Year of Faith: Celebrating Our Catholic Tradition
Session #3: “Let Us Pray: The Liturgical Life of the Church”
Thursday, February 7, 2013
Cornerstone Vatican II Document
The Constitution on the Sacred Liturgy: Sacrosanctum
Concilium
Date: December 4, 1963
Copy online:
http://www.vatican.va/archive/hist_councils/ii_vatican_c
ouncil/documents/vat-ii_const_19631204_sacrosanctumconcilium_en.html
What Is Liturgy?
The Greek word λειτουργία originally meant a “public
work” or “the people’s work”. In the Christian tradition,
liturgy means the participation of the people in the work
of God.
The liturgy is not about an individual giving reverence to
God or worshipping. Nor is it even about the education,
awakening, or sanctification of the individual soul, even
if these things may happen. It is not about what a
specific congregation does – instead it is about the
whole, the whole Church worshipping God as one.
“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.” (SC 10)
The liturgy is timeless – each Mass is not a separate
occasion but an instance of the earthly liturgy
participating in the eternal heavenly liturgy.
Liturgy should not be confused with personal prayer or
devotional prayer. The two are not the same, but both
are necessary for the life of the Church and for the
spirituality of the individual soul.
Liturgy emphasizes thought, not emotion. This is not to
say that the liturgy is without feeling, but it is feeling
under control, like that of a simmering fire. Feelings
fluctuate and come and go, but the liturgy is the same –
in it, the mind and heart are lifted towards the mystery of
God. Therefore, it is not a problem that some days one
feels deeply moved by the liturgy and other days feels
drier. The important thing is that one come in fullness of
mind and heart and join with the whole Church in giving
worship to God and contemplating his glory.
Vatican II Reform
“There must be no innovations unless the good of the
Church genuinely and certainly requires them; and care
must be taken that any new forms adopted should in
some way grow organically from forms already
existing.” (SC 23)
The liturgy has changed and evolved over time, but it is
important to always recognize that it develops
organically. It is never replaced – there is never divorce
or break. There is a myth that Vatican II oversaw a
complete change in the Mass. While many things
changed, the intention of the council was for continued
organic development – not complete change. In fact,
many practices that came about in the following years
and decades were done in the name of the spirit of
Vatican II, but were not actually the intention of the
council fathers at all. Thus, recent years have seen
attempted “correction” a move back to the intention of
Vatican II, which was to see a continued evolution of the
Mass and the whole of liturgy, but one that was a
continuity of that which came before – not a complete
break from it.
Some examples of this include the use of the vernacular
language and music. The new translation of the Roman
Missal and the reintroduction of some Latin are
examples of this “correction.” Likewise, there has been
a recent movement to restore some of the elements of
Gregorian chant and traditional music, as well as the
encouragement of priests to sing the Mass.
Active Participation
One of the key principles of the liturgical reform of
Vatican II was the emphasis on the active participation
of the People of God. Mass is not meant to be a
spectator sport. A Church is not an auditorium where
people gather to watch Mass or listen to the clergy
speak. Remember, the liturgy is the participation of the
people in the work of God.
“Mother Church earnestly desires that all the faithful
should be led to that fully conscious and active
participation in liturgical celebrations which is
demanded by the very nature of the liturgy. Such
participation by the Christian people as "a chosen race, a
royal priesthood, a holy nation, a redeemed people (1
Pet. 2:9; cf. 2:4-5), is their right and duty by reason of
their baptism.
In the restoration and promotion of the sacred liturgy,
this full and active participation by all the people is the
aim to be considered before all else; for it is the primary
and indispensable source from which the faithful are to
derive the true Christian spirit; and therefore pastors of
souls must zealously strive to achieve it, by means of the
necessary instruction, in all their pastoral work.” (SC 14)
Sacred Music
Singing is an essential part of full, active, and conscious
participation. Music is both personal and communal – it
is an upwelling of one’s Spirit, but it is also something
that is shared and communicated with the other – in this
way, music is a symbol of communion.
In The Spirit of the Liturgy, Cardinal Ratzinger (now
Pope Benedict XVI) says that “singing, the surpassing of
ordinary speech, is a ‘pneumatic’ event.” (Ratzinger
140) Liturgical music is a type of “tongue” itself –a gift
and charism of the Spirit. In this music, there is sober
inebriation – the balance between the inspiration of the
Holy Spirit and the reason and order of the Word of
God. It is a type of participation in the life of the Trinity
itself.
Vatican II made the use of hymns and polyphony in the
Mass permissible, but did not intend what has happened
– the complete abandonment of Gregorian chant. In fact,
Vatican II stressed that Gregorian chant and the music of
the pipe organ are still to be given “pride of place” in the
Church. (SC 116) This is not to say that the use of
hymns is wrong, but only that hymns should take a
secondary role in the liturgy to chant. Watch as this
begins to be realized in the Church over the next decade.
Vatican II also did not do away with Latin, as is
commonly thought. In fact, Sacrosanctum Concilium
says that all congregations should still be able to chant
the common Mass parts in Latin. (54) As the
multiethnic life of parishes begins to be more readily
felt, many complain at bilingual services or at services in
another language altogether that it would be easier if
there was a language everyone could use in common at
Mass – this is the beauty of the Latin Mass parts. It is
totally appropriate the readings and homily and much of
the text of the Mass should be in the vernacular (this was
the intention of the council), but it is also appropriate the
some of the beauty of the Latin be maintained.
Sacred Art, Beauty, & Symbol
“The fine arts are rightly classed among the noblest
activities of human genius; this is especially true of
religious art and of its highest achievement, sacred art.
Of their nature the arts are directed toward expressing in
some way the infinite beauty of God in works made by
human hands. They are dedicated to God, they praise
him and extend his glory to the extent that their only true
purpose is to turn people’s spirits devoutly toward God.”
(SC 122)
Beauty is important in places of worship – the House of
the Lord should feel like a sharp contrast to the ordinary
world – it should lead our hearts and minds to the
mysterious and divine. Things such as statues, images,
stained glass windows, etc. help us to ponder divine
realities. Precious metals, and fine fabrics and materials
add dignity to that which is set apart for a sacred purpose
(vessels, vestments, etc.) There have been times in
history (the heresy of iconoclasm, the Protestant
Reformation) when it has been suggested that images of
God, Mary, saints, etc. are inappropriate and are a form
idolatry. These images are not meant to be worshipped,
but as an aid to allow the mind and heart to encounter
the sacred.
A priest’s vestments have nothing to do with elegance or
superiority, but actually have to do with assuming a
priestly mantle. Priests (and by extension deacons,
servers, etc.) wear an alb and the chasuble in order to
cover whatever they are wearing. In this, Fr. John Doe
becomes priest offering sacrifice on behalf of the people
of God by assuming the mantle - he no longer acts as
himself, but as a priest in the image of Jesus Christ – a
significant mantle indeed.
Finally, further solemnity is often added to the liturgy
through the use of incense. Incense, which is used
throughout salvation history as a means of giving
reverence to that which is sacred, also signifies sacrifice
through the coals and grains which are consumed. It also
symbolizes the prayers of the faithful rising heavenward.
Exposition of the Blessed Sacrament
During the Exposition of the Blessed Sacrament, also
known as Eucharistic Adoration, a consecrated host,
Christ fully present in his humanity and divinity in the
Eucharist, is placed in a golden vessel called a
monstrance.
During Adoration, there should be an emphasis on
silence and contemplation (music is permissible but
should not be pervasive). This is a time during which
we gaze adoringly upon Christ and contemplate his
mystery – in his presence, we realize our own need and
longing to receive Him in Holy Communion. Thus,
Eucharistic Adoration always takes place as an extension
of the Mass – this is why Adoration does not take place
while Mass is being celebrated.
Finally, at benediction, the minister lifts the monstrance
and blesses the people with the Eucharist – this blessing
comes from the Lord himself, not from the minister!
To inquire about Eucharistic Adoration at St. Mary of
the Miraculous Medal, call Mary or Ludger Dauphine at
409-948-1433.