WIDE-RANGING TEACHING on the eucharist in Pope Benedict XVI’s “post-synodal exhortation” Sacramentum Caritatis builds on the synod of bishops held in Rome in October 2005 and the Pope’s first encyclical, Deus Caritas Est.

It covers not only the theology of the eucharist, including an affirmation of the part played by the Holy Spirit in transubstantiation, but matters such as the value of Gregorian chant, and the need for better homilies and restraint at the Peace.

The exhortation, published on Monday, starts from the synod’s evaluation of the reception of the Second Vatican Council’s liturgical reforms, which the Pope regards as needing to be understood “within the overall unity of the historical development of the rite itself, without the introduction of artificial discontinuities”. “Difficulties and even occasional abuses. . . cannot overshadow the benefits and validity of the liturgical renewal.”

Thus, the structure of the mass must not be “held hostage to the latest trends”. Late-20th-century developments must be seen in the context of practices often regarded as sidelined since Vatican II.

One is individual confession to a priest. “We know”, writes the Pope, “that the faithful are surrounded by a culture that tends to eliminate the sense of sin and to promote a superficial approach that overlooks the need to be in a state of grace in order to approach sacramental communion worthily.” A “balanced and sound practice of gaining indulgences can be helpful for a renewed appreciation of the relationship between the eucharist and reconciliation.”

The Pope “heartily recommends” eucharistic adoration outside the mass. He urges the setting apart of places for perpetual adoration; and the use of Corpus Christi processions, Forty Hours devotions, and Eucharistic Congresses. The tabernacle should stay on the altar in churches with no special chapel for it; in new churches, the chapel should be near the sanctuary, or the tabernacle should be prominent in the sanctuary or apse.

The family’s part in Christian initiation is reaffirmed, and parishes are urged to make the most of first communions; but the Pope also invites reflection by bishops’ conferences and the Curia on the sequence of the sacraments of initiation, with pastoral effectiveness in view.

Priestly ordination is reaffirmed as “the indispensable condition for the valid celebration of the eucharist”. While “respecting the different practice and tradition of the Eastern Churches”, the Pope reaffirms the “beauty and the importance” of a priestly life lived in celibacy. “It remains obligatory in the Latin tradition.”

The parallel between the “nuptial character of the eucharist” and the indissolubility of marriage is firmly drawn, and the current discipline for the divorced and remarried is reaffirmed.

Offering the mass for the faithful departed is encouraged.

The synod had reflected on the relation between the lex orandi and the lex credendi (praying and believing). This leads into reflecting on “the rich theological and liturgical category of beauty”: not “mere aestheticism”, as the truest beauty is the love of God. “These considerations should make us realise the care which is needed, if the liturgical action is to reflect its innate splendour.”

The synod had heard frequent insistence on the need to avoid any antithesis between the art of proper celebration and the full participation of all the faithful, which is to be achieved by obedience to the liturgical norms.

Celebration of the liturgy is the clergy’s principal duty, and the bishop must set an example, fostering “the use of outward signs which help to cultivate this sense, such as, for example, the harmony of the rite, the liturgical vestments, the furnishings and the sacred space”.

A “solid knowledge of the history of sacred art” is necessary for those who commission liturgical art.

“We cannot say that one song is as good as another. Generic improvisation or the introduction of musical genres which fail to respect the meaning of the liturgy should be avoided. As an element of the liturgy, song should be well integrated into the overall celebration.” The Pope desires that Gregorian chant be “suitably esteemed and employed”.

The Pope asks that the liturgy of the word “always be carefully prepared and celebrated. . . the quality of homilies needs to be improved.”

The Peace is reaffirmed as an eloquent sign for the times: emotion is often understandable. “Even so, during the Synod of Bishops there was discussion about the appropriateness of greater restraint in this gesture, which can be exaggerated and cause a certain distraction in the assembly just before the reception of communion.

“Nothing is lost when the sign of peace is marked by a sobriety which preserves the proper spirit of the celebration, as, for example, when it is restricted to one’s immediate neighbours.”

Worshippers must not neglect “the precious time of thanksgiving” when, besides a communion hymn, silence can be helpful. Non-RCs should be reminded not to communicate.

The laity’s full participation is not helped by confusing their functions with the clergy’s. The priest presides, from beginning to end. The deacon may preach “from time to time”. There are directives on inculturation to be followed.

The mass is not a “means” to unity with separated Christians. “This is the reason why, sadly albeit not without hope, we ask Christians who are not Catholic to understand and respect our conviction, which is grounded in the Bible and Tradition.” This is that there is little sense in intercommunion or concelebration with non-Catholics.

Televised worship does not dispense anyone from going to mass. Buildings should provide access for the disabled, and the mentally handicapped should be communicated whenever possible. Pastoral resources should be invested in the care of prisoners. Eastern Catholic migrants should, wherever possible, be served by priests of their own rite.

Masses at international gatherings could be in Latin; the better-known prayers of the tradition should be recited in Latin; and, if possible, Gregorian chant should be sung. Future priests should be better prepared for Latin liturgy, and the faithful should be taught some texts and chants. A “mystagogical catechesis” that helps them to appreciate signs and symbols is encouraged. Gestures and posture, including kneeling during the central moments of the eucharistic prayer, are important.

Sundays should be a day of rest and worship, and the laity need to live out the meaning of the mass daily. Some are called to consecrate their virginity. There is an intrinsic link between the eucharist and mission. Sacramental mysticism has social implications, and the Church cannot be passive before processes of globalisation which increase the gap between rich and poor, the Pope says.

The aim of Christian people is the sanctification of the world, and Mary is a model of the eucharistic life.