We just heard how God is present in the liturgy, and here the liturgy is portrayed as where we come to God and go from God, yet Daneels still separates “the local community” and God. It contains opinion, interpretation, and personal musings. Marianne L. Trouve, 47-83. 8-10 Email This BlogThis! Of this there are no more examples in our current culture. The question posed (rhetorically) by Guardini was about whether ‘modern’ man could inhabit a ritual culture which would act as a symbolic enactment of human dwelling in the universe. It expresses itself by not understanding the theology of the council fathers – rather, it dismisses it as *disruption* and appeals again to an over-emphasis on the *vertical*, *sacrifice*, *individualistic grace mentality*. @Philip Sandstrom – comment #15: Most of the novena prayers and intercessory prayers to the saints encourage us to accept whatever God gives us, even if it be different from what we asked for. If ‘celebrating the liturgy’ – a predominantly post-Vatican II term – cannot be reinvested with meaning, then we have a real problem. Obviously these things are close to each other, as God cannot come to us without first being seen as away in some sense. That when they pray alone, as Jesus did many times, their prayer is the prayer of Christ. Paul if what you say is true, basically it is about control and evidently God doesn’t control any of us or how we worship whether communal or privately, EF or OF, Protestant, Catholic or Orthodox. It has not been communicated because it has not been understood by those who ought to be communicating it. Therefore from the Liturgy, especially from the Eucharist, as from a fountain, grace is distributed into us and with greatest effectiveness that in Christ the sanctification of human beings and the glorification of God is obtained, toward which, as toward an end, all other works of the Church strive. If last generation’s big error was the talk show host, this generation has something, if not as entertaining, something just as dominant. For me, this is closely related to Romano Guardini wondering if modern human beings were actually capable of genuine liturgical celebration any longer — by which I think he meant that we have largely lost the connection between liturgy and life, and between, I would suggest, liturgy and community. While we are taking each article in turn, it’s good to reflect that this particular one comes after the article dealing with eschatology. Many churches are full of collections of individual “I”s who have still not grasped (a) that liturgy is a communal activity, not an occasion for topping up on individual grace, and, following on from that, (b) that liturgy is a place where you go to give something at least as much as, if not rather more than, to get something. What we really need is more inspiration, and less rationalist formula. One is tempted to wonder whether the religious ferment of the 16th century did not in fact produce two ‘christianities’ the Protestant and the Catholic. God became human, and is present when the Church prays and sings. For heaven’s sake, the Old Testament offers numerous instances when God spurns ritual offerings, sacrifices, etc. Ritual action is predicated on the notion that human activity impacts on the universe to influence it in humanity’s favour. and the world has kept on turning. So what have we left? Fact 7 Religious organizations contribute to the solving of social problems:65% agree, Fact 7. In contrast, Catholic theology has for centuries affirmed that it is God who holds the universe in being — a strong concept, embracing both continuity and change. Intercession and even supernatural intervention (miracles) on the other hand, which is what I think you are pointing to in speaking about the saints, is always toward God’s purposes and beyond our control or manipulation. Nam labores apostolici ad id ordinantur ut omnes, per fidem et Baptismum filii Dei facti, in unum conveniant, in medio Ecclesiae Deum laudent, Sacrificium participent et cenam dominicam manducent. ( Log Out / Or we simply must stop proclaiming the Credo, no? Today's the 55th anniversary of the promulgation of Vatican II's Constitution on the Sacred Liturgy, Sacrosanctum Concilium. 10. Constitution on the Sacred Liturgy Sacrosanctum concilium (4 December 1963). What Sacrosanctum Concilium provides, within the framework of restored tradition and sound doctrine, is the opportunity to assist the faithful in experiencing more deeply and richly the incarnate wisdom and love of God. When all else fails, go to the cookbook, I guess. But the Eucharist is both: a convivial meal and an act of worship and sacrifice. I can’t believe that those who affirm that neither God nor the universe is dependent upon our performance of rituals are ipso facto unable to perform Christian liturgy in an authentic manner. I appreciate Alan Griffith’s thoughtful comments, and would like to respond to the one above. [my ellipsis] Fr Joncas translates this as “[f]or apostolic works are ordered to it so that all […] might participate in the Sacrifice and might eat the Lord’s supper.” [my addition, ellipsis]. Nevertheless the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows. This pastoral commentary examines the Constitution article by article. Examples are RCIA members are incorporated into the parish fall Community Week-end; they become active in parish organizations and report back to the parish, etc. Norms Base… It’s a noteworthy fact about the Constitution that it quotes scripture and the fathers (and even, here, the church’s prayer) far more often than it quotes papal statements. @Paul Inwood – comment #13: Sacrosanctum Concilium, nn. Alberigo’s History has been accused of giving the Council a pronounced ‘progressive bias’ by elements in the Italian hierarchy opposed to the influence of Dossetti, such as Cardinal Camillo Ruini, John Paul’s Vicar for Rome diocese. It is also especially true in those parishes that connect their liturgical celebrations of Triduum with acts of justice and charity in the wider world–the collecting of food for the hungry and other gifts for the poor at Holy Thursday in response to the ritual mandatum, taking to the streets Good Friday afternoon to proclaim the gospel of the passion in outdoor ways of the cross or even peaceful protests at sites where Christ’s body in the world continues to be broken and nailed to trees of systemic injustice; then and only then regrouping in the parish church for the Celebration of the Lord’s Passion. Massimo Faggioli. Whatever may or may not have happened in the 16th century, one of our avenues (maybe the best) to reconnecting the modern generation to the tradition of ritual celebration must be on the basis – even vestigial, as I have suggested – of societal celebrations today. Calvin Symposium on Worship 2021 – Online and Free! They are “high-sounding” as a result, activating anticipation. Crichton, “all of the Church’s activity derives from and is ordered to declaring/manifesting/celebrating God’s glory and receiving/modeling/witnessing to human transformation in holiness.” Some Catholics, and not infrequently Catholics attached to the EF and its spirituality, overemphasize the sacrificial aspect of the Eucharist at the expense of the banquet. Catholic Sensibility is a personal blog by a Catholic layperson with comments and occasional other writings by Catholics and non-Catholics. Still, if we define God primarily as away, we should not be surprised if we end up with a liturgy that does not find God near to us. But instead, he simply tells him, “Go your way; your faith has saved you.”, In a sense, Jesus is saying, “I don’t have to give you your sight; your faith has already done that. They presume God is securely ensconced in heaven, not active here on earth. Americans also believe in God, think about the meaning and purpose of life and pray daily. Count me as a believer in optimism, still. 10. The result: the Council was forced to compromise on several important issues and we are still working through the consequences of those compromises. Nevertheless the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows. Interesting scriptural story from this Sunday’s gospel: http://www.ncronline.org/blogs/spiritual-reflections/blind-beggar-sees. If “liturgy is genuinely sacramental, then there are spiritual consequences to liturgy”……..the current liturgical reactions from new translation to re-emphasis on ordained appear to want to limit or carefully define that SC statement in ways that impact the *mystery* of the church and church as *Koinonia – community*. They see themselves as being related to God, and religion as being related to community and life. In his recently translated Council Journal Yves Congar says that he felt that historically Vatican II came twenty-five years ‘too early’, that only the youngest bishops had imbibed the renewed theological, historical and scriptural studies that underpinned the conciliar documents. The numbers given correspond to section numbers within the text. 10. The celebration facing the people suggests in the first place the local community and puts less focus on God. The answer to both of these is predominantly No, alas. None of them make much rational sense, and the ways in which people celebrate them even less sense. ), but rather drew attention to the content of the Church’s prayer itself as a means of legitimating and providing a foundation for the message. From the liturgy, therefore, and especially from the eucharist, as from a font, grace is poured forth upon us; and the sanctification of (people) in Christ and the glorification of God, to which all other activities of the Church are directed as toward their end, is achieved in the most efficacious possible way. Nothing official or authoritatively connected to the Magisterium. Moreover, they are not always immediately understandable and they are not productive and efficient. The Constitution on the Sacred Liturgy was promulgated on December 4, 1963 and was the first document of the Second Vatican Council. Daily Prayer: 58% of Americans report praying daily, Fact 8. This attitude should be made ‘explicit’ regularly in the preaching as well as the actual ‘doing of the work’ of worship. For heaven’s sake, the Old Testament offers numerous instances when God spurns ritual offerings, sacrifices, etc. Importance of Religion: 58% of American say religion is very important, Fact 9. Create a free website or blog at WordPress.com. Celebrating the 50th anniversary of the Second Vatican Council’s Constitution on the Sacred Liturgy, Sacrosanctum Concilium, the Holy Father, Pope Francis, observed that the marking of fifty years since the promulgation of the Constitution should push us “to revive the commitment to accept and implement [the] teaching [of Sacrosanctum Concilium] in an ever fuller way.” Or second, we actively petition within the tradtion, humbly accept the outcome, but acknowledge that outcome which is otherwise inexplicable to natural causality is an act of recognition, acknowledgment and thanks to God for such graces. General Norms (22-25) 2.3.2. And yet, and yet… To take a more optimistic viewpoint, there is something – only vestigial, maybe – in people’s continuing desire to celebrate the most important things in life. Fact 6 Meaning and purpose of life: 67% report thinking about this often. The very first line of Sacrosanctum Concilium quantifies the main goals of the Council: reinvigorate Catholics, modernize the Church in a meaningful way, promote unity of all Christian denominations, and reach out to the whole world. Required fields are marked *. Four hundred years of empirical science, a philosophical tradition based on the exclusivity and supremacy of individual consciousness, the prevailing image of an impersonal universe with no special place for humanity, may have pulled the rug from under any ability we might have had to act ritually in any meaningful sense. My sense is that Guardini was onto something, which neither ‘meaningful’ nor’orthodox’ liturgies can ameliorate. Trivialization or omitting certain ritual aspects, deprives the celebration of its reference to the underlying mystery. #12-13 … but devotions should be “kept under control,” in line with the liturgy, which “is far more important than they are.” #14, 19 This is the first of many places in which it is stated that “all believers The majority of those presiding, as well as those “attending”, still view the liturgy as a source for individual devotional graces. They are (or at least I am) exasperated that pastoral staff are not listening. Besides, symbols are always meager: just think of “symbolic” punishment. In parishes where great effort is put into the formational process and rites of Christian initiation of adults, SC 10 is lived out–to varying degrees of success, of course, but those would still be degrees of “success.” The recovery of celebrating the Triduum as a three-in-one celebration at the very heart of parish life is an another example of successfully appropriating SC 10. @David Philippart – comment #21: I apologize for characterizing EF adherents in general as interested in separating the sacrifice of the Mass from the eucharistic banquet. This seems fairly straight-forward: the two-fold purpose of liturgy, elucidated here: the sanctification of the believers, the glorification of God. Your email address will not be published. From the liturgy, therefore, and especially from the Eucharist, as from a font, grace is poured forth upon us; and the sanctification of men in Christ and the glorification of God, to which all other activities of the Church are directed as toward their end, is achieved in the most efficacious possible way. Events still dominate people’s calendars: Christmas, birthdays, weddings and, for the younger generation, ‘gigs’. I agree it’s time to stop blaming people. Nonetheless the Liturgy is the acme/summit to which the Church’s action strives and likewise the fountain/source from which its power arises. Whatever one might say about the pros and cons of requiring people to come to Mass on pain of mortal sin, the juristic view of the Sunday celebration was clearly the reigning one. It began a task that is not completed.” Karl Rahner has commented that while ecumenical councils sometimes resolve theological or faith issues from the past, they are almost always the beginning of new discussions within the Church.”. This has now become the ‘accepted dogma’ in Vatican and hierarchical circles. They are replicating “the prayers of the faithful” integral to the Divine Office as well as the Mass. ); it prays that “they may hold fast in their lives to what they have grasped by their faith” (Collect of the Mass for Tuesday of Easter Week. Here, the liturgical prayer texts that are quoted very easily are traceable to New Testament theology. As the Synod on the Eucharist presided over by Pope Benedict XVI is under way, it seems appropriate to revisit the role of Sacrosanctum Concilium, the Second Vatican Council's document on the sacred liturgy, in the liturgical changes that have produced the liturgical crisis that this Synod (one hopes) will address. Change ), You are commenting using your Twitter account. Theological Studies 2010 71: 2, 437-452 Download Citation. One cannot blame tigers for being tigers or an octopus for being an octopus. Let go, let God. Total participation in the liturgy, immersion in the Paschal mystery, is a great deal more demanding than we might care to admit. However worship comes in at the bottom of the list. ‘vertical’ which rile up in so many of the arguments and misunderstandings on this subject (from both the ‘tradi’ side and the rest of the Church). And it takes a good deal of faith to see the liturgy in terms of celebration: it’s much easier to play the half-committed semi-passive semi-participant and simply go through the rubrical requirements half-heartedly. I do wonder if the great stress some EF adherents place on the holy sacrifice is the result of a false identification of versus populum celebration with the notion of sacrificial banquet. Nevertheless in my opinion, any consideration of SC 10 requires a consideration of the tendency of a number of Catholics to focus on the consecration as the “high point” of the Mass. And they will tune out the blamers–as they probably should. Share to Twitter Share to Facebook Share to Pinterest. The ritual, on the other hand, is not utilitarian, but it’s goal is itself. © Copyright PrayTellBlog.com We talk about ‘celebrating’ Mass – and so we should, given the fundamental place of the Paschal mystery in Christian faith. Taken as a whole, the Constitution can be read by an ecumenical audience much more easily because of such choices. If we accept your premise that we are merely relegated to observer status as regards accepting God’s role in a perceived miracle, I’m still somewhat ill at ease from two two perspectives. Nevertheless the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows. Again, from Paul Collins: “This re-interpretation first really surfaced in the early 1990s. *FREE* shipping on qualifying offers. ); it prays that “they may hold fast in their lives to what they have grasped by their faith” (. Put another way, we need to care about each other more, within the liturgy not just outside it. Bib. The purpose of preaching faith and conversion to non-believers is so that they may enter the community of the faithful through faith and Baptism; church membership, in turn, is oriented toward praising God ecclesially (which may be a reference to the Liturgy of the Hours, and the liturgy of the sacraments and sacramentals other than the Eucharist) and celebrating the Eucharist (using the categories of the 1958 Instruction, with external, internal and sacramental participation). de Nantes had the impression that he was before a theoretically very beautiful text, coupled, however, with uncertain and disturbing “practical applications”: Fact 13 Worship attendance: only 37 report attending at least weekly. Amen. These are two examples of the liturgy being the high-point (summit) of parish life as well of the source of the parish’s apostolic energy, especially in those parishes that understand the making of new Christians as meaning making new active and intentional disciples of Jesus who work to change the every day worlds they live and love in. I don’t deny the intercessory role of the saints, or the possibility of miracles (interventions in the natural order). This article also seems to me to establish an INTRINSIC reason for the Sunday obligation. It is still possible to see the traces of this idea in the prayers of the Missal. “Ritual action is predicated on the notion that human activity impacts on the universe to influence it in humanity’s favour. God is working effectively in our everyday lives — something most people never seem to notice. If modern science has helped us to see that neither we, nor anything we do ritually, can make the world go ’round, perhaps it is good for our humility. The Promotion of Liturgical Instruction and Active Participation (14-20) 2.3. RCIA and Triduum truly order parish life where they are taken seriously, in parishes that dedicate substantial time, effort, personnel (paid or volunteer) and yes, money, to their implementation. As Rita Ferrone has powerfully reminded us, article 10 has great claim to be considered one of the doctrinal high points of the Liturgy Constitution: the liturgy is at once “summit and source” of life in Christ. Just to say I at least am not ‘blaming’ anyone. We need to ask the people for their advice; they are not the problem. : Second Vatican Council. I’d suggest that the whole point of liturgy is the opposite, that the cosmic is personal. SC explicitly reminds us that both aspects stand on equal footing. The Eucharist, for example, is a meal but a cultic and sacrificial meal not intended to satisfy our physical hunger. Rituals in older societies were what kept the whole of being in being, as it were.”. For apostolic works are ordered to it so that all, made God’s children through faith and Baptism, might gather together into one, might praise God in the midst of the Church, might participate in the Sacrifice and might eat the Lord’s supper. Re-Reading Sacrosanctum Concilium: Article 35. Half of Catholics, like half of Americans, are critical of religion because it focuses too much on rules, money, power and politics. The outpouring of the Holy Spirit is an eschatological theme in the New Testament that continues to be implicit in these texts (and many others) relating to the celebration of liturgy. Over the past thirty years, I get the sense that clergy and liturgists have largely been paying attention in class, but that their experiences with superior liturgy have been impoverished. 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