Code: ZE05102406

Date: 2005-10-24

Propositions of Synod on the Eucharist, Nos. 1-4

"Jesus Created a Radical Novelty"

VATICAN CITY, OCT. 24, 2005 (Zenit.org).- Here are the first four of the 50 propositions sent to Benedict XVI by the Synod of Bishops on the Eucharist.

The Pope has allowed the publication, official and non-official, of a provisional version in Italian, on which this working translation is based. Others will be published by ZENIT in subsequent days.

* * *

Introduction

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.

Code: ZE05102522

Date: 2005-10-25

Propositions of Synod on the Eucharist, Nos. 5-10

"Recognizing the Manifold Fruits of Eucharistic Adoration"

VATICAN CITY, OCT. 25, 2005 (Zenit.org).- Here is a translation of Propositions 5 to 10, which were given to Benedict XVI by the Synod of Bishops on the Eucharist.

The Pope has allowed the publication of a provisional version, official and non-official, in Italian, on which this translation is based. In the coming days, ZENIT will continue to publish translations of the other propositions.

* * *

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.

Code: ZE05102724

Date: 2005-10-27

Propositions of Synod on the Eucharist, Nos. 11-15

"Urging Pastors to Promote Priestly Vocations"

VATICAN CITY, OCT. 27, 2005 (Zenit.org).- Here is a translation of propositions, Nos. 11-15, given to Benedict XVI by the Synod of Bishops on the Eucharist.

The Pope has allowed the publication of a non-official provisional translation in Italian, on which this text is based. ZENIT plans to publish translations of all 50 propositions.

* * *

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.

Code: ZE05102828

Date: 2005-10-28

Propositions of Synod on the Eucharist, Nos. 16-20

"Intrinsic Bond Between the Word of God and the Eucharist"

VATICAN CITY, OCT. 28, 2005 (Zenit.org).- Here is a translation of propositions, Nos. 16-20, given to Benedict XVI by the Synod of Bishops on the Eucharist.

The Pope has allowed the publication of a non-official provisional translation in Italian, on which this text is based. ZENIT is in the process of publishing translations of all 50 propositions.

* * *

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.

Code: ZE05103023

Date: 2005-10-30

Propositions of Synod on the Eucharist, Nos. 21-25

"Suggested That New Dismissal Formulas Be Prepared"

VATICAN CITY, OCT. 30, 2005 (Zenit.org).- Here is a translation of Propositions 21-25 given to Benedict XVI by the recent Synod of Bishops on the Eucharist.

The text below is based on a provisional translation in Italian, which had been published with the Pope's approval. ZENIT is publishing translations of all 50 propositions.

* * *

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.

Code: ZE05103120

Date: 2005-10-31

Propositions of the Synod on the Eucharist, Nos. 26-30

"Promotion of Greater Inculturation"

VATICAN CITY, OCT. 31, 2005 (Zenit.org).- Here is a translation of Propositions 26-30 given to Benedict XVI by the recent Synod of Bishops on the Eucharist. The text is based on a provisional translation in Italian. ZENIT is publishing translations of all 50 propositions.

* * *

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."

Code: ZE05110104

Date: 2005-11-01

Propositions of Synod on the Eucharist, Nos. 31-36

"Celebrations of the Word of God Are Also of Great Importance"

VATICAN CITY, NOV. 1, 2005 (Zenit.org).- Here is a translation of Propositions 31-36 given to Benedict XVI by the recent Synod of Bishops on the Eucharist. The text is based on a provisional translation in Italian. ZENIT is publishing translations of all 50 propositions.

* * *

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.

Code: ZE05110322

Date: 2005-11-03

Propositions of Synod on the Eucharist, Nos. 37-40

A Call to Study the Practice of Concelebrations

VATICAN CITY, NOV. 3, 2005 (Zenit.org).- Here is a translation of Propositions 37-40 given to Benedict XVI by the recent Synod of Bishops on the Eucharist. The text is based on a provisional translation in Italian. ZENIT is publishing translations of all 50 propositions.

* * *

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.

Code: ZE05110429

Date: 2005-11-04

Propositions of Synod on the Eucharist, Nos. 41-45

Holy Communion With non-Catholic Christians "Not Generally Possible"

VATICAN CITY, NOV. 4, 2005 (Zenit.org).- Here is a translation of Propositions 41-45 given to Benedict XVI by the Synod of Bishops on the Eucharist.

The Pope has allowed the publication of a non-official provisional translation in Italian, on which this text is based. ZENIT is publishing translations of all 50 propositions.

* * *

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.

Code: ZE05110622

Date: 2005-11-06

Propositions of Synod on the Eucharist, Nos. 46-50

"Coherence of Catholic Politicians and Lawmakers"

VATICAN CITY, NOV. 6, 2005 (Zenit.org).- Here is a translation of the last of the 50 propositions that the Synod of Bishops on the Eucharist sent to Benedict XVI. This translation is based on a provisional version in Italian.

* * *

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.