In an unusual move, the Pope ordered that the final list of propositions made by the Synod of Bishops be made public immediately. In a final list of propositions, the Synod of Bishops acknowledged a priest shortage but said that eliminating priestly celibacy and ordaining married men were not the solution. The 50 propositions, approved October 22, upheld current Church rules on celibacy, shared Communion, and divorced and remarried Catholics.
The publication of these propositions is a positive step in line with the open debate that took place in the Synod. The radical Church movement "We Are Church" welcomed the new openness with which the episcopate discussed the pastoral problems of the Holy Eucharist. But they were unhappy with the result of the Synod.
Proposition 11 said the lack of priests was a cause of "acute pain," but added: "In this context, the synod fathers affirmed the importance of the inestimable gift of ecclesiastical celibacy in the practice of the Latin Church." Some participants made reference to the ordination of viri probati, i.e. men of upright character who could be ordained, but in the end the small discussion groups evaluated this hypothesis as a road not to follow.
They also called for a more equitable distribution of priests and for a willingness among priests themselves to serve where they are most needed.
Proposition 40 said Catholics who have divorced and civilly remarried without an annulment "cannot be admitted to Holy Communion" because they are in clear contrast with Church teaching on marriage. At the same time, it said such Catholics should be welcomed at Mass and at other activities of the Church community. It repeated the teaching that divorced Catholics who do not obtain an annulment of the previous marriage should be encouraged to live their new union as a "friendship" instead of as a conjugal relationship. It also suggested that some margin of flexibility might be found in further study of church law on the conditions for annulments.
Just hours after the Synod of Bishops released this final report, Cardinal Walter Kasper president of the Pontifical Council for Christian Unity said that "I cannot imagine that the discussion is closed," The Synod's decision, Cardinal Kasper continued, "is not the final result." He observed that the Synod has presented its conclusions to the Pope, who will prepare an apostolic exhortation on the topic.
The cardinal added that although the Synod had voted to affirm the current Church policy, calls for change had also been heard. Similarly, the German cardinal said that the door is not closed to the possibility of ordaining married men, although the Synod also recommended strongly against that possibility.
Although he said that he recognises celibacy as "a gift for the Church," he suggested that "in certain cases" it might be better to "remain open to the hypothesis" that married men of proven virtue could be well equipped for the ministry.
In 1993, when he was Archbishop of Rottenburg-Stuttgart, Cardinal Kasper approved a policy allowing divorced and remarried Catholics to receive the Eucharist. He was eventually called to revise that policy by the Vatican - specifically, by the Congregation for the Doctrine of the Faith, headed by Cardinal Joseph Ratzinger.
Back to the Synod.
Proposition 46 said there is no "Eucharistic coherence" when Catholic politicians promote laws that go against human good, justice and natural law. It indicated pastoral flexibility in determining whether specific politicians should receive Communion, saying bishops should "exercise the virtues of fortitude and prudence" and take into account local circumstances.
Proposition 41 reiterated Church teaching that shared Communion with non-Catholic Christians "is generally not possible." Non-Catholics attending Mass should be told "delicately but clearly" that their non-participation in Communion does not signify a lack of respect for them; Catholics should be reminded of the need to be in a state of grace before receiving Communion.
Proposition 6 cited a promising trend toward renewed interest in Eucharistic adoration and encouraged pastors to keep local churches open, as far as possible, to favour the practice. At the same time, it emphasised that Eucharistic adoration springs from the Mass and should not be seen in isolation.
Proposition 30 said pastors need to reaffirm the importance of Sunday Mass. To promote respect for Sunday, it suggested that local churches also organise Sunday social gatherings, religious education encounters and pilgrimages.
Proposition 13 said the links among baptism, confirmation and the Eucharist are not adequately understood and that the right age for confirmation should perhaps be reconsidered. It asked whether, in the Western Church, the sequence of baptism, confirmation and first Communion, which is used for adults, should not also be used for children, as is the practice in Eastern churches.
Proposition 23 questioned whether the sign of peace might be better placed elsewhere in the Mass, with some bishops suggesting the end of the prayer of the faithful. A line about priests not leaving the altar area during the sign of peace was dropped in the proposition's final version.
The propositions made no mention of granting wider latitude for celebrating the pre-Vatican II Tridentine Mass, reflecting a general lack of discussion on the issue during synod assemblies.
One proposition, titled "The Eucharist and Polygamy," said the Church's teaching on marriage requires that those entering the church break off polygamous relationships before receiving the sacraments. It said the Church recognises that this process may take time and requires a combination of "tenderness and firmness" on the part of pastors.
The propositions underlined the Eucharist's connection with social justice issues and even with ecological concerns. They said Eucharistic celebrations can have prophetic power in places of conflict and war.