We should be telling them they are good prayerful Catholic Christians . 8-10 from the Catholic Answer Forum study I'm leading. ( Log Out /  Events still dominate people’s calendars: Christmas, birthdays, weddings and, for the younger generation, ‘gigs’. We were taught for years that the purpose of ‘church attendance’ was the salvation of my own soul, and “damn everyone else”. 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. and the world has kept on turning. Many are still in that mentality. The present document, Sacrosanctum Concilium (named for its opening words), is called a “constitution on sacred liturgy” (per the title of the conciliar schema). Much depends on the attitude of the celebrant. Hi Charles. [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]. Total participation in the liturgy, immersion in the Paschal mystery, is a great deal more demanding than we might care to admit. Collect of the Mass for Tuesday of Easter Week. That’s not the point. 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. This teaching has not been communicated and a genuinely liturgical spirituality mostly does not animate our congregations. 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. General Norms (22-25) 2.3.2. 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. 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. Trent and Renaissance Catholicism reconstructed the narrative, making what had been a ritual community into an idelogical one. Sacrosanctum Concilium and the Meaning of Vatican II. Create a free website or blog at WordPress.com. Moreover, they are not always immediately understandable and they are not productive and efficient. I suppose that what I’m saying amounts to a presumption that God created homo sapiens (in this context, what a lovely term) in order to BE in relationship, before conception, in this life and in the next; which also in our best analysis is an amazing and total act of love. But some great strides have been made in the last 50 years. ); 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. These “people” are quite often the clergy. If the liturgy is summit and source, its necessity is evident, and steady recourse to it respects its very nature in the life of the Church. 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 Trivialization or omitting certain ritual aspects, deprives the celebration of its reference to the underlying mystery. They see themselves as being related to God, and religion as being related to community and life. 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). was a watershed for the Catholic Church and the Christian world. We can probably blame Trent for a lot of that. It originated within an intra-mural Italian theological dispute and in an attempt to lessen the influence of the extraordinary Vatican II theologian, Giuseppe Dossetti. They get enough blame from bosses, coworkers, and others in our culture of complaint society. Notice what Jesus says to Bartimaeus. There is sometimes a danger that the Eucharist gets reduced to just the meal dimension. Let go, let God. ); it prays that “they may hold fast in their lives to what they have grasped by their faith” (. 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. A symptom of the failure to adequately internalize this teaching is visible in the widespread incomprehension of why Mass attendance is necessary. Reflection on the nature and the effects of the liturgy leads to perhaps the best known passage of the Constitution, which has become a genuine theological axiom: "the liturgy is the summit towards which the activity of the Church is directed and the source from which all its power flows" (SC 10). Eye contact should be there for the celebrating community, but first to God.”. 10. We know that historically it takes roughly 100 years for a council to be absorbed and integrated into the life of the church – during that time, we experience resistance, push back, abortive efforts to implement change, etc. The result: the Council was forced to compromise on several important issues and we are still working through the consequences of those compromises. 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. Both “set on fire” and “grace poured out like a fountain” are phrases redolent of New Testament eschatology. 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. Americans also believe in God, think about the meaning and purpose of life and pray daily. C. Eugene Morris, a priest of the St. Louis archdiocese. Fill in your details below or click an icon to log in: You are commenting using your WordPress.com account. 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.”. But it is also a sacrificial meal. For heaven’s sake, the Old Testament offers numerous instances when God spurns ritual offerings, sacrifices, etc. Guardini entitles two successive chapters of his ‘The Spirit of the Liturgy’ as ‘The Playfulness of the Liturgy’ and ‘The Seriousness of the Liturgy’. Msgr. SC explicitly reminds us that both aspects stand on equal footing. The Promotion of Liturgical Instruction and Active Participation (14-20) 2.3. Importance of community of shared values: 49% say very important, Fact 10 Religion is too focused on rules: 51% agree, Fact 11 Religion is too concerned about money and power: 51% agree, Fact 12 Religion is too involved in politics: 46% agree. 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. Joncas observes from Pius X’s Tra le sollecitudini and from J.D. General Principles for the Restoration and Promotion of the Sacred Liturgy (5-46) 2.1. Christians nevertheless praise God for creation and pray for the coming of God’s kingdom, in faith, and are more deeply rooted in their relationship with God for having done so. 10. Scholastic categories and vocabulary are not cast aside, but clearly they are not the only means by which the truth about Liturgy can be spoken. 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. I think that Philip’s comment is on target. 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’. Bib. *FREE* shipping on qualifying offers. 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. One cannot blame tigers for being tigers or an octopus for being an octopus. #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 Change ), You are commenting using your Twitter account. No wonder many do not see much connection between their daily Christian lives and the weekend worship. This has now become the ‘accepted dogma’ in Vatican and hierarchical circles. There is no cosmic or supra personal or (significant) wider societal element any more in our ‘celebrations’ – particularly the domestic ones. 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.”. Theological Studies 2010 71: 2, 437-452 Download Citation. “A good example of this is the way people want to ‘personalise’ funerals these days, usually to the detriment of the Church’s Liturgy. It’s not their fault. 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. Nonetheless the Liturgy is the acme/summit to which the Church’s action strives and likewise the fountain/source from which its power arises. For many the focus of their prayer is on the needs of others. @Paul Inwood – comment #13: We make no particular claims to have the completeness of a Roman Catholic expression of Christianity. 10 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 seems fairly straight-forward: the two-fold purpose of liturgy, elucidated here: the sanctification of the believers, the glorification of God. 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.) Faith in me enables you to see what I see.”. Paul Inwood’s remark about Trent is good. The History is caricatured as representing a so-called “hermeneutic of rupture” interpretation of Vatican II. This is certainly true for all the sacraments — but especially for the celebration of the Eucharist. Fact 13 Worship attendance: only 37 report attending at least weekly. That is what I meant by the liturgy and life thing. Mr Griffiths echoes this divide with comments like “no cosmic or supra personal…element” as if the personal is not cosmic. I have not (yet) read Guardini, so perhaps this would be an interesting start to my study. 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. 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 numbers given correspond to section numbers within the text. Massimo Faggioli. @Alan Griffiths – comment #6: I appreciate Alan Griffith’s thoughtful comments, and would like to respond to the one above. The Eucharist, for example, is a meal but a cultic and sacrificial meal not intended to satisfy our physical hunger. Like the early monks they often use scripture, psalms, and what ever prayers they know. We need to ask the people for their advice; they are not the problem. It’s all a matter of noticing what’s before our very eyes. Half of Catholics, like half of Americans, are critical of religion because it focuses too much on rules, money, power and politics. The Liturgy is the Great Prayer of Christ the High Priest within his Mystical Body on earth and in heaven. 10. 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. They must go through a metanoia, a complete change of their value system. : Second Vatican Council. It provides a real entry into the ‘mysteries re-called and celebrated’. 10. 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. Liturgy is “summit” insofar as other ecclesial actions are ordered to it, as was intimated in article 9. The main aim was to … @David Philippart – comment #21: Fr. “Sunday obligation” reeks of rules, money, and power. Its this interior preference that makes ritual, in the ancient sense, problematic. Your email address will not be published. But the Eucharist is both: a convivial meal and an act of worship and sacrifice. 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*. Re-Reading Sacrosanctum Concilium: Article 35. 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. However worship comes in at the bottom of the list. This designation indicates its solemnity and authority, as it is intended to be a definitive statement on liturgical practice for the entire Church, which will affect her interior life in a fundamental way. Paul VI Was Once In Favor of Sacrosanctum Concilium Gregory DiPippo It is perhaps difficult to believe, especially for those who were born after Vatican II, but there was really was a time when people within the Church, even at the uppermost levels of the hierarchy, thought that the reforms and changes that would be introduced after the Council would actually have something to do with … http://www.pewforum.org/Unaffiliated/nones-on-the-rise.aspx, http://www.pewforum.org/uploadedFiles/Topics/Religious_Affiliation/Unaffiliated/NonesOnTheRise-full.pdf, The above data is all well established by many studies; I just have the current Pew data in front of me because I am preparing a post submission on the “new” part of the data which is its focus on the “None” or “Religiously Unaffiliated”. 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. 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. 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. This attitude is by no means exclusive to EF adherents. Joncas’s excellent translation that the id (“it”) in the above phrase likely refers to culmen, “summit”, in the previous sentence. So the problem is not the people. Religious organizations protect and strengthen morality: 76% agree. Entries (RSS) and Comments (RSS) TOP 1. 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. Mark provides us with a glimpse of the perfect disciple. Whatever one might say about the difficulty of modern persons engaging in liturgy, this notion — at least as it is stated here — seems to me like magical thinking: religion as a means of manipulation and control. While we are taking each article in turn, it’s good to reflect that this particular one comes after the article dealing with eschatology. Nothing official or authoritatively connected to the Magisterium. This ostensibly minor point is in fact quite important: apostolic works are necessarily an integral part of the culmination of the public works of the Christian people in assembled worship. Bartimaeus, Mark tells us, “followed him on the way.” That way leads to Jerusalem, to suffering, death and resurrection. 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. @Todd Flowerday – comment #16: I would only add to Fr. If ‘celebrating the liturgy’ – a predominantly post-Vatican II term – cannot be reinvested with meaning, then we have a real problem. 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. Change ), You are commenting using your Facebook account. S.C. 5-13 reflects the encyclical of Pope Pius XII, Mediator Dei (1947). @Philip Sandstrom – comment #15: That when they pray using scripture, the psalms, and use whatever church hymns and prayers they know, they are praying the prayer of the Church. 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. It’s what is lacking in such celebrations that is of interest in this discussion. We need to stop blaming the people and the society, and start facing the real problems. 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. Besides, symbols are always meager: just think of “symbolic” punishment. Ex Liturgia ergo, praecipue ex Eucharistia, ut e fonte, gratia in nos derivatur et maxima cum efficacia obtinetur illa in Christo hominum sanctificatio et Dei glorificatio, ad quam, uti ad finem, omnia alia Ecclesiae opera contendunt. Reverence and celebration don’t sit easily together. Liturgy is “source” insofar as it is genuinely sacramental, i.e., a sign system that effectively causes what it signifies. 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. That when they pray alone, as Jesus did many times, their prayer is the prayer of Christ. Again, the problem is not the people or even their understanding. It has not been communicated because it has not been understood by those who ought to be communicating it. The implicit echoes of Pius X here (or Pius XII in art. 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*. Plus a dollop of compassion. Or we simply must stop proclaiming the Credo, no? 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. It contains opinion, interpretation, and personal musings. 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. 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. #10 The liturgy is “the source and summit” of the church’s life. Sacrosanctum Concilium 34 Posted on 10 November 2006 by catholicsensibility Today, we’ll look at these “didactic and pastoral” norms mentioned in SC 33 which “should be observed” in liturgical revision. We talk about ‘celebrating’ Mass – and so we should, given the fundamental place of the Paschal mystery in Christian faith. A Pastoral Commentary on Sacrosanctum Concilium: The Constitution on the Sacred Liturgy of the Second Vatican Council [Joshua Brommer Joseph Degrocco] on Amazon.com. The personal, the interior, is prized over the public and the ritual.”. A good example of this is the way people want to ‘personalise’ funerals these days, usually to the detriment of the Church’s Liturgy. 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. 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. 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