35. This relationship between creed and worship is evidenced in a particular way by the rich theological and liturgical category of beauty. Like the rest of Christian Revelation, the liturgy is inherently linked to beauty: it is veritatis splendor. The liturgy is a radiant expression of the paschal mystery, in which Christ draws us to himself and calls us to communion…
38. In the course of the Synod, there was frequent insistence on the need to avoid any antithesis between the ars celebrandi, the art of proper celebration, and the full, active and fruitful participation of all the faithful. The primary way to foster the participation of the People of God in the sacred rite is the proper celebration of the rite itself. The ars celebrandi is the best way to ensure their actuosa participatio. The ars celebrandi is the fruit of faithful adherence to the liturgical norms in all their richness; indeed, for two thousand years this way of celebrating has sustained the faith life of all believers, called to take part in the celebration as the People of God, a royal priesthood, a holy nation.
40. Emphasizing the importance of the ars celebrandi also leads to an appreciation of the value of the liturgical norms. (121) The ars celebrandi should foster a sense of the sacred and 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. The eucharistic celebration is enhanced when priests and liturgical leaders are committed to making known the current liturgical texts and norms, making available the great riches found in the General Instruction of the Roman Missal and the Order of
42. In the ars celebrandi, liturgical song has a pre-eminent place.
53. The beauty and the harmony of the liturgy find eloquent expression in the order by which everyone is called to participate actively. This entails an acknowledgment of the distinct hierarchical roles involved in the celebration. It is helpful to recall that active participation is not per se equivalent to the exercise of a specific ministry. The active participation of the laity does not benefit from the confusion arising from an inability to distinguish, within the Church's communion, the different functions proper to each one. There is a particular need for clarity with regard to the specific functions of the priest. He alone, and no other, as the tradition of the Church attests, presides over the entire eucharistic celebration, from the initial greeting to the final blessing. In virtue of his reception of Holy Orders, he represents Jesus Christ, the head of the Church, and, in a specific way, also the Church herself. Every celebration of the Eucharist, in fact, is led by the Bishop, "either in person or through priests who are his helpers."
62. … the better-known prayers of the Church's tradition should be recited in Latin and, if possible, selections of Gregorian chant should be sung. Speaking more generally, I ask that future priests, from their time in the seminary, receive the preparation needed to understand and to celebrate Mass in Latin, and also to use Latin texts and execute Gregorian chant; nor should we forget that the faithful can be taught to recite the more common prayers in Latin, and also to sing parts of the liturgy to Gregorian chant.
80. The eucharistic form of the Christian life is seen in a very special way in the priesthood. Priestly spirituality is intrinsically eucharistic. The seeds of this spirituality are already found in the words spoken by the Bishop during the ordination liturgy: "Receive the oblation of the holy people to be offered to God. Understand what you do, imitate what you celebrate, and conform your life to the mystery of the Lord's Cross." In order to give an ever greater eucharistic form to his existence, the priest, beginning with his years in the seminary, should make his spiritual life his highest priority. He is called to seek God tirelessly, while remaining attuned to the concerns of his brothers and sisters. An intense spiritual life will enable him to enter more deeply into communion with the Lord and to let himself be possessed by God's love, bearing witness to that love at all times, even the darkest and most difficult. To this end I join the Synod Fathers in recommending "the daily celebration of Mass, even when the faithful are not present." This recommendation is consistent with the objectively infinite value of every celebration of the Eucharist, and is motivated by the Mass's unique spiritual fruitfulness. If celebrated in a faith-filled and attentive way, Mass is formative in the deepest sense of the word, since it fosters the priest's configuration to Christ and strengthens him in his vocation.