VATICAN CITY, NOV. 6, 2005 (Zenit.org).- Here is a translation of the last of the 50 propositions that the Synod of Bishops on the Eucharist sent to Benedict XVI. This translation is based on a provisional version in Italian.
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Eucharistic Coherence of Catholic Politicians and Lawmakers
Catholic politicians and lawmakers must feel especially questioned in their conscience, properly formed, about the grave social responsibility of introducing and supporting iniquitous laws. There is no Eucharistic coherence when laws are promoted that go against man’s integral good, against justice and the natural law. Private and public choice cannot be separated, placing oneself in contradiction with the law of God and the teaching of the Church, and this must also be considered in regard to the Eucharistic reality (cf. 1 Corinthians 11:27-29).
In applying this guideline, Bishops must exercise the virtues of fortitude and prudence, taking into account the concrete local situations.
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Eucharist and Ecology
Christians Reinforced by the Sacrament of the Eucharist
Christians, reinforced by the sacrament of the Eucharist, must be more decidedly committed to witnessing the presence of God in the world. The Church should promote a change of mentality and heart to facilitate a harmonious and responsible relationship of the human being with creation.
Contemplation and gratitude for creation, gift of God’s love, can be a means of evangelization for people today, whose ecological concern can be given a new religious meaning by recognizing God’s call to humanity to exercise a responsible service before his work as Creator, consistent with Christian hope.
This reflection may also help Christians to relate the doctrine on creation with that of the “new creation,” inaugurated in the resurrection of Christ, new Adam, who has given the Church the task of preparing the transformation of creation in the “new heavens and the new earth.”
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Social Dimension of the Eucharist
Christ’s Sacrifice is Mystery of Deliverance that Questions Us
Christ’s sacrifice is mystery of deliverance that questions us. In the commitment to transform unjust structures to restore man’s dignity, created in the image and likeness of God, the Eucharist becomes in life what it means in the celebration. This dynamic movement opens to the world: It questions the process of globalization which not infrequently increases the inequality between rich and poor countries; it denounces those political and economic powers that deplete the earth’s riches; reminds about the serious exigencies of distributive justice in face of the inequalities that cry out to heaven; it encourages Christians to commit themselves and act in political life and social action.
Especially worrying are the HIV/AIDS pandemic, drugs and alcoholism.
Prisoners deserve special pastoral care so that they can take part in the Eucharist and receive Holy Communion.
Any one who participates in the Eucharist must be committed to building peace in our world, marked by many forms of violence and wars, and today in a special way by terrorism, financial corruption and sexual exploitation. The restoration of justice, reconciliation and forgiveness are conditions to build a true peace.
To be educated in charity and justice, the faithful should take advantage of the social Magisterium, which has just been presented in the “Compendium of the Social Doctrine of the Church.”
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Eucharist and Reconciliation of Peoples in Conflict
The Eucharist is the sacrament of communion among brothers who accept to be reconciled in Christ, who has made of Jews and Greeks only one people, breaking down the wall of hatred that separated them (cf. Ephesians 2:14). During this Synod, several testimonies reported that thanks to Eucharistic celebrations, peoples in conflict have been able to come together around the Word of God, to listen to his prophetic announcement of reconciliation through free forgiveness and receive the grace of conversion that allows communion with the same bread and the same cup. Jesus Christ, who offers himself in the Eucharist, reinforces communion among brothers and, in particular, urges those who are in conflict to hasten their reconciliation, through dialogue and justice. This allows for communing worthily with the Body and Blood of Christ (cf. Matthew 5:23-24).
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“Verum Corpus Natum de Maria Virgine”
The Church sees in Mary, “Eucharistic Woman,” above all at the foot of the cross, its own figure and contemplates her as irreplaceable model of Eucharistic life; on the altar, in the presence of the “Verum Corpus natum de Maria Virgine” [true Body born of Mary Virgin] the Church venerates through the priest, with special gratitude, the Most Holy Virgin.
Christians commend to Mary, Mother of the Church, their life and work. Exerting themselves to have Mary’s same sentiments, they help the whole community to live as a living offering, pleasing to the Father.
[ZENIT’s translations of the propositions began Oct. 24]