledge of
the proclaimed Sacred Scriptures is necessary. "Ignorance of Scripture is
ignorance of Christ" (cf. "Dei Verbum," 25). The faithful must be helped to
appreciate the treasures of the Scripture in the Lectionary, through the
development of the biblical apostolate, the impulse of parish groups that
prepare the Sunday Mass with a prayerful study of the Readings themselves, and
liturgical practices such as silence or a few introductory words that help for
greater understanding.
Moreover, the People of God must be educated through a catechesis based on the
Word of God. To love, read, study, meditate and pray the Word of God is a
precious fruit of the practice of "lectio divina," of groups of biblical study
and prayer in the family and in small ecclesial communities.
Because of the intrinsic relationship between the liturgy of the Word and the
Eucharistic liturgy, the Word of God must be venerated and honored (cf. "Dei
Verbum," 21), especially the Gospels, as sign of the presence of the Word
incarnate in the assembly of the faithful (cf. "Instrumentum Laboris," 46).
An expression must be found for the prayer of the faithful that is related
better with the Word of God, with the needs of the assembly and more broadly
with those of the whole of humanity.
* * *
Proposition 19
The Homily
The best catechesis on the Eucharist is the Eucharist itself well celebrated.
Because of this ordained ministers are asked to consider the celebration as
their main duty. In particular, they must prepare the homily with care, basing
themselves on an appropriate knowledge of Sacred Scripture.
The homily should put the Word of God, proclaimed in the celebration, in
profound relationship with the sacramental celebration (cf. "Sacrosanctum
Concilium," 52) and with the life of the community, so that the Word of God is
the foundation and life of the Church ("Dei Verbum," 21) and is transformed in
food by prayer and daily life.
The homily molded by the teachings of the Fathers of the Church is a true
mystagogy, that is, a true initiation to the mysteries celebrated and lived.
In addition, the possibility was suggested of taking recourse -- stemming from
the triennial lectionary -- to "thematic" homilies that, in the course of the
liturgical year, could address the great topics of the Christian faith: the
Creed, the Our Father, the parts of the Mass, the Ten Commandments and other
arguments.
These thematic homilies should correspond to what has again been authoritatively
proposed by the Magisterium of the Church in the four "pillars" of the Catechism
of the Catholic Church and in the recent Compendium. With this objective, the
elaboration of pastoral material was proposed, based on the triennial
lectionary, which puts the proclamation of the Scriptures in relationship with
the doctrines of the faith that spring from the same.
* * *
Proposition 20
Offering of Human Work
The bread and wine, fruits of the earth and of the work of man, which we place
on the altar as expression of the offering of the life of the human family,
imply that the whole of creation is assumed by Christ the Redeemer to be
transformed in his recapitulating love, and to be presented to the Father. It
should be ever more underlined that the dignity of the work of the men and women
of the whole world, through the Eucharistic celebration, is profoundly united to
the redeeming sacrifice of Christ the Lord.
Proposition 21
Acclamations in the Eucharistic Prayer
The Eucharistic Prayers could be enriched with acclamations, not only after the
consecration but in other moments, as provided in the Eucharistic Prayers for
celebrations with children and as is done in several countries.
* * *
Proposition 22
Epiclesis
Given that the "lex orandi" expresses the "lex credendi," it is essential to
live and deepen faith in the Eucharist with prayer, with which the Church has
always celebrated it, namely, the Eucharistic Prayer.
In particular, Eucharistic spirituality is strengthened by recognizing the
importance of the Holy Spirit, who transforms the wafers, and makes the entire
community become increasingly the body of Christ. The Synod hopes that the link
between the epiclesis and the account of the institution will be shown with
greater clarity. In this way, it would be more evident that the whole life of
the faithful is, in the Holy Spirit and in the sacrifice of Christ, a spiritual
offering pleasing to the Father.
In this framework, the Synod notes the need to specify better the different
character of the causality that is given in the formula: "The Church makes the
Eucharist and the Eucharist makes the Church."
* * *
Proposition 23
The Sign of Peace
The greeting of peace in the Holy Mass is an expressive sign of great value and
depth (cf. John 14:27). However, in certain cases, it assumes a dimension that
could be problematic, when it is too prolonged or even when it causes confusion,
just before receiving Communion.
Perhaps it would be useful to assess if the sign of peace should take place at
another moment of the celebration, taking into account ancient and venerable
customs.
* * *
Proposition 24
"Ite, Missa Est"
To make more explicit the relationship between Eucharist and mission, which
belongs to the heart of this Synod, it is suggested that new dismissal formulas
be prepared (solemn blessings, prayers over the people or others), which
underline the mission in the world of the faithful who have participated in the
Eucharist.
* * *
"Ars Celebrandi"
Proposition 25
Dignity of the Celebration
All participants in the Eucharist are called to live the celebration with the
certainty of being People of God, royal priesthood, holy nation (cf. 1 Peter
2:4-5,9). In it, each one expresses his own specific Christian vocation. Those
among them who have received an ordained ministry exercise it according to their
rank: Bishop, priests and deacons. In particular, the role of deacons and the
service of readers and acolytes deserves greater attention.
Bishops above all, as moderators of the liturgical life, must promote a worthy
celebration of the sacraments in their own diocese, correct abuses and propose
the worship of the Cathedral Church as example.
This Synod renews its appreciation for the care with which presbyters celebrate
the liturgy in a worthy manner, "attente ac devote," for the greater benefit of
the People of God. In this way they highlight the importance of faith, holiness,
the spirit of sacrifice and personal prayer to celebrate the Eucharist. An
excess of interventions should be avoided, which can lead to a manipulation of
the Holy Mass, as, for example, when liturgical texts are substituted with
foreign texts or when the celebration is given a connotation that is not
liturgical.
An authentic liturgical action expresses the sacred character of the Eucharistic
mystery. The latter should be reflected in the words and actions of the
celebrant priest while he intercedes, with the faithful or for them, before God
the Father.
Like all artistic expressions, singing should also be in profound harmony with
the liturgy, contributing effectively to its end, that is, it should express
faith, prayer, wonder, love for Jesus present in the Eucharist.
The value, importance and necessity of the observance of the liturgical norms
must be underlined. The Eucharistic celebration must respect the sobriety and
fidelity of the rite desired by the Church, with a sense of the sacred that
helps to live the encounter with God and also with sensible forms that favor it
(harmony of the rite, of liturgical vestments, of adornments and of the sacred
place). It is important that priests and those responsible for liturgical
pastoral care make known the applicable liturgical books (Missal, Lectionary)
and the corresponding normative.
To orient the faithful on the mystery celebrated, a previous catechesis is
necessary that fosters their active participation imbued with authentic piety.
The ministers must help toward this full participation with the proclamation of
the texts and recommending the appropriate times of silence, gestures and
attitudes.
Proposition 26
Inculturation and Celebration
For a more effective participation of the faithful in the Eucharist, this Synod
backs the promotion of greater inculturation in the realm of the Eucharistic
celebration, taking into account the possibilities of adaptation offered by the
General Instruction of the Roman Missal, the criteria established by the 4th
Instruction of the Congregation for Divine Worship for an appropriate
application of the conciliar constitutions on the liturgy, of 1994, and the
directives contained in the postsynodal Exhortations "Ecclesia in Africa,"
"Ecclesia in Asia," "Ecclesia in Oceania" and "Ecclesia in America." With this
objective, the Episcopal Conferences must assume full responsibility for
increasing attempts at inculturation, fostering the appropriate balance between
criteria and directives already issued and the new adaptations.
* * *
Proposition 27
The Art of the Eucharistic Celebration
Of great importance in the history of the celebration of the Holy Mass and of
Eucharistic adoration is the function of sacred art in its different
expressions, beginning with architecture. The latter translates the spiritual
meaning of the Church's rites in comprehensible and concrete forms, which
enlighten the mind, touch the heart and form the will. Moreover, the study of
the history of liturgical architecture and of sacred art in general by the
laity, seminarians and above all priests, can illuminate theological reflection,
enrich catechesis and awaken that taste for symbolic language that facilitates
sacramental mystagogy.
Finally, a profound knowledge of the forms that sacred art has been able to
produce through the centuries, can help those who are called to collaborate with
the architects and artists to design appropriately, at the service of
Eucharistic life and of the present communities, both the areas of celebration
as well as the iconography.
In the case of conflict between the artistic and celebratory aspects, priority
must be given to the liturgical needs of the celebration, according to the
reform approved by the Church.
* * *
Proposition 28
The Tabernacle and Its Location
In conformity with the Roman Missal's General Instruction (cf. n. 314), the
Synod reminds that the tabernacle for the custody of the Blessed Sacrament must
have a noble place in the church, of consideration, very visible, looked after
under the artistic aspect and appropriate to prayer. With this objective,
consult the Bishop.
* * *
Proposition 29
Eucharist and Means of Social Communication
The means of communication, including the Internet, offer a good service to
those who cannot participate in the Mass, for example, for reasons of health or
age. Moreover, they can also reach baptized persons who have fallen away or even
nonbelievers. When the means of communication are used, it is important to
celebrate the Eucharist in worthy, appropriate and well-prepared places. It must
be remembered that, in normal conditions, to fulfill the obligation, physical
presence is necessary in the celebration of the Eucharist, and that it is not
sufficient to follow the rite through the means of communication. The language
of image is representation and not the reality in itself.
The liturgy must be devout and invite to prayer because it celebrates the
paschal mystery. The liturgical norms of the Church must always be observed,
value must be given to the sacred signs, attention must be given to the artistic
expression of the place, objects and liturgical vestments. It is necessary to
ensure that the singing and music correspond to the mystery celebrated and to
the liturgical time.
* * *
"Actuosa Participatio"
Proposition 30
"Dies Domini"
As fruit of the Year of the Eucharist, the Synod strongly recommends that
significant efforts be made to give value to and to live the "Dies Domini" in
the whole Church. It is necessary to affirm anew the central character of Sunday
and of the celebration of the Sunday Eucharist in the different communities of
the diocese, especially in the parishes (cf. "Sacrosanctum Concilium" 42).
Sunday is truly the day in which one celebrates with others the risen Christ,
sanctified day and consecrated to the Creator, day of rest and availability. The
Sunday Eucharistic celebration is a humanizing grace for the individual and the
family, because it nourishes the Christian identity with contact with the Risen
One. Therefore, the duty to participle is triple: with God, with oneself and
with the community.
It is intended to help the faithful to consider as paradigmatic the experience
of the primitive community and that of the generations of the first centuries.
Christian must be given the opportunity, through catechesis and preaching, to
meditate on the "Dies Christi" as the day of the Lord's Resurrection and,
therefore, as a feast of deliverance, a day given to enjoy the goods of the
Kingdom of God, day of joy because of the encounter with the Living, present
among us.
We hope therefore that the Day of the Lord will also become the day of
Christians, respected by the whole society with rest from work. Manifestations
proper to the Christian community should be organized around the Eucharistic
celebration, such as friendly get-togethers; formation of children, young people
and adults in the faith; pilgrimages; works of charity; and different moments of
prayer.
Although Saturday afternoon belongs already to Sunday (First Vespers), and it is
permitted to fulfill the Sunday obligation with the pre-festive Mass, it is
necessary to remember that it is the day of Sunday in itself which must be
sanctified so that there is no "void of God."
Proposition 31
The Word of God in Christian Prayer
The Eucharistic celebration is the central celebration of the Church but, for
the spiritual life of a community, the celebrations of the Word of God are also
of great importance.
Such celebrations offer the community the possibility to further its reflection
on the Word of God. Forms of access to the Word of God may also be used which
have been demonstrated to be valid in the catechetical and pastoral endeavor,
such as dialogue, silence or other creative elements like gestures and music.
Moreover, the forms of the Liturgy of the Hours, confirmed by tradition, should
be recommended to the communities, especially Lauds, Vespers and Compline, and
also the holding of vigils. The introductions to the psalms and readings of the
Office may lead to a more profound experience of the event of Christ and of the
economy of salvation that, in turn, can enrich the understanding of the
Eucharistic mystery.
It will be decisive that whoever leads such celebrations not only have a good
theological formation but that, stemming from personal spiritual experience, be
able to draw closer to the heart of the Word of God.
* * *
Proposition 32
Eucharistic Celebration in Small Groups
Holy Masses celebrated in small groups must foster a more conscious, active and
fruitful participation in the Eucharist. The following criteria have been
suggested:
-- small groups must serve to unite the parish community, not to fragment it;
-- they must respect the needs of the different types of faithful, so that they
foster the fruitful participation of the whole assembly;
-- they must be guided by clear and precise directives;
-- they must keep in mind that, in the measure possible, the unity of the family
must be preserved.
* * *
Proposition 33
The Presbyter and Liturgical Ministries
The tasks of the priest and of other liturgical ministries must be better
clarified.
The true subject who acts in the liturgy is Christ risen and glorified in the
Holy Spirit. Christ however includes the Church in his action and commitment.
The priest is, irreplaceably, the one who presides over the whole Eucharistic
celebration, from the initial greeting to the final blessing. This is because,
in the Eucharistic celebration, he, in virtue of his priestly ordination,
represents Jesus Christ, head of the Church and also, properly, the Church
herself.
The deacon, educating the faithful in the hearing of the Word of God, in praise
and in prayer, can inculcate love of the Eucharist.
The collaboration of the laity in the liturgical service and, especially, in the
celebration of the Eucharist, has always existed. With the Second Vatican
Council (cf. "Apostolicam Actuositatem," 24) and the consequent liturgical
reform, it has subsequently been urged (cf. General Instruction of the Roman
Missal, published on January 25, 2004, numbers 103-107).
In these ministries, the Church is reflected as unity in the plurality of forms,
and also expressed, in a representative manner, is a form proper to the "actuosa
participatio" of the faithful. These ministries must be introduced according to
their specific mandate and according to the real needs of the community that
celebrates.
The persons in charge of these lay liturgical services must be carefully chosen,
well prepared and supported by permanent formation. Their appointment must be
temporary. These persons must be known by the community and must receive
grateful acknowledgment from the same. The liturgical norms and regulations
serve to give a clear orientation on the economy of salvation, "communio" and
the unity of the Church.
* * *
Proposition 34
Reverence for the Holy Eucharist
To be observed before the consecrated Host is the practice of genuflection or
other gestures of worship, according to different cultures. The importance of
kneeling is recommended during significant moments of the Eucharistic prayer,
with a sense of worship and praise of the Lord present in the Eucharist.
Moreover, thanksgiving after Communion should be promoted, including with a time
of silence.
* * *
Proposition 35
The Reception of Holy Communion
In our plural and multicultural society, it is appropriate that the meaning of
Holy Communion be explained also to those who are not baptized or other persons
belonging to non-Catholic Churches and communities, present in the Holy Mass on
the occasion, for example, of Baptisms, Confirmations, First Communion, weddings
and funerals.
In many metropolises and cities, especially rich in art, visitors of other
religions and creeds and nonbelievers often attend the Eucharist.
It must be explained to these persons, in a delicate but clear manner, that
non-admission to Holy Communion does not mean a lack of esteem. Also Catholic
faithful that, permanently or occasionally, do not fulfill the necessary
requirements, must be aware that the celebration of the Holy Mass, even without
personal participation in sacramental Communion, continues to be valid and
significant. No one should be afraid of giving a negative impression if they do
not go to Communion.
In some situations, a celebration of the Word of God is recommended instead of
the Holy Mass. Pastors of souls must be concerned to lead the greatest possible
number of men to Christ, who calls all to himself -- and not only in Holy
Communion -- so that they will have eternal life.
* * *
Proposal 36
The Use of Latin in Liturgical Celebrations
To express better the unity and universality of the Church in the celebration of
the Eucharist during international meetings, ever more frequent today, it is
proposed:
-- to suggest that the concelebration of the Mass be in Latin (except Readings,
the homily and the Prayer of the Faithful). So also should be the prayers of the
tradition of the Church, and musical compositions of Gregorian chant should
eventually be sung;
-- to recommend that priests be prepared in the seminary to understand and
celebrate the Mass in Latin, as well as to use Latin prayers and know how to
value Gregorian chant;
-- to not neglect the possibility that the faithful themselves be educated in
this respect.
Proposition 37
Great Concelebrations
The Synodal Fathers recognize the high value of concelebrations, especially
those presided over by the Bishop with his presbytery, deacons and faithful. The
competent bodies are requested, however, to study better the practice of
concelebration, when the number of celebrants is very high.
* * *
Part III
Mission of the People of God Nourished by the Eucharist
Proposition 38
Gratitude for Priests, Deacons and Other Liturgical Ministers and Collaborators
The Synodal Assembly expresses intense gratitude, appreciation and willingness
to encourage priests, especially "fidei donum" priests, and ministers of the
Eucharist, who with competence and generous dedication ennoble the community
with the proclamation of the Word of God and the Bread of Life.
Priests are strongly recommended to celebrate Holy Mass daily, even when the
faithful do not participate.
The Synod also thanks the permanent deacons who collaborate with the presbyters
in the work of evangelization through the proclamation of the Word of God and
distribution of Holy Communion. It would be appropriate to promote this
ministry, according to conciliar indications. Likewise, it is important to thank
instituted ministers, consecrated men and women, extraordinary ministers of Holy
Communion, catechists and other collaborators, who help to prepare and celebrate
the Eucharist and distribute it with dignity, and especially leaders who
communicate the Work of God and give Communion in community celebrations
awaiting a priest.
The Synodal Fathers very much appreciate the testimony of Christian faithful who
participate frequently in daily Eucharistic celebration, especially those who
face notable difficulties due to age and distances.
* * *
Proposition 39
Eucharistic Spirituality and Daily Life
Christian faithful need greater understanding of the relationship between the
Eucharist and daily life. Eucharistic spirituality does not consist only in
participation in the Mass and devotion to the Most Blessed Sacrament. It
comprises the whole of life.
Above all we encourage the lay faithful to continue their search to give the
Eucharist a higher meaning in their lives and to feel hunger for God. We ask lay
theologians to express their experience of living daily life with a Eucharistic
spirit. We especially encourage families to be inspired by and draw life from
the Eucharist. In this way, they will take part in the transformation of their
baptismal vocation which destines them to take the Good News to their neighbors.
In this context shines the prophetic testimony of consecrated women and men, who
find in the Eucharistic celebration and in Adoration the strength for a radical
following of Christ, obedient, chaste and poor. Consecrated life has here the
source of contemplation, light for apostolic and missionary action, the ultimate
meaning of their own commitment to the poor and marginalized, and the pledge of
the realities of the Kingdom.
* * *
Proposition 40
Divorced Persons Who Have Remarried and the Eucharist
In keeping with numerous pronouncements of the Magisterium of the Church, and
sharing the painful concern expressed by many Fathers, the Synod of Bishops
reaffirms the importance of a pastoral position and action of care and
acceptance of divorced faithful who have remarried.
According to the Tradition of the Catholic Church, they may not be admitted to
Holy Communion, being in a condition of objective contrast with the Word of the
Lord who restored to marriage the original value of indissolubility (cf.
Catechism of the Catholic Church, 1640), attested by his spousal surrender on
the cross and communicated to the baptized through the grace of the sacrament.
Divorced persons who have remarried however belong to the Church, which receives
them and looks after them with special care so that they will cultivate a
Christian style of life through participation in the Holy Mass -- even if they
do not receive Holy Communion -- listening to the Word of God, Eucharistic
Adoration, prayer, participation in community life, confidential dialogue with a
priest or a master of the spiritual life, dedication to lived charity, works of
penance, and the commitment to educate their children.
If subsequently the nullity of the marital bond is not recognized, and there are
objective conditions that in fact make living together irreversible, the Church
encourages them to be committed to live their relationship according to the
exigencies of the law of God, transforming it into a loyal and solidaristic
friendship; so they will again be able to approach the Eucharistic banquet, with
the care provided by the proven ecclesial practice. The blessing of these
relationships, however, must be avoided so that confusion will not arise among
the faithful on the value of marriage.
At the same time, the Synod hopes that all possible efforts will be made to
ensure the pastoral character, presence and correct and solicitous activity of
the ecclesiastical tribunals in regard to causes of marital annulment (cf. "Dignitas
Connubii"), both furthering ultimately the essential elements for the validity
of marriage, as well as taking into account the problems arising from the
context of profound anthropological transformation of our time, by which the
faithful themselves run the risk of being conditioned, especially if they lack a
solid Christian formation.
The Synod considers, however, that great care must be taken to ensure the
formation of engaged couples and to prior proof that they share effectively the
convictions and commitments which cannot be given up for the validity of the
sacrament of marriage. It asks Bishops and parish priests to have the courage to
make a serious discernment, in order to avoid emotional impulses or superficial
reasons leading engaged couples to assume a great responsibility with
themselves, with the Church and with society, to which later they will be unable
to respond.
Proposition 41
Admission of Non-Catholic Faithful to Communion
Based on the communion of all Christians, which the one Baptism already keeps
active, though not yet in a complete manner, separation before the Lord's
banquet is justly experienced as something painful. Both within the Catholic
Church as well by our non-Catholic brothers and sisters, there often arises as a
consequence the urgent request for the possibility of Eucharistic Communion
between Catholic Christians and others. It must be clarified that the Eucharist
does not only signify our personal communion with Jesus Christ, but above all
the full communion of the Church.
Therefore, we ask non-Catholic Christians to understand and respect the fact
that for us, according to biblically based tradition, Eucharistic Communion and
ecclesial communion are closely linked; therefore, Eucharistic Communion with
non-Catholic Christians is not generally possible. Even more does an ecumenical
concelebration have to be excluded. It should also be clarified that, in view of
personal salvation, the admission of non-Catholic Christians to the Eucharist,
to the sacrament of penance and to the anointing of the sick, in specific
individual situations, under precise conditions, is possible and even
recommended ("Unitatis Redintegratio" 8, 15; Ecumenical Directory 129-131; Code
of Canon Law 844, 3-4; Code of the Eastern Churches 671, 4; encyclical letter "Ut
Unum Sint," 46; encyclical letter "Ecclesia de Eucharistia," 46).
The synod insists that the conditions expressed in the Catechism of the Catholic
Church (1398-1401) and its Compendium (293) be observed.
* * *
The Eucharist for the World
Proposition 42
Eucharist and Mission
The faithful are invited to be aware that an authentically Eucharistic Church is
a missionary Church. In fact, the Eucharist is source of mission. In the
Eucharist we become increasingly disciples of Christ, listening to the Word of
God, which leads us to a communal encounter with the Lord, through the
celebration of the memorial of his Death and Resurrection, and through
sacramental communion with him. This Eucharistic encounter is realized in the
Holy Spirit who transforms and sanctifies us. It awakens in the disciple the
determined will to proclaim to others with boldness what has been heard and
lived, to lead them also to the same encounter with Christ. In this way, the
disciple, sent by the Church, opens to a mission without borders.
At the same time that we thank all active Christian missionaries in the world,
we remind about the need to recognize Christ as the only Savior.
In missionary education, the centrality of the affirmation of unicity must be
manifested in all possible ways. This will prevent the decisive work of human
promotion implicit in evangelization being reduced to a mere sociological note.
The fathers have underlined the grave difficulties that affect the mission of
those Christian communities that live in conditions of minority, or even in
contexts deprived of religious freedom.
* * *
Proposition 43
Eucharistic Spirituality and Sanctification of the World
The Eucharist is at the origin of every form of holiness. To develop a profound
Eucharistic spirituality, it is necessary that the Christian people, who give
thanks through the Eucharist, be aware of doing so in the name of the whole of
creation, aspiring to the sanctification of the world, and working for the same.
Christian life finds its own path in the Eucharistic celebration. The offering
itself, communion, and solidarity are aspects of the "logike latreia" (Cf.
Romans 12:1).
Promotion of daily participation in the celebration of Holy Mass is, in the
Latin rites, an effective means to develop this spirituality, nucleus of family,
professional, social and political life.
The daily offering (taught, for example, in the Apostleship of Prayer, practiced
by millions of Catholics worldwide) can help each one to become a "Eucharistic
figure," following the example of Mary, uniting one's own life to that of
Christ, who offers himself for humanity.
* * *
Proposition 44
The Eucharist and the Sick
We consider it of utmost importance to favor Eucharistic celebration for the
sick, through an appropriate catechesis on active participation in the Passion,
Death and Resurrection of Christ. A special significance of the Eucharist, as
summit of Christian life, is enclosed in its reception as Holy Viaticum. Given
that it opens paschal fullness to the sick person, it is recommended that its
practice be intensified.
It is especially requested that Eucharistic Communion be provided to baptized
and confirmed mentally disabled persons: The latter receive Communion in the
faith of the family and of the community that support them.
The impossibility of knowing the effective sensitivity proper to certain types
of sick people is not sufficient reason not to give them all the sacramental
supports of which the Church disposes. It is important that those who suffer
from disability may be recognized as members of the Church in all aspects, and
have their just place in her.
It is desirable, moreover, that the architectural functionality of churches
facilitates their participation in celebrations.
* * *
Proposition 45
Eucharist and Migrants
The Synod, thanking all those who work in this field, invites all Bishops to
exercise their pastoral care to migrants.
These faithful must be received as members of the Body of Christ itself,
regardless of their race, status or condition, especially in the Eucharistic
celebration. The charity of Christ urges that other local Churches and
institutes of consecrated life generously help those dioceses that receive a
great number of migrants.
Moreover, in so far as possible, migrants of the Eastern rite must be able to be
assisted by their priests. The "Dies orientalis" must be established in
seminaries so that Eastern liturgies are better known.
Proposition 46
Eucharistic Coherence of Catholic Politicians and Lawmakers
Catholic politicians and lawmakers must feel especially questioned in their
conscience, properly formed, about the grave social responsibility of
introducing and supporting iniquitous laws. There is no Eucharistic coherence
when laws are promoted that go against man's integral good, against justice and
the natural law. Private and public choice cannot be separated, placing oneself
in contradiction with the law of God and the teaching of the Church, and this
must also be considered in regard to the Eucharistic reality (cf. 1 Corinthians
11:27-29).
In applying this guideline, Bishops must exercise the virtues of fortitude and
prudence, taking into account the concrete local situations.
* * *
Proposition 47
Eucharist and Ecology
Christians Reinforced by the Sacrament of the Eucharist
Christians, reinforced by the sacrament of the Eucharist, must be more decidedly
committed to witnessing the presence of God in the world. The Church should
promote a change of mentality and heart to facilitate a harmonious and
responsible relationship of the human being with creation.
Contemplation and gratitude for creation, gift of God's love, can be a means of
evangelization for people today, whose ecological concern can be given a new
religious meaning by recognizing God's call to humanity to exercise a
responsible service before his work as Creator, consistent with Christian hope.
This reflection may also help Christians to relate the doctrine on creation with
that of the "new creation," inaugurated in the resurrection of Christ, new Adam,
who has given the Church the task of preparing the transformation of creation in
the "new heavens and the new earth."
* * *
Proposition 48
Social Dimension of the Eucharist
Christ's Sacrifice is Mystery of Deliverance that Questions Us
Christ's sacrifice is mystery of deliverance that questions us. In the
commitment to transform unjust structures to restore man's dignity, created in
the image and likeness of God, the Eucharist becomes in life what it means in
the celebration. This dynamic movement opens to the world: It questions the
process of globalization which not infrequently increases the inequality between
rich and poor countries; it denounces those political and economic powers that
deplete the earth's riches; reminds about the serious exigencies of distributive
justice in face of the inequalities that cry out to heaven; it encourages
Christians to commit themselves and act in political life and social action.
Especially worrying are the HIV/AIDS pandemic, drugs and alcoholism.
Prisoners deserve special pastoral care so that they can take part in the
Eucharist and receive Holy Communion.
Any one who participates in the Eucharist must be committed to building peace in
our world, marked by many forms of violence and wars, and today in a special way
by terrorism, financial corruption and sexual exploitation. The restoration of
justice, reconciliation and forgiveness are conditions to build a true peace.
To be educated in charity and justice, the faithful should take advantage of the
social Magisterium, which has just been presented in the "Compendium of the
Social Doctrine of the Church."
* * *
Proposition 49
Eucharist and Reconciliation of Peoples in Conflict
The Eucharist is the sacrament of communion among brothers who accept to be
reconciled in Christ, who has made of Jews and Greeks only one people, breaking
down the wall of hatred that separated them (cf. Ephesians 2:14). During this
Synod, several testimonies reported that thanks to Eucharistic celebrations,
peoples in conflict have been able to come together around the Word of God, to
listen to his prophetic announcement of reconciliation through free forgiveness
and receive the grace of conversion that allows communion with the same bread
and the same cup. Jesus Christ, who offers himself in the Eucharist, reinforces
communion among brothers and, in particular, urges those who are in conflict to
hasten their reconciliation, through dialogue and justice. This allows for
communing worthily with the Body and Blood of Christ (cf. Matthew 5:23-24).
* * *
Conclusion
Proposition 50
"Verum Corpus Natum de Maria Virgine"
The Church sees in Mary, "Eucharistic Woman," above all at the foot of the
cross, its own figure and contemplates her as irreplaceable model of Eucharistic
life; on the altar, in the presence of the "Verum Corpus natum de Maria Virgine"
[true Body born of Mary Virgin] the Church venerates through the priest, with
special gratitude, the Most Holy Virgin.
Christians commend to Mary, Mother of the Church, their life and work. Exerting
themselves to have Mary's same sentiments, they help the whole community to live
as a living offering, pleasing to the Father.