particular cases by the aspersion with blessed water which recalls Baptism, but above all the intrinsic relationship between the Eucharist and the Sacrament of Reconciliation [81].

When the faithful, incorporated in Christ through Baptism, commit a mortal sin, they separate themselves from the communion with Him and with his Church, whose fullest expression is sacramental Communion [82]. However, the merciful Father does not abandon them, but through the medicine Jesus Himself wanted there to be, invites them to the free, personal and humble confession of their fault in order to welcome them once again in an even more intense embrace -- through contrition, confession of sins, absolution by the Minister, who also here acts in persona Christi capitis, and penance [84] -- in communion with Him that is extended to all brothers and sisters. For this reason, an adequate Eucharistic Catechesis can never be separated from the proposal of a penitential journey (cf. 1 Cor 11:27-29) [85].

In the attitude of confession is where the venerable practice of the Eucharistic fast has its roots, to which, in this Assembly, it will be useful to dedicate some reflection.

a. Remarried, divorced persons and the Eucharistic Communion

From this viewpoint particular attention is merited by the special mode with which those divorced and remarried are called to live their ecclesial communion.

No one can ignore the diffused tendency of the divorced and remarried to Eucharistic communion, beyond what the Teaching of the Church indicates. It is necessary to establish that at the base of this tendency there is not only superficiality. Beyond the considerably diverse situations of the various continents, it should be recognized that -- especially in countries of a long Christian Tradition -- there are not few baptized who have been united in sacramental matrimony through a mechanical adhesion to tradition. Many of these get divorced and remarried. Following the practice of Christian life, some of these manifest serious unease and at times, considerable suffering when faced with the fact that the union after the marriage blocks their full participation in sacramental reconciliation and Eucharistic Communion. Some important doctrinal and pastoral indications have been offered by Familiaris Consortio and by other documents [[86]. Those divorced and remarried need to be supported by the whole Christian community in the knowledge that they are not excluded from ecclesial communion. Their participation in the Eucharistic Celebration permits, in every case, that spiritual communion, if correctly lived, which mirrors the sacrifice of Jesus Christ himself. On the other hand, the Teaching of the Magisterium on this theme is not only prone to avoid the spreading of a mentality contrary to the indissolubility of marriage and the scandal of the People of God. Instead, it places us in front of the recognition of the objective bond that unites the sacrament of the Eucharist with the entire life of the Christian, and, in particular, with the sacrament of marriage [87].

In fact, the unity of the Church, which is always a gift of His Spouse continuously springs forth from the Eucharist. (Cf. 1Cor 10:17). Therefore, in Christian Matrimony, due to the sacramental gift of the Spirit, the conjugal bond, in its public, faithful, indissoluble and fruitful nature, is intrinsically connected to Eucharistic unity between Christ the Bridegroom and the Church as Bride (cf. Eph 5:31-32) [88]. This way, the mutual consent that husband and wife exchange in Christ and make them a community of conjugal life and love has, so to speak, a Eucharistic form.

During the present Assembly we must further delve into and pay great attention to the complex and diversified cases, the objective modalities in verifying the hypothesis of nullity of canonical marriage; verification that, to respect the public, ecclesial and social nature of marital consent, can but, in turn, be imbued with a public, ecclesial and social characteristic [89]. Therefore, the recognition of marital nullity must imply an objective instance, which cannot be lowered to the spouses individual consciences, not even when supported by the opinion of an illuminated spiritual guide.

However, because of this, we must continue in the work of rethinking the nature and the actions of ecclesiastic tribunals, that they may be ever more an expression of the normal pastoral life of the local Church [90]. Beyond the continuous vigilance on times and costs, one should consider the juridical figures and procedures, simplified and more efficiently responding to pastoral care. There is no lack of significant experiences in regard to this in the various Dioceses. The Synodal Fathers, in this same Assembly, will have the opportunity to make known others. In any case, ordinary pastoral action in remote, close and immediate preparation of fiances to ...