Is this significant? Could it be that, keeping in mind his experience of the long sessions of Vatican II and of previous Synods, the Holy Father believed more could be accomplished, more decisions agreed upon, more fruitful results achieved if the world’s bishops were aware that the time frame was one third less than they had expected? This would have the obvious effect of concentrating their attention, sharply focussing their presentations and contributions to the tasks at hand. It would also militate against the event becoming a repetitious “talk-fest” during which certain groups and factions could, perhaps have the time to organise and dominate or, at least, influence vital decisions. There are a number of reports that this tended to happen during the long sessions of Vatican II.

The official reason given is that the shorter time would keep bishops away from their dioceses for less time. That, too, no doubt!

A reading of the “Instrumentum Laboris” (Working Document) is most interesting and, indeed, very encouraging. However one very disturbing aspect is that liturgical aberrations and abuses endemic in Australia (particularly in Queensland), while mentioned, appear understated and almost trivialized. Let us hope this is simply just an example of polite “Vatican-speak”.

“THE EUCHARIST: SOURCE AND SUMMIT OF THE LIFE AND MISSION OF THE CHURCH”

This theme is itself divided into four Parts, each with a numbers of chapters. These Parts are:

1. The Eucharist and today’s World
2. The Faith of the Church in the Mystery of the Eucharist
3. The Eucharist in the Life of the Church
4. The Eucharist in the Mission of the Church

The Preface to the Working Document states (summarized): “The submissions demonstrate the desire of the People of God that the work of the synod fathers gathered around the Bishop of Rome, together with others coming from the Church community, contribute towards a rediscovery of the beauty of the Eucharist as Sacrifice, Memorial and banquet of Jesus Christ, the Saviour and Redeemer of the world. The faithful are awaiting appropriate guidance so that the sacrament of the Eucharist, the Bread-Come-Down-from-Heaven (cf.Jn 6:58) offered by God the Father in His only begotten Son, might be celebrated with more dignity; that the Lord might be adored with greater devotion under the species of bread and wine; and that the bond of unity and communion might be strengthened among those who are nourished by the Lord’s Body and Blood. Such an idea is to be expected since Christians, who participate in the Table of the Lord and are enlightened by the grace of the Holy Spirit are a living part of the Church, the Mystical Body of Jesus Christ. They are His witnesses in everyday life and in the workplace, always attentive to the spiritual and material needs of others and active in constructing a more just world, where every one will have a share in our daily bread.”

That one paragraph in a 59 page document opens the door to an immensity of work and application, of recourse to the Holy Spirit to implement actions that will be discernable, enriching and effective at the parish level.

Further on, the document reminds the synod members: “In response to the hungers of the human heart, Pope John Paul II made an earnest appeal to the church’s members to use the Year of the Eucharist as an occasion to make a serious commitment to fight the tragedy of hunger, the affliction of illness, the loneliness of the elderly, the hardships of the unemployed and the struggles of immigrants. The actions in response to this appeal will be the measure of judging the authenticity of our Eucharistic celebrations.”

In reviewing some statistics for consideration by Synod members - because of the vital connection between the celebration of the Eucharist and the Sacrament of Orders - some interesting facts came to light. For instance, in 1978 there was one priest for every 1797 Catholics world wide. In 2003 the figure is one for every 2677. However the figure is quite diverse from continent to continent. For instance the figure in Europe is one for every 1386, however only one for every 4453 in America (North and South combined); one for every 2407 in Asia and one for every 4723 in Africa and in Oceania one for every 1746. This surprising figure for Oceania is that it is now slightly better than the world wide figure was back in 1978 and the ratio is even now second best to Europe. (Oceania comprises Australia, New Zealand, PNG and the Pacific Islands)

Responses also show that Mass attendance is high in African countries and in some Asian countries. The opposite is the case in the majority of countries in Europe, America and Oceania – in some places as little as 5%. Some answers to the fact of the increasingly low rates of Mass attendance in Australia should be a vital issue for Australian bishops to present to the Synod.

The “Working Document” pays a great deal of attention to the relation of the Eucharist to the other Sacraments, particularly the close bond that exists between the Eucharist and the Sacrament of Penance. It says that this bond – in today’s society – greatly depends on both a sense of sin and a sense of the sacred. It adds: “The distinction between good and evil oftentimes becomes a subjective matter. People today by insisting that conscience is strictly a personal affair, risk losing a sense of sin.”

It continues: “In many countries, persons have lost, or are gradually losing, an awareness that conversion is necessary for receiving the Eucharist. Its connection with the Sacrament of Penance is not always understood, e.g., the necessity of being in the state of grace before receiving Holy Communion. As a result, the obligation of confessing mortal sin is forgotten.”

Again: “Where many faithful know that they cannot receive Communion while in mortal sin, they do not have a clear idea of what constitutes mortal sin. Others give no thought to it ... though such an attitude can be traced to a variety of causes, the principal one is a lack of proper catechesis on the subject”.

“Certainly, thought needs to be given to the great disproportion between the many who receive Holy Communion & the few who go to confession. The faithful frequently receive Holy Communion, without even thinking that they might be in a state of mortal sin …At funeral masses, weddings and other celebrations, many receive Holy Communion only out of the generally-held, mistaken conviction that a person cannot participate at Mass without receiving Holy Communion.”

It adds: “Another widespread problem is created by a lack of access to the Sacrament of Penance at convenient times. In some places, individual confessions have been eliminated. At most, the Sacrament is celebrated twice a year, during a communal liturgy, resulting in a hybrid form of the Sacrament which draws from both the second and third rites provided in the ritual.”

Reading all this you would be forgiven for thinking that the document was prepared specifically for Australia with Queensland particularly in mind.

Much of the Working Document deals with different perceptions of the Eucharist expressed in the submissions from various countries: “the sacrificial aspect of the Eucharist is often neglected, for instance, in those countries enjoying a general climate of peace and prosperity – primarily western countries - many perceive the Eucharistic mystery as simply the fulfilment of a Sunday obligation and a meal of fellowship. Instead, in those countries experiencing wars and other difficulties, many understand the Eucharistic mystery more fully, that is, including its sacrificial aspect.”

“Catechesis is faced with the difficulty of preserving the sacrificial aspect of the Eucharist as well as the idea of the Eucharist as a meal. Oftentimes, the latter receives more emphasis than the former.”

In confirmation of this, how long is it since you have heard a priest in a homily, or indeed in conversation, refer to the Mass as “the Holy Sacrifice of the Mass” ?

The document then refers to the “great effects resulting from the liturgical renewal prompted by the spirit of the Second Vatican Council. Indeed, the post-conciliar liturgy has greatly fostered the active, conscious and fruitful participation of the faithful in the Holy Sacrifice of the Altar. Nevertheless, responses coming from various countries note some deficiencies and shadows in the celebration of the Eucharist on the part of both the clergy and the faithful, which seem to have their origin in a weakened sense of the sacred in the Sacrament.”

SHADOWS IN THE CELEBRATION OF THE EUCHARIST

The document states: “Regrettably the responses also indicate that the ecclesial community is seriously concerned about and affected by shadows in the celebration of the Eucharist.” It refers to the John Paul II Encyclical letter Ecclesia de Eucharistia and the Instruction Redemptionis Sacramentum.

It is specific: “….for example, a neglect by the celebrant and the ministers to use proper liturgical vestments and the participants’ lack of befitting dress for Mass: the use of profane music in Church; the tacit consent to eliminate certain liturgical gestures thought to be too traditional, such as genuflexion before the Blessed Sacrament; an inadequate catechesis for Communion in the hand and its improper distribution, a lack of reverence before, during and after the celebration of Holy Mass, not only by the laity but also by the celebrant, the scant architectural and artistic quality of sacred buildings and sacred vessels…”

It is impractical in these pages to adequately comment on this complete 59 page Working Document. Let us conclude with comments it makes upon that subject that has tormented so many faithful Catholics over recent decades – the positioning of the Tabernacle.

It says: “the positioning of the tabernacle in an easily seen place is another way of attesting to faith in Christ’s Real presence in the Blessed Sacrament … responses request that sufficient thought be given to the proper location of the tabernacle in Churches … It is worth considering whether the removal of the tabernacle from the centre of the sanctuary to an obscure undignified corner or to a separate chapel, or whether to have placed the celebrant’s chair in the centre of the sanctuary or in front of the tabernacle – as was done in many renovations of older churches and in new constructions – has contributed in some way to a decrease of faith in the Real Presence.