Association for Latin Liturgy

Under the patronage of the Bishops' Conference of England and Wales.
Founded in 1969 to encourage and extend the use of Latin in the liturgy of the Catholic Church.

The Roman Church has special obligations towards Latin . . . and she must manifest them whenever the opportunity presents itself.

SACRAMENTUM CARITATIS

PART TWO

THE EUCHARIST, A MYSTERY TO BE CELEBRATED

"Truly, truly, I say to you, it was not Moses who gave you the bread from heaven;
my Father gives you the true bread from heaven" (Jn 6:32)

Lex orandi and lex credendi

34. The Synod of Bishops reflected at length on the intrinsic relationship between eucharistic faith and eucharistic celebration, pointing out the connection between the lex orandi and the lex credendi, and stressing the primacy of the liturgical action. The Eucharist should be experienced as a mystery of faith, celebrated authentically and with a clear awareness that "the intellectus fidei has a primordial relationship to the Church's liturgical action." (105) Theological reflection in this area can never prescind from the sacramental order instituted by Christ himself. On the other hand, the liturgical action can never be considered generically, prescinding from the mystery of faith. Our faith and the eucharistic liturgy both have their source in the same event: Christ's gift of himself in the Paschal Mystery.

Beauty and the liturgy

35. This relationship between creed and worship is evidenced in a particular way by the rich theological and liturgical category of beauty. Like the rest of Christian Revelation, the liturgy is inherently linked to beauty: it is veritatis splendor. The liturgy is a radiant expression of the paschal mystery, in which Christ draws us to himself and calls us to communion. As Saint Bonaventure would say, in Jesus we contemplate beauty and splendour at their source. (106) This is no mere aestheticism, but the concrete way in which the truth of God's love in Christ encounters us, attracts us and delights us, enabling us to emerge from ourselves and drawing us towards our true vocation, which is love. (107) God allows himself to be glimpsed first in creation, in the beauty and harmony of the cosmos (cf. Wis 13:5; Rom 1:19- 20). In the Old Testament we see many signs of the grandeur of God's power as he manifests his glory in his wondrous deeds among the Chosen People (cf. Ex 14; 16:10; 24:12-18; Num 14:20- 23). In the New Testament this epiphany of beauty reaches definitive fulfilment in God's revelation in Jesus Christ: (108) Christ is the full manifestation of the glory of God. In the glorification of the Son, the Father's glory shines forth and is communicated (cf. Jn 1:14; 8:54; 12:28; 17:1). Yet this beauty is not simply a harmony of proportion and form; "the fairest of the sons of men" (Ps 45[44]:3) is also, mysteriously, the one "who had no form or comeliness that we should look at him, and no beauty that we should desire him" (Is 53:2). Jesus Christ shows us how the truth of love can transform even the dark mystery of death into the radiant light of the resurrection. Here the splendour of God's glory surpasses all worldly beauty. The truest beauty is the love of God, who definitively revealed himself to us in the paschal mystery.

The beauty of the liturgy is part of this mystery; it is a sublime expression of God's glory and, in a certain sense, a glimpse of heaven on earth. The memorial of Jesus' redemptive sacrifice contains something of that beauty which Peter, James and John beheld when the Master, making his way to Jerusalem, was transfigured before their eyes (cf. Mk 9:2). Beauty, then, is not mere decoration, but rather an essential element of the liturgical action, since it is an attribute of God himself and his revelation. These considerations should make us realize the care which is needed, if the liturgical action is to reflect its innate splendour.

The eucharistic celebration, the work of "Christus Totus"

Christus totus in capite et in corpore

36. The "subject" of the liturgy's intrinsic beauty is Christ himself, risen and glorified in the Holy Spirit, who includes the Church in his work. (109) Here we can recall an evocative phrase of Saint Augustine which strikingly describes this dynamic of faith proper to the Eucharist. The great Bishop of Hippo, speaking specifically of the eucharistic mystery, stresses the fact that Christ assimilates us to himself: "The bread you see on the altar, sanctified by the word of God, is the body of Christ. The chalice, or rather, what the chalice contains, sanctified by the word of God, is the blood of Christ. In these signs, Christ the Lord willed to entrust to us his body and the blood which he shed for the forgiveness of our sins. If you have received them properly, you yourselves are what you have received." (110) Consequently, "not only have we become Christians, we have become Christ himself." (111) We can thus contemplate God's mysterious work, which brings about a profound unity between ourselves and the Lord Jesus: "one should not believe that Christ is in the head but not in the body; rather he is complete in the head and in the body." (112)

The Eucharist and the risen Christ

37. Since the eucharistic liturgy is essentially an actio Dei which draws us into Christ through the Holy Spirit, its basic structure is not something within our power to change, nor can it be held hostage by the latest trends. Here too Saint Paul's irrefutable statement applies: "no one can lay any foundation other than the one that has been laid, which is Jesus Christ" (1 Cor 3:11). Again it is the Apostle of the Gentiles who assures us that, with regard to the Eucharist, he is presenting not his own teaching but what he himself has received (cf. 1 Cor 11:23). The celebration of the Eucharist implies and involves the living Tradition. The Church celebrates the eucharistic sacrifice in obedience to Christ's command, based on her experience of the Risen Lord and the outpouring of the Holy Spirit. For this reason, from the beginning, the Christian community has gathered for the fractio panis on the Lord's Day. Sunday, the day Christ rose from the dead, is also the first day of the week, the day which the Old Testament tradition saw as the beginning of God's work of creation. The day of creation has now become the day of the "new creation," the day of our liberation, when we commemorate Christ who died and rose again (113).

Ars celebrandi

38. In the course of the Synod, there was frequent insistence on the need to avoid any antithesis between the ars celebrandi, the art of proper celebration, and the full, active and fruitful participation of all the faithful. The primary way to foster the participation of the People of God in the sacred rite is the proper celebration of the rite itself. The ars celebrandi is the best way to ensure their actuosa participatio. (114) The ars celebrandi is the fruit of faithful adherence to the liturgical norms in all their richness; indeed, for two thousand years this way of celebrating has sustained the faith life of all believers, called to take part in the celebration as the People of God, a royal priesthood, a holy nation (cf. 1 Pet 2:4-5, 9) (115).

The Bishop, celebrant par excellence

39. While it is true that the whole People of God participates in the eucharistic liturgy, a correct ars celebrandi necessarily entails a specific responsibility on the part of those who have received the sacrament of Holy Orders. Bishops, priests, and deacons, each according to his proper rank, must consider the celebration of the liturgy as their principal duty (116). Above all, this is true of the Diocesan Bishop: as "the chief steward of the mysteries of God in the particular Church entrusted to his care, he is the moderator, promoter, and guardian of the whole of its liturgical life" (117). This is essential for the life of the particular Church, not only because communion with the Bishop is required for the lawfulness of every celebration within his territory, but also because he himself is the celebrant par excellence within his Diocese (118). It is his responsibility to ensure unity and harmony in the celebrations taking place in his territory. Consequently the Bishop must be "determined that the priests, the deacons, and the lay Christian faithful grasp ever more deeply the genuine meaning of the rites and liturgical texts, and thereby be led to an active and fruitful celebration of the Eucharist" (119). I would ask that every effort be made to ensure that the liturgies which the Bishop celebrates in his Cathedral are carried out with complete respect for the ars celebrandi, so that they can be considered an example for the entire Diocese (120).

Respect for the liturgical books and the richness of signs

40. Emphasizing the importance of the ars celebrandi also leads to an appreciation of the value of the liturgical norms. (121) The ars celebrandi should foster a sense of the sacred and the use of outward signs which help to cultivate this sense, such as, for example, the harmony of the rite, the liturgical vestments, the furnishings and the sacred space. The eucharistic celebration is enhanced when priests and liturgical leaders are committed to making known the current liturgical texts and norms, making available the great riches found in the General Instruction of the Roman Missal and the Order of Readings for Mass. Perhaps we take it for granted that our ecclesial communities already know and appreciate these resources, but this is not always the case. These texts contain riches which have preserved and expressed the faith and experience of the People of God over its two-thousand-year history. Equally important for a correct ars celebrandi is an attentiveness to the various kinds of language that the liturgy employs: words and music, gestures and silence, movement, the liturgical colours of the vestments. By its very nature the liturgy operates on different levels of communication which enable it to engage the whole human person. The simplicity of its gestures and the sobriety of its orderly sequence of signs communicate and inspire more than any contrived and inappropriate additions. Attentiveness and fidelity to the specific structure of the rite express both a recognition of the nature of Eucharist as a gift and, on the part of the minister, a docile openness to receiving this ineffable gift.

Art at the service of the liturgy

41. The profound connection between beauty and the liturgy should make us attentive to every work of art placed at the service of the celebration. (122) Certainly an important element of sacred art is church architecture, (123) which should highlight the unity of the furnishings of the sanctuary, such as the altar, the crucifix, the tabernacle, the ambo and the celebrant's chair. Here it is important to remember that the purpose of sacred architecture is to offer the Church a fitting space for the celebration of the mysteries of faith, especially the Eucharist. (124) The very nature of a Christian church is defined by the liturgy, which is an assembly of the faithful (ecclesia) who are the living stones of the Church (cf. 1 Pet 2:5).

This same principle holds true for sacred art in general, especially painting and sculpture, where religious iconography should be directed to sacramental mystagogy. A solid knowledge of the history of sacred art can be advantageous for those responsible for commissioning artists and architects to create works of art for the liturgy. Consequently it is essential that the education of seminarians and priests include the study of art history, with special reference to sacred buildings and the corresponding liturgical norms. Everything related to the Eucharist should be marked by beauty. Special respect and care must also be given to the vestments, the furnishings and the sacred vessels, so that by their harmonious and orderly arrangement they will foster awe for the mystery of God, manifest the unity of the faith and strengthen devotion (125).

Liturgical song

42. In the ars celebrandi, liturgical song has a pre-eminent place. (126) Saint Augustine rightly says in a famous sermon that "the new man sings a new song. Singing is an expression of joy and, if we consider the matter, an expression of love" (127). The People of God assembled for the liturgy sings the praises of God. In the course of her two-thousand-year history, the Church has created, and still creates, music and songs which represent a rich patrimony of faith and love. This heritage must not be lost. Certainly as far as the liturgy is concerned, we cannot say that one song is as good as another. Generic improvisation or the introduction of musical genres which fail to respect the meaning of the liturgy should be avoided. As an element of the liturgy, song should be well integrated into the overall celebration (128). Consequently everything – texts, music, execution – ought to correspond to the meaning of the mystery being celebrated, the structure of the rite and the liturgical seasons (129). Finally, while respecting various styles and different and highly praiseworthy traditions, I desire, in accordance with the request advanced by the Synod Fathers, that Gregorian chant be suitably esteemed and employed (130) as the chant proper to the Roman liturgy (131).

The structure of the eucharistic Celebration

43. After mentioning the more significant elements of the ars celebrandi that emerged during the Synod, I would now like to turn to some specific aspects of the structure of the eucharistic celebration which require special attention at the present time, if we are to remain faithful to the underlying intention of the liturgical renewal called for by the Second Vatican Council, in continuity with the great ecclesial tradition.

The intrinsic unity of the liturgical action

44. First of all, there is a need to reflect on the inherent unity of the rite of Mass. Both in catechesis and in the actual manner of celebration, one must avoid giving the impression that the two parts of the rite are merely juxtaposed. The liturgy of the word and the Eucharistic liturgy, with the rites of introduction and conclusion, "are so closely interconnected that they form but one single act of worship." (132) There is an intrinsic bond between the word of God and the Eucharist. From listening to the word of God, faith is born or strengthened (cf. Rom 10:17); in the Eucharist the Word made flesh gives himself to us as our spiritual food. (133) Thus, "from the two tables of the word of God and the Body of Christ, the Church receives and gives to the faithful the bread of life." (134) Consequently it must constantly be kept in mind that the word of God, read and proclaimed by the Church in the liturgy, leads to the Eucharist as to its own connatural end.

The liturgy of the word

45. Together with the Synod, I ask that the liturgy of the word always be carefully prepared and celebrated. Consequently I urge that every effort be made to ensure that the liturgical proclamation of the word of God is entrusted to well- prepared readers. Let us never forget that "when the Sacred Scriptures are read in the Church, God himself speaks to his people, and Christ, present in his own word, proclaims the Gospel"(135). When circumstances so suggest, a few brief words of introduction could be offered in order to focus the attention of the faithful. If it is to be properly understood, the word of God must be listened to and accepted in a spirit of communion with the Church and with a clear awareness of its unity with the sacrament of the Eucharist. Indeed, the word which we proclaim and accept is the Word made flesh (cf. Jn 1:14); it is inseparably linked to Christ's person and the sacramental mode of his continued presence in our midst. Christ does not speak in the past, but in the present, even as he is present in the liturgical action. In this sacramental context of Christian revelation (136), knowledge and study of the word of God enable us better to appreciate, celebrate and live the Eucharist. Here too, we can see how true it is that "ignorance of Scripture is ignorance of Christ" (137).

To this end, the faithful should be helped to appreciate the riches of Sacred Scripture found in the lectionary through pastoral initiatives, liturgies of the word and reading in the context of prayer (lectio divina). Efforts should also be made to encourage those forms of prayer confirmed by tradition, such as the Liturgy of the Hours, especially Morning Prayer, Evening Prayer and Night Prayer, and vigil celebrations. By praying the Psalms, the Scripture readings and the readings drawn from the great tradition which are included in the Divine Office, we can come to a deeper experience of the Christ-event and the economy of salvation, which in turn can enrich our understanding and participation in the celebration of the Eucharist (138).

The homily

46. Given the importance of the word of God, the quality of homilies needs to be improved. The homily is "part of the liturgical action" (139), and is meant to foster a deeper understanding of the word of God, so that it can bear fruit in the lives of the faithful. Hence ordained ministers must "prepare the homily carefully, based on an adequate knowledge of Sacred Scripture" (140). Generic and abstract homilies should be avoided. In particular, I ask these ministers to preach in such a way that the homily closely relates the proclamation of the word of God to the sacramental celebration (141) and the life of the community, so that the word of God truly becomes the Church's vital nourishment and support (142). The catechetical and paraenetic aim of the homily should not be forgotten. During the course of the liturgical year it is appropriate to offer the faithful, prudently and on the basis of the three-year lectionary, "thematic" homilies treating the great themes of the Christian faith, on the basis of what has been authoritatively proposed by the Magisterium in the four "pillars" of the Catechism of the Catholic Church and the recent Compendium, namely: the profession of faith, the celebration of the Christian mystery, life in Christ and Christian prayer (143).

The presentation of the gifts

47. The Synod Fathers also drew attention to the presentation of the gifts. This is not to be viewed simply as a kind of "interval" between the liturgy of the word and the liturgy of the Eucharist. To do so would tend to weaken, at the least, the sense of a single rite made up of two interrelated parts. This humble and simple gesture is actually very significant: in the bread and wine that we bring to the altar, all creation is taken up by Christ the Redeemer to be transformed and presented to the Father. (144) In this way we also bring to the altar all the pain and suffering of the world, in the certainty that everything has value in God's eyes. The authentic meaning of this gesture can be clearly expressed without the need for undue emphasis or complexity. It enables us to appreciate how God invites man to participate in bringing to fulfilment his handiwork, and in so doing, gives human labour its authentic meaning, since, through the celebration of the Eucharist, it is united to the redemptive sacrifice of Christ.

The Eucharistic Prayer

48. The Eucharistic Prayer is "the centre and summit of the entire celebration" (145). Its importance deserves to be adequately emphasized. The different Eucharistic Prayers contained in the Missal have been handed down to us by the Church's living Tradition and are noteworthy for their inexhaustible theological and spiritual richness. The faithful need to be enabled to appreciate that richness. Here the General Instruction of the Roman Missal can help, with its list of the basic elements of every Eucharistic Prayer: thanksgiving, acclamation, epiclesis, institution narrative and consecration, anamnesis, offering, intercessions and final doxology (146). In a particular way, eucharistic spirituality and theological reflection are enriched if we contemplate in the anaphora the profound unity between the invocation of the Holy Spirit and the institution narrative (147) whereby "the sacrifice is carried out which Christ himself instituted at the Last Supper" (148). Indeed, "the Church implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, become Christ's Body and Blood, and that the spotless Victim to be received in communion be for the salvation of those who will partake of it" (149).

The sign of peace

49. By its nature the Eucharist is the sacrament of peace. At Mass this dimension of the eucharistic mystery finds specific expression in the sign of peace. Certainly this sign has great value (cf. Jn 14:27). In our times, fraught with fear and conflict, this gesture has become particularly eloquent, as the Church has become increasingly conscious of her responsibility to pray insistently for the gift of peace and unity for herself and for the whole human family. Certainly there is an irrepressible desire for peace present in every heart. The Church gives voice to the hope for peace and reconciliation rising up from every man and woman of good will, directing it towards the one who "is our peace" (Eph 2:14) and who can bring peace to individuals and peoples when all human efforts fail. We can thus understand the emotion so often felt during the sign of peace at a liturgical celebration. Even so, during the Synod of Bishops there was discussion about the appropriateness of greater restraint in this gesture, which can be exaggerated and cause a certain distraction in the assembly just before the reception of Communion. It should be kept in mind that nothing is lost when the sign of peace is marked by a sobriety which preserves the proper spirit of the celebration, as, for example, when it is restricted to one's immediate neighbours (150).

The distribution and reception of the Eucharist

50. Another moment of the celebration needing to be mentioned is the distribution and reception of Holy Communion. I ask everyone, especially ordained ministers and those who, after adequate preparation and in cases of genuine need, are authorized to exercise the ministry of distributing the Eucharist, to make every effort to ensure that this simple act preserves its importance as a personal encounter with the Lord Jesus in the sacrament. For the rules governing correct practice in this regard, I would refer to those documents recently issued on the subject. (151) All Christian communities are to observe the current norms faithfully, seeing in them an expression of the faith and love with which we all must regard this sublime sacrament. Furthermore, the precious time of thanksgiving after communion should not be neglected: besides the singing of an appropriate hymn, it can also be most helpful to remain recollected in silence. (152)

In this regard, I would like to call attention to a pastoral problem frequently encountered nowadays. I am referring to the fact that on certain occasions – for example, wedding Masses, funerals and the like – in addition to practising Catholics there may be others present who have long since ceased to attend Mass or are living in a situation which does not permit them to receive the sacraments. At other times members of other Christian confessions and even other religions may be present. Similar situations can occur in churches that are frequently visited, especially in tourist areas. In these cases, there is a need to find a brief and clear way to remind those present of the meaning of sacramental communion and the conditions required for its reception. Wherever circumstances make it impossible to ensure that the meaning of the Eucharist is duly appreciated, the appropriateness of replacing the celebration of the Mass with a celebration of the word of God should be considered. (153)

The dismissal: "Ite, missa est"

51. Finally, I would like to comment briefly on the observations of the Synod Fathers regarding the dismissal at the end of the eucharistic celebration. After the blessing, the deacon or the priest dismisses the people with the words: Ite, missa est. These words help us to grasp the relationship between the Mass just celebrated and the mission of Christians in the world. In antiquity, missa simply meant "dismissal." However in Christian usage it gradually took on a deeper meaning. The word "dismissal" has come to imply a "mission." These few words succinctly express the missionary nature of the Church. The People of God might be helped to understand more clearly this essential dimension of the Church's life, taking the dismissal as a starting- point. In this context, it might also be helpful to provide new texts, duly approved, for the prayer over the people and the final blessing, in order to make this connection clear (154).

Actuosa participatio

Authentic participation

52. The Second Vatican Council rightly emphasized the active, full and fruitful participation of the entire People of God in the eucharistic celebration (155). Certainly, the renewal carried out in these past decades has made considerable progress towards fulfilling the wishes of the Council Fathers. Yet we must not overlook the fact that some misunderstanding has occasionally arisen concerning the precise meaning of this participation. It should be made clear that the word "participation" does not refer to mere external activity during the celebration. In fact, the active participation called for by the Council must be understood in more substantial terms, on the basis of a greater awareness of the mystery being celebrated and its relationship to daily life. The conciliar Constitution Sacrosanctum Concilium encouraged the faithful to take part in the eucharistic liturgy not "as strangers or silent spectators," but as participants "in the sacred action, conscious of what they are doing, actively and devoutly" (156). This exhortation has lost none of its force. The Council went on to say that the faithful "should be instructed by God's word, and nourished at the table of the Lord's Body. They should give thanks to God. Offering the immaculate Victim, not only through the hands of the priest but also together with him, they should learn to make an offering of themselves. Through Christ, the Mediator, they should be drawn day by day into ever more perfect union with God and each other" (157).

Participation and the priestly ministry

53. The beauty and the harmony of the liturgy find eloquent expression in the order by which everyone is called to participate actively. This entails an acknowledgment of the distinct hierarchical roles involved in the celebration. It is helpful to recall that active participation is not per se equivalent to the exercise of a specific ministry. The active participation of the laity does not benefit from the confusion arising from an inability to distinguish, within the Church's communion, the different functions proper to each one. (158) There is a particular need for clarity with regard to the specific functions of the priest. He alone, and no other, as the tradition of the Church attests, presides over the entire eucharistic celebration, from the initial greeting to the final blessing. In virtue of his reception of Holy Orders, he represents Jesus Christ, the head of the Church, and, in a specific way, also the Church herself. (159) Every celebration of the Eucharist, in fact, is led by the Bishop, "either in person or through priests who are his helpers."(160) He is helped by a deacon, who has specific duties during the celebration: he prepares the altar, assists the priest, proclaims the Gospel, preaches the homily from time to time, reads the intentions of the Prayer of the Faithful, and distributes the Eucharist to the faithful. (161) Associated with these ministries linked to the sacrament of Holy Orders, there are also other ministries of liturgical service which can be carried out in a praiseworthy manner by religious and properly trained laity. (162)

The eucharistic celebration and inculturation

54. On the basis of these fundamental statements of the Second Vatican Council, the Synod Fathers frequently stressed the importance of the active participation of the faithful in the eucharistic sacrifice. In order to foster this participation, provision may be made for a number of adaptations appropriate to different contexts and cultures. (163) The fact that certain abuses have occurred does not detract from this clear principle, which must be upheld in accordance with the real needs of the Church as she lives and celebrates the one mystery of Christ in a variety of cultural situations. In the mystery of the Incarnation, the Lord Jesus, born of woman and fully human (cf. Gal 4:4), entered directly into a relationship not only with the expectations present within the Old Testament, but also with those of all peoples. He thus showed that God wishes to encounter us in our own concrete situation. A more effective participation of the faithful in the holy mysteries will thus benefit from the continued inculturation of the eucharistic celebration, with due regard for the possibilities for adaptation provided in the General Instruction of the Roman Missal, (164) interpreted in the light of the criteria laid down by the Fourth Instruction of the Congregation for Divine Worship and the Discipline of the Sacraments Varietates Legitimae of 25 January 1994 (165) and the directives expressed by Pope John Paul II in the Post-Synodal Exhortations Ecclesia in Africa, Ecclesia in America, Ecclesia in Asia, Ecclesia in Oceania and Ecclesia in Europa (166). To this end, I encourage Episcopal Conferences to strive to maintain a proper balance between the criteria and directives already issued and new adaptations (167), always in accord with the Apostolic See.

Personal conditions for an "active participation"

55. In their consideration of the actuosa participatio of the faithful in the liturgy, the Synod Fathers also discussed the personal conditions required for fruitful participation on the part of individuals. (168) One of these is certainly the spirit of constant conversion which must mark the lives of all the faithful. Active participation in the eucharistic liturgy can hardly be expected if one approaches it superficially, without an examination of his or her life. This inner disposition can be fostered, for example, by recollection and silence for at least a few moments before the beginning of the liturgy, by fasting and, when necessary, by sacramental confession. A heart reconciled to God makes genuine participation possible. The faithful need to be reminded that there can be no actuosa participatio in the sacred mysteries without an accompanying effort to participate actively in the life of the Church as a whole, including a missionary commitment to bring Christ's love into the life of society.

Clearly, full participation in the Eucharist takes place when the faithful approach the altar in person to receive communion (169). Yet true as this is, care must be taken lest they conclude that the mere fact of their being present in church during the liturgy gives them a right or even an obligation to approach the table of the Eucharist. Even in cases where it is not possible to receive sacramental communion, participation at Mass remains necessary, important, meaningful and fruitful. In such circumstances it is beneficial to cultivate a desire for full union with Christ through the practice of spiritual communion, praised by Pope John Paul II (170) and recommended by saints who were masters of the spiritual life (171).

Participation by Christians who are not Catholic

56. The subject of participation in the Eucharist inevitably raises the question of Christians belonging to Churches or Ecclesial Communities not in full communion with the Catholic Church. In this regard, it must be said that the intrinsic link between the Eucharist and the Church's unity inspires us to long for the day when we will be able to celebrate the Holy Eucharist together with all believers in Christ, and in this way to express visibly the fullness of unity that Christ willed for his disciples (cf. Jn 17:21). On the other hand, the respect we owe to the sacrament of Christ's Body and Blood prevents us from making it a mere "means" to be used indiscriminately in order to attain that unity. (172) The Eucharist in fact not only manifests our personal communion with Jesus Christ, but also implies full communio with the Church. This is the reason why, sadly albeit not without hope, we ask Christians who are not Catholic to understand and respect our conviction, which is grounded in the Bible and Tradition. We hold that eucharistic communion and ecclesial communion are so linked as to make it generally impossible for non-Catholic Christians to receive the former without enjoying the latter. There would be even less sense in actually concelebrating with ministers of Churches or ecclesial communities not in full communion with the Catholic Church. Yet it remains true that, for the sake of their eternal salvation, individual non-Catholic Christians can be admitted to the Eucharist, the sacrament of Reconciliation and the Anointing of the Sick. But this is possible only in specific, exceptional situations and requires that certain precisely defined conditions be met (173). These are clearly indicated in the Catechism of the Catholic Church (174) and in its Compendium (175). Everyone is obliged to observe these norms faithfully.

Participation through the communications media

57. Thanks to the remarkable development of the communications media, the word "participation" has taken on a broader meaning in recent decades. We all gladly acknowledge that the media have also opened up new possibilities for the celebration of the Eucharist. (176) This requires a specific preparation and a keen sense of responsibility on the part of pastoral workers in the sector. When Mass is broadcast on television, it inevitably tends to set an example. Particular care should therefore be taken to ensure that, in addition to taking place in suitable and well-appointed locations, the celebration respects the liturgical norms in force.

Finally, with regard to the value of taking part in Mass via the communications media, those who hear or view these broadcasts should be aware that, under normal circumstances, they do not fulfil the obligation of attending Mass. Visual images can represent reality, but they do not actually reproduce it.(177) While it is most praiseworthy that the elderly and the sick participate in Sunday Mass through radio and television, the same cannot be said of those who think that such broadcasts dispense them from going to church and sharing in the eucharistic assembly in the living Church.

Active participation by the sick

58. In thinking of those who cannot attend places of worship for reasons of health or advanced age, I wish to call the attention of the whole Church community to the pastoral importance of providing spiritual assistance to the sick, both those living at home and those in hospital. Their situation was often mentioned during the Synod of Bishops. These brothers and sisters of ours should have the opportunity to receive sacramental communion frequently. In this way they can strengthen their relationship with Christ, crucified and risen, and feel fully involved in the Church's life and mission by the offering of their sufferings in union with our Lord's sacrifice. Particular attention needs to be given to the disabled. When their condition so permits, the Christian community should make it possible for them to attend the place of worship. Buildings should be designed to provide ready access to the disabled. Finally, whenever possible, eucharistic communion should be made available to the mentally handicapped, if they are baptized and confirmed: they receive the Eucharist in the faith also of the family or the community that accompanies them. (178)

Care for prisoners

59. The Church's spiritual tradition, basing itself on Christ's own words (cf. Mt 25:36), has designated the visiting of prisoners as one of the corporal works of mercy. Prisoners have a particular need to be visited personally by the Lord in the sacrament of the Eucharist. Experiencing the closeness of the ecclesial community, sharing in the Eucharist and receiving holy communion at this difficult and painful time can surely contribute to the quality of a prisoner's faith journey and to full social rehabilitation. Taking up the recommendation of the Synod, I ask Dioceses to do whatever is possible to ensure that sufficient pastoral resources are invested in the spiritual care of prisoners. (179)

Migrants and participation in the Eucharist

60. Turning now to those people who for various reasons are forced to leave their native countries, the Synod expressed particular gratitude to all those engaged in the pastoral care of migrants. Specific attention needs to be paid to migrants belonging to the Eastern Catholic Churches; in addition to being far from home, they also encounter the difficulty of not being able to participate in the eucharistic liturgy in their own rite. For this reason, wherever possible, they should be served by priests of their rite. In all cases I would ask Bishops to welcome these brothers and sisters with the love of Christ. Contacts between the faithful of different rites can prove a source of mutual enrichment. In particular, I am thinking of the benefit that can come, especially for the clergy, from a knowledge of the different traditions. (180)

Large-scale concelebrations

61. The Synod considered the quality of participation in the case of large-scale celebrations held on special occasions and involving not only a great number of the lay faithful, but also many concelebrating priests. (181) On the one hand, it is easy to appreciate the importance of these moments, especially when the Bishop himself celebrates, surrounded by his presbyterate and by the deacons. On the other hand, it is not always easy in such cases to give clear expression to the unity of the presbyterate, especially during the Eucharistic Prayer and the distribution of Holy Communion. Efforts need to be made lest these large-scale concelebrations lose their proper focus. This can be done by proper coordination and by arranging the place of worship so that priests and lay faithful are truly able to participate fully. It should be kept in mind, however, that here we are speaking of exceptional concelebrations, limited to extraordinary situations.

The Latin language

62. None of the above observations should cast doubt upon the importance of such large-scale liturgies. I am thinking here particularly of celebrations at international gatherings, which nowadays are held with greater frequency. The most should be made of these occasions. In order to express more clearly the unity and universality of the Church, I wish to endorse the proposal made by the Synod of Bishops, in harmony with the directives of the Second Vatican Council, (182) that, with the exception of the readings, the homily and the prayer of the faithful, it is fitting that such liturgies be celebrated in Latin. Similarly, the better-known prayers (183) of the Church's tradition should be recited in Latin and, if possible, selections of Gregorian chant should be sung. Speaking more generally, I ask that future priests, from their time in the seminary, receive the preparation needed to understand and to celebrate Mass in Latin, and also to use Latin texts and execute Gregorian chant; nor should we forget that the faithful can be taught to recite the more common prayers in Latin, and also to sing parts of the liturgy to Gregorian chant. (184)

Eucharistic celebrations in small groups

63. A very different situation arises when, in the interest of more conscious, active and fruitful participation, pastoral circumstances favour small group celebrations. While acknowledging the formative value of this approach, it must be stated that such celebrations should always be consonant with the overall pastoral activity of the Diocese. These celebrations would actually lose their catechetical value if they were felt to be in competition with, or parallel to, the life of the particular Church. In this regard, the Synod set forth some necessary criteria: small groups must serve to unify the community, not to fragment it; the beneficial results ought to be clearly evident; these groups should encourage the fruitful participation of the entire assembly, and preserve as much as possible the unity of the liturgical life of individual families. (185)

Interior participation in the celebration

Mystagogical catechesis

64. The Church's great liturgical tradition teaches us that fruitful participation in the liturgy requires that one be personally conformed to the mystery being celebrated, offering one's life to God in unity with the sacrifice of Christ for the salvation of the whole world. For this reason, the Synod of Bishops asked that the faithful be helped to make their interior dispositions correspond to their gestures and words. Otherwise, however carefully planned and executed our liturgies may be, they would risk falling into a certain ritualism. Hence the need to provide an education in eucharistic faith capable of enabling the faithful to live personally what they celebrate. Given the vital importance of this personal and conscious participatio, what methods of formation are needed? The Synod Fathers unanimously indicated, in this regard, a mystagogical approach to catechesis, which would lead the faithful to understand more deeply the mysteries being celebrated. (186) In particular, given the close relationship between the ars celebrandi and an actuosa participatio, it must first be said that "the best catechesis on the Eucharist is the Eucharist itself, celebrated well." (187) By its nature, the liturgy can be pedagogically effective in helping the faithful to enter more deeply into the mystery being celebrated. That is why, in the Church's most ancient tradition, the process of Christian formation always had an experiential character. While not neglecting a systematic understanding of the content of the faith, it centred on a vital and convincing encounter with Christ, as proclaimed by authentic witnesses. It is first and foremost the witness who introduces others to the mysteries. Naturally, this initial encounter gains depth through catechesis and finds its source and summit in the celebration of the Eucharist. This basic structure of the Christian experience calls for a process of mystagogy which should always respect three elements:

a) It interprets the rites in the light of the events of our salvation, in accordance with the Church's living tradition. The celebration of the Eucharist, in its infinite richness, makes constant reference to salvation history. In Christ crucified and risen, we truly celebrate the one who has united all things in himself (cf. Eph 1:10). From the beginning, the Christian community has interpreted the events of Jesus' life, and the Paschal Mystery in particular, in relation to the entire history of the Old Testament.

b) A mystagogical catechesis must also be concerned with presenting the meaning of the signs contained in the rites. This is particularly important in a highly technological age like our own, which risks losing the ability to appreciate signs and symbols. More than simply conveying information, a mystagogical catechesis should be capable of making the faithful more sensitive to the language of signs and gestures which, together with the word, make up the rite.

c) Finally, a mystagogical catechesis must be concerned with bringing out the significance of the rites for the Christian life in all its dimensions – work and responsibility, thoughts and emotions, activity and repose. Part of the mystagogical process is to demonstrate how the mysteries celebrated in the rite are linked to the missionary responsibility of the faithful. The mature fruit of mystagogy is an awareness that one's life is being progressively transformed by the holy mysteries being celebrated. The aim of all Christian education, moreover, is to train the believer in an adult faith that can make him a "new creation", capable of bearing witness in his surroundings to the Christian hope that inspires him.

If we are to succeed in carrying out this work of education in our ecclesial communities, those responsible for formation must be adequately prepared. Indeed, the whole people of God should feel involved in this formation. Each Christian community is called to be a place where people can be taught about the mysteries celebrated in faith. In this regard, the Synod Fathers called for greater involvement by communities of consecrated life, movements and groups which, by their specific charisms, can give new impetus to Christian formation. (188) In our time, too, the Holy Spirit freely bestows his gifts to sustain the apostolic mission of the Church, which is charged with spreading the faith and bringing it to maturity. (189)

Reverence for the Eucharist

65. A convincing indication of the effectiveness of eucharistic catechesis is surely an increased sense of the mystery of God present among us. This can be expressed in concrete outward signs of reverence for the Eucharist which the process of mystagogy should inculcate in the faithful. (190) I am thinking in general of the importance of gestures and posture, such as kneeling during the central moments of the Eucharistic Prayer. Amid the legitimate diversity of signs used in the context of different cultures, everyone should be able to experience and express the awareness that at each celebration we stand before the infinite majesty of God, who comes to us in the lowliness of the sacramental signs.

Adoration and eucharistic devotion

The intrinsic relationship between celebration and adoration

66. One of the most moving moments of the Synod came when we gathered in Saint Peter's Basilica, together with a great number of the faithful, for eucharistic adoration. In this act of prayer, and not just in words, the assembly of Bishops wanted to point out the intrinsic relationship between eucharistic celebration and eucharistic adoration. A growing appreciation of this significant aspect of the Church's faith has been an important part of our experience in the years following the liturgical renewal desired by the Second Vatican Council. During the early phases of the reform, the inherent relationship between Mass and adoration of the Blessed Sacrament was not always perceived with sufficient clarity. For example, an objection that was widespread at the time argued that the eucharistic bread was given to us not to be looked at, but to be eaten. In the light of the Church's experience of prayer, however, this was seen to be a false dichotomy. As Saint Augustine put it: "nemo autem illam carnem manducat, nisi prius adoraverit; peccemus non adorando – no one eats that flesh without first adoring it; we should sin were we not to adore it." (191) In the Eucharist, the Son of God comes to meet us and desires to become one with us; eucharistic adoration is simply the natural consequence of the eucharistic celebration, which is itself the Church's supreme act of adoration. (192) Receiving the Eucharist means adoring him whom we receive. Only in this way do we become one with him, and are given, as it were, a foretaste of the beauty of the heavenly liturgy. The act of adoration outside Mass prolongs and intensifies all that takes place during the liturgical celebration itself. Indeed, "only in adoration can a profound and genuine reception mature. And it is precisely this personal encounter with the Lord that then strengthens the social mission contained in the Eucharist, which seeks to break down not only the walls that separate the Lord and ourselves, but also and especially the walls that separate us from one another." (193)

The practice of eucharistic adoration

67. With the Synod Assembly, therefore, I heartily recommend to the Church's pastors and to the People of God the practice of eucharistic adoration, both individually and in community. (194) Great benefit would ensue from a suitable catechesis explaining the importance of this act of worship, which enables the faithful to experience the liturgical celebration more fully and more fruitfully. Wherever possible, it would be appropriate, especially in densely populated areas, to set aside specific churches or oratories for perpetual adoration. I also recommend that, in their catechetical training, and especially in their preparation for First Holy Communion, children be taught the meaning and the beauty of spending time with Jesus, and helped to cultivate a sense of awe before his presence in the Eucharist.

Here I would like to express appreciation and support for all those Institutes of Consecrated Life whose members dedicate a significant amount of time to eucharistic adoration. In this way they give us an example of lives shaped by the Lord's real presence. I would also like to encourage those associations of the faithful and confraternities specifically devoted to eucharistic adoration; they serve as a leaven of contemplation for the whole Church and a summons to individuals and communities to place Christ at the centre of their lives.

Forms of eucharistic devotion

68. The personal relationship which the individual believer establishes with Jesus present in the Eucharist constantly points beyond itself to the whole communion of the Church and nourishes a fuller sense of membership in the Body of Christ. For this reason, besides encouraging individual believers to make time for personal prayer before the Sacrament of the Altar, I feel obliged to urge parishes and other church groups to set aside times for collective adoration. Naturally, already existing forms of eucharistic piety retain their full value. I am thinking, for example, of processions with the Blessed Sacrament, especially the traditional procession on the Solemnity of Corpus Christi, the Forty Hours devotion, local, national and international Eucharistic Congresses, and other similar initiatives. If suitably updated and adapted to local circumstances, these forms of devotion are still worthy of being practised today. (195)

The location of the tabernacle

69. In considering the importance of eucharistic reservation and adoration, and reverence for the sacrament of Christ's sacrifice, the Synod of Bishops also discussed the question of the proper placement of the tabernacle in our churches. (196) The correct positioning of the tabernacle contributes to the recognition of Christ's real presence in the Blessed Sacrament. Therefore, the place where the eucharistic species are reserved, marked by a sanctuary lamp, should be readily visible to everyone entering the church. It is therefore necessary to take into account the building's architecture: in churches which do not have a Blessed Sacrament chapel, and where the high altar with its tabernacle is still in place, it is appropriate to continue to use this structure for the reservation and adoration of the Eucharist, taking care not to place the celebrant's chair in front of it. In new churches, it is good to position the Blessed Sacrament chapel close to the sanctuary; where this is not possible, it is preferable to locate the tabernacle in the sanctuary, in a sufficiently elevated place, at the centre of the apse area, or in another place where it will be equally conspicuous. Attention to these considerations will lend dignity to the tabernacle, which must always be cared for, also from an artistic standpoint. Obviously it is necessary to follow the provisions of the General Instruction of the Roman Missal in this regard. (197) In any event, final judgment on these matters belongs to the Diocesan Bishop.

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