Ad Majorem Dei Gloriam

Essential thinking for reading Catholics.

Wednesday, May 30, 2007


On Memorial Day, I was persuaded to loiter about Miami International Airport (Trivia! The REAL name is "Wilcox Field.") with Karen & MJ.

For some inadequately explained reason, they had a 4 hour layover in Miami from Orlando. This meant they could have driven from Orlando to Miami and had plenty of time to make the flight. But that would have meant they'd've had to park their car at MIA, at MIA's parking rates which, given the number of days, is equivalent to paying for a space shuttle.


We hung out and loitered.

Miami, for all its manifold charms, is something of an acquired taste. The best way I can think of describing it to someone is as a cross between a Tommy Bahama ad and the cantina scene from Star Wars. The airport, being the societal petri dish that it is, would be a highly concentrated version of this. During an email exchange whereby we coordinated and strategized meeting and location points and all that, I advised Karen that I might wear my Nantucket Reds. This, I believe, horrified her. I took her reaction with equanimity, looking charitably upon the matter because the poor girl spent most of her adult life in Los Angeles. Therefore the prep ethos is something of a jarring note to her system, already frazzled by anxiety over spending penniless weeks in Spain with unintelligible taxi drivers who go the opposite direction from that which she requires, while napping as the country shuts down and eats its meals at times inimical to her digestion.

So I desisted from paying due homage to Memorial Day (which kicks off the sartorial summer season) and instead, wore Those Pants. I was readily recognizable, which was the intent.

Anyway, we hung out and loitered and had mojitos (me and Karen) and lunch (Karen & MJ). MJ had never been subjected to the full dosage of me, and I must say she took it like a champ. Here's the tidbit Karen didn't know and I didn't tell. Karen will remember my bemoaning Midnight Mass last Christmas. Well. The priest who celebrated that Mass was -- clad in the traditional short sleeved plaid shirt -- sitting right behind Karen. (Veritas knows who it is.)

So that was fun, yes?

In the meantime, I had to explain myself to MJ pretty much from DNA until about noon that day, which she took well. The fact she didn't look wildly puzzled when I told her what I do for a living was a very great testament to her intellect. Or maybe she was tired and too polite to tell me I wasn't making any bloody sense at all.

We chatted a too-short while, we discussed our Favorite Jesuits and those Jesuits who have, er, the greatest opportunity for growth. (Charitable enough?) And, for frisson, I threw in a few tales of run-ins with Liberation Theology, which got me a D and which kept me out of Georgetown. (It involves me "stealing" a desk.)

Lastly, MJ was charged with a sacred duty to discharge: Taking a picture of Karen and me, to prove to the world I am not an orthodoxy bot. Alas, so rattled were they by my pants (which Karen demanded be cropped out of the picture) that the opportunity passed and I remained unphotographed. Which strikes me as an extreme way to keep my trouserings away from the public eye, but there ya go.


Sunday, May 20, 2007

...nothing to do with transubstantiation, either.

If you wanna see what kinda stuff I get into when not waxing theological:


Thursday, May 17, 2007

The Apostolic Exhortation, Pt. 16

This covers paragraphs 72-75 of the Apostolic Exhortation. Please read my "introduction" to this effort if you haven't done so already. (Be patient, not only is the translation from Latin a bit rough, but also formatting in Blogger is a pain in's my croix du jour to bear, let's just say.) The stuff I find to be incorrect will be stricken out, what I consider the best (or most approximate) translation will be in bold. If there is something that isn't in the text to be translated, but which adds sense, I put it in [brackets]. Sometimes a translated word or phrase needs a little extra help in making itself clearer, so in put any such clarification(s) [italicized in brackets]. I haven't made any comments yet, and I know that I have been VERY nitpicky in the translatin' so that anyone with a better sense of these things than I can piece together something, meaningwise, which might not have been apparent to me.

Iuxta dominicam viventes – living in accordance with the Lord's Day according to [the] Sunday

72. From the beginning Christians were clearly conscious of this This radical newness which the Eucharist brings to human life introduces to the life of man has been present in the Christian conscience since the beginning. The faithful immediately perceived the profound influence of the eucharistic celebration on their manner of life. Saint Ignatius of Antioch expressed this truth when he called defined as Christians "those who have attained a arrived at the new hope," and described them as "those living in accordance with the Lord's Day according to [the] Sunday" (iuxta dominicam viventes). (204) This phrase of the great Antiochene martyr clearly highlights the connection between the reality of the Eucharist and everyday Christian life in its everyday aspects. The Christians' customary practice of gathering on the first day after the Sabbath to celebrate the resurrection of Christ – according to the account of Saint Justin Martyr (205) – is also what defines the form of a life renewed by an encounter with Christ. Saint Ignatius' phrase – "living in accordance with the Lord's Day according to [the] Sunday" – also emphasizes that this holy day becomes the paradigmatic value which this holy day holds in regard for every other day of the week. Indeed, it is defined by its difference is something more than the simple suspension of one's ordinary activities, a sort of parenthesis in one's usual daily rhythm. Christians have always experienced lived this day as the first day of the week, since it commemorates the radical newness brought by Christ. Sunday is thus the day when the Christians rediscovers the eucharistic form which their lives are his life is meant to have. "accordance with the Lord's Day according to [the] Sunday" means living in the awareness to live conscious of the liberation brought by Christ and making developing our lives into a constant self-offering to God, so that his victory may be fully revealed to all humanity manifested to all men through a profoundly renewed existence [one's] intimately renewed conduct.

Living the Sunday obligation precept

73. Conscious of this new vital principle for living which the Eucharist imparts to places on the Christian, the Synod Fathers reaffirmed the importance of the Sunday obligation mandate for all the faithful, viewing it as a wellspring of authentic freedom enabling them to live each day in accordance with what they celebrated on "the Lord's Day." The life of faith is endangered when we lose no longer feel the desire to share in the celebration of the Eucharist and its commemoration of in which we commemorate the paschal victory. Participating in the Sunday liturgical assembly with all our brothers and sisters, with whom we form one body in Jesus Christ, is demanded by our Christian conscience and at the same time it forms that conscience. To lose a sense of Sunday as the Lord's Day, a day to be sanctified, is symptomatic a symptom of the loss of an authentic sense of Christian freedom, the freedom of the children of God. (206) Here some Regarding this, great were the observations made by my venerable venerated predecessor John Paul II in his Apostolic Letter Dies Domini (207) continue to have great value. Speaking of the various dimensions of the Christian celebration of Sunday, he said that it is Dies Domini with regard to the work of creation, Dies Christi as the day of the new creation and the Risen Lord's gift of the Holy Spirit, Dies Ecclesiae as the day on which the Christian community gathers congregates for the celebration, and Dies hominis as the day of joy, rest and fraternal charity.

Sunday thus appears as the This day is [therefore] manifest as the primordial holy day feast, when all believers, wherever they are found each of the faithful whatever his place, can become heralds and guardians someone who announces and has custody of the true meaning sense of time. It gives rise to From this springs the Christian meaning of life existence and a new way of experiencing living [out] time, relationships, work, life and death. On the Lord's Day, then, it is fitting that Church groups should organize, around Sunday Mass, the activities of the Christian community: social gatherings, programmes for the faith formation of children, young people and adults, pilgrimages, charitable works, and different moments of prayer. For the sake of these important values – while recognizing that Saturday evening, beginning with First Vespers, is already a part of Sunday and a time when fulfilling the Sunday obligation can be fulfilled is permitted – we need to remember that it is Sunday itself that is meant to be kept holy, lest it end up as a day "empty of God." (208)

The meaning of rest and of work

74. Finally, it is particularly urgent nowadays in our time to remember that the day of the Lord is also a day of rest from work. It is greatly to be hoped that We hope with great interest [literally, "vehemently"] this fact will also be recognized by civil society, so that individuals can be permitted to refrain from work without being penalized may be freed from obligations of labor without penalty. Christians, not without reference in [a certain] conjuction to the meaning of the Sabbath in the Jewish tradition, have seen in the Lord's Day a day of rest from their daily exertions [literally, "fatigues"]. This is highly in itself significant, for it relativizes work and directs it to the person: work is for man and not man for work. It is easy to see how this actually protects men and women, emancipating them from a possible form of enslavement. As I have had occasion to say, "work is enrobed of with a fundamental importance to the fulfilment of the human being and to the development of society. Thus, it must always be organized and carried out with full respect for human dignity and must always serve the common good. At the same time, it is indispensable that people not allow themselves to be enslaved by work or to idolize it, claiming to find in it the ultimate and definitive meaning of life." (209) It is on the day consecrated to God that men and women come to understand the meaning of their lives and also of their work activities. (210)

Sunday assemblies in the absence of a priest

75. Rediscovering the impetus [literally, "impulse"] for the significance of the Sunday celebration for the life of the Christians naturally leads to a consideration of the question spontaneously arises [concerning] the problem of those Christian communities which lack priests and where, consequently, it is not possible to celebrate Mass on the Lord's Day. Here it should be stated that a wide variety of situations exists. The Synod recommended first that the faithful should go to attend [literally, "approach"] one of the churches in their Diocese where the presence of a priest is assured, even when this demands a certain sacrifice. (211) Wherever great distances make it practically impossible to take part in the Sunday Eucharist, it is still important for Christian communities to gather together to praise the Lord and to commemorate the Day set apart for him. This needs, however, to be accompanied by an in the context of adequate instruction about the difference between Mass and Sunday assemblies in the absence of a priest. The Church's pastoral care must be is expressed in the latter case by ensuring that the liturgy of the word – led by a deacon or a community leader to whom this ministry has been duly entrusted by competent authority – is carried out according to a specific ritual prepared and approved for this purpose by the Bishops' Conferences. (212) I reiterate that only Ordinaries may grant the faculty of distributing holy communion in such liturgies, taking account of the need for a certain selectiveness. Furthermore, care should be taken that these assemblies do not create confusion about the central role of the priest and the sacraments in the life of the Church that these assemblies create confusion about the central role of the priest and the sacramental dimension in the life of the Church it is to be avoided. The importance of the role given to of the laity, who should rightly be thanked for their generosity in the service of their the Christian communities, must never obscure the indispensable ministry of priests for the life of the Church. (213) Hence care attentive vigilance must be taken to ensure that any such assemblies in the absence of a priest do not encourage give rise to ecclesiological visions incompatible with which are in contrast to the truth of the Gospel and the Church's tradition. Rather What's more, they should be privileged moments of prayer for God to send holy priests after his own heart. It is touching, in this regard, to read the words of Pope John Paul II in his Letter to Priests for Holy Thursday 1979 about those places where the faithful, deprived of a priest by a dictatorial regime, would meet in a church or shrine, place on the altar a stole which they still kept and recite the prayers of the eucharistic liturgy, halting in silence "at the moment that corresponds to the transubstantiation," as a sign of how "ardently they desire to hear the words that only the lips of a priest can efficaciously utter pronounce." (214) With this in mind, and considering Given this perspective and on account of the incomparable good which comes from the celebration of the Eucharistic sacrifice, I ask of all priests to an active and concrite willingness to visit willingly and as often as frequently as possible the communities entrusted to their pastoral care, lest they remain too long without the sacrament of love charity.

"Look! Up in the sky!"

Happy Feast of the Ascension.

"And the Lord Jesus, after He had spoken to them, was taken up into heaven, and sitteth on the right hand of God." Mk. 16:19

"And it came to pass, whilst He blessed them, He departed from them, and was carried up to heaven." Lk. 24:51

"And when He had said these things, while they looked on, He was raised up: and a cloud received him out of their sight. And while they were beholding Him going up to heaven, behold two men stood by them in white garments. Who also said: 'Ye men of Galilee, why stand you looking up to heaven? This Jesus who is taken up from you into heaven, shall so come, as you have seen him going into heaven.' " Acts 1:9-11

Viri Galilaei, quid statis aspicientes in coelum?
Hic Iesus, qui assumptus est a vobis in coelum, sic veniet, quemadmodum vidistis eum euntem in coelum. Alleluia.

Ascendit Deus in jubilatione, et Dominus in voce tubae. Alleluia.
Dominus in coelo paravit sedem suam. Alleluia.*



*Ye men of Galilee, why do you stand there, gazing at heaven?
This Jesus who is taken up from you into heaven, shall come back the same way you saw Him going into heaven. Alleluia.
God has ascended in jubilation, and the Lord with the sound of trumpet. Alleluia.
The Lord has prepared His throne in heaven. Alleluia.

Tuesday, May 15, 2007

While you're at it.

I just got what could potentially be VERY good news from a pending business project.

So, while you're praying...could you slip in a good word for this project to be consummated properly, quickly, etc. (Veritas, this especially means you, for some reason God has entrusted you with praying for my stuff, like he has put me to pray for yours. Maybe it's like the "buddy system" they teach cops...)


Monday, May 14, 2007

Tag, I'm it.

The lovely and gracious Karen hath issued taggage unto me.

Here are my answers to this meme:

1. Male or Female: Male
2. Married or Single (or religious): Married
3. Dream vacation: This, or this, or possibly this.
4. Birthplace: Detroit, Michigan
5. Area I live in currently: Miamuh, FL
6. Someone you wish you could meet: Fr. John Hardon, SJ
7. Biggest "pet-peeve": Things such as this.
8. Favorite Religious devotion: The Divine Mercy
9. Favorite Saint (besides the Blessed Mother): St. Ignatius of Loyola
10. Favorite sport that you play: Golf.
11. Favorite food: Something cured and porcine.
12. Tridentine or Novus Ordo: It's all Latin to me.
13. Would you (or are you) home school or public school: Neither. A REAL Catholic school. (Yes, they exist.)
14. How many kids do you have: 2, unless you know something ahead of time.
15. Ever been in an auto accident: Yes.
16. Ever seen a pope in person: Not yet.
17. Languages that you know fluently: English, Spanish, Italian.
18. Last movie you saw in theatres: Meet The Robinsons.
19. Next one you are planning on seeing: I have kids. Something animated.
20. Favorite Blog: This one. (Even though it's pretty much a quarterly.)
21. Your thoughts on Barney, the Easter bunny, and Santa Claus: Isn't this how they explain the Trinity at the shindig down in Anaheim?

I hereby tag Veritas.


Sunday, May 06, 2007

You know who you are.

"Optimists have no brakes, but pessimists have no engine."

As you were.



Saturday, May 05, 2007

The Apostolic Exhortation, Pt. 15

This covers paragraphs 70-71 of the Apostolic Exhortation. Please read my "introduction" to this effort if you haven't done so already. (Be patient, not only is the translation from Latin a bit rough, but also formatting in Blogger is a pain in's my croix du jour to bear, let's just say.) The stuff I find to be incorrect will be stricken out, what I consider the best (or most approximate) translation will be in bold. If there is something that isn't in the text to be translated, but which adds sense, I put it in [brackets]. Sometimes a translated word or phrase needs a little extra help in making itself clearer, so in put any such clarification(s) [italicized in brackets]. I haven't made any comments yet, and I know that I have been VERY nitpicky in the translatin' so that anyone with a better sense of these things than I can piece together something, meaningwise, which might not have been apparent to me.



"As the living Father sent me, and I live because of the Father, so he who eats me will live because of me" (Jn 6:57)

The eucharistic form of the christian life

Spiritual worship – logiké latreía (Rom 12:1)

70. The Lord Jesus, who became for us the food of truth and love, speaks speaking of the gift of his life and assures us that "if any one eats of this bread, he will live for ever" (Jn 6:51). This Yet this "eternal life" begins in us even now, thanks to the transformation effected in us by at this time because of the changes [literally, "mutation"] the gift of the Eucharist effects within us: "He who eats me will live because of me" (Jn 6:57). These words of Jesus make us realize allow us to comprehend how the mystery "believed" and "celebrated" contains an innate in itself power making it the principle of new life within us and the form of our Christian existence. By receiving being communicants of the body and blood of Jesus Christ we become sharers are made participants in the divine life in an ever more adult and conscious way. Here too, we can apply It is worthwhile [literally, "valuable"] to recall Saint Augustine's words, in his Confessions, about the eternal Logos as the food of our souls, food for the soul. Stressing the mysterious Extolling the paradoxical nature of this food, Augustine the saintly Doctor [of the Church] imagines hearing [the Lord saying to him]: "I am the food of grown men; grow, and you shall feed upon me; nor shall you change me, like the food of your flesh, into yourself, but you shall be changed into me." (198) It is not the eucharistic food that is changed into us, but rather we who are mysteriously transformed by it. Christ nourishes us by uniting us to himself; "he draws us into himself."(199)

Here the eucharistic celebration appears is manifested in all its power as the source and summit of the Church's life, since it expresses at once the same time both the origin and the fulfilment of the new and definitive worship of God, the logiké latreía. (200) Saint Paul's exhortation words to the Romans in this regard is a concise description are the greatest summation of how the Eucharist makes our whole life a spiritual worship pleasing to God: "I appeal to you therefore, my brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship" (Rom 12:1). In these words this exhortation the new worship appears as a total self-offering offering of one's own person made in communion with the whole Church. The Apostle's insistence on the offering of our bodies emphasizes underscores the concrete human reality of a worship which is anything but disincarnate. The Bishop saint of Hippo goes on to say continues to remind us that "this is the sacrifice of Christians: that we, though many, are the many become one body in Christ. The Church celebrates this mystery in the sacrament of the altar, as the faithful know well, and there in it she shows them clearly that in what is offered, she herself is offered." (201) Catholic doctrine, in fact, affirms that the Eucharist, as the sacrifice of Christ, is also the sacrifice of the Church, and thus of all the faithful. (202) This The insistence on sacrifice – a "making sacred" – expresses all the existential depth implied density involved in the transformation of our human reality as taken up by which Christ has won [for us] (cf. Phil 3:12).

The all-encompassing effect of eucharistic worship

71. Christianity's The new Christian worship includes and transfigures every encompasses all aspects of life, transforming them: "Whether you eat or drink, or whatever you do, do all to the glory of God" (1 Cor 10:31). Christians , in all their actions, are called to offer make of all their actions true worship to God. Here the From this the intrinsically eucharistic nature of Christian life begins to take takes its shape. The Eucharist, since it embraces the concrete, everyday existence involving as it does the everyday human reality of the believer, makes possible, day by day, the progressive transfiguration of all thoseman, called by grace to reflect the image of the Son of God (cf. Rom 8:29ff.). There is nothing authentically human – our thoughts and affections, our words and deeds – that does not find in the sacrament of the Eucharist the adequate form it needs to be lived to the full. Here we can see the full human import is visible the whole anthropological value of the radical newness brought by Christ in the Eucharist: the worship of God in our lives the human existence cannot be remain relegated to something private and individual a particular [and] private moment, but tends, by its [very] nature it tends to permeate every aspect all facets of our existence. Worship pleasing to God thus becomes is therefore converted into a new way of living our whole life every element [literally "adjunct"] of our existence, each particular moment singular element of which is lifted up since it is exalted, due to it being lived as part of within a relationship with Christ and as an offering to God. The glory of God is the living man (cf. 1 Cor 10:31). And the life of man is the vision of God. (203)

Wednesday, May 02, 2007

Para español, marque el #2

In the last few days I have noticed a few readers from Venezuela, Peru, México and Spain.

A mis lectores hispanos nuevos (¿nuevos?) les doy mis mas calurosos saludos y les agradezco infinitamente que hayan pasado por este blog. Espero les sea de provecho. (En particular, saludo a los lectores españoles, ya que soy nieto de Asturianos. Con eso lo digo todo...)



Tuesday, May 01, 2007

St. Joseph is working for you!

It sounds like a bad TV ad for a morally pliable law firm...but it's true.

Over at the very estimable The New Liturgical Movement blog, they have a great post about the St. Joseph Foundation, which is dedicated to defending the canonical rights of Catholics against violations of "truth, lawful worship and right governance." Given that today is the feast of St. Joseph the Worker, it's apt to mention a worthy apostolate bearing his name, and one which works diligently to safeguard the aforesaid rights.

Go and visit

Hat tip: The New Liturgical Movement



Happy Feast Day To Me!

And the Holy Father, and Fr. Joseph "Joey" Carola, SJ and Joe K., SJ. (the following is a riff off my post of 3/19/07)

Happy feast day to me,
Happy feast day to me,
Happy Feast of St. Joseph the Worker ,
Happy feast day to me!


Of course, that's not how it goes.

But, I feel a special rapport with St. Joseph. After all, he was a "dad" and I'm a dad. We share a name (along with the Holy Father, so we're a snappy club of all-around good guys). He was known as a carpenter I mention the name thing? Well, at any rate we were both self-employed.

This is a great prayer for all of us who have been given some special talents by God, that we may use these talents and skills for His greater glory:

Glorious Saint Joseph, model of all who pass their life in labor, obtain for me the grace to work in a spirit of penance to atone for my many sins; to work conscientiously, putting the call of duty above my own inclinations; to work with gratitude and joy, considering it an honor to use and develop by my labor the gifts I have received from God; to work with order, peace, moderation and patience, without ever recoiling before weariness or difficulties.

Help me to work, above all, with purity of intention and with detachment from self, having always before my eyes the hour of death and the accounting which I must render of time lost, talents wasted, good omitted, and vain complacency in success, which is so fatal to the work of God. All for Jesus, all for Mary, all after your example, O Patriarch Joseph! This shall be my watchword in life and in death. Amen

Seeing as how St. Joseph is my "name saint" and seeing as how St. Joseph is a very well-connected sort of intercessor, I am reminded by the very estimable Veritas that if something is (duh!) God's will, and we prayerfully ask for his (St. Joseph's, not Veritas' least not yet)intercession on its behalf, he will grant us.

Anyway, as I have mentioned previously, we have a son who has been diagnosed with autism. Through the very powerful effects of prayer from ma-a-a-a-a-any, we have been very blessed to find doctors, teachers, therapists, treatments, etc. that have enabled our son to make remarkable progress. But there are still many "miles to go before I sleep."

So on behalf of our 8 year old, Davy, I'm -- feel free to jump right on in -- praying for St. Joseph's intercession:

O God,

Who in Thine ineffable Providence didst choose

Blessed Joseph to be the spouse of Thy most Holy Mother,

grant that as we venerate him as our protector on earth,

we may deserve to have him as our intercessor in Heaven,

[I think this is where the intention/request goes]

Thou Who livest and reignest forever and ever.




The Apostolic Exhortation, Pt. 14

This covers paragraphs 66-69 of the Apostolic Exhortation. Please read my "introduction" to this effort if you haven't done so already. (Be patient, not only is the translation from Latin a bit rough, but also formatting in Blogger is a pain in's my croix du jour to bear, let's just say.) The stuff I find to be incorrect will be stricken out, what I consider the best (or most approximate) translation will be in bold. If there is something that isn't in the text to be translated, but which adds sense, I put it in [brackets]. Sometimes a translated word or phrase needs a little extra help in making itself clearer, so in put any such clarification(s) [italicized in brackets]. I haven't made any comments yet, and I know that I have been VERY nitpicky in the translatin' so that anyone with a better sense of these things than I can piece together something, meaningwise, which might not have been apparent to me.

Adoration and eucharistic devotion

The intrinsic relationship between celebration and adoration

66. One of the most moving powerful (literally, "potent") moments of the Synod came on the 17th of October, when we gathered in Saint Peter's Basilica, together with a great number united with many of the faithful, for grateful eucharistic adoration. In this act of prayer, and not just in words, the assembly of Bishops wanted to point out call attention to (literally, "admonish") the importance of the intrinsic relationship between eucharistic celebration and eucharistic adoration. A growing appreciation of this significant In this singular aspect of the Church's faith has been an important part of our experience in the years following we find one of the decisive (literally, "decreed") elements of the ecclesial journey brought about as a result of the liturgical renewal desired by the Second Vatican Council. During the early phases of the reform When the reform was taking its first steps (literally, "making its first moves"), the inherent relationship intimate conjunction between Mass and adoration of the Blessed Sacrament was sometimes not always perceived withsufficient clarity clearly. For example, an objection that was widespread at the time argued the argument went, that the eucharistic bread was given to us not to be looked at, but to be eaten not for contemplation, but for eating. In the light of the Church's experience of prayer, however, this was seen to be a false dichotomy opposition was found to be without any foundation. As Saint Augustine put it: "nemo autem illam carnem manducat, nisi prius adoraverit; peccemus non adorando – no one eats is to eat that flesh without first adoring it; we should would sin were we not to adore it." (191) In the Eucharist, the Son of God clearly comes to meet us and desires to become one unite with us; eucharistic adoration is simply the natural [self] evident consequence of the eucharistic celebration, which is itself the Church's supreme maximum act of adoration. (192) Receiving the Eucharist means adoring him whom we receive. Only in Precisely and only this way do we become one with him, and are given, as it were, a foretaste ahead of schedule [i.e. anticipatory foretaste, literally, "before our time"] of the beauty of the heavenly liturgy. The act of adoration outside of the Holy Mass prolongs and intensifies all that takes has taken place during the liturgical celebration itself. Indeed, "only in adoration can a profound and genuine reception mature. And it is precisely this personal encounter with the Lord that then strengthens the social mission contained in the Eucharist, which seeks to break down not only the walls that separate the Lord and ourselves, but also and especially the walls that separate us from one another." (193)

The practice of eucharistic adoration

67. With the Synod Assembly, therefore, I heartily recommend commend with alacrity to the Church's pastors and to the People of God the practice of eucharistic adoration, both individually and in community. (194) Great benefit would ensue from a suitable catechesis explaining the importance of this act of worship, which enables the faithful to experience the liturgical celebration more fully and more fruitfully It would be of great benefit (literally, "subsidy") to have a congruent (i.e., proper, correct) catechesis in which it is explained to the faithful the importance of this act of worship which allows for living more profoundly and fruitfully the liturgical celebration. . Wherever possible, it would be appropriate, especially in densely populated areas, to set aside select specific churches or oratories for perpetual adoration. I also recommend that, in their catechetical training formation, and especially in their the curriculum of preparation for First Holy Communion, children be taught receive an initiation in the meaning and the beauty of spending time with Jesus, and helped to cultivate fostering a sense of awe before his presence in the Eucharist.

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

Forms of eucharistic devotion

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

The location of the tabernacle

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