Ad Majorem Dei Gloriam

Essential thinking for reading Catholics.

Tuesday, May 01, 2007

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.


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