Searching for the cosmic as if it is far off runs counter to the nature of liturgy presented here, as where God comes to meet us. The celebration facing the people suggests in the first place the local community and puts less focus on God. What we get sometimes instead is the red-n-black meme. Boston: Pauline Books, 1999. Obviously these things are close to each other, as God cannot come to us without first being seen as away in some sense. For heaven’s sake, the Old Testament offers numerous instances when God spurns ritual offerings, sacrifices, etc. Per M. Joncas: “….Liturgy is “source” insofar as it is genuinely sacramental, i.e., a sign system that effectively causes what it signifies. Let go, let God. Reconciliation Lectionary: Isaiah 63:16b-17, 19b, 64:2-7, Fratelli Tutti 62: Love Exudes Compassion For All, Fratelli Tutti 61: The Bible Witnesses To Welcome, The Parish Blog of St. Edward the Confessor. 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. 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. While commentators are free to go in any direction they wish, it might be fruitful to consider if and how, over the last fifty years, this teaching has been communicated, to what extent a genuinely liturgical spirituality animates our congregations, and what modifications of this teaching (if any) we might offer in the light of fifty years experience. Introduction (1-4) 2. Joncas’s excellent translation that the id (“it”) in the above phrase likely refers to culmen, “summit”, in the previous sentence. @Todd Flowerday – comment #16: Plus a dollop of compassion. That when two or more of them pray together Christ is there. 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. He had a profound influence on Vatican II as peritus to Cardinal Giacomo Lercaro (Bologna) and inspired the magisterial History of Vatican II edited by Giuseppe Alberigo, founder of the Institute for Religious Studies in Bologna, the ‘Bologna School’. Norms Drawn from the Hierarchic and Communal Nature of the Liturgy (26-32) 2.3.3. I have not (yet) read Guardini, so perhaps this would be an interesting start to my study. 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. So there is a lot of flexibility in our congregations which is comprised of the so-called drag collection of the parable and that’s the way it was, is and will be, world without end. They are “high-sounding” as a result, activating anticipation. There is sometimes a danger that the Eucharist gets reduced to just the meal dimension. ( Log Out /  at 4:47 PM. Vicissim, ipsa Liturgia impellit fideles ut “sacramentis paschalibus” satiati fiant “pietate concordes”(26); orat ut “vivendo teneant quod fide perceperunt”(27); renovatio vero foederis Domini cum hominibus in Eucharistia fideles in urgentem caritatem Christi trahit et accendit. This chapter examines two documents promulgated by the Second Vatican Council: the Constitution on the Sacred Liturgy (Sacrosanctum Concilium) of December 1963 and the Dogmatic Constitution on the Church (Lumen Gentium) of November 1964. The comments for Nina Lasceski’s PTB article “Ministry of the Eyes” [23 October 2012] reveal a great interest in and desire for interpersonal contact in gesture and verbal statement during Mass. 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. This isn’t about magic or manipulation of the supernatural as I see it. In the original post, Michael Joncas said: “A modified formula from Pius X’s Tra le sollecitudini in which liturgy is described as (simultaneously) the glorification of God and the sanctification (and edification) of the faithful appears embedded in the final sentence of the article, reinforcing the notion that 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.”. 10. I would avoid anything like a homily but would use brief commentary introducing the lessons and hymns as a way to feature the depth of lay talent we have in our ... October 10, 2020 Rita Ferrone. The numbers given correspond to section numbers within the text. There is no concept of *metanoia*. and the world has kept on turning. 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. Posted on 25 October 2006 by catholicsensibility. ); the renewal in the eucharist of the covenant between the Lord and (humankind) draws the faithful into the compelling love of Christ and sets them on fire. When all else fails, go to the cookbook, I guess. 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, the problem is not the people or even their understanding. Rituals in older societies were what kept the whole of being in being, as it were.”. Priests, on the other hand, and especially more with this younger generation (but not exclusively) seem more than willing to bring their own personal sensibilities into the liturgy. Guardini entitles two successive chapters of his ‘The Spirit of the Liturgy’ as ‘The Playfulness of the Liturgy’ and ‘The Seriousness of the Liturgy’. Data from Pew (10-9-2012) conducted June 28-July 9, 2012, 2973 adults, confidence interval 2% . Americans also believe in God, think about the meaning and purpose of life and pray daily. 12 Sacrosanctum concilium, §21. All I am saying is that it’s God who holds the universe in being, not our rituals. They must go through a metanoia, a complete change of their value system. He had been a partisan against the Fascists and Nazis during World War II, a prominent Christian Democrat politician, then a priest, monk, and the man who “has most inspired Italy’s Catholic culture during the second half of the twentieth century” (Sandro Magister). As long as I got to heaven, that was all that mattered. If this is the most important and central paragraph of SC, would suggest along with Paul Inwood that the current hysteria over the *correct hermeneutic* misses the point. The implicit echoes of Pius X here (or Pius XII in art. General Norms (22-25) 2.3.2. Vatican approves ban on Communion on the Tongue, No one should be excluded from the grace of these sacraments, Short Commentary: OCP’s Contemporary Mass Propers, Pope Francis: The Zaire Rite, a Model for the Amazon. This teaching has not been communicated and a genuinely liturgical spirituality mostly does not animate our congregations. @Charles Culbreth – comment #24: Msgr. That relationship doesn’t solely exist via ritualization, yes. The purpose … 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. 10. Fill in your details below or click an icon to log in: You are commenting using your WordPress.com account. 8-10 from the Catholic Answer Forum study I'm leading. One has to fight really hard to inculcate a sense of the Body of Christ celebrating, rather than a spiritual gas station where you just plug in and your own personal needs get a top-up. Joncas observes from Pius X’s Tra le sollecitudini and from J.D. Unfortunately, we are currently experiencing a *reaction* out of fear and defensiveness – a fear that still separates God and heaven from human and creation – as if God/heaven are physical geographic locations. Here’s where we get “source and summit” in Vatican II, one of the most-quoted sections of … (The English editor of the History is Joseph Komonchak of the Catholic University in Washington, D.C.). Required fields are marked *. We make no particular claims to have the completeness of a Roman Catholic expression of Christianity. 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. It’s not just ‘liturgy and community’ that has lost its relationship. 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. Your email address will not be published. Papal addresses accessed online #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 ‘eschatological event’ understanding draws together the fountain/source in face of the summit — its fruitfulness flows from that ‘end times’ appreciation of the sacrificial banquet participated in. Fr. Besides, symbols are always meager: just think of “symbolic” punishment. Perhaps it is worthwhile to recall in this discussion the insight of Alexander Schmemann (and others) that there is a necessary ‘attitude of eschatological event’ both for the whole assembly and the ministers too each time the Divine Liturgy/Mass is celebrated. The celebration facing the people suggests in the first place the local community and puts less focus on God. SACROSANCTUM CONCILIUM ... to be a "bodily and spiritual medicine" (9), the Mediator between God and man (10). The Promotion of Liturgical Instruction and Active Participation (14-20) 2.3. They get the blame. Trivialization or omitting certain ritual aspects, deprives the celebration of its reference to the underlying mystery. Whether all this can mean anything nowadays is what is open to question. This article also seems to me to establish an INTRINSIC reason for the Sunday obligation. For the aim and object of apostolic works is that all who are made sons of God by faith and baptism should come together to praise God in the midst of His Church, to take part in the sacrifice, and to eat the Lord's supper. 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. A similar problem is that of balance between horizontality and verticality. Fact 6 Meaning and purpose of life: 67% report thinking about this often. The council fathers supported this SC paragraph buttressing it with a theological understanding that Jesus Christ is the *sacrament* of the Trinity, that *sacrament* lives on in the sacrament of the church; that grace builds on nature, that creation exists in a both/and; not an either/or which had existed for centuries and prolonged the Manichean divisions between grace and nature, vertical and horizontal, meal and sacrifice. 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. Just to say I at least am not ‘blaming’ anyone. The liturgy in its turn moves the faithful, filled with “the paschal sacraments,” to be “one in holiness”(Postcommunion for both Masses of Easter Sunday. “Sunday obligation” reeks of rules, money, and power. The concept of us holding each other’s hands along the road that we tread together, of being concerned about the salvation of other’s souls before our own, is one that has not yet been taken on board by many. I am curious to know, in your opinion, the way in which Romano Guardini understood this interpersonal emphasis within the context of Catholic liturgy in a post-Enlightment, existentially agnostic or even atheist worldview. They presume God is securely ensconced in heaven, not active here on earth. Awareness, Wisdom, Will: A “Culture of Care”–in Liturgy, Pray Tell: An open forum on faith in South Texas. Fact 1 Religious organizations strengthen community bonds: 88% agree, Fact 2. As my favorite Vibrant Parish Life Study says: people put liturgy first and community second in importance but they gave both mediocre marks for being well done. The Nature of the Sacred Liturgy and Its Importance in the Church's Life (5-13) 2.2. Here’s where we get “source and summit” in Vatican II, one of the most-quoted sections of the whole constitution: 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. For heaven’s sake, the Old Testament offers numerous instances when God spurns ritual offerings, sacrifices, etc. This attitude is by no means exclusive to EF adherents. I don’t deny the intercessory role of the saints, or the possibility of miracles (interventions in the natural order). 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. @Alan Griffiths – comment #3: 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. I would argue that the new translation is entirely in accord with the wishes of Sacrosanctum Concilium, and it is only a most selective reading of the Constitution that allows you to argue the opposite. First, we may as well admit our intercessory prayers are in vain and useless, and either pack it up and go home or keep vigil out of love ( a miracle itself.) 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. Fact 13 Worship attendance: only 37 report attending at least weekly. From “Vatican II Fifty Years Later” by Paul Collins: “We also need to recall that Vatican II remains unfinished business. But some great strides have been made in the last 50 years. Thanks for your comment. Count me as a believer in optimism, still. Short Commentary: Can Communion Elements Transmit the Virus? Re-Reading Sacrosanctum Concilium: Article 35. Mindazonáltal a liturgia az a csúcspont, mely felé az Egyház tevékenysége irányul; ugyanakkor az a forrás is, amelyből fakad minden ereje. For the aim and object of apostolic works is that all who are made (daughters and) sons of God by faith and baptism should come together to praise God in the midst of His Church, to take part in the sacrifice, and to eat the Lord’s supper. When we remove liturgy from the daily prayer life of people, we divorce liturgy not only from their lives and their relationships with other people but also divorce liturgy from their prayerful relationship to God. Notice what Jesus says to Bartimaeus. I don’t like to disagree with Cardinals, but this remark highlights the difficulty envisioned by SC. The result: the Council was forced to compromise on several important issues and we are still working through the consequences of those compromises. We need our lives to be woven into the fabric of the lives of others, and to be able to integrate all the joys and woes of each other’s lives into the celebration. I do, however, wish to address the subject of the ambiguity which is often imputed to the documents of Vatican II, particularly because it is of great relevance to the Apostolic Constitution on the Sacred Liturgy, Sacrosanctum Concilium, the very first document issued by the Council, and the most pertinent to the subject and interest of NLM. Its this interior preference that makes ritual, in the ancient sense, problematic. Sacrosanctum Concilium, nn. Moreover, they are not always immediately understandable and they are not productive and efficient. 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.” 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. ); 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. 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