Posted on 10/25/2005 6:02:47 AM PDT by NYer
ROMA, October 25, 2005 – The Mass Benedict XVI celebrated in St. Peter’s Square on Sunday, October 23 closed the synod on the Eucharist in an exemplary manner.
It was exemplary because it offered to all a model of the liturgy which also provides guidelines for the faith, according to the ancient patristic saying: “Lex orandi, lex credendi.”
Benedict XVI chanted the Mass in Latin, in his capacity as bishop of Rome.
The Gospel was chanted in Latin, but then also in Greek immediately afterward, by an Eastern-Rite deacon. This represents the unity of the Eastern and Western Churches, which preserve their different languages, rituals, and songs.
The first two readings were proclaimed in modern languages, and the Pope delivered his homily in various languages.
The songs were all performed according to the great tradition of the Roman Church: from Gregorian chant to ancient and modern polyphony. The voices were those of the “pueri cantores” of the Sistine Chapel, and of the choir of the cathedral of Ratisbonne. The only musical instrument was the organ.
This Mass – and its “ars celebrandi” – thus makes it possible to discern the main outline of the exhortation that Benedict XVI will write as the culmination of the synod on the Eucharist, making use of the final propositions delivered to him by the synod itself.
In previous synods, the final propositions were normally kept secret. But this time, Benedict XVI wanted to make them public immediately. The Vatican press office released an “unofficial” Italian version on the day the final vote was taken at the synod hall, on Saturday, October 22.
There are 50 propositions in all. And they summarize the viewpoints that emerged during the three weeks of discussion among the 256 synod fathers and the pope.
Link to text available only in Italian:
SYNODUS EPISCOPORUM BOLLETTINO
by John L. Allen, Jr.
Proposition 11, titled "The Scarcity of Priests," treats celibacy. It reads:
"The Synod Fathers have affirmed the importance of the inestimable gift of ecclesiastical celibacy in the practice of the Latin Church. With reference to the magisterium, in particular Vatican II and the recent popes, the Fathers have asked that the reasons for the relationship between celibacy and priestly ordination be illustrated adequately to the faithful, in full respect for the traditions of the Eastern churches. Some made reference to the viri probati, but this hypothesis was evaluated as a path not to follow."
The proposition goes on to encourage pastors and families to promote vocations. A change from the first draft adds that families "in some cases are indifferent if not in fact contrary" to the idea of a son pursuing the priesthood. Finally, the proposition calls on bishops, religious communities, and priests to be open to a more equitable distribution of clergy.
Proposition 40 treats the divorced and remarried:
"According to the tradition of the Catholic church, they cannot be admitted to Communion, finding themselves in conditions of objective contrast with the Word of the Lord who returned marriage to its original value of indissolubility," it says. Nevertheless, it says, divorced and remarried Catholics "belong to the church," which "welcomes them and follows them with special attention," encouraging them to participate in the Mass, though without receiving communion.
If such Catholics cannot obtain an annulment, and "objective conditions" exist why their new marriage cannot be dissolved, the proposition says, they are to be encouraged to live their new marriage "according to the exigencies of the law of God, transforming it into a loyal and trustworthy friendship." In effect, the language means that these couples should not consummate their relationships.
"But blessing these relationships should be avoided," the proposition says, "so that confusion does not arise among the faithful regarding the value of marriage."
The proposition also calls for effective functioning of marriage tribunals for Catholics seeking an annulment, "taking account of the emerging problems in the context of the profound anthropological transformation of our time, from which the faithful risk being conditioned, especially in the lack of a solid Christian formation."
Proposition 41, on "The Admission of Non-Catholic Faithful to Communion," affirms existing discipline barring general inter-communion.
It adds, however, that "it should be clarified that in view of personal salvation, the admission of non-Catholic Christians to the Eucharist, the Sacrament of Penance and the Anointing of the Sick in determined individual situations under precise conditions is possible, and even recommended."
Proposition 46 concerns "The Eucharistic Coherence of Catholic Politicians and Legislators."
"Politicians and legislators must feel themselves particularly moved in their conscience, correctly formed, about the grave social responsibility of presenting and supporting iniquitous laws," it says. "There is no eucharistic coherence when laws that go against the integral good of the human person, against justice and against natural law are promoted. One's private opinion and public opinion cannot be separated, putting oneself in contrast with the law of God and the teaching of the church, and this must also be considered with respect to the reality of the Eucharist (1 Corinthians 11:27-29)."
"In applying this orientation, bishops should exercise the virtues of firmness and prudence, taking account of concrete local situations."
On other matters, the first proposition asks Benedict XVI to issue a document "on the sublime mystery of the Eucharist in the life and mission of the church."
In a change from the first draft, proposition 2 affirms both the goodness "and the validity" of the liturgical reforms of the Second Vatican Council (1962-65), "which still contain riches not fully explored."
An amendment to proposition 5, on "The Eucharist and the Church," adds a strong ecumenical note.
"The Eucharist stabilizes a strong bond of unity between the Catholic church and the Orthodox churches," it reads, "which have conserved the genuine and integral nature of the mystery of the Eucharist. The ecclesial character of the Eucharist could also be a privileged point in the dialogue with the communities born from the Reform."
Proposition 7, dealing with "The Eucharist and the Sacrament of Reconciliation," states that the synod "vividly recommends" that bishops not permit collective absolution in their dioceses except in exceptional circumstances outlined in church law.
Proposition 8, on "The Eucharist and the Sacrament of Matrimony," has been amended to add, "The synod recognizes the singular role of women in the family and in society."
Proposition 17 calls for the preparation of a "Compendium on the Eucharist," either by the Vatican or the bishops' conferences, bringing together liturgical, doctrinal, catechetical and devotional materials on the Eucharist, along with patristic commentaries and material from both the Eastern and Western churches.
Proposition 19 suggests the preparation of a set of thematic homilies as an aid to priests, tied to both the Sunday readings and the Catechism of the Catholic Church.
Proposition 23 warns that the way the Sign of Peace is currently offered sometimes goes on too long, or creates confusion prior to communion, and hence suggests the possibility of putting it somewhere else in the Mass, "taking account of antique and venerable customs." Indirectly, that seems to suggest the idea of moving it to just after the Prayers of the Faithful, before the Liturgy of the Eucharist.
Proposition 32, on "The Eucharist Celebration in Small Groups," appears indirectly to treat, among other things, the question of Masses for movements such as the Neocatechumenal Way. It states that such groups "must serve to unify the parish community, not to divide it," and that as much as possible they must preserve "the unity of the family."
Proposition 36 suggests that in international celebrations the Mass be said in Latin, apart from the readings, the homily, and the Prayers of the Faithful, and that priests be trained from the seminary to use Latin prayers as well as Gregorian Chant. It also recommends that the faithful be educated to do so as well.
Proposition 47 deals with "The Eucharist and Ecology," calling for "a change of mind and heart, facilitating a harmonic and responsible relationship between the human being and creation."
Proposition 48 says: "It is in the commitment to transform unjust structures for reestablishing the dignity of the human being, created in the image and likeness of God, that the Eucharist becomes in life what it means in the celebration."
The proposition specifically says that this dynamic raises questions about globalization, the gap between rich and poor which "cries out to Heaven," political and economic powers that exploit the riches of the earth, war and terrorism.
An amendment to the proposition also mentions the HIV/AIDS pandemic, drugs and alcoholism. Another adds "economic corruption and sexual exploitation."
Proposition 49 is specifically dedicated to "The Eucharist and Reconciliation of Peoples in Conflict."
Gotta love this pope!
There is no eucharistic coherence when laws that go against the integral good of the human person, against justice and against natural law are promoted. One's private opinion and public opinion cannot be separated, putting oneself in contrast with the law of God and the teaching of the church, and this must also be considered with respect to the reality of the Eucharist (1 Corinthians 11:27-29). In applying this orientation, bishops should exercise the virtues of firmness and prudence, taking account of concrete local situations.What would constitute "concrete local situtations" and what would be the effect of "taking account of" them?
Absolutely -- not afraid here, is he?
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