A long time ago, I referred to this document, the post-synodal Apostolic Exhortation of then Pope Benedict XVI,
Sacramentum Caritatis.
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.
