SYNOD FATHERS'
PROPOSITIONS
VATICAN CITY, OCT 25, 2005 (VIS) - As announced yesterday, given
below are some of the 50 propositions presented to the Holy Father for
his consideration as he prepares the Apostolic Exhortation for the
Eleventh Ordinary General Assembly of the Synod of Bishops. The
synodal assembly was held in the Vatican from October 2 to 23, 2005,
and had as its theme: "The Eucharist: Source and Summit of the Life
and Mission of the Church."
THE LITURGICAL REFORM OF VATICAN COUNCIL II (Proposition no. 2)
"The synodal assembly gratefully recalled the beneficial influence
that the liturgical reform implemented following Vatican Council II
has had for the life of the Church. This reform has highlighted the
beauty of Eucharistic action, which shines out in the liturgical rite.
Abuses have occurred in the past, nor are they lacking today though
they have to some extent diminished. However, such episodes cannot
darken the beauty and validity of the reform which still contains
unexplored riches, rather they call for greater attention to 'ars
celebrandi,' in which a privileged place must be given to 'actuosa
participatio'."
EUCHARIST AND THE SACRAMENT OF PENANCE (Proposition no. 7)
"It is of vital pastoral importance that bishops in their dioceses
promote a decisive revival in teaching the conversion that arises from
the Eucharist, and that to this end they favor frequent individual
Confession."
"The Synod strongly recommends bishops not to allow the practice of
collective absolution in their dioceses, save in the objectively
exceptional circumstances laid down in John Paul II's Motu Proprio, 'Misericordia
Dei'."
"In this context, it is also necessary to dedicate more profound
study to the dimensions of penance already present in Eucharistic
celebration, in particular the penitential rite, so that people may
experience true moments of reconciliation therein."
SHORTAGE OF PRIESTS (Proposition no. 11)
"The centrality of the Eucharist for the life of the Church means
that the problem of the great shortage of priests in some parts of the
world is felt very acutely. Many faithful are thus deprived of the
Bread of life. In order to meet the Eucharistic hunger of the people
of God, who are often forced to go without the Eucharistic celebration
for considerable periods, it is necessary to implement effective
pastoral initiatives.
"In this context, the Synod Fathers affirmed the importance of the
inestimable gift of ecclesiastical celibacy in the Latin Church. With
reference to the Magisterium, especially to Vatican Council II and to
recent Pontiffs, the Fathers requested that the faithful be given
adequate explanation of the reasons for the link between celibacy and
priestly ordination, in full respect for the tradition of the Eastern
Churches. Some reference was made to 'viri probati,' but it was
decided that this was an untenable hypothesis.
"Furthermore, it must be borne in mind that, in offering the
Eucharistic gift to all the faithful, the Christian quality of the
community and its force of attraction have a decisive influence. It is
particularly important to encourage pastors to promote priestly
vocations, ... raise awareness among families, ... ensure (by bishops,
with the involvement of religious families and maintaining respect for
their charism) a more even distribution of the clergy, encouraging the
clergy itself to a greater readiness to serve the Church wherever the
need arises."
DIES DOMINI (Proposition no. 30)
"As a fruit of the Year of the Eucharist, the Synod strongly
recommends that significant efforts be made to ensure that the 'Dies
Domini' be valued and experienced by the entire Church. It is
necessary to reaffirm the central position of Sundays. ... Truly,
Sunday is the day in which, with others, we celebrate the Risen
Christ, a holy day consecrated to the Creator, a day of rest and of
openness."
"Through catechesis and preaching, Christians must be given the
opportunity to meditate on the 'dies Christi' as the day of the
resurrection of the Lord and, hence, as a feast of liberation, a day
given as a gift during which to savor the goodness of the Kingdom of
God."
"It is our hope, then, that the Day of the Lord may also become the
day of Christians, respected by all society as a day of rest from
work."
"Although Saturday evening is actually part of Sunday (First
Vespers), and it is acceptable to fulfill the Sunday precept with a
vigil Mass, it must be remembered that it is the day of Sunday itself
that must be sanctified, that it may not remain 'empty of God'."
THE USE OF LATIN IN LITURGICAL CELEBRATIONS (Proposition no. 36)
"In celebrating the Eucharist during international meetings, which
are becoming ever more frequent today, in order better to express the
unity and universality of the Church it is proposed: that the (con)celebration
of Mass be in Latin (except the readings, the homily and the prayer of
the faithful), the prayers of the tradition of the Church should also
be recited in Latin and, where appropriate, Gregorian chants be sung;
that priests, beginning in the seminary, be trained to understand and
celebrate Mass in Latin, as well as to use Latin prayers and to
appreciate the Gregorian chant; that the possibility of educating the
faithful in this way not be overlooked."
DIVORCED AND RE-MARRIED CATHOLICS AND THE EUCHARIST (Proposition
no. 40)
"In keeping with the numerous pronouncements of the Church's
Magisterium, and sharing the anxious concern expressed by many
Fathers, the Synod of Bishops reaffirms the importance of attitudes
and a pastoral actions that express attention and welcome towards
divorced and re-married faithful.
"According to the tradition of the Catholic Church, they cannot be
admitted to holy communion, being in a position of objective contrast
with the Word of the Lord which conferred on marriage the original
value of indissolubility. ... Nevertheless, people who have divorced
and re-married still belong to the Church, which welcomes them and
follows them with special attention that they may cultivate a
Christian lifestyle through participation in Mass (though without
receiving communion), listening to the Word of God, adoring the
Eucharist, prayer, participating in community life, confidential
dialogue with a priest or a master of spiritual life, dedication to
living charity, works of penance, and educational commitment to their
children. If, then, the nullity of the matrimonial bond is not
recognized and objective conditions arise that render cohabitation
irreversible, the Church encourages them to commit themselves to live
their relationship in accordance with the law of God, transforming it
into a firm and faithful friendship; thus they will be able to return
to the Eucharistic table, receiving the attention laid down by time-
honored ecclesial practice. But such relationships should not be
blessed, so as not to create confusion among the faithful concerning
the value of marriage.
"At the same time, the Synod hopes that all possible efforts be
made both to ensure the presence, pastoral character, and correct and
swift activity of ecclesiastical tribunals for causes of the nullity
of marriage, and to dedicate further study to the essential elements
of the validity of marriage, also bearing in mind the problems
emerging from the profound anthropological transformations of our
times, by which the faithful themselves risk being conditioned,
especially given the lack of solid Christian formation."
ADMISSION OF NON-CATHOLIC FAITHFUL TO COMMUNION (Proposition no.
41)
"On the basis of the communion of all Christians, which the single
Baptism already accomplishes though not yet completely, their
separation at the Lord's table is rightly felt as being a source of
pain. As a consequence, from both within the Catholic Church and from
our non-Catholic brothers and sisters, the urgent request often arises
for the possibility of Eucharistic communion between Catholic
Christians and others. It must be made clear that the Eucharist does
not designate and effect only our personal communion with Jesus
Christ, but above all the full 'communio' of the Church. We ask,
therefore, that non-Catholic Christians understand and respect the
fact that for us, in accordance with the whole of biblically-founded
tradition, Eucharistic communion and ecclesial communion are
intimately connected, and thus that Eucharistic communion with
non-Catholic Christians is not generally speaking possible. Even more
so is ecumenical concelebration to be excluded. However, it should be
made clear that, with a view to personal salvation, admitting
non-Catholic Christians to the Eucharist, the Sacrament of Penance,
and the Anointing of the Sick, in certain particular situations and
under specific conditions, is possible and even to be recommended."
THE EUCHARIST AND MIGRANTS (Proposition no. 45)
"The Synod, thanking those committed to this field, invites all
bishops to exercise their pastoral care towards migrants. These
faithful must be welcomed as members of the same Body of Christ,
whatever their race, status or condition, especially in Eucharist
celebrations. Christ's charity impels other local Churches and
institutes of consecrated life give generous help to dioceses that
welcome large numbers of migrants."
EUCHARISTIC COHERENCE OF CATHOLIC POLITICIANS AND LAWMAKERS
(Proposition no. 46)
"Catholic politicians and lawmakers must feel their consciences
particularly aroused ... by the heavy social responsibility of
presenting and supporting iniquitous laws. There is no Eucharistic
coherence when legislation is promoted that goes against the integral
good of man, against justice and natural law. The private sphere and
the public sphere cannot be separated, placing oneself in a position
of contrast with the law of God and the teaching of the Church, and
this must also be considered in Eucharistic terms. In applying this
guidance, bishops should exercise the virtues of courage and wisdom,
bearing in mind actual local situations."
THE SOCIAL DIMENSION OF THE EUCHARIST (Proposition no. 48)
"Christ's sacrifice is a mystery of liberation that calls out to
us. It is in the commitment to transform unjust structures and to
re-establish the dignity of man, created in the likeness and image of
God, that the Eucharist assumes in life the significance it has in
celebration. This dynamic movement opens up to the world: it questions
the process of globalization which not infrequently increases the gap
between rich countries and poor countries, it denounces the political
and economic forces that dilapidate the earth's resources, it
reiterates the grave requirements of distributive justice in the face
of inequalities that cry out to heaven, it encourages Christians to
commit themselves and to work in political life and social activity.
... Those who share in the Eucharist must commit themselves to
creating peace in our world, which is marked by violence, war and,
especially today, by terrorism, economic corruption and sexual
exploitation. The conditions for building true peace are the
restoration of justice, reconciliation and forgiveness."
SE/PROPOSITIONS/... VIS 051025 (1750)
