Raymond Cardinal Burke reminded me of these sections to which I referred so long ago. Read especially carefully the last one quoted on the priest shortage. This document also refers to the refusal of Communion for those out of communion with the Church-that is, those who are divorced and married without annulments. One can find this section at the link.
The order of the sacraments of initiation
18. In this regard, attention needs to be paid to the order of the sacraments of initiation. Different traditions exist within the Church. There is a clear variation between, on the one hand, the ecclesial customs of the East (50) and the practice of the West regarding the initiation of adults, (51) and, on the other hand, the procedure adopted for children. (52) Yet these variations are not properly of the dogmatic order, but are pastoral in character. Concretely, it needs to be seen which practice better enables the faithful to put the sacrament of the Eucharist at the centre, as the goal of the whole process of initiation. In close collaboration with the competent offices of the Roman Curia, Bishops' Conferences should examine the effectiveness of current approaches to Christian initiation, so that the faithful can be helped both to mature through the formation received in our communities and to give their lives an authentically eucharistic direction, so that they can offer a reason for the hope within them in a way suited to our times (cf. 1 Pet 3:15).
Initiation, the ecclesial community and the family
19. It should be kept in mind that the whole of Christian initiation is a process of conversion undertaken with God's help and with constant reference to the ecclesial community, both when an adult is seeking entry into the Church, as happens in places of first evangelization and in many secularized regions, and when parents request the sacraments for their children. In this regard, I would like to call particular attention to the relationship between Christian initiation and the family. In pastoral work it is always important to make Christian families part of the process of initiation. Receiving Baptism, Confirmation and First Holy Communion are key moments not only for the individual receiving them but also for the entire family, which should be supported in its educational role by the various elements of the ecclesial community. (53) Here I would emphasize the importance of First Holy Communion. For many of the faithful, this day continues to be memorable as the moment when, even if in a rudimentary way, they first came to understand the importance of a personal encounter with Jesus. Parish pastoral programmes should make the most of this highly significant moment.
II. The Eucharist and the Sacrament of Reconciliation
Their intrinsic relationship
20. The Synod Fathers rightly stated that a love for the Eucharist leads to a growing appreciation of the sacrament of Reconciliation. (54) Given the connection between these sacraments, an authentic catechesis on the meaning of the Eucharist must include the call to pursue the path of penance (cf. 1 Cor 11:27-29). We know that the faithful are surrounded by a culture that tends to eliminate the sense of sin (55) and to promote a superficial approach that overlooks the need to be in a state of grace in order to approach sacramental communion worthily. (56) The loss of a consciousness of sin always entails a certain superficiality in the understanding of God's love. Bringing out the elements within the rite of Mass that express consciousness of personal sin and, at the same time, of God's mercy, can prove most helpful to the faithful.(57) Furthermore, the relationship between the Eucharist and the sacrament of Reconciliation reminds us that sin is never a purely individual affair; it always damages the ecclesial communion that we have entered through Baptism. For this reason, Reconciliation, as the Fathers of the Church would say, is laboriosus quidam baptismus; (58) they thus emphasized that the outcome of the process of conversion is also the restoration of full ecclesial communion, expressed in a return to the Eucharist. (59)
Some pastoral concerns
21. The Synod recalled that Bishops have the pastoral duty of promoting within their Dioceses a reinvigorated catechesis on the conversion born of the Eucharist, and of encouraging frequent confession among the faithful. All priests should dedicate themselves with generosity, commitment and competency to administering the sacrament of Reconciliation. (60) In this regard, it is important that the confessionals in our churches should be clearly visible expressions of the importance of this sacrament. I ask pastors to be vigilant with regard to the celebration of the sacrament of Reconciliation, and to limit the practice of general absolution exclusively to the cases permitted, (61) since individual absolution is the only form intended for ordinary use. (62) Given the need to rediscover sacramental forgiveness, there ought to be a Penitentiary in every Diocese. (63) Finally, a balanced and sound practice of gaining indulgences, whether for oneself or for the dead, can be helpful for a renewed appreciation of the relationship between the Eucharist and Reconciliation. By this means the faithful obtain "remission before God of the temporal punishment due to sins whose guilt has already been forgiven." (64) The use of indulgences helps us to understand that by our efforts alone we would be incapable of making reparation for the wrong we have done, and that the sins of each individual harm the whole community. Furthermore, the practice of indulgences, which involves not only the doctrine of Christ's infinite merits, but also that of the communion of the saints, reminds us "how closely we are united to each other in Christ ... and how the supernatural life of each can help others." (65) Since the conditions for gaining an indulgence include going to confession and receiving sacramental communion, this practice can effectively sustain the faithful on their journey of conversion and in rediscovering the centrality of the Eucharist in the Christian life.
III. The Eucharist and the Anointing of the sick
22. Jesus did not only send his disciples forth to heal the sick (cf. Mt 10:8; Lk 9:2, 10:9); he also instituted a specific sacrament for them: the Anointing of the Sick.(66) The Letter of James attests to the presence of this sacramental sign in the early Christian community (cf. 5:14-16). If the Eucharist shows how Christ's sufferings and death have been transformed into love, the Anointing of the Sick, for its part, unites the sick with Christ's self-offering for the salvation of all, so that they too, within the mystery of the communion of saints, can participate in the redemption of the world. The relationship between these two sacraments becomes clear in situations of serious illness: "In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum." (67) On their journey to the Father, communion in the Body and Blood of Christ appears as the seed of eternal life and the power of resurrection: "Anyone who eats my flesh and drinks my blood has eternal life and I will raise him up on the last day" (Jn 6:54). Since viaticum gives the sick a glimpse of the fullness of the Paschal Mystery, its administration should be readily provided for. (68) Attentive pastoral care shown to those who are ill brings great spiritual benefit to the entire community, since whatever we do to one of the least of our brothers and sisters, we do to Jesus himself (cf. Mt 25:40).
IV. The Eucharist and the Sacrament of Holy Orders
In persona Christi capitis
23. The intrinsic relationship between the Eucharist and the sacrament of Holy Orders clearly emerges from Jesus' own words in the Upper Room: "Do this in memory of me" (Lk 22:19). On the night before he died, Jesus instituted the Eucharist and at the same time established the priesthood of the New Covenant. He is priest, victim and altar: the mediator between God the Father and his people (cf. Heb 5:5-10), the victim of atonement (cf. 1 Jn 2:2, 4:10) who offers himself on the altar of the Cross. No one can say "this is my body" and "this is the cup of my blood" except in the name and in the person of Christ, the one high priest of the new and eternal Covenant (cf. Heb 8-9). Earlier meetings of the Synod of Bishops had considered the question of the ordained priesthood, both with regard to the nature of the ministry (69) and the formation of candidates.(70) Here, in the light of the discussion that took place during the last Synod, I consider it important to recall several important points about the relationship between the sacrament of the Eucharist and Holy Orders. First of all, we need to stress once again that the connection between Holy Orders and the Eucharist is seen most clearly at Mass, when the Bishop or priest presides in the person of Christ the Head.
The Church teaches that priestly ordination is the indispensable condition for the valid celebration of the Eucharist.(71) Indeed, "in the ecclesial service of the ordained minister, it is Christ himself who is present to his Church as Head of his Body, Shepherd of his flock, High Priest of the redemptive sacrifice." (72) Certainly the ordained minister also acts "in the name of the whole Church, when presenting to God the prayer of the Church, and above all when offering the eucharistic sacrifice." (73) As a result, priests should be conscious of the fact that in their ministry they must never put themselves or their personal opinions in first place, but Jesus Christ. Any attempt to make themselves the centre of the liturgical action contradicts their very identity as priests. The priest is above all a servant of others, and he must continually work at being a sign pointing to Christ, a docile instrument in the Lord's hands. This is seen particularly in his humility in leading the liturgical assembly, in obedience to the rite, uniting himself to it in mind and heart, and avoiding anything that might give the impression of an inordinate emphasis on his own personality. I encourage the clergy always to see their eucharistic ministry as a humble service offered to Christ and his Church. The priesthood, as Saint Augustine said, is amoris officium, (74) it is the office of the good shepherd, who offers his life for his sheep (cf. Jn 10:14-15).
The Eucharist and priestly celibacy
24. The Synod Fathers wished to emphasize that the ministerial priesthood, through ordination, calls for complete configuration to Christ. While respecting the different practice and tradition of the Eastern Churches, there is a need to reaffirm the profound meaning of priestly celibacy, which is rightly considered a priceless treasure, and is also confirmed by the Eastern practice of choosing Bishops only from the ranks of the celibate. These Churches also greatly esteem the decision of many priests to embrace celibacy. This choice on the part of the priest expresses in a special way the dedication which conforms him to Christ and his exclusive offering of himself for the Kingdom of God. (75) The fact that Christ himself, the eternal priest, lived his mission even to the sacrifice of the Cross in the state of virginity constitutes the sure point of reference for understanding the meaning of the tradition of the Latin Church. It is not sufficient to understand priestly celibacy in purely functional terms. Celibacy is really a special way of conforming oneself to Christ's own way of life. This choice has first and foremost a nuptial meaning; it is a profound identification with the heart of Christ the Bridegroom who gives his life for his Bride. In continuity with the great ecclesial tradition, with the Second Vatican Council (76) and with my predecessors in the papacy, (77) I reaffirm the beauty and the importance of a priestly life lived in celibacy as a sign expressing total and exclusive devotion to Christ, to the Church and to the Kingdom of God, and I therefore confirm that it remains obligatory in the Latin tradition. Priestly celibacy lived with maturity, joy and dedication is an immense blessing for the Church and for society itself.
The clergy shortage and the pastoral care of vocations
25. In the light of the connection between the sacrament of Holy Orders and the Eucharist, the Synod considered the difficult situation that has arisen in various Dioceses which face a shortage of priests. This happens not only in some areas of first evangelization, but also in many countries of long-standing Christian tradition. Certainly a more equitable distribution of clergy would help to solve the problem. Efforts need to be made to encourage a greater awareness of this situation at every level. Bishops should involve Institutes of Consecrated Life and the new ecclesial groups in their pastoral needs, while respecting their particular charisms, and they should invite the clergy to become more open to serving the Church wherever there is need, even if this calls for sacrifice. (78) The Synod also discussed pastoral initiatives aimed at promoting, especially among the young, an attitude of interior openness to a priestly calling. The situation cannot be resolved by purely practical decisions. On no account should Bishops react to real and understandable concerns about the shortage of priests by failing to carry out adequate vocational discernment, or by admitting to seminary formation and ordination candidates who lack the necessary qualities for priestly ministry (79). An insufficiently formed clergy, admitted to ordination without the necessary discernment, will not easily be able to offer a witness capable of evoking in others the desire to respond generously to Christ's call. The pastoral care of vocations needs to involve the entire Christian community in every area of its life. (80) Obviously, this pastoral work on all levels also includes exploring the matter with families, which are often indifferent or even opposed to the idea of a priestly vocation. Families should generously embrace the gift of life and bring up their children to be open to doing God's will. In a word, they must have the courage to set before young people the radical decision to follow Christ, showing them how deeply rewarding it is.