First part

God's people educated to the faith in the Eucharist



The faith in the Eucharist

Proposition 3
The novum of the paschal mystery

As instituting the Eucharist Jesus created a radical novelty: he/it achieved in Himself the new and eternal alliance. In the setting of the Jewish ritual cène, that concentrates in the memorial the event passed of the liberation of Egypt, his/her/its present importance and the future promise, Jesus inserts the total grant of Oneself. The true immolated Lamb sacrificed himself/itself once for all in the paschal mystery and was able to free the man of the sin and darkness of the death definitely.
The Lord himself offered us the essential elements of the "new cult". The church as wife and guided by the mind Saint, is called to celebrate the banquet eucharistique day after day "in memory of Him". She/it writes down his/her/its Spouse's redeeming sacrifice in history and makes it present in a sacramental manner in all cultures. This "big mystery" is celebrated in the liturgical shapes that the church, illuminated by the mind Saint, develops thus in the time and in the space.
In the celebration of the Eucharist, Jesus, substantially present, introduces us in the Passover through His/her/its Mind: we pass the death to life, of the slavery to the liberty, of the sadness to joy. The celebration of the Eucharist reinforces us of it this paschal dynamism and strengthen our identity. With the Christ we can defeat the hate with the love, the violence with the peace, the pride with the humility, the selfishness with the generosity, the faction with the reconciliation, the despair with the hope. Unite to Jesus dead and resuscitated Christ us can every day to carry His/her/its cross and to follow it, in view of the resurrection of the flesh, to the example of the yesterday martyrs and of today.
The Eucharist as paschal mystery is pledge of the future glory, and some Eucharist is already born the transformation eschatologique of the world. As celebrating the Eucharist us anticipates this joy in the big communion of the saints. (articles: The Synod and the Eschatologie and "The mystical dimension of the mystery eucharistique", in presence of the angels)

Proposition 4
The grant eucharistique

The Eucharist is a grant that is born of the Father's love, of the filial obedience of Jesus pushed until the sacrifice of the cross present returned article for us in the sacrament, by the power of the mind Saint that, called on the grants by the prayer of the church, transform them in Body and Blood of Jesus. In the Eucharist is revealed the mystery of God's love fully for the humanity and comes true His/her/its intention of salute under the sign of an absolute exemption from payment, that only answers His/her/its promises, accomplished beyond all measure.

The church welcomes, adore, celebrate this grant with an anxious and faithful obedience, without assuming no power of availability, others that those that Jesus confided to him so that the sacramental ritual exercises itself in history.

To the foot of the Cross the a lot of Virgin Mary adheres to the Savior's sacrificial grant fully. By his/her/its immaculate conception and the fullness of received graces, Marie inaugurates the involvement of the church to the Redeemer's sacrifice. The supporters "have the right to receive sacred pastors the spiritual goods of the church abundantly, especially the helps of the Speech of God and sacraments" (LG 37; cf. CIC can. 213; CCEO can. 16), when the right the forbidden step. To this right the duty of the pastors corresponds to make all possible efforts not to deprive people of the access concretely to the Eucharist, while giving proof in this respect of an intelligent solicitude and a big generosity. The Synod appreciates and thank the priests that, even at the cost of sacrifices sometimes heavy and risky, assure this grant of life to the Christian communities and teach them to celebrate it in the truth and the fullness.

Proposition 5
Eucharist and Church

The relation between the Eucharist and of the church is consisted in the big Christian tradition as constituent of the being and to act him of the church herself, to the point that the Christian antique designated by the same words Corpus Christis the body been born of the Virgin Marie, the body eucharistique and the Christ's ecclesiastic body.
This unit of the body appears in the Christian communities and occur again in the act eucharistique that unites them and differentiates them in particular Churches, in quibus and ex quibus una and Ecclesia unica catholica existit (LG 23). The "Catholic" term expresses the universality coming from the unit that the Eucharist, celebrated in all Church, encourages and build.
The particular Churches in the universal church have thus, in the Eucharist, the duty to make visible their unit and their diversity. This brotherly love tie lets show the communion trinitaire. The councils and the synods express in history this brotherly aspect of the church. Of by this ecclesiastic dimension, the Eucharist establishes a strong tie of unit of the Catholic church with the orthodox Churches, that kept the authentic and intact nature of the mystery of the Eucharist. The ecclesiastic character of the Eucharist could be also not a privileged in the dialogue with the communities been born of the Reform.

Proposition 6
The worship eucharistique

The Synod of the Bishops, thankful the multiple fruits of the worship eucharistique in the life of God's people in so numerous parts of the world, encourage the maintenance and the promotion, according to the traditions, strongly also a lot of Latin church that of the oriental Churches, of this shape of prayer, advisable so often by God's venerable servant, the pope Jean-Paul II. He/it recognizes that this practice is born of the action eucharistique-that is in itself biggest act of worship of the church, that allows the supporters to participate fully, consciously, actively and of fruitful manner to the Christ's sacrifice according to the desire of the Council Vatican II-and takes back there. Lived thus, the worship eucharistique sustains the supporters in their love and the Christian service towards the other and promotes a bigger personal holiness and the Christian communities. In this sense, the rebirth of the worship eucharistique, including among the young, appears today like a promising characteristic of numerous communities. For this reason, in order to encourage the visit to the Very Saint Sacrament, let's look after that that, in the limit of the possible, the churches in which are present the Saint Sacrament remain open.
That the pastorale helps the communities and the movements to know the rightly place of the worship eucharistique to feed an attitude of wonder facing the big grant of the Christ's real presence. In this sense, the worship eucharistique is also encouraged in the itinerary of preparation to the first communion. To promote the worship, he/it is right to give a particular recognition in the institutes of life dedicated and to the associations of supporters that dedicate themselves of it in a special way and under different shapes, helping them so that the devotion eucharistique becomes more biblical, liturgical and missionary. (article: The precious hours passed before the a lot of Saint Eucharist)

Eucharist and sacraments

Proposition 7
Eucharist and sacrament of the reconciliation

The love for the Eucharist drives to appreciate the sacrament of the Reconciliation, in which God's merciful goodness permits a new beginning of the Christian life always more and show the intrinsic relation existing between the baptism, the sin and the sacrament of the Reconciliation. The state of grace is necessary to receive the Eucharist worthily.
The bishop has the task, very important pastorale, to promote in the diocese a decisive recuperation of the pedagogy of the conversion that is born of the Eucharist and to encourage for it the individual confession frequents. The priests as for them, must dedicate themselves generously at the administration of the sacrament of the penitence.

The Synod recommends briskly to the bishops not to allow in their dioceses the recourse the collective absolutions, except in the situations objectively exceptional established by the Motu Owner Misericordia Dei of the pope Jean-Paul II April 7, 2002. That the bishops look otherwise after what in every church of the places adapted to the confessions has (cf. CIC 964 § 2). It is recommended to the bishop to name the penitentiary.

In this perspective it would be necessary to deepen the measurements of the reconciliation also already present in the celebration eucharistique (cf. CCC 1436), in particular the penitential ritual, so that one can live truths moment of reconciliation there.

The non sacramental penitential celebrations mentioned in the ritual of the sacrament of the Penitence and the Reconciliation can wake the sense of the sin up and can form a mind of penitence and communion in the Christian communities, preparing the cœurses thus to the celebration of the sacrament. The renewal of the spirituality eucharistique can be the opportunity to deepen the understanding and the practice of the indulgences. This Synod recalls that the bishops and the vicars can ask the Pénitencerie Apostolique for the plenary indulgence to celebrate different events and birthdays. The Synod encourages a catéchèse renewed on the indulgences. (articles: The present importance of the tie between Eucharist and Penitence and The individual confession of the sins)

Proposition 8
Eucharist and sacrament of the marriage

In the Eucharist expresses itself the love of Jesus Christ that likes the church as his/her/its wife, as far as giving His/her/its life for her. The Eucharist corroborates the unit and the undissolvable love of all Christian marriage tirelessly.
We want to make all feel our particular spiritual proximity those that started their family on the sacrament of the marriage. The Synod recognizes the woman's unique mission in the family and in the society and encourage the spouses so that, very integrated in their parish and sometimes inserted in small communities, movements and ecclesiastic associations, they accomplish progress of matrimonial spirituality fed by the Eucharist.
The sanctification of Sunday also makes itself in the domestic life. For this reason the family, like "domestic Church" must be considered like a fundamental domain by the Christian community. It is the family who starts learning the children the ecclesiastic faith and to the liturgy, especially to the Mass. (articles: The divorced persons remarried and the communion eucharistique and The gospel of the family and life)

Proposition 9
Eucharist and polygamy

The nature of the marriage requires that the man is bound and vice versa in a definitive manner to only one woman. In this context, he/it is right to help the polygamous that open up to the Christian faith to integrate their human project in the novelty and the radicalité of the Christ's message. As catéchumènes, the Christ joins them in their specific situation and calls them to the renouncements and to the ruptures necessary to the communion, that one day they will be able to celebrate through several sacraments, especially through the Eucharist.
The church will come with them between time with a pastorale imprinted of sweetness and firmness.

Proposition 10
Mode of the dominical Assemblies in a priest's waiting

In the countries in which the shortage of priests and the big distances make practically impossible the involvement to the dominical Eucharist, it is important that the Christian communities assemble to rent the Lord and to make memory of the Day that is dedicated Him in communion with the bishop, with all the particular church and the universal church. It is also very important to specify the nature of the engagement of the supporters to participate in these dominical assemblies.
That one looks after what the liturgy of the Speech organized with the support of a deacon or a person responsible of the community to which this ministry has been confided legally by the authority concerned, take place according to a specific ritual approved to this effect. Not to deprive the supporters too long of the communion eucharistique, the priests will endeavor to visit these communities frequently. It is incumbent upon the bishops and the Episcopal Conferences to regulate the possibility to distribute the communion.
It will be necessary to avoid all confusion between celebration of the Mass and dominical assembly in a priest's waiting. For this reason one won't get tired of encouraging the supporters to surrender, as far as possible, where the Mass is celebrated.
That the Episcopal Conferences are careful to place at disposal of the suitable material explaining the sense of the celebration of God's Speech with the distribution of the communion, and the principles that regulate it.

Proposition 11
Shortage of priests

The central character of the Eucharist for the life of the church makes feel with a sharp suffering the serious problem of the lack of priests in some parts of the world. Many supporters are deprived thus of the life Bread. To answer the hunger eucharistique of God's people that, must often happen of the celebration eucharistique during a long period, it is necessary to resort to efficient pastoral initiatives. In this context the Fathers synodaux affirmed the importance of the grant inestimable of the celibacy eucharistique in the practice of the Latin church. While making reference to the Magistery, in particular in the Council Vatican II and to the magistery of the last sovereign pontiffs, the Fathers asked that are explained in an adequate way to the supporters the reasons of the relation between the celibacy and the ministerial ordination, in the total respect of the tradition of the oriental Churches. Some evoked the "viri probati", but this hypothesis has been judged like way to not to borrow.

It is necessary to take account otherwise because to offer the grant eucharistique to all supporters, the Christian quality of the community and his/her/its attractive force have a decisive weight. It is about in particular:
- to encourage the pastors to promote the ministerial vocations; to discover them and to become the "annonciateurs" of it, while already beginning with the children, and while taking care of the Mass" "servers; (in the category servers of Eucharist: It is necessary to privilege the care of the altar servers)
- not to be afraid to propose to the young the radicalité of the engagement following the Christ;
- to sensitize the families who are indifferent in some cases, or even contrary;
- to maintain the prayer for the vocations in all communities and in all domains of the church;
- to stay up-it to the attention of the bishops-while also associating the religious families and while respecting their clean charisma, to a more equitable distribution of the priests and to ask the clergy for himself a big availability to serve the church where the need exists, even at the cost of some sacrifice.

Proposition 12
Pastorale of the vocations

As answer to the duty urgent of the church to offer the grant of the Eucharist in an usual way to all supporters, and being given the shortage of priests in different places, our look turns toward the Lord and we ask him insistently to send some workers to His/her/its crop.
On our side we propose to reinforce the pastorale of the vocations and the vocational dimension of the whole pastorale, especially of the pastorale of youth and the family. We ask for it:
- to constitute groups of Mass servers and to provide them the spiritual accompaniment;
- to distribute the worship eucharistique for the vocations, in the parishes, in the colleges and in the ecclesiastic movements;
- to encourage the vicars and all priests to the spiritual accompaniment and to the formation of the young, while inviting them to follow the Christ in the ministration, by their testimony,;
- to organize, according to the possibilities, a center of the vocations or a small seminary in the particular Churches.
We, bishops and priests, let's want to enter personally into this type of pastorale, while giving an example of enthusiasm and piety.

Catéchèses and mystagogie

Proposition 13
The sequence of the sacraments of the Christian initiation

The narrow tie existing between the baptism, the confirmation and the eucharistie is not sufficiently paid. It is therefore appropriate to explain that we are baptized and confirmed in relation to the Eucharist. He/it is right to encourage a better integration of the tie between the three sacraments of the Christian initiation in the celebration of each of these sacraments therefore, whatever is the chronological order or the age of the confirmation and the first communion. A theological and pastoral deepening of the confirmation would be able to in this sense being of big value. All it would have a positive value otherwise in the dialogue œcuménique.
Age appropriated for the confirmation could be reconsidered. It would be necessary to see also so in the Latin church the sequence baptism, confirmation, first communion must be observed solely for the adults or also for the children. The Latin tradition, that differentiates itself of the oriental tradition with regard to the separation of the celebration of the confirmation and the one of the baptism, possess his/her/its clean right and his/her/its clean load. Otherwise, the differences between the two traditions are not of dogmatic nature. The two traditions actually give a different convenient answer to the identical situation of the big number of baptisms of children.

Proposition 14
Eucharist, catéchèses and formation

The Eucharist, mysterium fidei, written down in God's alliance with His/her/its people, is the source of inspiration of all pastoral formation proposition. This one must show the Eucharist in his/her/its intimate relation with all others sacraments, while driving the men and the women of our time toward one new life in the Christ.
This effect will be necessary to really develop some itineraries catéchuménaux inculturés, in which the presentation of the doctrinal content, the introduction to the spiritual and moral life and the social engagement will find their place.
God's whole people-the bishops and the vicars according to their specific responsibility-must commit in this formation perms promue in every particular Church, especially the supporters hired in the parishes and the communities, as the catechists and the évangélisateurs.
A strong formation will be given to the seminarians in particular on the theological, liturgical foundations, pastoral of an authentic spirituality eucharistique. These must understand to best feel it of all liturgical rule.

The parishes and the small communities that make part of it must be schools of mystagogie eucharistique. In this context one will look for the cooperation of the life communities dedicated, of the movements and groups that armour, according to their own charismas, the Christian formation.
In the setting of the new evangelism we recognize the need to develop the new shapes of catéchèses adapted to the various situations and cultures. In this context, the Catechism of the Catholic church and the recent teachings of the magistery should be privileged references. (NDLR: The Catechism and the compendium in the category: TEXTS OF VATICAN of the Mercy site Eucharist Sacrament)

Proposition 15
Family and initiation to the sacraments

He/it is right to associate the Christian family to the sacramental initiation of the children. It is not necessary to limit without reason the access of the children to the table eucharistique. The first communion, notably, is a very important step for one committed life on the ways of the holiness, filled of charity, joy and peace. All family, sustained by the parish, the priests, the dedicated people, of the collaborators laymen and, of special way, by the Catholic school, must encourage a process of education to the Eucharist.
The church, family of God, grows and eats to the table of the Speech of God and the body and the Christ's blood. The celebration of the Eucharist must always promote more to all levels the awareness and the realization of a "Church family" through solidarity, the domestic relations and the communion between all members of the community.

Proposition 16
Catéchèse mystagogique

The oldest tradition of the church recalls that the Christian progress, without disregarding the systematic intelligence of the contents the faith, is an experience that is born of the announcement, that deepens itself in the catéchèse and find his/her/its source and his/her/its summit in the liturgical celebration. Faith and sacraments are two complementary aspects of the activity sanctificatrice of the church. Caused by the announcement of God's Speech, the faith is fed and grows in the meeting of grace with the Lord revived in the sacraments. The faith expresses itself in the ritual and the ritual reinforces and fortify the faith.
From there the requirement of an itinerary mystagogique to live in the community and with his/her/its aide and that takes as a basis on three essential elements: the interpretation of the rituals in light of the biblical events in accordance with the tradition of the church; the valorization of the signs sacramentals; the significance of the rituals in view of the Christian engagement in life.
It would be desirable to develop the method mystagogique especially with the children of the First Communion and with the confirmands. (article: If our liturgy is beautiful, it will be respected and beloved. )

Proposition 17
Compendium on the Eucharist

The competent offices of the Holy See and/or the Episcopal Conferences should consider the development of a project of Compendium eucharistique or an instrument of pastoral help that would regroup liturgical, doctrinal elements at a time, catéchistiques and linked to the devotion on the Eucharist, to help to develop the faith and the piety eucharistique.
This Compendium could propose the best of the teaching patristique, the experience of the Latin church and the oriental Churches and the prayers of devotion. He/it should include a catéchèse appropriated on the nature and on the structure of the prayers eucharistiques.



Second part

The involvement of God's people to the celebration eucharistique

The structure of the celebration eucharistique

Proposition 18
God's Speech in the celebration eucharistique

The church receives two tables of the Speech of God and the Christ's Body and offer to the supporters the bread of life, in particular in the holy liturgy. God's speech, as the whole mystery eucharistique, is only accessible in the faith. He/it agrees therefore that readings are proclaimed with care, so possible by confirmed readers.
He/it is right to give his/her/its fair value to the liturgy of the Speech in the celebration eucharistique. An intrinsic tie exists between the Speech of God and the Eucharist. In the Eucharist, the Verb makes flesh gives itself to us as spiritual food. The faith is born while listening to God's Speech (cf. Rm 10,17).
To appreciate, to celebrate and better to live the Eucharist, a deep knowledge of the Saints Writings proclaimed is necessary. To "ignore the Writings, it ignore the Christ" (cf. DV 25). It is necessary to help the supporter to appreciate the treasures of the Writings in the lectionnaire, while developing the biblical apostolate, while encouraging parochial groups to prepare the Mass of Sunday through a praying survey of readings and the liturgical practices as the silence or possibly some brief words of introduction that encourage a better understanding. God's people must be educated otherwise through a catéchèse founded on God's Speech. To like, to read, to study, to meditate and to ask God's Speech is a precious fruit of the practice of the lectio divina, of the biblical groups of survey and prayer in family and in the small ecclesiastic communities.
God's Speech must be venerated and must be honored (cf. DV 21), in particular the Gospels, as sign of the presence of the Verb embodied in the assembly of the supporters (cf. IT 46), precisely because of the intrinsic tie between the liturgy of the Speech and the liturgy eucharistique.
The prayer of the supporters must find an expression that joins it better to God's Speech, to the needs of the assembly, and more extensively to those of the entire humanity. (Article: The Saint Writing in the Life of the church)

Proposition 19
The homily

The best catéchèse on the Eucharist is the Eucharist herself, well celebrated. One asks for it the ministers ordered to consider the celebration as their main duty. They must prepare the homily in particular with care, while being based on a knowledge appropriated of the Saints Writings. The homily must put the Speech of God proclaimed in the celebration in narrow relation with the celebration sacramentale (cf. SC 52) and with the life of the community, so that God's Speech is really the support and the life of the church (DV 21) and change in food for the prayer and for the daily life.
The homily based on the teachings of the Fathers of the church, is a true mystagogie, that means a true initiation to the celebrated mysteries and lived.
The possibility to resort, while leaving from the triennial lectionnaire, to "thematic" homilies that, all along the liturgical year, can treat the big themes of the Christian faith: the Creed, the Lord Prayer, the parts of the Mass, the ten commands and other themes, have also been suggested. These thematic homilies will correspond to what was reproposé, in an authorized manner, by the Magistery of the church in the four "pillars" of the Catechism of the Catholic church and in the recent Compendium. He/it has been proposed also, to this effect, to elaborate a pastoral help based on the triennial lectionnaire, that binds the proclamation of the Writings to the doctrines of the faith that are descended of it.

Proposition 20
The offering of the human work

Bread and wine, fruits of the earth and the man's work, that we put on the altar as expression of the offering of the life of the human family, mean that the whole creation is assumed by the Christ to be transformed in his/her/its summary love and to be presented to the Father. He/it is right to put more always in evidence how the dignity of the work of the men and women is united from all over the world intimately to the redeeming sacrifice of the Christ Seigneur through the celebration eucharistique.

Proposition 21
Cheering during the prayer eucharistique

The prayers eucharistiques could be enriched of cheering, not only after the consecration, but to other moments also, as he/it is planned in the prayers eucharistiques for the celebrations with the children and makes itself like that in different countries.

Proposition 22
Epiclèse

Since the lex orandi expresses the lex credendi, it is essential to live and to deepen the faith in the Eucharist from the prayer with which the church it famous since always, that means the prayer eucharistique.
In particular, the spirituality eucharistique wins to recognize the importance of the mind Saint that transforms the oblats and makes that the entire community becomes always more body of the Christ. The Synod would wish that the tie between the épiclèse and the narration of the institution appears more clearly. He/it would become thus more obvious than the whole life of the supporters is, in the mind Saint and the Christ's sacrifice, a spiritual offering pleasant to the Father.
In this context the Synod underlines the necessity that the nature of the different significances expressed in the formula is specified better: "The church makes the Eucharist and the Eucharist makes the church."

Proposition 23
The sign of peace

The salute of peace during the Mass is an expressive sign, of big value and big depth (cf. Jn 14, 27). However, in some cases, it takes a weight that can become problematic, when it too either continues causes confusion even precisely before receiving the communion. It would be maybe useful to consider placing the sign of peace to another moment of the celebration, while also taking account of old and venerable habits.

Proposition 24
Ite missa is

To make more explicit the report between Eucharist and mission, that is at the heart of this Synod, he/it would be right to prepare new formulas of conclusion (solemn blessings, prayers on the people or other) that underline the mission in the world of the supporters that participated in the Eucharist. (article: The Eucharist and the missionary announcement)

Ars celebrandi.

Proposition 25
The dignity of the celebration

Those that participate in the Eucharist are called to live the celebration with the certainty to be God's people, the royal ministration, the holy nation (cf. 1P 2, 4-5.9). Each of them expresses its specific Christian vocation there. Those that received a neat ministry among them exercise it according to their rank: the bishop, the priests and the deacons. The role of the deacons and the service returned by the readers and the partners deserve a bigger attention in particular.
That the bishops especially, as moderators of the liturgical life, encourage a worthy celebration of the sacraments in their diocese, that they correct the abuses and propose the cult of the church cathedral as example.

This Synod renews its appreciation for the care that the priests grant aware of to celebrate the liturgy in a worthy way, "waiting religious ac", for the biggest profit of God's people. They demonstrate the importance of the faith, of the holiness, thus of the mind of sacrifice and the personal prayer to celebrate the Eucharist. He/it is right to avoid the excess of interventions that can drive to a manipulation of the Mass, as for example when one replaces the liturgical texts by other texts, or when one gives to the celebration a non liturgical connotation.
An authentic liturgical action expresses the character consecrated of the mystery eucharistique. This sacred character should appear in words and the priest's actions celebrating, while it intercedes as well by God the Father with the supporters that for them. As all artistic expressions the song must be also in deep harmony with the liturgy, to participate efficiently in his/her/its goal, that wants to tell to express the faith, the prayer, the wonder, the love towards present Jesus in the Eucharist.
He/it is right to underline the value, the importance and the necessity to observe the liturgical rules. The celebration eucharistique must respect the soberness and the fidelity to the ritual wanted by the church, with the sense of the sacred that helps to live the meeting with God and with the concrete aspects that encourage this meeting (harmony of the ritual, the liturgical clothes, the ornaments and the sacred place). It will be important that the priests and the persons responsible of the liturgical pastorale have the liturgical works in force known (missal, lectionnaire) and the rules that connect themselves of it. To drive the supporters to the celebrated mystery, a previous catéchèse that encourages their active involvement imprinted of authentic piety, is necessary. That the ministers encourage this full involvement by the proclamation of the texts, and recommend of the times of silence, the gestures and attitudes appropriated. (article: Does the Catholic people know what the Eucharist is indeed?)

Proposition 26
Inculturation and celebration

In view of an involvement more efficient of the supporters to the Eucharist, the Synod wishes the promotion of a bigger inculturation in the setting of the celebration eucharistique, taking account of the adaptation possibilities offered by the Istitutio generalis of the Missal Roman, of the criterias fixed by the IVème Instruction of the Community for the divine cult in view of a just application of the conciliar constitutions on the liturgy of 1994, and of instructions expressed in the Exhortations post Ecclesia synodales Africa in, Ecclesia Asia in, Ecclesia Oceania in, Ecclesia America in. To this end, the Episcopal conferences assume the full responsibility to develop the inculturation while encouraging a just balance between criterias and instructions already published, and the new adaptations.

Proposition 27
The art to the service of the celebration eucharistique

In the history of the celebration of the Mass and worship eucharistique, the sacred art dons a function of big importance in his/her/its various expressions to start with the architecture. Indeed, this one transposes the spiritual significance of the rituals of the church in comprehensible and concrete shapes, that illuminate the conscience, touch the heart and form will. Besides, the survey of the history of the liturgical architecture and more general manner of the sacred art, on behalf of the laymen, of the seminarians and especially of the priests, is in measure to illuminate the theological reflection, to enrich the catéchèse and to give back this taste to the symbolic language that facilitates the sacramental mystagogie. Finally, a knowledge deepened of the shapes that the art knew how to produce all along the centuries can help those that are called to collaborate with the architects and the artists to organize in an adapted manner, to the service of life eucharistique of the communities of today, as well the places of celebrations that the iconographic programmings.
In case of conflicts between the artistic aspect and the organization of the celebration, the priority will be given to the liturgical needs of the celebration according to the reform approved by the church.

Proposition 28
The tabernacle and his/her/its site

In conformity with the general introduction of the Missal Roman (cf. n.314), the Synod recalls that the tabernacle keeping the Very Saint Sacrament must be situated, in the church, in a worthy, important, very visible, very represented site artistically and adapted to the prayer. The bishop will be consulted to this end.

Proposition 29
Eucharist and communication media social


The means of communications social, including Internet, are useful to those that cannot participate at the Mass, for reasons of age or health for example. They can besides to touch of baptized them that moved away and even of the non believers. When one uses the communication media, it is important to celebrate the Eucharist in worthy, suitable places and prepared well. He/it is reminded that in normal situations, to accomplish the command, the physical presence to the celebration of the Eucharist is necessary, and that to follow the ritual through the means of communications is not sufficient. Indeed, the language of the picture is representation and doesn't correspond to the reality herself.
The liturgy must be imprinted of piety and invite to the prayer, because the paschal mystery is celebrated. The liturgical rules of the church are always observed, the sacred signs put in value, an attention is carried to the artistic aspect of the place, to the objects and to the liturgical clothes. It is necessary to make so that the song and music correspond to the celebrated mystery and to the liturgical time.

Actuosa participation

Proposition 30
Dies Domini

As fruit of the year of the Eucharist, the Synod recommends to achieve meaningful efforts to put in value and to live the Day of the Lord in all the church briskly. It is necessary to reaffirm the central character of Sunday and the celebration of the dominical Eucharist in the various communities of the diocese, in particular in the parishes (cf. SC 42). Sunday is truly the day or one celebrates with the other the resuscitated Christ, holy day and dedicated to the Creator, day of rest and availability. The celebration eucharistique of Sunday is a humanizing grace for the individual person and the family because it feeds the Christian identity to the contact of the resuscitated Christ. The duty to participate there is therefore triple: with regard to God, with regard to oneself even and with regard to the community. He/it is proposed to help the supporters to consider like paradigmatic the experience of the primitive community and the one of the generations of the first centuries. He/it is given to the Christian the opportunity, through the catéchèse and the predication, to meditate on the Christ's day as day of the resurrection of the Lord and, precisely because of it, like feast of the liberation, day given to taste the kindness of God's Kingdom, day of the joy of the meeting with the Living present among us.

We wish therefore that the Day of the Lord becomes also the day of the Christian, one day respected by the entire society by the rest of work. We wish that the demonstrations clean to the Christian communities, of the meetings of friendly type, are organized with the celebrations eucharistiques of Sunday the education to the faith for the children, the young and the adults, of the pilgrimages, of the œuvres of charity and various times of prayer.
Even though Saturday evening already belongs to Sunday (first vespers), and that it is allowed to accomplish his/her/its dominical obligations while attending the anticipated Mass, it is necessary to recall that Sunday is the day that must be sanctified, so that it is not "empty of God". (documents: category, DAY OF THE LORD and in particular the APOSTOLIC LETTER - DIES DOMINI, that na didn't take a wrinkle)

Proposition 31
God's Speech in the Christian prayer

The celebration eucharistique is the central celebration of the church but, for the spiritual life of a community, the celebrations of God's Speech are also very important.
These celebrations offer to the community the possibility to deepen God's Speech. It is also possible to use the shapes of approach of God's Speech that proved to be valid in the experience catéchétique and pastorale, as the dialogue, the silence or of other creative elements as the gestures and music. It would be necessary to recommend to the communities the shapes confirmed by the tradition, of the Liturgy of the Hours, otherwise notably the Laudeses, the Vespers, Complieses, as well as the celebrations of the vigils. The introductions to the Psalms and the readings of the office can help to deepen the experience of the arrival of the Christ and the economy of the salute, that can enrich on his/her/its turn the understanding of the mystery eucharistique.
It is important that the person who enlivens these celebrations doesn't only have a good theological formation, but that she can also drive to the heart of God's Speech, from his/her/its own spiritual experience.

Proposition 32
The celebration eucharistique in small groups

The Mass celebrated for small groups must encourage an involvement more conscious, active and fruitful to the Eucharist. The following criterias have been proposed:
- The small groups must serve to unify the parochial community, and no to break up it;
- They must respect the requirements of the different categories of supporters, to encourage the fruitful involvement of the entire assembly,;
- They must be guided by clear and precise instructions;
- They must take account because, as far as possible, he/it is right to preserve the family's unit.

Proposition 33
The priest and the liturgical ministries

He/it is right to clarify the priest's tasks and those that are bound to other liturgical ministries.
The subject truth that acts in the liturgy is the resuscitated Christ and glorified in the mind Saint. But the Christ includes the church in his/her/its action and in the grant of himself. The priest is the one that presides, in an irreplaceable manner, the celebration entire eucharistique, of the initial salute to the final blessing,; because, in the liturgical celebration, the priest, according to his/her/its ordination, represents Jesus Christ, chief of the church, and to his/her/its manner, also the church herself. As educating the supporters to the monitoring of God's Speech, to the praise and to the prayer, the deacon can instill the love for the Eucharist.
The laymen always brought notably their collaboration to the liturgical service in the celebration of the Eucharist. With the Council Vatican II (cf. AA 24) and the liturgical reform that followed, one called more on this collaboration (cf. IGMR 25.1.2004, nn. 103-107). the church reflects itself in these ministries as unit in the diversity and a shape of l ' "actuosa participatio" of the supporters expresses itself of it in a representative manner. These ministries must be introduced according to their specific function and according to the real requirements of the community that celebrate. The laymen charged of these liturgical services must be hand-picked, prepared well and accompanied by a permanent formation. They must be named for one period data. These people must be known of the community that must be they thankful. The principles and the liturgical rules serve to orient clearly toward the economy of the salute, the "communio" and the unit of the church. (articles: FAITHFUL LAYMEN)

Proposition 34
The respect with regard to the holy Eucharist

Before the dedicated host he/it is right to observe the practice of the genuflexion or other gestures of worship according to the different cultures. One recalls the importance to kneel at the time of the most important moments of the prayer eucharistique, in sign of worship and praise to the present Lord in the Eucharist. One encourages the action of grace otherwise after the communion, also by one time of silence.

Proposition 35
To receive the Communion

In our pluralistic and multicultural society he/it agrees that the significance of the Communion is also explained to non baptized people or that belong to Churches or communities non Catholics, attending the Mass for example on the occasion of a baptism, of a confirmation, of a first communion, of a marriage, of a funeral,. In numerous metropolises and numerous cities, especially of art, he/it is not rare that of the visitors of other religions and confessions and some non believers attend the Eucharist.
He/it is right to explain to these people, with gentleness but in a clear manner, that the fact that he/it is not admitted to the holy communion is not the sign of an esteem lack to their consideration. The Catholic supporters that, in a permanent or occasional way, don't fill the required conditions, must also become aware because the celebration of the Mass remains valid and meaningful even without the personal involvement to the sacramental communion. No one must fear to cause a negative impression if he/it doesn't receive communion. In some situations one recommends a celebration of God's Speech instead the Mass. That the pastors of souls have at heart to drive the biggest number of possible men to the Christ, who calls them all to Him-and not only in the holy Communion-so that they have the eternal life.

Proposition 36
The use of Latin in the liturgical celebrations

In the celebration of the Eucharist during the international meetings, always more frequent today, to express the unit and the universality of the church better, one proposes:

- to suggest that her (con)célébration of the Mass is in Latin (with the exception of readings, the homily and the prayer of the supporters). in the same way, that are recited in Latin the prayers of the tradition of the church and possibly that are executed of the hymns of the Gregorian song;

- to recommend that the priests are prepared, since the seminary, to understand and to celebrate the Mass in Latin, as well as to use Latin prayers and to know how to valorize the Gregorian song;
- not to disregard the possibility to educate the supporters themselves in this sense.

Proposition 37
The big concélébrations

The fathers synodaux recognizes the big value of the concélébrations, notably those presided by the bishop and his/her/its priests, the deacons and the supporters. One asks, however, to the competent organisms to study the practice of the concélébration better when the number of the celebrants is raised very.

Third part

The mission of God's people fed of the Eucharist

Eucharist and Christian community

Proposition 38
Recognition for the priests, the deacons and the other ministers and liturgical collaborators

The assembly synodale expresses his/her/its deep recognition, his/her/its appreciation and his/her/its encouragement to the priests, in particular to the priests "fidei donum", ministers of the Eucharist, who build the community with the announcement of the Speech of God and the bread of life with expertise and a generous grant of oneself. One recommends to the priests the daily celebration of the Mass briskly, even though there is not involvement of supporters.
The Synod thanks the permanent deacons who collaborate with the priests to the work of evangelism through the proclamation of God's Speech and the distribution of the communion in the same way. He/it would be right to promote this ministry according to the indications of the Council. In the same way, he/it is important to thank the instituted ministers, the dedicated people, men and women, the ministers extraordinary of the communion, the catechists and other collaborators, who help to prepare and to celebrate the Eucharist and distribute it with dignity, in particular the animators who transmit God's Speech and distribute the communion at the time of the communal celebrations in priest's waiting. The fathers synodaux appreciates the testimony of the Christian supporters that frequently participates in the celebration eucharistique in week a lot, especially those that must face important difficulties bound to their age and the distances.

Proposition 39
Spirituality eucharistique and daily life

The Christian supporters need a better understanding of the relations between the Eucharist and the daily life. The spirituality eucharistique is not only the involvement to the Mass and the devotion to the Very Saint Sacrament. This one hires the entire life.

We especially encourage the faithful laymen to continue to search for a deeper sense of the Eucharist in their life and to be hungry of God. We ask the theologians laymen to make part of their experience of the daily life lived in a mind eucharistique. We especially encourage the families to be inspired by the Eucharist and to draw life there. In this manner they participate in the transformation of their social environment through the testimony of their personal life and the exercise of their baptismal vocation that advises them to carry the Good News to their neighbor. In this context, is resplendent the prophetic testimony of people dedicated men and women, who find in the celebration of the Eucharist and in the worship forces it to follow the Christ in a radical manner, in the obedience, the chastity and poverty. The dedicated there life finds the source of the contemplation, light for the apostolic and missionary action, the ultimate sense of his/her/its engagement by the poor people and of exclude them and the pledge of the realities of Kingdom.

Proposition 40
The divorced persons remarried and the Eucharist

In continuity with the numerous declarations of the Magistery of the church and sharing the painful preoccupation expressed by many fathers, the Synod of the bishops recalls the importance of an attitude and a pastoral action of attention and welcome towards the supporters divorced persons and remarried.
According to the Tradition of the Catholic church, these cannot be admitted to the communion, since they are objectively in a situation contrary to the Speech of the Lord that brought back the marriage to the original value of the indissolubility (cf. CEC 1640), of which testifies his/her/its grant sponsal on the cross of which baptized them are returned participants through the grace of the sacrament. The remarried divorced persons belong however to the church, that welcomes them and follow them with a special attention so that they cultivate a Christian life style through the involvement in the Mass, even though they don't receive the communion, the monitoring of God's Speech, the worship eucharistique, the prayer, the involvement to the communal life, the confident dialogue with a priest or a master of spiritual life, the engagement to live the charity, the œuvres of penitence, the educational engagement towards the children. If the uselessness of the matrimonial tie is not recognized and that one provides the objective conditions that return the irreversible coexistence, the church encourages them to live their relation according to the requirements of God's law, while transforming it in a faithful and bound friendship; they will be able to approach thus again of the table eucharistique, with the attentions foreseen by the experienced ecclesiastic practice, but that one avoids to bless these relations in order to not to generate any confusions among the supporters concerning the value of the marriage.

In the same time the synod wishes that all possible efforts are set as well in motion to assure the pastoral character, the presence and the activity correct and full of solicitude of the ecclesiastical courts for the reasons of uselessness of the marriage (cf Dignitas connubii), that to deepen the essential elements more with regard to the validity of the marriage, also taking account of the problems coming of a context of deep anthropological transformation of our time, by which the supporters themselves risk to be conditioned, in particular because of a lack of strong Christian formation.
The synod estimates that, in any case, a big attention must be granted to the formation of those that gets ready to the marriage and that it is right to insure beforehand that they really share the convictions and the indispensable liabilities for the validity of the sacrament of the marriage, and demand to the bishops and to the vicars the courage of a serious discernment to avoid that the emotional impetuses or the superficial reasons drive those that get ready to the marriage to assume a big responsibility for themselves, for the church and for the society, that they won't be able to honor then.


Proposition 41
The admission of the supporters non Catholics to the communion

On the basis of the communion of all Christian, that the unique Baptism already makes efficient, even though it is again in an incomplete manner, the separation to the table of the Lord is lived understandably like a painful fact. As well within the Catholic church that on behalf of our brothers and sœurs non Catholics, the demand urgent of the possibility of communion eucharistique between the Christian Catholics and the other are presented therefore very frequently. It is necessary to solve the fact that the Eucharist doesn't designate and don't achieve our personal communion only with Jesus Christ, but especially the full "communio" of the church. We ask therefore that the Christian non Catholics understand and respect the fact that for us, according to the whole established biblical tradition, the communion eucharistique and the ecclesiastic communion are bound intimately and that therefore the communion eucharistique with the Christian non Catholics is not generally possible. More again, the concélébration œcuménique is excluded. It would be necessary to solve the fact in the same way that in view of the personal salute the Christian non Catholics admission to the Eucharist, to the sacrament of the Penitence and to the unction of the patients, in determined situations, to precise conditions, is possible and same advisable (UR 8, 15,; Board of directors œcuménique 129-131; CdC 844 § 3 and 4; CCEO 671 §4; Letter encyclic Ut unum sint 46; Letter encyclic Ecclesia of Eucaristia 46). The synod insists so that the conditions presented in the Catechism of the Catholic church (1398-1401) and in his/her/its Compendium (293) are observed.

The Eucharist for the world


Proposition 42
Eucharist and mission

The supporters are invited to become aware that a Church truly eucharistique is a missionary Church. In fact, the Eucharist is source of mission. In the Eucharist we become always more disciples of the Christ, listening to God's Speech that drives us to a communal meeting with the Lord through the celebration of the memorial of his/her/its death and his/her/its resurrection and through the sacramental communion with Him. This meeting eucharistique achieves itself in the mind Saint who transforms us and sanctify us. She/it wakes at the disciple the firm will to announce to the other, with audacity, what he/it listened to up and lived, to drive them them also to this same meeting with the Christ. The disciple, sent by the church, opens up thus to a mission without border.
While thanking the set of the Christian missionaries working in the world, we recall the necessity to recognize the Christ as the unique savior. In the missionary education, he/it is right to recall by all means the central character of the affirmation of the uniqueness. It will permit to avoid to reduce to a merely sociological aspect the decisive work of human promotion implied in evangelism. The fathers raised the bass tones inherent difficulties to the mission of these Christian communities that live or even in situation of minority in private contexts of religious liberty. The Eucharist is the propellant center of the action évangélisatrice

Proposition 43
Spirituality eucharistique and sanctification of the world

The Eucharist is at the origin of all shape of holiness. To develop a spirituality deep eucharistique it is necessary that the Christian people, that returns thanks to shortcoming the Eucharist, has conscience to make it in the name of the entire creation, while longing for the sanctification of the world and as there working. The Christian life finds its path in the celebration eucharistique: the offering of oneself, the communion and solidarity are aspects of the "logiké latreia" (cf. Rm 12, 1).

To encourage the daily involvement to the celebration of the Mass is revealed, in the Latin rituals, an efficient means to develop this spirituality to the heart of the domestic, professional, social and political life.
The daily offering (taught for example by the apostolate of the Prayer practiced all over the world by millions Catholics) can help each to become a "face eucharistique" to Marie's example, while uniting his/her/its own life to the one of the Christ that offers itself for the humanity.

Proposition 44
The Eucharist and the patients

We consider first importance makes it to encourage the celebration eucharistique for the Christ's resurrection. The Eucharist, as summit of the Christian life, is donned of a special significance bound to his/her/its receipt as Saint Money. Because she/it half-opens to the patient the paschal fullness one recommends to intensify the practice of it.

One asks in particular to assure the communion eucharistique to the carriers of mental handicap, baptized and confirmed: these receive the communion in the faith of the family or the community that comes with them. The impossibility to know what is the clean effective sensitivity of some pathologies is not a sufficient reason not to offer them all sick supports, through an adequate catéchèse on the active involvement to the passion, to the death and to the sacramentals of which arrange the church. He/it is important that those that endure a handicap can be recognized like members of the fully-fledged church and that they find their there rightly place. He/it is otherwise desirable that is arranged in the churches an infrastructure facilitating them the involvement to the celebrations.

Proposition 45
The Eucharist and the migrants

While thanking all those that work in this sector, the synod invites all bishops to spread their pastoral solicitude to the migrants. These supporters must be welcomed like members of the Christ's Body, whatever is notably their race, their statute or their condition, at the time of the celebrations eucharistiques. The Christ's charity is urgent us so that the other local Churches and the institutes of life dedicated help the dioceses that welcome a big number of migrants generously.
That he/it is granted otherwise to the migrants of oriental ritual, as far as possible, to be attended of their priests. That the "Dies orientalis" is put in place in the seminaries so that the oriental liturgies are best-known.

Proposition 46
The consistency eucharistique of the politicians and Catholic legislators

The politicians and the Catholic legislators must especially feel challenged, in their conscience, very formed, on the serious social responsibility to present and to sustain iniquitous laws. Consistency eucharistique doesn't exist when one promotes the laws that go against the very complete of the man, against the justice and the natural law. One cannot separate the private sphere and the public sphere, while opposing the law of God and the teaching of the church, and it must also be considered in relation to the reality eucharistique (cf. 1 Co 11, 27-29). That as applying this guideline the bishops reveals some virtues by force and of prudence, while taking into account the concrete local situations.

Proposition 47
The Eucharist and the ecology

That the Christian, reinforced by the sacrament of the Eucharist, commit with more of decision to testify God's presence in the world. That the church encourages a change of mentality and heart, that encourages a harmonious and responsible relation of the human being with the creation.

The contemplation and the recognition for the grant of God's love that the creation constitutes, can represent a means of evangelism for people of today, whose ecological preoccupations can take a new religious significance through the recognition of God's call to the humanity to exercise a responsible service towards His/her/its Creator's work, in accordance with the Christian hope.

This reflection can help the Christian otherwise to make the tie between the doctrine on the creation and the doctrine on the "new creation" inaugurated in the Christ's resurrection, new Adam, who gave to the church her tries to prepare the transformation of the creation in "new heaven and new earth". (Eucharist and ecology: A "ethical and moral" problem)

Proposition 48
Social dimension of the Eucharist

The Christ's sacrifice is a mystery of liberation that challenges us. It is through the engagement to transform the unjust structures to re-establish the man's dignity, created to the picture and God's resemblance, that the Eucharist becomes in life what she means in the celebration. This dynamic movement opens up to the measurements of the world: he/it puts in question the process of internationalization that often hollow the gap between rich countries and poor countries; denounce the political and economic powers that squander the riches of the earth; recall the deep requirements of the punishing and rewarding justice facing the inequalities that shout skywards; encourage the Christian to commit and to intervene in the political life and in the corporate action.

The domains that cause particular preoccupations are the pandemic of the AIDS, the drug and the alcoholism.
The convicts in the jails deserve a particular pastoral attention in order to be able to participate in the Eucharist and to receive the communion. Those that participate in the Eucharist must commit to construct the peace in the world marked by a lot of violences and wars, and today in particular, by terrorism, the economic corruption and the sexual exploitation. The restoration of the justice, the reconciliation and the forgiveness are conditions to construct an authentic peace. To form itself/themselves to the charity and to the justice, the supporters will have resort to the social Magistery, lately reproposé in the Compendium of the social doctrine of the church.

Proposition 49
The Eucharist and the reconciliation of peoples in conflict

The Eucharist is a sacrament of communion between brothers who accept to make up in the Christ, who made of the Jewish and the Greek only one people, destroying the wall of hate that separated them (cf. Ep 2, 14). during this synod, several testimonies showed that, thanks to the celebrations eucharistiques, peoples in conflict could assemble around God's Speech, to listen to his/her/its prophetic announcement of the reconciliation through the free forgiveness, to receive the grace of the conversion that allows the communion the same bread and to the same cut. Jesus Christ, who offers itself in the Eucharist, reinforce the communion between the brothers and, in particular, press those that are in conflict to precipitate their reconciliation through the dialogue and the justice. It permits to receive communion worthily to the Body and to the Christ's Blood (cf. Mt 5, 23-24).

Conclusion

Proposition 50
Verum Corpus natum of Maria Virgine

The church especially sees in Marie, "Woman eucharistique", with the foot of the cross, his/her/its own face and contemplates it like an irreplaceable model of life eucharistique; on the altar, in presence of the "verum Corpus natum of Maria Virgine", the church venerates the a lot of Virgin Saint by the priest's mouth, and with a special recognition.
The Christian confide their life and their work to Marie, Mother of the church.
While endeavoring to have the same feelings that Marie, they help the whole community to live in a mind of living offering, pleasant to the Father. (Rosarium Virginis Mariae)

Benoît XVI to the tomb of Jean-Paul II, "pope of All Saints' Day",
Visit to the underground cave vaticanes November 2

ROME, Tuesday November 1st, 2005 (ZENIT.org)-Benoît XVI surrenders tomorrow on the tomb of Jean-Paul II, that the "pope of All Saints' Day" called of no.

Benoît XVI announced indeed before the angelus that he will surrender in the underground cave vaticanes by the tomb of the popes "that makes a crown around the sepulcher of the "Pierre apostle, while uniting" thus to those that go to the cemeteries to pray for their deceased."

"I will have a special memory for the very beloved Jean-Paul II", added Benoît XVI.

Jean-Paul II rests right side up where was the tomb of the blissful pope Jean XXIII, transferred, not long ago after his/her/its beatification, in the Saint Peter basilica.

All Saints' Day, it was also the birthday of the ministerial ordination of Karol Wojtyla. He/it has been ordered priest the day of All Saints' Day, November 1st, 1946 in the chapel of the Wawel in Cracow, close to the tombs of the kings and the Polish saints. He/it declared one day that he/it placed the beatifications and canonizations among the most important acts of his/her/its pontificate. He/it sees in All Saints' Day celebrates it of the proclaimed holy and the feast of the "unknown" saint.

Six times more saints than during 400 years
The feast of all saints is thus in a way the feast privileged of Jean-Paul II, the "pope of the holiness", as said it lately the cardinal José Saraiva Martins, prefect of the community to which the pope gave an enormous work,: the community for the reasons of the saints.

Jean-Paul II proclaimed close to six times more saints than these predecessors, in four centuries, since Clement VIII, that died in 1605.

He/it had the worry to give models of Christian life in the nations, to the peoples, to the Churches, or to the states of life that didn't have or few holiness models. It is the case of the gypsies that has their first blessed in the Zeferino Jiménez Malla, martyr of the Spanish civil War.

It is the case of the children that has henceforth in Jacinta and Francisco Marto, the pastoureaux of Fatima, the first children blissful non martyrs.

It is the case of the homes: Luigi and Maria Beltrame Quattrocchi are the first spouses beatified together by a pope and their liturgical feast to been fixed to the anniversary date of their marriage, November 25.

It is the case of the gréco-Catholic church of Ukraine, suppressed once and persecuted by Stalin.

These canonizations and beatifications are an opportunity to make the truth on our history, as they don't appear all to the public opinion as "politically correct": the pope beatified many martyrs of the French Revolution, forgotten in the ceremonies of the bicentennial, the martyrs of the Spanish civil War, forgotten by most manuals of history, the martyrs of the Nazism and those of Communism, as the cardinal Stepinac in Croatia, in 1998, in spite of the polemics.

However, and it could seem a paradox, Jean-Paul II insisted all along his/her/its pontificate on the recognition of the sin in the life of the church, and didn't have a rest to ask for forgiveness for the sins passed of the sons of the church, as in Paris in 1997, with the demand of forgiveness for the Bartholomew saint. And especially, with the demand of forgiveness placed at the heart of the Jubilee, March 12, 2000, in the Saint Peter basilica. The pope invited to a purification of the memory, for the entry of the church in the millennial IIIe. Luigi Accatoli could collect all demands of forgiveness in his/her/its book: "When the pope asks for forgiveness."

However, this purification aims the holiness. Because, the pope didn't stop recalling, for example to the bishops in visit ad limina, the universal call to the holiness, to the heart of the gospel, to the heart of the message of the council Vatican II, and to the heart of all pastoral action of the church.

In 2002, Jean-Paul II had himself indicated three measurements of the All Saints' Day feast. First of all, by their example, he/it said, the saints proclaimed by the church show that "all supporters - as the sign the council - are called to the fullness of the Christian and to perfection faith of the charity" while aiming to the "sublime degree" of the plain Christian life.

Then, for Jean-Paul II, All Saints' Day is also the feast of the "unknown saint". Mentioning the liturgy of All Saints' Day, he/it underlined that in this feast the church has joy to celebrate in one unique feast the merits and the glory of all saints, not only of those that it proclaimed during the centuries, but also of the innumerable men and women of which the holiness, hidden in this world, is known well to God and is resplendent in his/her/its eternal Kingdom."

Finally, All Saints' Day, said the defunct pope again, invite "us to turn the look skywards, goal of our terrestrial pilgrimage. It is there that waits us the feast of the communion of the saints. There, we will recover our dear deceased, for which will rise the big liturgical commémoraison" of November 2.

"In the glory of the paradise, concluded Jean-Paul II, is resplendent the Virgin Marie, that the Christ crowned Queen of the Angels and Saints. It is toward Her, "sign sure of the hope and the consolation, at that the church pérégrinante, anxious to unite at the triumphant church in the celestial homeland, looks. To the a lot of Saint Virgin Marie, we confide all deceased, so that is granted them the eternal beatitude."

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To think fearless about the mystery of the death, to face it with serenity, encourage Benoît XVI
The sense of the visit of the cemeteries

ROME, Tuesday November 1st, 2005 (ZENIT.org)-to "Think fearless about the mystery of the death", to be able to get ready to face it with serenity", that is also that to what prompter the traditional visit of the cemeteries November 2, explain the pope Benoît XVI.

"Dear friends, wished Benoît XVI before the angelus of this November 1st, that the traditional station of these days by the tombs of our deceased is an opportunity to think fearless about the mystery of the death and to cultivate this unceasing vigilance that prepares us to face it with serenity."

"That the Virgin Marie, Queen of the saints, which we now address confidently, helps us to it", added the pope.

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The Pope Benoît XVII.

He/it is our Pope, let's pray for him to every day of our life during his/her/its reign because he/it is God's representative on our earth.

Photos of Benoît XVI on the Internet site of Vatican
One can order the copies by promenade

ROME, Monday, November 7, 2005 (ZENIT.org) - The Internet site of Vatican permits to reach a photographic gallery retracing the first months of the pontificate of Benoît XVI.

One can obtain these photos in the photographic office of "The Romano Osservatore. to ask for the impression of a photo published on the site, one can send one electronic mail to the address: photo@ossrom.va

One enters there by the page "news" of the http://www.vatican.va/news_services/or/photo/ph_index_ita.html site before selecting the page "Galleria fotografica."

This gallery permits to view photos of the most meaningful moments of this first months: the pope giving his/her/its first blessing since the loggia of the blessings of the Saint Peter basilica, last April 19; a photo of the accolade between Jean-Paul II and the cardinal Ratzinger; the pope contemplating the lake of Mansion Gandolfo since a balcony of the residence of summer of the popes.

One recovers some more recent events as the prayer of November 2 in the underground cave vaticanes, the Mass of conclusion of the synod, last October 23; the meeting of October 15 with the children making this year their first communion.

One also finds the one of the visit at the hospital of the children sick of the "Bambino Gesù", le30 September; the first apostolic journey for the XXe JMJ of Cologne, in last August; vacations in the Valley of Aoste, in July; the pilgrimage in Bari for the conclusion congressional eucharistique national Italian, last May 29.

The page foresees to publish photos of the conclave, the election and the Mass of inauguration of the pontificate also.

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The pope asks to transmit to the young the desire to follow the Christ, source of happiness,
Greeting to the French-speaking

ROME, Tuesday November 1st, 2005 (ZENIT.org)-Underlining that the saints are "elder brothers", the pope Benoît XVI especially invites the supporters to "transmit to the young the desire to follow the Christ, source of happiness".

In French, the pope said, after the angelus: "Dear French-speaking pilgrims, I greet you heartily, inviting you to return grace for all saints, who are given us like as many elder brothers, to walk in the way of the holiness and to transmit to the young the desire to follow the Christ, source of eternal happiness".

In Italian, the pope said: "In this feast of All Saints' Day, I think about the history bimillénaire of holiness that enriched Italy and I pray so that she/it continues today and always."

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