Number 1 Salle de lecture Volume 37 Reading Room ,..Winter 2004

I 182-579 national bulletin onLitur.,....

Popular Piety and the Liturgy: The Vatican Directory National Bulletin on Liturgy is published by CCCB PUBLICATIONS, Canadian Conference of Catholic Bishops. It appears in spring, summer, fall and winter.

This bulletin is primarily pas­ toral in scope. It is prepared for members of parish liturgy committees, readers, musi­ To Order Back Issues cians, singers, catechists. teachers, religious, seminari­ Individual back issues of the ans, clergy, diocesan liturgical commissions, and for all who National Bulletin on Liturgy are are involved in preparing, available from CCCB Publications at the celebrating, and improving the community's life of worship price of $7.00 each. Shipping and taxes and prayer. are extra. Editorial commentary in the bulletin is the responsibility of the editor. Editor: Zita Maier E-mail: [email protected] Editorial Office: NATIONAL LITURGY OFFICE 2500 Don Reid Drive, Ottawa, Ontario K1 H 2J2 Telephone: (613) 241-9461 extension 221 Web Site: http:!/www.cccb.ca National Bulletin on Liturgy, Copyright© Concacan Inc., 2004. All rights reserved. No part of this bulletin may be reproduced in any form without the prior written For a complete listing of back issues permission of CCCB Publications Service. still available, visit our website If, through inadvertence, www.cccbpublications.ca anything has been printed without permission, proper acknowledgement will be Back issues may be ordered made in future printings after notice has been received. • online: www.cccbpublications.ca International Standard • by e-mail: [email protected] Serial Number: ISSN 0084-8425 • by telephone: C613) 241-7 538 or Legal deposit: National 1 800 7 69-11 4 7 Library, Ottawa, Canada C613) 241-5090 Publication Mail: • by fax: Registration Number 009647. • by mail: CCCB Publication No.: 182-579 CCCB Publications

We acknowledge the Canadian Conference of Catholic Bishops financial support of the 2500 Don Reid Drive Government of Canada, through the Publications Ottawa, Ontario K 1 H 2J2 Assistance Program

Popular Piety and the Liturgy: The Vatican Directory ---~- Thi-s ~Is the last issue

This is the last hardcopy issue of the National Bulletin on Liturgy. During the Plenary Meeting in Cornwall, October 19-23, 2004, the English Sector members of the Canadian Conference of Catholic Bishops decided to move toward publishing the content of the National Bulletin on Liturgy in an electronic version in order to deal with the escalating costs of traditional publishing and also to meet the objective of a balanced budget in 2005. Therefore, all future liturgical formation and information will be available on the CCCB website ().

This innovative move will take some time in order to be implemented, but readers can be assured that the Episcopal Commission for Liturgy and the National Liturgy Office are aiming to launch this project by early 2005.

We take this step with deep thankfulness and appreciation toward you, our faithful readers, for your continuous support along the past 40 years. We also want to thank Zita Maier, a former editor of the NBL, for editing this issue with the same care as in the past.

Acknowledgements

Excerpts from the Congregation for Divine Worship and the Discipline of the Sacraments. Directory on Popular Piety and the Liturgy: Principles and Guidelines (Vatican City 2001) as found on the Vatican web­ site: www.vatican.va Joyce Ann Zimmerman. " and Missio," from Liturgical Ministry 13 (Spring 2004) 88-95. © 2004. The Order of St. Benedict, Inc. All rights reserved. Reprinted with permission of Joyce Ann Zimmerman, C.PP.S., S.T.D.

194 • National Bulletin on Liturgy

.... - .... -- ,---- -""·'.-...'''""' --~--"""- ----,·~~ .... - --- Contents

page Introduction...... 196 Observations on Redemptionis Sacramentum ...... CCCB 197 Revisiting Popular Piety and Devotions: The Perspective from The Directory on Popular Piety and the Liturgy ...... Murray J. Kroetsch 202 Excerpts from the Directory on Popular Piety and Devotions: Principles and Guidelines ...... CDWDS 214 Eucharistic Adoration and Missio ...... Joyce Ann Zimmerman 236 Finding Your Place in the Lectionary ...... 246 Seasonal Note: Appropriate Time for the Easter Vigil ...... 248 Music for the Sunday Assembly...... 249 Et Cetera ...... 253 Brief Book Reviews ...... Murray J. Kroetsch 255

Volume 37 • Number 179 • 195 Introduction

his edition of the NBL focuses on a As for the Directory on Popular Piety and the document which has not received Liturgy, the document emphasizes a point T much attention in Canada, the made in the Constitution on the Sacred Directory on Popular Piety and the Liturgy: Liturgy that the liturgy is the summit and Principles and Guidelines, issued in the source of the life of the Church and December 2001 by the Congregation for the devotional life of the Church is to be Divine Worship and the Disciple of the in harmony with the liturgy. It also dispels Sacraments. the notion that the reform of the liturgy dismissed popular devotions, that the this edition the state­ But first we have in Church was asking people to give up bishops, "Observa­ ment of the Canadian authentic popular devotional practices. Sacramentum," tions on Redemptionis The document clearly encourages the as a follow-up to the which they prepared practice of popular piety, provided they by the CDWDS of April 23 publication supplement the official liturgy of the Sacra­ the "Instruction, Redemptionis Church rather than replace it. mentum, On Certain Matters to be Observed or to be Avoided regarding the The document offers not only guidelines Most Holy Eucharist." Their statement on a wide variety of devotional practices notes that the nature of the document is but insights into the liturgy itself that "administrative rather than legislative," could be helpful to liturgy committees. that it must be read in conjunction with The full document can be found on the other documents on the Eucharist, and Internet by asking Google to search for that "the Instruction is intended to serve "Vatican directory." as a reminder of pre-existing norms and to One area of devotional life for many clarify their implications." Since the Catholics is adoration of the Blessed Canadian bishops have not yet imple­ Sacrament; this practice is the subject of 2000 General Instruction for mented the an article by an author featured previously Missal with adaptations for the Roman in NBL, Joyce Ann Zimmerman. This the Canadian Church, those directives article offers some appropriate reflection that reflect the GIRM are also on hold. in light of the theme announced for the Perhaps the most important point to keep 2005 Synod of Bishops: The Eucharist: in mind is, as John M. Huels concludes in Source and Summit of the Life and "Canonical Observations on Redemptionis Mission of the Church. [Worship, vol. 78, no. 5 Sacramentum" Other features included in this edition are Press, September 2004) (The Liturgical the music suggestions for Lent and Easter the observance of liturgical pp. 404-420], of Year A, finding your place in the lec­ of celebrating liturgy more law, a means tionary, some brief book reviews, and a is not an end in itself but has effectively, column entitled "Et Cetera." !IJ as its purpose "to form the community of Christ's disciples who transform the world by the love they have for one another, and in this community of disciples the greatest virtue is charity ... " (p. 420).

196 • National Bulletin on Liturgy Observations on Redemptionis Sacramentum

ith the publication of the Instruction, Redemptionis Sacramentum, On Certain Matters to be Observed or to be Avoided regarding the Most Holy Eucharist, W pastors may be looking for assistance in responding to various questions. The following are notes to help in the reflections of pastors and faithful. These have been prepared by the French Sector National Liturgy Office of the Canadian Conference of Catholic Bishops, in consultation with the English Sector National Liturgy Office. When applying the Instruction Redemptionis Sacramentum, it will be pertinent to recall the following: 1. The Instruction is to be read in continuity with the 17 April 2003 Encyclical Letter of Pope John Paul II, Ecclesia de Eucharistia. 2. The Instruction is accompanied by a presentation from the Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, His Eminence Francis Cardinal Arinze. 3. The implementation of the Instruction is entrusted to the bishop of the diocese who is the moderator, promoter, and custodian of the whole liturgical life of his diocese (cf. can. 835). 4. As recalled by the in its Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 26, "Liturgical services are not private functions, but are celebrations of the Church, which is the 'sacrament of unity,' namely, a holy people united and organized under their bishops. Therefore, liturgical services pertain to the whole body of the Church .... "

NOTES These notes have been prepared by the French Sector National Liturgy Office of the Canadian Conference of Catholic Bishops, in consultation with the English Sector National Liturgy Office, on the Instruction Redemptionis Sacramentum, approved on 25 March 2004 and issued 23 April2004 by the Congregation for Divine Worship and the Discipline of the Sacraments. 1. Nature of the document This is an instruction from a Roman Congregation, approved in ordinary form by the Supreme Pontiff. It resembles an act of administrative rather than legislative law. The subtitle clearly indicates its disciplinary nature: "On certain matters to be observed or to be avoided regarding the Most Holy Eucharist." The Instruction does not seek to provide a catechesis or a theology of the Eucharist. The vocabulary used is distinctly disciplinary; for example, the term "norm(s)" appears 67 times whereas the term "formation" appears only three times. The first chapter, "The Regulation of the Sacred Liturgy," presents a summary of the major principles of litur­ gical law. The eighth and final chapter, "Remedies," deals with applicable procedures and sanctions in cases of liturgical abuses. The reader is directed to other documents (Sacrosanctum Concilium, Dies Domini and Ecclesia de Eucharistia) for a reflection on the­ ological or catechetical aspects.

Volume 37 • Number 179 • 197 Observations on Redemptionis Sacramentum

2. Objective The objective is clearly indicated in paragraph 2: the Instruction treats "of certain mat­ ters pertaining to the discipbne of the S:;~crament pf the _Euch_a,rist" bllt g; Il\)_t "a, CQm­ pendium of norms" regarding the sacrament. At the same time, it also establishes further norms "by which those earlier ones are explained and complemented." In this regard, the Instruction is intended to serve as a reminder of pre-existing norms and to clarify their implications. It is evident that the Congregation seeks to counter and to correct a certain number of abuses, as well as to encourage full respect for liturgical norms. "All should conform to the ordinances set forth by legitimate ecclesiastical authority" (n. 7). Different types of abuses are dealt with more explicitly near the end of the document. The first of these to be presented are the most serious offences that violate the sanctity of the sacrament of the Eucharist and are to be referred to the Congregation, which is the only authority competent to deal with the graviora delicta (n. 172). As for other types of abuses, there are certain serious matters that risk the validity and dignity of the sacrament (n. 173 ). Other abuses are characterized by the violation of norms found in liturgical books; these abuses are also to be avoided and corrected (n. 174-175 ). Numerous abusive practices are listed in each chapter, and the questions dealt with are evident by surveying the table of contents. 3. Intended audience In principle, the Instruction is aimed at the entire Latin Church and, within it, all cat­ egories of the faithful. Redemptionis Sacramentum makes specific mention of the impor­ tant roles of the diocesan Bishop, "the first steward of the mysteries of God in the particular Church entrusted to him" (n. 19); of priests, the "capable, prudent and indis­ pensable co-workers of the order of Bishops, called to the service of the People of God" (n. 29); and of lay ministers, who "for the good of the community and of the whole Church of God ... have rightly and laudably exercised ministries in the celebration of the Sacred Liturgy" (n. 43 ). The Instruction also makes particular note of the following: Bishops: are reminded that by virtue of their mission as moderators, promoters and guardians of the whole liturgical life of their diocese (n. 19), they must investigate an abuse of the sacrament of the Eucharist whenever they receive plausible notice (n. 178); Priests: as "capable, prudent and indispensable co-workers of the order of Bishops" (n. 29), are to cultivate "their liturgical knowledge and ability" (n. 33); Deacons: are also to do their part to celebrate the liturgy according to the norms of the duly approved liturgical books (n. 35); Lay faithful: are reminded of their right "to a liturgical celebration that is an expression of the Church's life in accordance with her tradition and discipline" (n. 11 );

All the faithful: have a right to bring a complaint regarding liturgical abuse to the atten­ tion of the local Bishop or Apostolic See (n. 184), but at the same time the document suggests starting with the diocesan Bishop. 4. Helpful principles The Instruction deals with diverse questions of varying importance. Occasionally, the text recalls legislative or liturgical principles that will be useful in evaluating particular situations. Some of these principles are the following:

198 • National Bulletin on Liturgy Observations on Redemptionis Sacramentum

• The Bishop is to assure liberty for adapting celebrations in an intelligent manner to a particular church building, or for the faithful present, or in accordance with par­ ticular pastoral circumstances (n. 21); • Priests are to cultivate their liturgical knowledge and ability (n. 33 ); • Active participation in the liturgy is to be promoted and explained, with ample flex­ ibility for adaptations and appropriate creativity in accordance with the needs of the participants (n. 39); • There should customarily be true and suitable sacred music; altar, vestments and sacred linens are to be dignified, proper, and clean (n. 57); • The celebration of the Eucharist is to be carefully prepared in all its parts (n. 58); • The homily is to be based upon the mysteries of salvation, expounding the myster­ ies of the faith and the norms of Christian life from the biblical readings and liturgi­ cal texts (n. 67); • External gifts added to the offerings of bread and wine must always be a visible expression of that true gift which God expects (a contrite heart, the love of God and neighbour) and should be brought forward in an appropriate manner (n. 70); • The sign of peace is appropriate before Holy Communion (nn. 71-72); • The penitential act, at the beginning of , has the purpose of preparing all to be ready to celebrate the sacred mysteries, and cannot be regarded as a substitute for the Sacrament of Penance (n. 80); • The First Communion of children must always be preceded by sacramental confes­ sion and absolution (n. 87);

'

\\i..r. t ' ...... :::::

Volume 37 • Number 179 • 199 Observations on Redemptionis Sacramentum

• The celebrant priest is not to resume the Mass until the Communion of the faithful is concluded (n. 88); • It is preferable that the faithful, as also the priests (n. 9.8 ), receiYe Communion with hosts consecrated at the same Mass (n. 89); • The fullness of the sign of the Eucharistic banquet is more clearly evident when Communion is under both kinds (n. 100); • Masses are not to be multiplied contrary to the norm of law (n. 116); • The sacred vessels may be purified at the credence table (n. 119); • Pastors are to take care that the linens for the sacred table, especially those which will receive the sacred species, are always kept clean (n. 120); • The sacred vestments should contribute to the beauty of the sacred action itself (n. 121); • The Eucharist is to be reserved in a tabernacle in a part of the church which is noble, prominent, readily visible, and adorned in a dignified manner and furthermore suit­ able for prayer (n. 130); • Unless there is a grave reason to the contrary, a church in which the Eucharist is reserved should be open to the faithful for at least some hours each day (n. 135); • The Eucharist, when exposed, is not to be left unattended, even for the briefest space of time (n. 138); • The priests present at the celebration are not to abstain from distributing Communion by handing this function to laypersons (n. 157); • In the case of particular celebrations in the absence of a priest, the diocesan Bishop must prudently discern whether Holy Communion ought to be distributed, and it is preferable that such gatherings be directed by several lay faithful rather than by only one member of the (n. 165); • In the case of weekday celebrations in the absence of a priest, there should be con­ cern about distributing Holy Communion outside of Sunday Mass (n. 166); • The remedy for abuses is the biblical and liturgical formation of all the People of God (n. 170). 5. Abuses indicated All the abuses indicated in the Instruction are not equally serious, and so it is also important to evaluate their gravity. In addition to those most serious cases which involve sacrilege, the simulation of the Mass, or concelebration with ministers of Ecclesial Communities that do not have Apostolic Succession, other abuses include: • The use of Eucharistic Bread that is not unleavened or made purely of wheat (n. 48); • The use of wine other than that which is natural and from the fruit of the grape, pure and incorrupt (n. 50); • The use or composition of unauthorized Eucharistic Prayers (n. 51); • Allowing parts of the Eucharistic Prayer to be recited by a deacon, a lay minister, or an individual member of the faithful, or by all members of the faithful together (n. 52); • The use of other music during the Eucharistic Prayer, apart from the duly approved acclamations (n. 53);

200 • National Bulletin on Liturgy Observations on Redemptionis Sacramentum

• The breaking of the host at the time of the consecration (n. 55); • The omission of the name of the Supreme Pontiff or of the diocesan Bishop in the Eucharistic Prayer (n. 56); • Altering or varying the texts of the liturgy (n. 59); • Separating the Liturgy of the Word from the Liturgy of the Eucharist by celebrating them at different times or places (n. 60); • Omitting or substituting the prescribed biblical readings, including the responsorial psalm, or substituting with non-biblical texts (n. 62); • The proclaiming of the Gospel by a layperson, even a religious (n. 63 ); • Entrusting the homily to a layperson (nn. 64-65), seminarians, theological students, or "pastoral assistants" (n. 66); • The introduction of Creeds or Professions of Faith not in the duly approved liturgi­ cal books (n. 69); • Giving an instruction or testimony at Mass on the Christian life by a layperson before the Prayer after Communion, or confusing this instruction or testimony with the homily, or dispensing the homily on account of the instruction or testimony given by a layperson (n. 74); • The insertion of the celebration of Mass into the setting of a common meal (n. 77); • Introducing into the Eucharistic celebration elements that are contrary to the pre­ scriptions of the liturgical books or taken from the rites of other (n. 79); • The faithful taking by themselves the sacred host or the sacred chalice, or handing these from one to another, and the administration of Communion by one spouse to another at the Nuptial Mass (n. 94); • The distribution of unconsecrated hosts or other edible or inedible things after the manner of Communion (n. 96); • The priest celebrant or a concelebrant waiting until after the Communion of the faithful before taking Communion himself (n. 97);

• The pouring of the after the consecration from one vessel to another, which is completely to be avoided (n. 106); • Celebrating the Mass in a temple or other sacred place of any non-Christian (n. 109); • The suspension of Mass in an arbitrary manner on the pretext of promoting a "fast from the Eucharist" (n. 115); • The celebration of the Eucharist with common vessels, or others lacking in quality, or devoid of all artistic merit or which are mere containers (n. 117); • The celebration of Mass by a priest without sacred vestments, even when only one minister is participating (n. 126); • The participation of priests at Mass in the manner of the lay faithful, except in rare and exceptional cases and with reasonable cause (n. 128).

Canadian Conference of Catholic Bishops June 8, 2004 IIJ

Volume 37 • Number 179 • 201 Revisiting Popular Piety and Devotions: The Perspective from the Directory on Popular Piety and the Liturgy

Murray J. Kroetsch

he promulgation of Sacrosanctum education, the formation of liturgical Concilium (SC), the Constitution on ministers, the promotion of Bible study Tthe Sacred Liturgy (December 4, and changes in church buildings for the 1963), marked the official beginning of purpose of enabling communities to par­ the most recent liturgical reform through­ ticipate more fully in liturgical celebra­ out the universal church. Energized by the tions. As a consequence of the renewed of the Fathers of the Second emphasis on the central place of liturgical Vatican Council, bishops, pastors and prayer in the Christian life and the huge newly formed liturgical commissions amount of energy expended in promoting began the process of fostering full, con­ liturgical participation, many practices scious and active participation in liturgical regarded as popular piety and devotion celebrations-the kind of participation seemed to disappear. Indeed, there were which is the right and duty of every mem­ some in the post-conciliar Church who ber of the Church-by virtue of his or saw no need for such piety and devotion her baptism ( SC 14). Through countless in view of the primacy and efficacy of conferences, workshops, journals and liturgical prayer. Such a viewpoint, how­ newsletters, homilies and catechetical ever, is inconsistent with the thinking of programs, efforts were made to impress the Council Fathers and with SC. upon the people of God the primacy of the Sunday Eucharist and the sacraments SC specifically notes that the liturgy does as the means of fostering the true not stand alone as the sole form of prayer Christian spirit. The faithful were fittingly in the Christian life, nor as the only instructed that the liturgy-the public, means (even if it is the principal means) communal and corporate prayer of the of fostering a healthy spiritual life. Church-is the summit toward which the Paragraphs 12 and 13 deserve to be activity of the Church is directed, and at restated in their entirety: the same time, the font from which all her 12. The spiritual life, however, is power flows ( SC 10). They were urged to not limited solely to participation recognize that every liturgical celebration in the liturgy. The Christian is is both the action of Christ the priest, and indeed called to pray with his a of his Body the Church, and therefore, brethren, but he must also enter sacred action surpassing all others. into his chamber to pray to the In response to the conciliar call for litur­ Father, in secret; yet more, accord­ gical reform, much pastoral activity was ing to the teaching of the Apostle, immediately directed toward liturgical he should pray without ceasing. We

Murray]. Kroetsch, a presbyter in the Diocese of Hamilton, is the pastor of St. Pius X Parish, Brantford, Ont. He is a former director of the National Liturgy Office.

202 • National Bulletin on Liturgy The Perspective from the Directory on Popular Piety and the Liturgy

learn from the same Apostle that and to cultivate a positive and encourag­ we must always bear about in our ing stance toward popular piety. The body the dying of]esus, so that the Directory seeks to provide bishops and life also of]esus may be made man­ those who collaborate with them, and ifest in our bodily frame. This is superiors of institutes of consecrated life, why we ask the Lord in the sacrifice with basic principles and guidelines to of the Mass that, "receiving the maintain the unique relationship that offering of the spiritual victim," he ought to exist between the liturgy and may fashion us for himself "as an popular religiosity or popular piety. eternal gift." The lengthy document (231 pages, 13. Popular devotions of the including biblical and topical indices) is Christian people are to be highly divided into two parts. Following a sub­ commended, provided they accord stantial introduction, the Directory pre­ with the laws and norms of the sents an historical overview of the Church, above all when they are relationship between liturgy and popular ordered by the Apostolic See. piety in history and in the of Devotions proper to individual the Church, and offers principles for eval­ Churches also have a special dig­ uating the renewal of popular forms of nity if they are undertaken by man­ piety. In the second part of the Directory, date of the bishops according to guidelines are offered for harmonizing customs or books lawfully approved. popular piety and the liturgy. In this sec­ But these devotions should be tion, particular forms of piety related to so drawn up that they harmonize the liturgical year, the veneration of the with the liturgical seasons, accord Mother of God and the , prayer for with the sacred liturgy, are in some the dead, and practices related to fashion derived from it, and lead and are discussed. the people to it, since, in fact, the This article will provide the reader of the liturgy by its very nature far sur­ Directory with an introduction to, and passes any of them. summary of, the key insights offered During the past forty years, bishops, pas­ which will be of assistance to pastoral tors and liturgists have sought to unpack ministers in bringing about a balanced the connection between the liturgy and relationship between various forms of popular devotions and find a proper bal­ popular piety and the Church's liturgy. ance between the two forms of prayer. This has sometimes been a difficult task. Introduction On the one hand, maintaining the pri­ The purpose of this Directory is two-fold: macy of liturgical prayer has occasionally to promote the liturgy and "to ensure that resulted in the abandonment of popular other forms of piety among the Christian devotions. On the other hand, the pro­ people are not overlooked, nor their use­ motion of popular devotions has some­ ful contribution to living in unity with times resulted in compromising sound Christ, in the Church, be forgotten" ( 1). 1 liturgical principles. Underlying the text is the firm convic­ tion that authentic expressions of popular In December 2001, the Congregation for piety and the liturgy are not at odds. Divine Worship and the Discipline of the Sacraments promulgated a Directory on The introduction is divided into five Popular Piety and the Liturgy as a means parts, beginning with an overview of both to affirm the primacy of the liturgy some current attitudes toward popular

This number and all subsequent numbers refer to: Congregation for Divine Worship and the Discipline of rhe Sacraments, Directory on Popular Piety and the Liturgy (London: The Incorporated Catholic Truth Society)© 2002.

Volume 37 • Number 179 • 203 Revisiting Popular Piety and Devotions

piety and devotions, followed by a glos­ The Directory offers some helpful distinc­ sary of terms used in the document, and tions (6-10), identifying the nature of var­ by three principles offered for understand­ ious forms of devotion and piety, thus -- ing genuine forms of popular piety. Next, assisting pastoral-ministers in·cleterminiflg the "language" or elements of popular which of these will most effectively lead devotions are discussed, and finally, the people to the liturgy or sustain them in responsibilities and competencies of the faith following the liturgical celebration. and the Congregation for local ordinary Pious exercise refers to those public or pri­ Divine Worship and the Discipline of the vate expressions of Christian piety which, Sacraments are identified. although not part of the liturgy, are con­ Attitudes toward sidered to be in harmony with the spirit, popular piety norms and rhythms of the liturgy. Such exercises are inspired in some way by the In an overview that is helpful, the authors liturgy and lead people to it. They always of the atti­ of the Directory identify some refer to public and to an eccle­ piety which tudes towards popular sial background. Frequently they are car­ period: emerged in the post-conciliar ried out according to approved customs or of • manifest and hasty abandonment books. inherited forms of popular piety result­ ing in a void not easily filled; Devotions refers to "various external prac­ • attachment to imperfect or erroneous tices (e.g., prayers, hymns, observances types of devotion which are estranged attached to particular time or places, from biblical revelation and compete insignia, medals, habits or customs)" (8). with the economy of the sacraments; These practices manifest a particular rela­ • unjustified criticism of the piety of the tionship with the Divine Persons or the common people in the name of a pre­ Blessed Virgin Mary or the saints. sumed "purity" of faith; Popular piety designates those diverse cui­ • a need to preserve the riches of popu­ tic expressions-private or communal­ lar piety, which is an expression of the which are not inspired by the liturgy but profound and mature religious feeling derive from a particular nation or people of the people at a given moment in or from their culture (9). They often man­ space and time; ifest a thirst for God and motivate people • a need to purify popular piety of equiv­ to embrace Christian attitudes. ocation and of the dangers deriving from syncretism; Popular religiosity refers to a universal • the renewed vitality of popular reli­ experience-the religious dimension of giosity in resisting, or in reaction to, a people's lives, a sense of transcendence pragmatic technological culture and (10). Popular religiosity does not neces­ economic utilitarianism; sarily refer to Christian revelation. • decline of interest in popular piety ensuing on the rise of secularized ide­ Some principles ologies and the aggressive activities of The Directory identifies three principles "sects" hostile to it (1). which ought to guide the development and renewal of forms of piety and devo­ The contradictory nature of these atti­ tion in keeping with the spirit of the tudes underscores the many challenges liturgy. Though these are developed in that bishops, pastors and liturgical com­ greater detail later in the text, it is worth­ mittees face when seeking to affirm and while to consider them here. promote genuine forms of piety. The primacy of the liturgy as the action of A glossary of terms Christ and the Church, surpassing all oth­ The language used with regard to popular ers, is to be fostered. At certain moments devotions and piety is often confusing. in the past, the liturgy was regarded as not

204 • National Bulletin on Liturgy The Perspective from the Directory on Popular Piety and the Liturgy popular in the sense that participation which give shape to forms of popular piety was limited to a select few. The Directory (14-20). Care is to be taken to ensure the affirms every effort to promote full, con­ transmission of the truth of the faith scious and active participation, so that together with the greatness of the other forms of prayer are not regarded as Christian mysteries. Gestures are to give an alternative to, or substitutive for, the outward expression to one's interior com­ liturgical action itself. It is noted that mitment to live the Christian life. The while sacramental actions are necessary to texts of devotional prayers and formulae life in Christ, the various forms of popular should be inspired by the Sacred piety are properly optional. Furthermore, Scripture, the liturgy, the Fathers of the the preeminence of liturgical celebration Church and the magisterium. Further­ is not to be interpreted in exclusive terms, more, they must be in accord with the nor in terms of opposition or marginaliza­ Church's faith and be approved by the tion. Rather, it is suggested, liturgy is to be local Ordinary. Likewise, song should be viewed in a complementary way to devo­ linked with a biblical and ecclesial spirit tions and popular piety (11). and may fittingly be accompanied by hand-clapping, rhythmic bodily move­ The Gospel is the criterion against which ments and dance, provided these are gen­ all expressions of Christian piety, both old uine expressions of prayer, and not merely and new, are to be measured. Christian theatrical spectacles. Recognizing the piety, like the liturgy itself, may never important place of sacred images in popu­ incorporate rites permeated by magic, lar piety, the Directory notes that all must superstition, animism, vendettas or sexual be aware that the honour rendered to the connotations. Genuine pious exercises image is directed to the person repre­ and devotional practices should be per­ sented. Pictures and statues inspired by meated by a biblical spirit, a liturgical the private devotion of individuals are spirit, an ecumenical spirit, an anthropo­ never to be imposed de facto on the com­ logical spirit, and to be successful, ought munity. Finally, the association of special to be imbued with a pedagogical aware­ places and times with particular expres­ ness (12). sions of popular piety is to be respected. A distinction from and harmony with the liturgy is to be maintained (13 ). Con­ Responsibilities and cretely, this means that formulae proper to competencies pious exercises should not be "commin­ The final section of the introductory gled" with liturgical actions. Acts of devo­ notes in the Directory (21) point out that tion and piety are external to the it is the responsibility of the local celebration of the Eucharist, and of the Ordinary to regulate manifestations of other sacraments. Therefore, "superim­ popular piety, to encourage them as a posing" pious and devotional practices on means of assisting the faithful in living the liturgy, with their distinct language, the Christian life, and to purify and evan­ rhythm, course and theological emphasis, gelize them where necessary. It is likewise which is different than the corresponding his responsibility to ensure that they do liturgical action, is to be avoided. Con­ not substitute for the liturgy or become versely, attempts to impose forms of litur­ part of liturgical celebrations. Finally, it is gical celebration on pious practices is also the responsibility of the local Ordinary to to be avoided. approve all prayers and formulae associ­ ated with public acts of piety and devo­ The language of tional practices. It is the competence of popular piety the Congregation for Divine Worship and The Directory calls for attention to the the Discipline of the Sacraments to assist gestures, texts and formulae, song and the bishops in the fulfillment of his music, sacred images, places and times responsibilities.

Volume 37 • Number 179 • 205 Revisiting Popular Piety and Devotions

Liturgy and Popular Piety: liturgy but were incorporated into the An Historical Perspective public worship of the Christian commu­ The first chapter of the Directory offers nity and anchored firmly in the celebra­ an historical review of the relationship tion of the paschal mystery. between liturgy and popular piety. Though this review is admittedly brief, it The (28-33) serves as a particularly valuable tool for Between the seventh and fifteenth cen­ understanding many contemporary atti­ turies, a sort of dualism developed tudes toward liturgy and popular piety and between liturgy and popular piety. Parallel devotions. to the liturgy, celebrated in Latin, a com­ munitarian popular piety celebrated in Christian antiquity (22-27) the vernacular emerged. Worth noting The earliest Christian communities are some of the reasons for this develop­ focused their attention on Christ alone. ment cited by the Directory (30): The person of Christ, his life-giving word, • the idea that the liturgy was the com­ his commandment of mutual love and the petence of the clerics, since the laity celebration of the Eucharist in his memory were no more than spectators at the were central to the life of the Christian liturgy; community in this period. There were • the marked distinction of roles in signs of personal piety among the first gen­ Christian society--clerics, monks, and eration of Christians, who sought to pray laity-giving rise to different styles incessantly, often using the biblical lan­ and forms of prayer; guage which was part of the liturgy. The • in liturgy and iconography, the distinct development of the cult of the martyrs and particular consideration given to and the earliest veneration of the Blessed the various aspects of the one mystery Virgin Mary were likewise linked with the of Christ, while expressing a devotion liturgical celebration of the passion, death to the life and work of our Lord, failing and resurrection of the Lord. to facilitate an explicit realization of Paschal mystery With the Edict of Constantine and the the centrality of the changed political-social situation of the and encouraged a multiplicity of par­ Church in the fourth century, a process of ticular times and forms of celebration inculturation took place. Cultic elements of a distinctively popular tenor; from the pagan world were adapted as • lack of a sufficient knowledge of the necessary and absorbed into the liturgy, Scriptures on the part, not only of the placing them at the service of the laity, but many clerics and religious, Church's worship of Christ, the true God making access to an understanding of and Saviour. In the fourth and fifth cen­ the structure and symbolic language of turies, with the discovery of places associ­ the liturgy difficult; ated with the mysteries of Christ's life, • the diffusion of apocryphal literature death and resurrection, a greater sense of containing many stories of the sacredness of places and times began and episodic anecdotes, on the other to emerge. Forms of piety and devotion hand, having a significant influence associated with these places were incorpo­ on iconography which, touching the rated into the liturgy, thus giving shape to imagination of the faithful, naturally the liturgical year. During this same attracted their attention; period, the formation of various liturgical • the practical absence of any form of families, with their respective cultures, homiletic preaching, the disappearance languages, theological traditions, spiritual of mystagogical preaching, and poor sensibilities and social contexts began to catechetical formation rendering the mature. Forms of popular piety and devo­ celebration of the liturgy closed to the tion did not remain extraneous to the understanding and active participation

206 • National Bulletin on Liturgy The Perspective from the Directory on Popular Piety and the Liturgy

of the faithful, who turned to alterna­ detected: the liturgy inspired and nour­ tive cultic times and forms; ished various expressions of popular piety • a tendency to allegory, excessively and several forms of popular piety were encroaching on the meaning of the assumed by, and integrated into, the liturgical texts and rites, often deviat­ liturgy. Nevertheless, there was often a ing the faithful from an understanding lack of balance between the two forms of of the true nature of the liturgy; prayer, with popular devotion overshad­ • the discovery of expressive, popular owing the centrality of liturgical prayer. forms and structures unconsciously redrafting the liturgy, which from many The modern period (34~43) perspectives had become increasingly The Directory identifies the modem incomprehensible and distant from period as the time between the fifteenth the people. century and nineteenth century. During this period, the distance between popular As a result of these factors, a series of forms of piety and liturgical prayer seems new forms of popular piety gradually to have widened considerably. The intro­ developed: duction of the devotio modema of the late • sacred performances depicting the fifteenth century was popular with many mysteries celebrated during the liturgi­ great spiritual masters and was widespread cal year, especially those surrounding among clergy and cultivated laity. The the events of the Lord's passion, death promotion of meditation on the humanity and resurrection; of Christ-the mystery ofhis infancy, hid­ • the participation of the faithful being den life, passion and death-was central encouraged by the emergence of poetry to this form of devotion. The primacy in the vernacular which was widely accorded to contemplation, the impor­ used in popular piety; tance attributed to subjectivity and a cer­ • as a parallel or substitute for liturgical tain ascetical pragmatism exalting human forms of prayer, several devotional endeavour ensured that the liturgy no forms appearing, such as Eucharistic longer appeared as the primary source of adoration to compensate for the rarity the Christian life. with which Communion was received, the substituted for the psalter, From the fifteenth to the beginning of the and pious exercises on Good Friday sixteenth century, the relationship becoming a substitute for the solemn between liturgy and popular piety was liturgical celebration of the Passion; placed in a different context: the evange­ • the growth of popular forms of devo­ lization and catechesis of countries at a tion to Mary and the saints, pilgrim­ distance from the cultic center of the ages to the and to the Roman rite. While preaching the word tombs of the apostles, martyrs, venera­ and celebrating the sacraments was part of tion of relics, litanies and prayers for this evangelization effort, pious exercises the dead; also became the means of transmitting the • the development and popularity of Gospel message, and following conver­ rites of blessing; sion, of preserving the Christian faith. • nucleuses of "sacred times" based on The initiated a reform of popular practices being constituted, the liturgy which included the elimina­ which were often marginal to the tion of elements and impositions extrane­ liturgical year, e.g. tridua, octaves, ous to the liturgy. As a result of the , months devoted to particular reform, the liturgy entered a static period devotions. of substantial uniformity. At the same In the Middle Ages, the relationship time, there was an extraordinary develop­ between popular piety and the liturgy was ment of popular piety, a development complex, but a dual movement can be marked by the creation and diffusion of

Volume 37 • Number 179 • 207 Revisitiong Popular Piety and Devotions pious exercises designed to defend the Although the liturgical revival and faith and nourish the piety of the faithful. growth in popular piety during the nine­ The establishment of confraternities teenth century were independent of one devoted- to the mysteries of the Lord's another, they were somewhat fused-in pas­ Passion as well as those devoted to Mary toral practice. and the saints, preaching parish missions At the outset of the twentieth century, to encourage the faithful to celebrate the sacrament of Penance and receive sought to bring the liturgy Communion, and the collection and closer to the people and at the same time organization of many pious exercises in to affirm the superiority of the liturgy over prayer manuals belong to this period of forms of popular devotion as the source of Catholic reform. Although there was a the true Christian spirit. The twentieth contrast between the stability of the century liturgical movement took off from liturgy and the development of popular this point, and efforts were made to piety, anomalies also existed. Some pious restore the purity of divine worship based exercises took place during the liturgy and on the liturgy of the early centuries. This were perceived as more important than meant the radical rejection of any form of the liturgical actions. These situations popular piety deriving from the Middle accentuated a detachment from Sacred Ages or post-Tridentine period. This Scripture and lacked a sufficient emphasis rejection, however, failed to take into on the paschal mystery and its privileged account the fact that many of these forms expression on Sunday. of popular piety had sustained the spiri­ tual lives of countless people and pro­ The age of enlightenment brought with it duced abundant spiritual fruit. Hence, a further development in the relationship there was still a lack of clarity regarding between liturgy and popular piety. The the proper relationship between the "learned" members of the church gravi­ liturgy and popular piety. tated to the liturgy while the "simple" folk gravitated to forms of popular piety, even It was the work of the Constitution on the though both shared the same religious Sacred Liturgy of the Second Vatican practices. Council to finally define the relationship between the liturgy and popular piety by Contemporary period (44-58) declaring the unquestionable primacy of The nineteenth century witnessed an the sacred liturgy and the subordination important liturgical revival accompanied to it of pious exercises, while maintaining by a development in ecclesiology, which their validity. saw the Church not only as a hierarchical society but also as the people of God and The current problem (47-58) a worshiping community. The liturgical The challenge for the Church today, as it renewal also coincided with the flowering was in previous ages, is to find a balance of biblical and patristic studies and emerg­ in the relationship between the liturgy ing ecclesial and ecumenical concerns. and forms of popular piety. This section of Independent of the liturgical revival of the Directory identifies some of the causes this period was a significant growth in for the current problem, unhelpful atti­ popular piety which included the devel­ tudes which arise from a lack of respect opment of popular hymns, the widespread for popular piety and questions which use of liturgical aids and bilingual missals, require further reflection. Pastoral leaders and a proliferation of devotional books. will need to wrestle with the issues and Also, expressions of local cults arose in questions summarized below in order to connection with miracles and apparitions, realize in pastoral practice the relation­ hence the establishment of Marian sanc­ ship between liturgy and popular piety as tuaries and centres of . articulated in SC 12-13.

208 • National Bulletin on Liturgy The Perspective from the Directory on Popular Piety and the Liturgy

Causes for the current problem: Values in popular piety • a weakened awareness of the paschal The values recognized in popular piety mystery and its centrality for the his­ (61-64) can be summarized as follows: tory of salvation; • popular piety is a living reality in and • a weakened sense of the universal of the Church; priesthood of the baptized; • its source is the constant presence of • insufficient knowledge of the language the Spirit of God in the ecclesial com­ proper to the liturgy (as well as its munity; signs, symbols and symbolic gestures). • the mystery of Christ Our Saviour is its reference point; Attitudes arising from a lack of respect for • the glory of God and the salvation of popular piety: humanity is its object; • the refusal to accept popular piety as an • its historical moment is the encounter ecclesial reality prompted and guided of evangelization and culture; by the Holy Spirit; • it has an innate sense of the sacred and • a failure to take into account the fruits the transcendent, and manifests a gen­ of grace and sanctity which popular uine thirst for God; piety has produced; • popular piety prompts and nourishes • a quest for pure liturgy, without consid­ certain dispositions and virtues such as ering the "subjective" criteria used to patience, trust in God, the capacity to determine purity; bear one's sufferings, a desire to please • confusing "sense" with "sentimental­ God, penance, detachment from mate­ ity." rial things, solidarity and openness to others, a sense of friendliness, charity Questions for further refiection: and family unity; • What is the relationship between • popular piety often directs people to spontaneity and the formality of the mystery of Christ's passion and ritual? death and can lead them to contem­ • In both liturgy and popular piety, how plate the afterlife; can one engage the total being: all the • popular piety has the potential to fuse senses? the gospel message with a particular • What is the relationship between the culture; language of popular prayer, which is • it contributes to the sustaining of faith the language of a particular people, and and has the potential to inspire new the language of the liturgy which forms of evangelization. places on the lips of participants words which are not their own or alien to Deviations in popular piety their level of culture? The magisterium recognizes many values • What is the connection between the attached to popular piety. However, the cultural expectations and ritual lan­ Directory points out some problems that guage of popular piety and the ritual may arise in certain forms of popular piety proper to the liturgy which often which are considered danger signs leading derives from different cultural sources to an unbalanced relationship between widely removed from those of the liturgy and popular piety (65). These are faithful? summarized as follows: • a lack of awareness of the salvific sig­ Liturgy and Popular Piety in nificance of the resurrection of Christ; the Church's Magisterium • a lack of awareness of belonging to the The second chapter of the Directory pro­ Church; poses a synthesis of the magisterial teach­ • a lack of attention to the person and ing on popular piety. action of the Holy Spirit;

Volume 37 • Number 179 • 209 Revisiting Popular Piety and Devotions

• a disproportionate interest between An Evaluation of Renewal the saints and the absolute sovereignty of Popular Piety of Christ and his mysteries; In the introduction of the Directory, three • a laek of contact with the Scriptures; overarching priRdples for evaluating • isolation from the Church's sacramen­ forms of popular piety were identified: the tal life; primacy of the liturgy, the criterion of the • the emergence of a dichotomy between Gospel, and the maintenance of a distinc­ worship and the duties of the Christian tion from and harmony with the liturgy life; (see 11-13) In the third chapter a more • a utilitarian view of some forms of pop­ comprehensive list of criteria is provided ular piety; for evaluating and encouraging the • the use of signs, gestures and formulae renewal of popular piety. which sometimes become excessively important or even theatrical; The life of worship: • in certain instances, the risk of pro­ communion with the Father. moting sects, superstition, magic, fatal­ through the Son, in the ism or oppression. Holy Spirit (76-80) If liturgical prayer and popular devotions The subject of popular piety are to exist in a proper relationship in The Directory acknowledges the magis­ Christian life, both must express the terium's conviction that "the spiritual life Trinitarian character of Christian prayer. ... is not limited solely to participation in Prayer addressed to the Father, through the the liturgy" and that "the Christian ... Son, and in the Holy Spirit will be most must enter into his bedroom to pray to his important in fostering such a harmony. To Father in secret" (67). Furthermore, the this end, the Directory calls for greater Directory notes that every Christian is the instruction on the Trinitarian character of subject of popular piety, both privately Christian prayer, greater emphasis on the when moved by the Spirit of Christ, and person and action of the Holy Spirit and when praying with the community in on the primacy of the resurrection ( espe­ groups of different origins and types. cially in the context of devotion to the passion of the Lord). It goes without say­ Pious exercises ing, of course, that all forms of popular full, conscious and Pious exercises, as described earlier, are devotion must lead to the celebration of part of Christian worship. Indeed, some of active participation in them have received the approbation the Eucharist. They are to be encour­ of the magisterium. The Church: aged, provided they conform to the doc­ worshiping community ( 81-84) trine, legal discipline and norms of the popular piety are Church, are in harmony with the sacred All authentic forms of of the Holy Spirit and must be liturgy, take into account the seasons also fruits always be regarded as expressions of eccle­ of the liturgical calendar, and in so sial piety. Therefore, the Directory calls far as possible, encourage conscious for a renewed awareness of ecclesiology active participation in the prayer of the as one of the first steps in renewing popu­ Church. lar piety in its proper relation to the Liturgy and pious exercises liturgy. In addition to what has already been said Forms of popular piety must always be in in the Constitution on the Sacred Liturgy contact with the revealed word, the tradi­ {12-13) about this relationship, the tion and the sacred liturgy itself. In this Directory advises against any mixture or way, there will develop a correct under­ admixture of these two forms of prayer. standing of the relationship between

210 • National Bulletin on Liturgy The Perspective from the Directory on Popular Piety and the Liturgy the particular and universal Church, the from the Catechism of the relationship between the heavenly is worth emphasizing: Church and the pilgrim Church on earth, Throughout the ages, there have and the relationship between ministry been so-called private , and charism. some of which have been recog­ Common priesthood nized by the authority of the and popular piety (85-86) Church. They do not belong, how­ ever, to the deposit of faith. It is not Through the sacraments of Christian ini­ their role to improve or complete tiation, the faithful become part of a Christ's definitive Revelation, but prophetic, priestly and royal people, to help live more fully by it in a cer­ called to worship God in spirit and in tain period of history. Guided by the truth. The baptized exercise their com­ Magisterium of the Church, the mon priesthood by uniting themselves knows how to discern with Christ, making of themselves a liv­ and welcome in these revelations ing and holy sacrifice of praise, and offer­ whatever constitutes an authentic ing prayers of intercession. The Directory call of Christ or his saints to the suggests that a genuine renewal of popular Church" (67). piety will take place when participants in this form of prayer understand their A genuine renewal of popular piety will action as an exercise of their baptismal need to evaluate private revelations in priesthood. relationship to the definitive revelation of Jesus Christ and the way the Church is Word of God and called to live the mystery of Christ's life at popular piety (87-89) each moment of history. The Directory calls attention to the Word of God as the privileged and indispensable lnculcuration and instrument of the Holy Spirit in the popular piety Church's worship. For this reason, it advo­ Finally, popular devotion must be recog­ cates a close connection between the nized as a fundamental form of faith's Scriptures and forms of popular piety. It is "inculturation." Provided that popular highly recommended that the various piety does not convey ideas contrary to forms of popular piety normally include the Christian faith or forms of worship biblical texts, opportunely chosen and vitiated by syncretism, they are to be duly provided with a commentary. Practi­ encouraged and may well contribute to cally speaking, these texts will most often the nurturing of a true Christian spirit. be short, easily memorized, incisive and Constant will be needed to easily understood. In this way the passages ensure that expressions of inculturated may be learned by heart, easily remem­ faith consonant with the faith of the uni­ bered, and therefore, nourish the true versal Church. Christian spirit. Guidelines for Harmonizing Popular piety and private Popular Piety with the Liturgy revelation (90) The second part of the Directory provides The Directory notes that popular piety guidelines for harmonizing popular piety has always been interested in extraordi­ and the liturgy. The purpose of these nary happenings and events that are not guidelines is to facilitate the translation infrequently connected with private reve­ into concrete pastoral action of the prin­ lation. For this reason, it points out the ciples already identified, and to ensure nature of private revelations and their consistency and fruitfulness in pastoral relation to the definitive revelation of activity. In this section, an overview of God in Jesus Christ. The passage quoted particular forms of piety related to the

Volume 37 • Number 179 • 211 Revisiting Popular Piety and Devotions

liturgical year, the veneration of the Crucis, Via Matris, Holy Week, Palm Mother of God and the saints, prayer for Sunday, the dead, and practices related to shrines Triduum and pilgrimages is presented; and their -- Visiting i:he altar of respose; Good relation to the liturgy is identified. In Friday: the Good Friday procession, many ways, this is the most helpful part of passion plays, Our Lady of Dolours, the Directory. the Planctus Maria, the Ora della Because of the length of these five chap­ Desolata; Holy Saturday: the Ora della ters which make up the second part of the Madre; Easter Sunday: the Risen Directory, it is impossible to give a Christ Meets his Mother, Blessing of detailed commentary on every form of the Family Table, Visit to the Mother popular piety. However, the following list of the Risen Christ. of subjects will give the reader a good sense of the scope of forms of popular Eastertide piety and devotional practice that is The annual blessing of family homes, addressed in the Directory. Hopefully, this the Via Lucis, devotion to the Divine listing will also encourage further reading Mercy, the Pentecost , and study, and pastoral implementation Pentecost Sunday. with a view to fostering popular piety in Ordinary Time the context of liturgical renewal. Solemnity of the Most Holy Trinity, the Solemnity of the Body and Blood Chapter Four: The Liturgical of Christ, the Corpus Christi proces­ Year and popular piety sion, Eucharistic adoration, the Sunday in: of Jesus (and related Advent devotions), the Immaculate Heart of Advent wreath, Advent processions, Mary, the Most Precious Blood of the Winter Interstice, the Blessed Christ (and related devotions), the Virgin Mary and Advent, the Assumption of the Blessed Virgin Christmas novena, the crib. Mary, Week of Prayer for Christian Unity. Christmastide The spirituality of gift-giving, live Chapter Five: Veneration of cribs, the inauguration of the the holy Mother of God Christmas tree, the Christmas supper, Following a discussion on principles the proclamation of the Saviour's which ought to guide the devotions birth, kissing the image of the Child related to Mary, the Mother of God, the Jesus, the Feast of the Holy Family, Directory addresses the following devo­ the Feast of the Holy Innocents, tions: December 31, the Solemnity of the • the celebration of Marian feasts, Holy Mother of God, New Year's Saturdays, Marian months, celebra­ Day, the Solemnity of the Lord's tions of the Word of God, the Angelus Epiphany, the solemn proclamation Domini, Regina Coeli, the rosary, lita­ of Easter and the principal dominical nies of the Blessed Virgin Mary, conse­ feasts, the exchange of "Epiphany cration and entrustment to Mary, the gifts," the blessing of homes, the brown and other , Lord, Feast of the Baptism of the medals, and the Akathistos hymn. the Feast of the Presentation of the Lord. Chapter Six: Veneration of Lent the saints and beati Veneration of the Crucified Christ, The Directory discusses the saints in their reading of the Lord's Passion, Via role as historical wimesses to the universal

212 • National Bulletin on Liturgy The Perspective from the Directory on Popular Piety and the Liturgy vocation to holiness, illustrious disciples that shrines are also places of evangeliza­ of Christ, citizens of the heavenly tion, charitable and cultural centres, and , intercessors and friends, and places of ecumenical commitment. patrons. There follows a particular discus­ sion of the following: The Directory situates modem-day pil­ • Holy Angels, St. Joseph, St. John the grimages in the context of biblical and Baptist, early Christian pilgrimages and offers a • Cult due to the saints and to the beati: fine synthesis of the spirituality of pilgrim­ celebration of the saints, feast days, age. It notes that pilgrimages possess the Eucharist, the litany of saints, eschatological, penitential, worship and the relics of the saints, sacred images, apostolic dimensions. Lastly, the Direc­ processions. tory offers thoughts on conducting pil­ grimages. Chapter Seven: Suffrage for the dead Conclusion In this chapter, the Directory discusses the The Directory on Popular Piety and the meaning of prayer for the dead, Christian Liturgy is a lengthy and somewhat cum­ funeral practices, other forms of prayer for bersome document to digest. Neverthe­ the dead, including the commemoration less, it is an important pastoral resource of All Souls, Masses for the dead, and for liturgical renewal and fostering gen­ other forms of memorial for the deceased. uine popular devotion in harmony with the public prayer of the Church. It con­ Chapter Eight: tains a wealth of pastoral guidelines, his­ Shrines and pilgrimages torical information and practical The Directory describes the rationale for suggestions for the renewal of a variety of the erection of shrines and underlines the forms of popular piety and devotional importance of canonical recognition by exercises. Considerable time, study, dis­ the local Ordinary. The Directory speaks cussion, and even pastoral experimenta­ of shrines first of all as places of cultic cel­ tion will likely need to take place before ebration which ought to be distinguished the vision contained in this Directory is by exemplary liturgical celebrations. fully implemented. Nevertheless, the Helpful notes are provided in regard to Directory will undoubtedly prove to be a celebrations of Penance, Eucharist, useful guide to the realization of the Anointing of the Sick, the Liturgy of the renewal of Christian life envisioned by Hours, and sacramentals and blessings. the Fathers of the Second Vatican Furthermore, the Directory points out Council. III

Volume 37 • Number 179 • 213 Excerpts1 from the Directory on Popular Piety -· and the Liturgy: Principles and Guidelines

Congregation for Divine Worship and the Discipline of the Sacraments Vatican City, 17 December 2001

Introduction the Latin Church and primarily for the 2. In its constitution on the Liturgy, the Roman Rite, are addressed firstly to the Second Vatican Council explicitly Bishops, whose office entails presiding touched upon the relationship between over the worshipping community of the the Liturgy and pious exercises. The ques­ dioceses, promoting the liturgical life and tion of popular piety has been more amply coordinating other forms of worship with considered on various occasions by the it. They are also intended for the bishops' Apostolic See and by the Conferences of closest collaborators-their episcopal vic­ Bishops. In his Apostolic Letter Vicesimus ars, priests, deacons and especially the Quintus Annus, John Paul II raised the rectors of sanctuaries. These proposals are question again in relation to the liturgical also intended for the major superiors of renewal and indicated that it remained the institutes of consecrated life, male and among those to be addressed at a future female, since many forms of popular piety date: "popular piety can neither be arose within, and were developed by, such ignored nor treated with indifference or institutes, and because the religious and disrespect because of its richness and the members of the secular institutes can because in itself it represents an religious contribute much to the proper harmo­ attitude in relation to God. However, it nization of the various forms of popular has to be continually evangelized, so that piety with the Liturgy. the faith which it expresses may become more mature and authentic. The pious exercises of the Christian people and ••••• other forms of devotion can be accepted Some Principles and recommended provided that they do An overview of the present Directory can not become substitutes for the liturgy or be obtained from the following principles integrated into the liturgical celebrations. which are more fully developed and An authentic pastoral promotion of the explained in the subsequent text. liturgy will know how to build on the riches of popular piety, purify them and The prirruu:y of the liturgy an direct them towards the liturgy as 11. History shows that, in certain epochs, offering of the people." the life of faith is sustained by the forms 5. The operative proposals of this and practices of piety, which the faithful Directory, which are intended solely for have often felt more deeply and actively

Readers are encouraged to read the whole of the document, which can be found on Vatican websites, and in printed form it is available from Paulist Press. See the footnote in the previous article for details.

214 • National Bulletin on Liturgy Excerpts from the Directory on Popular Piety and Devotions

than the liturgical celebrations. Indeed, The Gospel is the measure against which "every liturgical celebration, because it is all expressions of Christian piety-both an action of Christ the Priest and of his old and new-must be measured. The Body, which is the Church, it is a sacred task of evaluating devotional exercises action surpassing all others. No other and practices, and of purifying them when action of the Church can equal its efficacy necessary, must be conducted against this by the same title or to the same degree." criterion so as to ensure their proper rela­ Hence, the ambivalence that the liturgy is tionship with the Christian mystery. not "popular" must be overcame. The What is said of the Christian liturgy is also liturgical renewal of the Council set out true of popular piety: "it may never incor­ to promote the participation of the people porate rites permeated by magic, supersti­ in the celebration of the liturgy, at certain tion, animism, vendettas or sexual times and places (through hymns, active connotations." participation, and lay ministries), which Hence, the liturgical renewal willed by the had previously given rise to forms of Second Vatican Council must also inspire prayer alternative to, or substitutive of, a correct evaluation and renewal of pious the liturgical action itself. exercises and devotional practices. Popular The faithful should be made conscious piety should be permeated by: a biblical of the preeminence of the liturgy over spirit, since it is impossible to imagine a any other possible form of legitimate Christian prayer without direct or indirect Christian prayer. While sacramental reference to Sacred Scripture; a liturgical actions are necessary to life in Christ, the spirit if it is to dispose properly for or echo various forms of popular piety are properly the mysteries celebrated in the liturgical optional. Such is clearly proven by the actions; an ecumenical spirit, in considera­ Church's precept which obliges atten­ tion of the sensibilities and traditions of dance at Sunday Mass. No such obliga­ other Christians without, however, being tion, however, has obtained with regard to restricted by inappropriate inhibitions; an pious exercises, notwithstanding their anthropological spirit which both conserves worthiness or their widespread diffusion. symbols and expressions of importance or Such, however, may be assumed as obliga­ significance for a given nation while tions by a community or by individual eschewing senseless archaicisms, and members of the faithful. which strives to dialogue in terms redolent with contemporary sensibility. To be suc­ The foregoing requires that the formation cessful, such a renewal must be imbued of priests and of the faithful give preemi­ with a pedagogical awareness and realized nence to liturgical prayer and to the litur­ gradually, always taking into consideration gical year over any other form of time and particular circumstances. devotion. However, this necessary preem­ inence is not to be interpreted in exclu­ Distinct from and in harmony sive terms, nor in terms of opposition or with the liturgy marginalization. 13. The objective difference between Evaluation and renewal pious exercises and devotional practices should always be clear in expressions of 12. The optional nature of pious exercises worship. Hence, the formulae proper to should in no way be taken to imply an pious exercises should not be commingled under estimation or even disrespect for with the liturgical actions. Acts of devo­ such practices. The way forward in this tion and piety are external to the celebra­ area requires a correct and wise apprecia­ tion of the Holy Eucharist, and of the tion of the many riches of popular piety, of other sacraments. the potentiality of these same riches and of the commitment to the Christian life On the one hand, a superimposing of which they inspire. pious and devotional practices on the

Volume 37 • Number 179 • 215 Excerpts from the Directory on Popular Piety and Devotions

liturgy so as to differentiate their lan­ veneration. Likewise, they should avoid guage, rhythm, course, and theological the de facto imposition on the commu­ emphasis from those of the corresponding nity of pictures or statues inspired by the litmgical actien must be avoided, while pr:i.v.ate dev.otion_oJ indb,dduals. . --- any form of competition with or opposi­ The bishops, therefore, and the rectors of the liturgical actions, where such tion to sanctuaries are to ensure that the sacred must also be resolved. Thus, prece­ exists, images produced for the use of the faith­ given to Sunday, dence must always be ful, either in their homes or on their per­ solemnities, and to the liturgical seasons sons, or those borne aloft on their and days. shoulders, are not reduced to banalities, Since, on the other, pious practices must nor risk giving rise to error. conserve their proper style, simplicity and Sacred places language, attempts to impose forms of 19. Apart from the church, sanctuaries­ "liturgical celebration" on them are which are sometimes not churches­ always to be avoided. afford important opportunities for the expression of popular piety, which are ••••• often marked by particular devotional Sacred images forms and practices, among which the most significant is that of pilgrimage. 18. The use of sacred images is of major Together with these sacred places, which importance in the whole area of popular are clearly reserved for public and private piety, since culturally and artistically they prayer, others exist which are often not assist the faithful in encountering the less important: e.g. homes, places of life mysteries of the Christian faith. Indeed, and work. On certain occasions even the the veneration of sacred images belongs to streets and squares can become places the very nature of Catholic piety. Such is facilitating the manifestation of the faith. clear from its artistic patrimony, which can be seen in many churches and sanctu­ Sacred times aries, and to which popular devotion has 20. The rhythm associated with the often contributed. change from day to night, from one Here, the principles apply which govern month to another, or of the seasons is the liturgical use of images of Christ, Our often associated with various forms of of Lady, the saints. These have been tradi­ popular piety. Such can also be true joyous or tragic tionally asserted and defended by the particular days recalling events. Above all, Church in the knowledge that "the hon­ personal or community feast days," with their prepara­ our rendered to the image is directed to the "the various religious manifestations, the person represented." The necessary tions for have contributed much in forging the tra­ rigour which has to be applied in drawing ditions peculiar to a given community. up the iconographic scheme of churches -in matters relating to the truths of the Responsibilities and faith and their hierarchy, beauty an qual­ Competencies ity-must also be applied to images and 21. Manifestations of popular piety are objects destined for private and personal subject to the jurisdiction of the local devotion. Ordinary. It is for him to regulate such So as to ensure that the iconography used manifestations, to encourage them as a in sacred places is not left to private ini­ means of assisting the faithful in living tiatives, those with responsibility for the Christian life, and to purify and evan­ churches and oratories should safeguard gelize them where necessary. He is also to the dignity, beauty and quality of ensure that they do not substitute for the those sacred images exposed for public liturgy nor become part of the liturgical

216 • National Bulletin on Liturgy Excerpts from the Directory on Popular Piety and Devotions celebrations. The local Ordinary also 56. Theoretical or practical contempt for approves the prayers and formulae associ­ the liturgy inevitably leads to a clouding ated with acts of public piety and devo­ of the Christian understanding of the mys­ tional practices. The dispositions given by tery of God, Who has mercifully deigned a particular local Ordinary for the terri­ to look down on fallen man and bring him tory of his jurisdiction are for the particu­ to Himself through the incarnation of His lar Church entrusted to his pastoral care. Son and the gift of the Holy Spirit. This approach fails to perceive the significance Hence, the faithful, both clerics and laity, of salvation history and the relationship either as groups or individuals, may not between Old and New Testaments. It publically promote prayers, formulae or underestimates the saving Word of God private initiatives without the permission which sustains the liturgy, and to which of the Ordinary. the liturgy always refers. Such a disposi­ In accordance with the Apostolic tion attenuates in the faithful any realiza­ Constitution Pastor Bonus, n. 70, it is the tion of the importance of the work of competence of the Congregation for Christ our only Saviour who is the Son of Divine Worship and the Discipline of the God and the Son of the Blessed Virgin Sacraments to assist the bishops in mat­ Mary. Eventually, it leads to a loss of the ters relating to prayers and devotional sensus Ecclesiae. practices of the Christian people, as well 57. Any exclusive promotion of popular as to issue dispositions in those cases sur­ piety, which should always be seen in passing the bounds of a particular Church, terms of the Christian faith, can encour­ and in imposing subsidiary provisions. age a process that eventually leads the faithful away from Christian revelation lllllllllllllllll and encourages the undue or distorted use 55. Any unilateral exaltation of popular of elements drawn from cosmic or natural piety which fails to take account of the religions. It can also give rise to the intro­ liturgy is inconsistent with the fact that duction into Christian worship of ele­ the essential elements of the liturgy derive ments taken from pre-Christian beliefs, or from the will of Christ himself, and is that are merely cultural, national or eth­ unable to emphasize its indispensable nic psychological expressions. Likewise, sotereological and doxological impor­ the illusion can be created that the tran­ tance. Following the Lord's ascension to scendent can be reached through unpuri­ the glory of the Father, and the descent of fied religious experiences, thereby the Holy Spirit, the perfect glorification promoting the notion that salvation can of God and the salvation of man comes be achieved through man's own personal about primarily through the celebration of efforts (the constant danger of pelagian­ the liturgy, which requires an adherence ism should never be forgotten), thereby of faith, and brings the believer to partic­ compromising any authentic Christian ipate in the fundamental salvific event: understanding of salvation as a gratuitous the passion, death and resurrection of gift of God. Indeed, the role of secondary Christ (cf. Rom 6,2-6, 1 Cor 11,23-26). mediators, such as the Blessed Virgin Mary, the angels and saints, or even The Church's understanding of her mys­ national saints, can surpass that of the tery, and her worshipping and saving Lord Jesus Christ, the one Mediator, in actions, constantly affirms that it is the minds of the faithful. through "the Liturgy... , especially in the divine sacrifice of the Eucharist, [that] 58. The liturgy and popular piety, while 'the work of our redemption is accom­ not conterminous, remain two legitimate plished'." This affirmation, however, does expressions of Christian worship. While not deny the importance of other forms not opposed to each other, neither are of piety. they to be regarded a equiparate to each

Volume 37 • Number 179 • 217 Excerpts from the Directory on Popular Piety and Devotions other. Rather, they are to be seen in har­ post-conciliar generation--depending on mony with each in accordance with the the country--often has never experi­ Council's liturgical constitution: "The enced the devotional practices of previous popl)lar d~votions of the Christia_n people generations. Clearly, catechesis and edu­ [... ] should accord with the sacred cational effo~i:s-~innot ov~~look the patri­ liturgy... [and] in some way derive from it, mony of popular piety when proposing and lead people to it, since in fact the models for the spiritual life, especially liturgy by its very nature is far superior to those pious exercises commended by the any of them." Church's Magisterium.

Hence, the liturgy and popular piety are Values in Popular Piety two forms of worship which are in mutual 61. Popular piety, according to the and fruitful relationship with each other. Magisterium, is a living reality in and of In this relationship, however, the liturgy is the constant remains the primary reference point so as the Church. Its source presence of the Spirit of God in the eccle­ "clearly and prudently to channel the of Christ Our yearnings of prayer and the charismatic sial community; the mystery the glory of life" which are found in popular piety. For Saviour is its reference point, man its object, its part, popular piety, because of its sym­ God and the salvation of "the joyous bolic and expressive qualities, can often its historical moment provide the liturgy with important encounter of the work of evangelisation occasions, the insights for inculturation and stimulate an and culture." On several its esteem for effective dynamic creativity. Magisterium has expressed popular piety and its various manifesta­ Importance of fomwtion tions, admonishing those who ignore it, or 59. In the light of the foregoing, it would overlook it, or even distain it, to adopt a seem that the formation of both clergy more positive attitude towards it, taking and laity affords a means of resolving due note of its many values. Indeed, the many of the reasons underlying the imbal­ Magisterium sees popular piety as "a true ances between the liturgy and popular treasure of the People of God." necessary forma­ piety. Together with the The Magisterium's esteem for popular is a long-term tion in liturgy, which piety is principally motivated by the val­ also be made process, provision should ues which it incorporates. to complement it by re-discovering and exploring formation in popular piety, Popular piety has an innate sense of the especially in view of the latter's impor­ sacred and the transcendent, manifests a tance for the enrichment of the spiritual genuine thirst for God and "an acute life. sense of God's deepest attributes: father­ hood, providence, constant and loving Since "the spiritual life ... is not limited presence," and mercy. solely to participation in the liturgy," restricting the formation of those The documents of the Magisterium high­ involved in assisting spiritual growth light certain interior dispositions and exclusively to the liturgy seems inade­ virtues particularly consonant with popu­ quate. Moreover, liturgical action, often lar piety and which, in tum, are prompted reduced to participation at the Eucharist, and nourished by it: patience and cannot permeate a life lacking in personal "Christian resignation in the face of irre­ prayer or in those qualities communicated mediable situations"; trusting abandon­ by the traditional devotional forms of the ment to God; the capacity to bear Christian people. Current interest in ori­ sufferings and to perceive "the cross in ental "religious" practices, under various every-day life"; a genuine desire to please guises, clearly indicates a quest for a spiri­ the Lord and to do reparation and tuality of life, suffering, and sharing. The penance for the offences offered to Him;

218 • National Bulletin on Liturgy Excerpts from the Directory on Popular Piety and Devotions

detachment from material things; solidar­ salvation"; that popular piety has been a ity with, and openness to, others; "a sense providential means of preserving the faith of friendliness, charity and family unity." in situations where Christians have been deprived of pastoral care; that in areas in 62. Popular piety can easily direct its which evangelization has been deficient, attention to the Son of God who, for love "the people for the most part express their of mankind, became a poor, small child, faith primarily through popular piety"; born of a simple humble woman. that popular piety is an important and Likewise, it has a particular sensibility for indispensable "starting point in deepen­ the mystery of passion and death of ing the faith of the Christ. people and in bringing it to maturity." Contemplation of the mystery of the afterlife is an important feature of popular Deviations in Popular Piety piety, as is its interest in communion with 64. While the Magisterium highlights the the saints in heaven, the Blessed Virgin undeniable qualities of popular piety, it Mary, the angels, and suffrage for the souls does not hesitate to point out dangers of the dead. which can affect it: lack of a sufficient number of Christian elements such 63. That harmonious fusion of the Gospel as the salvific significance of the Resurrection of message with a particular culture, which is Christ, an awareness of belonging often found in popular piety, is a further to the Church, the person and action of the reason for the Magisterium's esteem of Holy Spirit; a disproportionate interest popular piety. In genuine forms of popular between the saints and the absolute piety, the Gospel message assimilates sov­ ereignty of Jesus Christ and his mysteries; expressive forms particular to a given cul­ lack of direct contact with ture while also permeating the conscious­ Sacred Scripture; isolation from the Church's ness of that culture with the content sacramental life; a dichotomy between of the Gospel, and its idea of life and worship and the duties of Christian life; death, and of man's freedom, mission and a utilitarian destiny. view of some forms of popular piety; the use of "signs, gestures and for­ The transmission of this cultural heritage mulae, which sometimes become exces­ from father to son, from generation to sively important or even theatrical"; and generation, also implies the transmission in certain instances, the risk of "promot­ of Christian principles. In some cases, this ing sects, or even superstition, magic, fusion goes so deep that elements proper fatalism or oppression." to the Christian faith become integral 65. In its attempts to remedy such defects elements of the cultural identity of partic­ in popular piety, the contemporary ular nations. Devotion to the Mother of Magisterium has insistently stressed the God would be an example of this. the need to "evangelize" popular piety, and 64. The Magisterium also highlights the sees it in relation to the Gospel which importance of popular piety for the faith­ "will progressively free it from its defects; life of the People of God, for the conser­ purify it, consolidate it and clarify vation of the faith itself and in inspiring that which is ambiguous by referring it new efforts at evangelization. to the contents of faith, hope and charity." It is impossible to overlook "those devo­ tions practised in certain regions by the Pastoral sensibility recommends that the faithful with fervour and a moving purity work of "evangelizing" popular piety of intention"; that authentic popular should proceed patiently, tolerantly, and piety "in virtue of its essentially Catholic with great prudence, following the roots is an antidote to the sects and methodology adopted by the Church a guarantee of fidelity to the message of throughout the centuries in matters relat-

Volume 37 • Number 179 • 219 Excerpts from the Directory on Popular Piety and Devotions ing to inculturation of the Christian faith, beati, and in promoting suffrage for the the sacred liturgy and those inherent in souls of the faithful departed. popular piety. The Confraternities often observe, side by The Subject of Popular Piety side with the liturgical calendar, their own proper calendars which indicate particu­ 67. The Church's Magisterium, mindful lar feasts, offices, novenas, septenaria, that "the spiritual life ... is not limited tridua, penitential days, processions, pil­ solely to participation in the liturgy" and grimages, and those days on which spe­ that "the Christian ... must enter into his cific works of mercy are to be done. They bedroom to pray to his Father in secret," also have their own devotional books and indeed, "according to the teaching of the insignia such as medals, habits, cinctures, apostle, he must pray without ceasing," and even their own places of worship and holds that the subject of the various forms cemeteries. of prayer is every Christian-clerics, reli­ gious and laity-both privately when The Church recognizes the confraterni­ moved by the Spirit of Christ, and when ties and grants juridical personality to praying with the community in groups of them, approves their statutes and fosters different origins and types. their cultic ends and activities. They should, however, avoid conflict and isola­ 68. Pope John Paul II has shown how the tion by prudent involvement in parochial family can be a subject of popular piety. and diocesan life. The exhortation Familiaris Consortia, hav­ as the domestic ing praised the family Pious Exercises sanctuary of the Church, emphasizes that "as preparation for worship celebrated in 70. Pious exercises are typical expressions church, and as its prolongation in the of popular piety. In origin and content, in home, the Christian family makes use of language and style, in usage and subject, prayer, which presents a variety of forms. they greatly differ among each other. The While this variety testifies to the extraor­ Second Vatican Council gave considera­ dinary riches with which the Spirit vivi­ tion to pious exercises, reiterating that fies Christian prayer, it serves also the they were highly to be recommended, and various needs and life situations of those indicated those criteria which authenti­ who turn to the Lord in prayer." It also cate their legitimacy and validity. observes that "apart from morning and 71. In the light of the nature and of the evening prayers, certain prayers are to be characteristics proper to Christian wor­ expressly encouraged, ... such as reading ship, pious exercises clearly must conform and meditating on the word of God, to the doctrine, legal discipline and norms preparation for the reception of the sacra­ of the Church. Moreover, they should be ments, devotion and consecration to the in harmony with the sacred liturgy, take Sacred Heart of Jesus, the various forms of into account the seasons of the liturgical the veneration of the Blessed Virgin Mary, calendar, in so far as possible, and encour­ grace before and after meals, and obser­ age "conscious active participation in the vance of popular devotions." prayer of the Church." 69. Equally important subjects of popular 72. Pious exercises are part of Christian piety are the confraternities and other worship. The Church has always been In pious associations of the faithful. attentive to ensure that God is glorified addition to their charitable and social worthily through them, and that man endeavours, they have an institutional derives spiritual benefit from them and is Christian cult, in commitment to foster encouraged to the live the Christian life. relation to the Trinity, to Christ in his mysteries, to the Blessed Virgin Mary, to The actions of pastors in relation to pious the angels and saints, in relation to the exercises have been many. They have

220 • National Bulletin on Liturgy Excerpts from the Directory on Popular Piety and Devotions

recommended and encouraged them, or General Principles for the guided and corrected them or simply tol­ Renewal of Pious Exercises erated them. Among the myriad of pious 75. The Apostolic See has not failed to exercises, some must be mentioned, espe­ indicate those theological, pastoral, his­ cially those erected by the Apostolic See, torical, and literary principles by which a or which have been recommended by the renewal of pious exercises is to be effected. same Apostolic See throughout the ages. It has also signalled the manner in which Mention must also be made of the pious they should reflect a biblical and liturgical exercises of the particular Churches "that spirit, as well as an ecumenical one. The are undertaken by order of the bishops criteria established by the Holy See according to customs or books lawfully emphasize how the essential nucleus of approved"; of the pious exercises that are the various pious exercises is to be identi­ practised in accordance with the particu­ fied by means of an historical investiga­ lar law or tradition of certain religious tion, and also reflect something of families, or confraternities, or other pious contemporary spirituality. Pious exercises associations of the faithful, since such are also required to take due account of have often received the explicit approba­ the implications of a healthy anthropol­ tion of the Church; and of the pious exer­ ogy. They should respect the culture and use cises practised personally or in the home. expressive style of the peoples who them without, however, losing those tra­ Some pious exercises which grew up ditional elements that are rooted in popu­ among the community of the faithful and lar customs. have received the approbation of the Magisterium, also enjoy the concession of DDDDD indulgences. The Life of Worship: Communion Liturgy and Pious Exercises with the Father, Through Christ, 73. The Church's teaching on the rela­ in the Holy Spirit tionship of Liturgy and pious exercises 78. In the life of communion with the may be summarized as follows: the sacred Father, the faithful are guided by the liturgy, in virtue of its very nature, is by far Spirit (cf. Rom 8, 14) who has been given superior to pious exercises, and hence pas­ progressively to transform them in Christ. toral praxis must always accord to the He pours out to them "the spirit of sacred liturgy "that preeminent position adopted sons," by which they assimilate proper to it in relation to pious exercises"; the filial disposition of Christ ( cf. Rom 8, liturgy and pious exercises must co-exist 15-17), and his sentiments (cf. Phil2,5). in accordance with the hierarchy of val­ He makes present the teaching of Christ ues and the nature specific to both of to the faithful (cf. John 14,26; 16, 13-25) these cultic expressions. so that they may interpret the events of life in its light. He brings them to a 74. Careful attention to these principles knowledge of the depths of God ( cf. 1 Cor should lead to a real effort to harmonize, 2, 10) and enables them to transform in so far as possible, pious exercises with their lives into a "holy sacrifice" (Rom 12, the rhythm and demands of the liturgy, 1). He sustains them in rejection and in thereby avoiding any "mixture or admix­ the trials that must be faced during the ture of these two forms of piety." This in process of transforming themselves in tum ensures that no hybrid, or confused Christ. The Spirit is given to sustain, forms emerge from mixing liturgy and nourish and direct their prayer: "The pious exercises, not that the latter, con­ Spirit too comes to help us in our weak­ trary to the mind of the Church, are elim­ ness. For when we cannot choose words in inated, often leaving an unfilled void to order to pray properly, the Spirit himself the great detriment of the faithful. expresses our plea in a way that could

Volume 37 • Number 179 • 221 Excerpts from the Directory on Popular Piety and Devotions never be put into words, and God who in popular piety. Above all, it has the knows everything in our hearts knows capacity to contemplate the mysteries of perfectly well what he means, and that Christ's Passion because in them it can the pleas of the saints expressed by the pex~eive Chris_t'.s__boundless lo\le and the Spirit are according to the mind of God" extent of his solidarity with human suffer­ (Rom 8, 26-27). ing: Jesus betrayed and abandoned, scourged and crowned with thorns, cruci­ Christian worship originates in and draws fied between thieves, taken down from impetus from the Spirit. That same wor­ the cross and buried in the earth, and ship begins, and is brought to completion, mourned by his friends and disciples. in the Spirit. It can therefore be con­ cluded that without the Spirit of Christ Popular piety is also consciously aware of there can be neither authentic liturgical the person of the Holy Spirit in the mys­ worship, nor genuine expressions of popu­ tery of God. It professes that "through the lar piety. Holy Spirit" the Son of God "became incarnate of Virgin Mary and was made 79. From the principles already outlined­ man" and that the Spirit was poured out popular piety should always be above, to the Apostles at the beginning of the as a moment of the dialogue formed Church (cf. Acts 2, 1-13 ). Popular piety is between God and man, through Christ in especially conscious that the power of the Spirit. Despite some deficien­ the Holy Spirit of God, whose seal is placed on all as confusion between God the cies-such Christians in the sacrament of Confir­ Father and Jesus Christ-popular piety mation, is alive in all of the Church's does bare a Trinitarian mark. sacraments; that baptism is conferred, sins Popular piety, indeed, is especially suscep­ forgiven, and the Holy Eucharist begun tible to the mystery of God's paternity and "in the name of the Father, and of the arouses a sense of awe for His goodness, Son, and of the Holy Spirit"; and that all power and wisdom. It rejoices in the prayer in the Christian community, and beauty of creation and gives thanks to the invocation of divine blessing on God for it. Popular piety can express an mankind and all creatures is done in the awareness of the justice and mercy of God name of the three Divine Persons. the Father, and of His care for the poor 80. Reference to the Most Blessed Trinity, and lowly, and it can proclaim that He while seminally present in popular piety, commends the good and rewards those is an element requiring further emphasis. who live properly and honestly, while The following points offer an outline of abhorring evil and casting away from how that might be done: Himself those who obstinately follow the • The faithful require instruction on the path of hatred, violence, injustice and character of Christian prayer, which is deceit. directed to the Father, through the Popular piety can easily concentrate on mediation of the Son, in the power of the person of Christ, Son of God and the Holy Spirit. Saviour of mankind. It can movingly • The formulae used in popular piety recount the birth of Christ and intuit the should give greater emphasis to the immense love released by the child Jesus, person and action of the Holy Spirit. true God and true man, a true brother in The lack of a "name" for the Spirit of poverty and persecution from the God and the custom of not represent­ moment of his birth. Innumerable scenes ing him anthropomorphically have from the public life of Christ, the Good contributed to a certain absence of the Shepherd who reaches out to sinners and Holy Spirit in the texts and formulae publicans, the -worker healing the of popular piety, while not overlooking sick and helping the poor, or the Teacher the role of music and gestures in proclaiming the truth, can be represented expressing our relationship with the

222 • National Bulletin on Liturgy Excerpts from the Directory on Popular Piety and Devotions

Holy Spirit. This lacuna, however, can gather the scattered children [of the be overcome by the evangelization of Father] into the unity of a single nation. popular piety, as the Magisterium has In her ritual actions, the Church pro­ already recommended on several occa­ claims the Gospel of salvation and sions. announces the death and resurrection of • It is also necessary for popular piety to Christ, and actualizes the work of his sal­ emphasize the primary and basic vation in sacred signs. In the Eucharist importance of the Resurrection of Christ. The loving devotion for the she celebrates the memorial of his blessed Passion, his glorious resurrection, and suffering of Christ, often demonstrated by popular piety, should also be com­ Ascension. In the celebration of the other pleted by setting it in the context of sacraments she draws from the gifts of the Holy Spirit which flow from the cross of his glorification so as to give integral expression to the salvific plan of God our Saviour. The Church glorifies the as revealed in Christ, and allow for its Father in psalms and hymns for the won­ inextricable link with his paschal mys­ ders that He has accomplished in the tery. Only in this manner can the death and exaltation of Christ His Son, authentic face of be seen and supplicates that the saving mystery of with its victory over death and its cel­ Easter might reach all mankind. With the ebration of him who is "God of the liv­ sacramentals which have been instituted ing and not of the dead" (Matt 22, 32), to assist the faithful at various times and of Christ, the living one, who was dead in various situations, she prays that their but now lives forever (cf. Apoc 1, 28) activity might be directed and enlight­ and of the Spirit "who is Lord and ened by the Spirit of Easter. giver of life." 82. The celebration of the liturgy, how­ • Finally, devotion to the Passion of ever, does not exhaust the Church's Christ should lead the faithful to a full divine worship. Following the example and conscious participation in the and the teaching of the Lord, the disciples Eucharist, in which the Body of Christ, of Christ pray in the seclusion of their sacrificed for our sake ( cf. 1 Cor 11, 24) rooms (cf. Matt 6, 6), they gather to pray is given as food; and in which the according to forms created by men and Blood of Christ, shed on the cross in women of great religious experience, who the new and eternal covenant and for have encouraged the faithful and oriented the remission of sin, is given to drink. their piety towards specific aspects of the Such participation has its highest and mystery of Christ. They also pray accord­ most significant moment in the cele­ ing to structures which have emerged bration of the Paschal Triduum, apex practically spontaneously from the collec­ of the liturgical year, and in the Sunday tive Christian consciousness, in which celebration of the sacred mysteries. the demands of popular culture harmo­ niously convey the essential data of the The Church: Worshipping Community Gospel message. 81. The Church, "gathered in the name 83. Authentic forms of popular piety are of the Father, and of the Son, and of the also fruits of the Holy Spirit and must Holy Spirit," is a worshipping community. always be regarded as expressions of the By command of her Lord and Founder, Church's piety. They are used by the the Church effects many acts of worship faithful who are in communion with the whose object is the glory God and the Church, accept her faith and who are sanctification of man. In different ways docile to her discipline of worship. and in different measure, these are all cel­ Indeed, many forms popular piety have ebrations of the paschal mystery of Christ, been approved and recommended by the and aimed at realizing the divine will to Church herself.

Volume 37 • Number 179 • 223 Excerpts from the Directory on Popular Piety and Devotions

84. Popular piety, as an expression of 86. On this priestly basis, popular piety ecclesial piety, is subject to the general assists the faithful in persevering in prayer discipline of Christian worship and to the and in praising God the Father, in wit­ Church's pastoral al!thority which exer­ nessing to Christ (cf. A~ts 2.__42-47), and cises a role of discernment and authentifi­ in sustaining their vigilance until He cation in relation to it. The Church comes again in glory. It also justifies our renews popular piety by placing it in fer­ hope, in the Holy Spirit, oflife eternal (cf. tile contact with the revealed Word, tra­ 1 Pet 3, 15) and conserves important dition and the sacred liturgy itself. aspects of a specific cultic context, and, in different ways and in varying degrees, On the other hand, expressions of popular expresses those ecclesial values which piety must always be open to the "ecclesi­ arise and develop within the mystical ological principle" of Christian worship. Body of Christ. In this way: under­ • popular piety can have a correct Word of God and standing of the relationship between Popular Piety the particular Church and the univer­ sal Church. When popular piety con­ 88. Prayer should "accompany the reading centrates on local or immediate issues, of Sacred Scripture, so that a dialogue it risks closing itself to universal values takes place between God and man." Thus, and to ecclesiological perspectives; it is highly recommended that the various • the veneration of the Blessed Virgin forms of popular piety normally include Mary, of the angels and saints, and suf­ biblical texts, opportunely chosen and frage for the dead should be set in the duly provided with a commentary. vast context of the relationship 89. In this respect, the models used in between the heavenly Church and the liturgical celebrations can be most useful, pilgrim Church on earth; since they always contain a text taken • the relationship between ministry and from Sacred Scripture, variously chosen charism should be properly understood, for different types of celebration. However, while the former is necessary for divine since the different expressions of popular worship, the latter is frequently found piety already exhibit a legitimate struc­ in manifestations of popular piety. tural and expressional diversity, the dispo­ sition of the various biblical pericopes Common Priesthood and need not necessarily be followed in the Popular Piety same ritual structure with which the 85. Through the sacraments of Christian Word of God is proclaimed in the sacred initiation, the faithful become part of liturgy. the Church, a prophetic, priestly and royal people called to worship God in In any event, the liturgical model can spirit and in truth (cf. John 4, 23). The serve as a touch stone for popular piety, Church exercises this task through Christ against which a correct scale of values can in the Holy Spirit, not only in the sacred be developed, whose first concern is hear­ liturgy, especially in the celebration of the ing God when He speaks. It encourages Holy Eucharist, but also in other forms of popular piety to discover the harmony the Christian life, among which are num­ between the Old and New Testaments bered the various forms of popular piety. and to interpret one in the light of the The Holy Spirit confers the ability to other. From its centuries-long experience, offer sacrifices of praise to God, to offer the liturgical model also provides praise­ prayer and entreaty to Him, so as to worthy solutions for the correct applica­ make of one's life "a living and holy sacri­ tion of the biblical message and provides a fice, pleasing to God" (Rom 12, 1; Heb valid criterion to judge the authenticity 12, 28). of prayer.

224 • National Bulletin on Liturgy Excerpts from the Directory on Popular Piety and Devotions

In choosing biblical texts, it is always ation," and should be continually guided desirable to take short texts, that are and oriented by the liturgy, which, in its easily memorized, incisive, and easily tum, nourishes the faith though the understood, even if difficult to actualize. heart." The encounter between the inno­ Certain forms of popular piety, such as vative dynamism of the Gospel message the Via Crucis and the rosary, encourage and the various elements of a given cul­ the use of Sacred Scripture, which can ture is affirmed in popular piety. easily be related to particular prayers or gestures that have been learned by heart, especially those biblical passages recount­ ••••• ing the life of Christ which are easily The Liturgical Year and remembered. Popular Piety 94. The liturgical year is the temporal Popular Piety and structure within which the Church cele­ brates the holy mysteries of Christ: "From 90. Popular piety has always been inter­ the Incarnation and the Nativity to the ested in extraordinary happenings and Ascension, to Pentecost and to the wait events that are not infrequently con­ in joyful hope for the Lord's coming." nected with private revelations. While not confined to Marian piety alone, this In the liturgical year, "the celebration of phenomenon is particularly involved with the Paschal Mystery ... is the most privi­ "apparitions" and "messages." In this leged moment in the daily, weekly and regard, it is useful to recall what the annual celebration of Christian worship." Catechism of the Catholic Church says about Consequently, the priority of the liturgical private revelation: "Throughout the ages, year over any other devotional form or there have been so-called private revela­ practice must be regarded as a touch stone tions, some of which have been recog­ for the relationship between Liturgy and nized by the authority of the Church. popular piety. They do not belong, however, to the deposit of faith. It is not their role to Sunday improve or complete Christ's definitive 95. Since the "Lord's day" is the "primor­ Revelation, but to help live more fully by dial feast" and "basis and centre of the it in a certain period of history. Guided by liturgical year," it cannot be subordinated the Magisterium of the Church, the sensus to popular piety. Hence, pious exercises fid.elium knows how to discern and wel­ whose main chronological reference point come in these revelations whatever con­ is Sunday should not be encouraged. stitutes an authentic call of Christ or his For the pastoral good of the faithful, it is, saints to the Church" (n. 67). however, licit to take up on the Sundays lnculturation and Popular Piety "per annum" those celebrations of the Lord, or in honour of the Blessed Virgin 91. Popular piety is naturally marked by Mary or the saints which occur during the historical and cultural factors. The sheer week and which are particularly signifi­ variety of its expressions is an indicator of cant in popular piety, provided that they that fact. It reflects forms of popular piety have precedence over Sundays in that have arisen and been accepted in the tables published with the Roman many particular Churches throughout the calendar. ages, and are a sure sign of the extent to which the faith has taken root in the Given that popular or cultural traditions hearts of particular peoples, and of its can sometimes be invasive of the Sunday influence on the daily lives of the faithful. celebration and deprive it of its Christian Indeed, "popular piety is the first and most character, "there is a need for special pas­ fundamental form of the faith's "incultur- toral attention to the many situations

Volume 37 • Number 179 • 225 Excerpts from the Directory on Popular Piety and Devotions where there is a risk that the popular and Saviour. The faithful know that God sus­ cultural traditions of a region may intrude tained Israel's hope in the coming of the upon the celebration of Sundays and Messiah by the prophets. oth@r: liturgical f@ast-days, mingling the Popular piety Ts not-unawirt:tot this-extra­ spirit of genuine Christian faith with ele­ ordinary event. Indeed, it is awestruck at which are foreign to it and may dis­ ments the prospect of the God of glory taking In such cases, catechesis and tort it. flesh in the womb of the humble and pastoral initiatives need to well-chosen lowly Virgin Mary. The faithful are partic­ eliminating all clarify these situations, ularly sensitive to the difficulties faced by with the Gospel of that is incompatible the Virgin Mary during her pregnancy, be Christ. At the same time, it should not and are deeply moved by the fact that by forgotten that these traditions-and, there was no room at the inn for Joseph analogy, some recent cultural initiatives and Mary, just as she was about to give in civil society--often embody values birth to the Christ child (cfLuke 2,7). which are not difficult to integrate with the demands of faith. It rests with the dis­ The Advent 'tlffeath cernment of pastors to preserve the gen­ 98. Placing four candles on green fronds uine values found in the culture of a has become a symbol of Advent in many particular social context and especially in Christian homes, especially in the popular piety, so that liturgical celebra­ Germanic countries and in North tion-above all on Sundays and holy America. days--does not suffer but rather may actu­ The Advent wreath, with the progressive ally benefit." lighting of its four candles, Sunday after In Advent Sunday, until the Solemnity of Christmas, is a recollection of the various stages of 96. Advent is a time of waiting, conver­ salvation history prior to Christ's coming of hope: sion and and a symbol of the prophetic light grad­ of the first, humble • waiting-memory ually illuminating the long night prior to in our mortal flesh; coming of the Lord the rising of the Sun of justice (cf. Mal waiting-supplication for his final, 3,20; Luke 1,78). glorious coming as Lord of history and universal Judge; The Blessed Virgin Mary and Advent • conversion, to which the liturgy at this The liturgy frequently celebrates the time often refers quoting the prophets, Blessed Virgin Mary in an exemplary way especially , "Repent during the season of Advent. It recalls the for the kingdom of heaven is at hand" women of the Old Testament who prefig­ (Matt 3,2); ured and prophesied her mission; it exalts • joyful hope that the salvation already her faith and the humility with which she accomplished by Christ (cf. Rom 8, 24- promptly and totally submitted to God's 25) and the reality of grace in the plan of salvation; it highlights her pres­ world, will mature and reach their ful­ ence in the events of grace preceding the ness, thereby granting us what is birth of the Saviour. Popular piety also promised by faith, and "we shall devotes particular attention to the Blessed become like him for we shall see him as Virgin Mary during Advent, as is evident he really is" (John 3,2). from the many pious exercised practised at this time, especially the novena of 97. Popular piety is particularly sensitive the and of to Advent, especially when seen as the Christmas. memory of the preparation for the coming of the Messiah. The Christian people are However, the significance of Advent, deeply conscious of the long period of "that time which is particularly apt for the expectation that preceded the birth of our cult of the Mother of God," is such that it

226 • National Bulletin on Liturgy Excerpts from the Directory on Popular Piety and Devotions cannot be represented merely as a devotions to which the faithful are partic­ "Marian month." ularly attached, would be an ideal "Christmas novena," in full conformity 102. The Feast of the Immaculate with the liturgy and mindful of the needs Conception, which is profoundly influen­ of the faithful. Some elements, such as the tial among the faithful, is an occasion for homily, the use of incense, and the inter­ many displays of popular piety and espe­ cessions, could also be expanded within cially for the novena of the Immaculate the celebration of Vespers. Conception. There can be no doubt that the feast of the pure and sinless concep­ The crib tion of the Virgin Mary, which is a funda­ 104. As is well known, in addition to the mental preparation for the Lord's coming representations of the crib found in into the world, harmonizes perfectly with churches since antiquity, the custom of many of the salient themes of Advent. building cribs in the home was widely pro­ This feast also makes reference to the long moted from the thirteenth century, influ­ messianic waiting for the Saviours's birth enced undoubtedly by St. Francis of and recalls events and from Assisi's crib in Greccio. Their prepara­ the Old Testament, which are also used in tion, in which children play a significant the liturgy of Advent. role, is an occasion for the members of the The novena of the Immaculate Concep­ family to come into contact with the mys­ tion, wherever it is celebrated, should tery of Christmas, as they gather for a highlight the prophetical texts which moment of prayer or to read the biblical begin with Gen 3,15, and end in Gabriel's accounts of the Lord's birth. salutation of the one who is "full of grace" Popular piety and the spirit of Advent (Luke 1, 31-33). 105. Popular piety, because of its intuitive The approach of Christmas is celebrated understanding of the Christian mystery, throughout the American continent with can contribute effectively to the conser­ many displays of popular piety, centred on vation of many of the values of Advent, the feast of ( 12 which are not infrequently threatened by December), which dispose the faithful to the commercialization of Christmas and receive the Saviour at his birth. Mary, consumer superficiality. who was "intimately united with the birth of the Church in America, became the Popular piety perceives that it is impossi­ radiant star illuminating the proclama­ ble to celebrate the Lord's birth except in tion of Christ the Saviour to the sons of an atmosphere of sobriety and joyous sim­ these nations." plicity and of concern for the poor and imarginated. The expectation of the The Christmas novena Lord's birth makes us sensitive to the 103. The Christmas novena began as a value of life and the duties to respect and means of communicating the riches of the defend it from conception. Popular piety liturgy to the faithful who were unable intuitively understands that it is not pos­ easily to grasp it. It has played a very effec­ sible coherently to celebrate the birth of tive role and can continue to play such a him "who saves his people from their sins" role. At the same time, in current condi­ without some effort to overcome sin in tions where the faithful have easier access one's own life, while waiting vigilantly for to the liturgy, it would seem desirable that Him who will return at the end of time. vespers from the 17-23 of December should be more solemn by adopting the Christmastide use of the "major antiphons," and by 107. In addition to these celebrations inviting the faithful to participate at the recalling the primary meaning of Christ­ celebration. Such a celebration, held mas, there are also other celebrations either before or after which the popular closely connected with the mystery of the

Volume 37 • Number 179 • 227 Excerpts from the Directory on Popular Piety and Devotions

Lord's manifestation: the martyrdom of proclaim "peace on earth to men of the Holy Innocents (28 December) whose good will" (Luke 2, 14 ); blood was shed because of hatred for Jesus • the spirit of .sil!lplicity_ and poverty, and because of Herod's rejection of his humility and trust in God, suggested by lordship; the memorial of the Holy Name the events surrounding the birth of of Jesus, 13 January; the feast of the Holy Christ. of Family (Sunday in the octave Popular piety, precisely because it can Christmas) celebrating the holy family in intuit the values inherent in the mystery which Jesus "grew in wisdom and grace of Christ's birth, is called upon to cooper­ before God and men" (Luke 2, 52); the ate in preserving the memory of the man­ solemnity of the 1 January which recalls ifestation of the Lord, so as to ensure that the divine, virginal and salvific mother­ the strong religious tradition surrounding hood of the Blessed Virgin Mary; and, Christmas is not secularized by con­ although outside of Christmastide, the sumerism or the infiltration of various feast of the Presentation of the Lord (2 forms of neopaganism. February), celebrating the encounter between the Messiah and his people, rep­ Christrna5 Eve resented by Simeon and Anna, and the 109.In the space of time between the first of Simeon. Vespers of Christmas and Midnight Mass, both the tradition of Christmas carols, of the richness and complexity 108. Much which are potent means of conveying the Lord's manifestation of the mystery of the Christmas message of peace and joy, and piety, is reflected in displays of popular popular piety propose certain forms of which is especially sensitive to the child­ payers, differing from country to country, hood of Christ which reveals his love for which should be cherished and, where us. Popular piety intuitively grasps: necessary, made consonant with the cele­ • the importance of the "spirituality of bration of the liturgy: These would gift," which is proper to Christmas: "a include: child is born for us, a son is given to us" • "live cribs" and the inauguration of the (cf. Is 9, 5), a gift expressing the infi­ crib in the homes of the faithful which nite love of God, who "so loved the is an opportunity for family prayer: this world that he gave his only Son" (John prayer should include a reading of St. 3, 16); Luke's account of the birth of Christ, • the message of solidarity conveyed by the typical Christmas carols, as well as the event of Christmas: solidarity with prayers of petition and praise, espe­ sinful man, for whom, in Christ, God cially those of children who are the became man "for us men and for our protagonists in such family moments; salvation"; solidarity with the poor, • the inauguration of the Christmas tree. because the Son of God was rich but This event also offers an opportunity became poor for your sake, to make you for family prayer. Apart from its histor­ rich out of your poverty" (2 Cor 8, 9); ical origins, the Christmas tree has • the sacredness of human life and the become a potent symbol to-day and is wonderful event that is every birth, very diffuse amongst Christians; it since the Word of life came amongst evokes both the tree planted in the men and was made visible through centre of Eden (Gen 2, 9), and the tree his birth of the Virgin Mary (cf. 1 John of the Cross, which lends it a 1, 2); Christological significance: Christ is • the messianic joy and peace to which the true tree of life, born of human man has aspired in every age: the stock, of the Virgin Mary, the tree angels announce the birth of the which is always green and productive. Saviour of the world to the shepherds, In the Nordic countries, the tree is the "Prince of Peace (Is 9,5) and decorated with apples and hosts.

228 • National Bulletin on Liturgy Excerpts from the Directory on Popular Piety and Devotions

"Gifts" can be added; but among the intuit the immaculate holiness of the gifts placed under the tree, something Blessed Virgin Mary, and in venerating should be included for the poor since her as the glorious queen of heaven, they they belong to every Christian family; are absolutely certain that she who is full • the Christmas supper. The Christian of mercy intercedes for them. Hence, they family, which traditionally blesses the confidently have recourse to her patron­ table and gives thanks to the Lord for age. The poorest of the poor feel espe­ the gift of food, performs this ceremony cially close to her. They know that she, with greater intensity at the Christmas like them, was poor, and greatly suffered supper which gives potent concrete in meekness and patience. They can iden­ expression to the joy of family ties. tify with her suffering at the crucifixion 111. At Midnight Mass, an event of major and death of her Son, as well as rejoice liturgical significance and of strong reso­ with her in his resurrection. The faithful nance in popular piety, the following joyfully celebrate her feasts, make pilgrim­ could be given prominence: age to her sanctuary, sing hymns in her • at the beginning of Mass, the procla­ honour, and make votive offerings to her. mation of the Saviour's birth according They instinctively distrust whoever does the formula contained in the Roman not honour her and will not tolerate those Martyrology could be made in song; who dishonour her." • the prayer of the faithful should really The Church exhorts all the faithful­ be universal, and where appropriate, sacred minister, religious and laity-to use several languages; and the poor develop a personal and community devo­ should always be remembered in the tion to the Blessed Virgin Mary through presentation of the gifts; the use of approved and recommended • at the end of Mass, the faithful could pious exercises. Liturgical worship, be invited to kiss the image of the notwithstanding its objective and irre­ Child Jesus, which is then placed in a placeable importance, its exemplary effi­ crib erected in the church or some­ cacy and normative character, does not in where nearby. fact exhaust all the expressive possibilities of the People of God for devotion to the ••••• Holy Mother of God. Veneration of the 184. The relationship between the liturgy Holy Mother of God and popular Marian piety should be regu­ Some principles lated by the principles and norms already 183. Popular devotion to the Blessed mentioned in this document. In relation Virgin Mary is an important and universal to Marian devotion, the liturgy must be ecclesial phenomenon. Its expressions are the "exemplary form," source of inspira­ multifarious and its motivation very pro­ tion, constant reference point and ulti­ found, deriving as it does from the People mate goal of Marian devotion. of God's faith in, and love for, Christ, the 185. Here, it will be useful to recall some Redeemer of mankind, and from an pronouncements of the Church's Magis­ awareness of the salvific mission that God terium on Marian devotions. These entrusted to Mary of , because of should always be adhered to when devel­ which she is mother not only of Our Lord oping new pious exercises or in revising and Saviour Jesus Christ, but also of those already in use, or simply in activat­ mankind in the order of grace. ing them in worship. The care and atten­ Indeed, "the faithful easily understand the tion of the pastors of the Church for vital link uniting Son and Mother. They Marian devotions are due to their impor­ realise that the Son is God and that she, tance, since they are both a fruit and an the mother, is also their mother. They expression of Marian piety among the

Volume 37 • Number 179 • 229 Excerpts from the Directory on Popular Piety and Devotions people and the ecclesial community, and devotion antedates the institution of the a significant means of promoting the feast (as is the case with the feast of the "Marian formation" of the faithful, as well Holy Rosary), in other instances, the feast as in determinil!g the manner in which is much mor.~ aneienr-fhaR·the-devotion the piety of the faithful for the Blessed (as with the Angelus Domini). This clearly Virgin Mary is moulded. illustrates the relationship between the liturgy and pious exercises, and the man­ 186. The fundamental principle of the ner in which pious exercises find their cul­ Magisterium with regard to such pious mination in the celebration of the feast. In exercises is that they should be derivative so far as liturgical, the feast refers to the from the "one worship which is rightly history of salvation and celebrates a partic­ called Christian, because it efficaciously ular aspect of the relationship of the Virgin originates in Christ, finds full expression Mary to the mystery of Christ. The feast, in Christ, and through Him, in the Holy however, must be celebrated in accordance Spirit leads to the Father." Hence, Marian with liturgical norm, and bear in mind the devotions, in varying degrees and modes, hierarchal difference between "liturgical should: acts" and associated "pious exercises." • give expression to the Trinitarian note which characterises worship of the It should not be forgotten that a feast of God revealed in the , the Blessed Virgin, in so far as it is popu­ the Father, Son and Holy Spirit; the lar manifestation, also has important pneumatological aspect, since every anthropological implications that cannot true form of piety comes from the be overlooked. Spirit and is exercised in the Spirit; the Saturdays ecclesial character, in virtue of which the faithful are constituted as the holy 188. Saturdays stand out among those people of God, gathered in prayer in days dedicated to the Virgin Mary. These the Lord's name (cf. Matt 18, 20) in are designated as memorials of the Blessed the vital communion of saints; Virgin Mary. This memorial derives from • have constant recourse to Sacred Carolingian time (ninth century), but the Scripture, as understood in Sacred reasons for having chosen Saturday for its Tradition; not overlook the demands observance are unknown. While many of the ecumenical movement in the explanations have been advanced to Church's profession of faith; consider explain this choice, none is completely the anthropological aspects of cultic satisfactory from the point of view of the expressions so as to reflect a true con­ history of popular piety. cept of man and a valid response to his Prescinding from its historical origins, to­ needs; highlight the eschatological day the memorial rightly emphasizes cer­ tension which is essential to the tain values "to which contemporary Gospel message; make clear missionary spirituality is more sensitive: it is a responsibility and the duty of bearing remembrance of the maternal example witness, which are incumbent on the and discipleship of the Blessed Virgin Lord's disciples. Mary who, strengthened by faith and hope, on that great Saturday on which Times of pious Marian exercises Our Lord lay in the tomb, was the only Celebration of feasts one of the disciples to hold vigil in expec­ 187. Practically all Marian devotions and tation of the Lord's resurrection; it is a pious exercises are in some way related to prelude and introduction to the celebra­ the liturgical feasts of the General tion of Sunday, the weekly memorial of Calendar of the Roman Rite or of the the Resurrection of Christ; it is a sign that particular calendars of dioceses and reli­ the "Virgin Mary is continuously present gious families. Sometimes, a particular and operative in the life of the Church."

230 • National Bulletin on Liturgy Excerpts from the Directory on Popular Piety and Devotions

Popular piety is also sensitive to the for the celebration of the sacraments of Saturday memorial of the Blessed Virgin Christian initiation and of the mystagogy. Mary. The statutes of many religious com­ The pious exercises connected with the munities and associations of the faithful month of May could easily highlight the prescribe that special devotion be paid to earthly role played by the glorified Queen the Holy Mother of God on Saturdays, of Heaven, here and now, in the celebra­ sometimes through specified pious exer­ tion of the sacraments of Baptism, cises composed precisely for Saturdays. Confirmation and Holy Eucharist. Marian months The directives of Sacrosanctum Concilium 190. With regard to the observance of on the need to orient the "minds of "Marian months," which is widespread in the faithful ... firstly to the feasts of the the Latin and Oriental Churches, a num­ Lord, in which, the mysteries of salvation ber of essential points can be mentioned. are celebrated during the year," and with which the Blessed Virgin Mary is In the West, the practice of observing certainly associated, should be closely months dedicated to the Blessed Virgin followed. emerged from a context in which the liturgy was not always regarded as the nor­ Opportune catechesis should remind the mative form of Christian worship. This faithful that the weekly Sunday memorial caused, and continues to cause, some dif­ of the paschal mystery is "the primordial ficulties at a liturgico-pastoral level that feast day." Bearing in mind that the four should be carefully examined. weeks of Advent are an example of a Marian time that has been incorporated 191. In relation to the western custom of harmoniously into the liturgical year, the observing a "Marian month" during the faithful should be assisted in coming to a month of May (or in November in some full appreciation of the numerous refer­ parts of the Southern hemisphere), it ences to the Mother of our Saviour during would seem opportune to take into this particular period. account the demands of the liturgy, the expectations of the faithful, their maturity in the faith, in an eventual study of the ••••• problems deriving from the "Marian Veneration of the Saints months" in the overall pastoral activity of and Beati the local Church, as might happen, for example, with any suggestion of abolish­ Principles ing the Marian observances during the 208. The cult of the saints, especially of month of May. the martyrs, is an ancient ecclesial phe­ In many cases, the solution for such prob­ nomenon, that is rooted in the Scriptures lems would seem to lie in harmonizing the (cf. Act 7, 54-60; Acts 6, 9-11; 7, 9-17) content of the "Marian months" with the and the practice of the Church of the first concomitant season of the liturgical year. half of the second century. Both Eastern For example, since the month of May and Western Churches have always ven­ largely corresponds with the fifty days of erated the saints. The Church has strenu­ Easter, the pious exercises practised at this ously defended and explicitated the time could emphasize Our Lady's partici­ theological basis of this cult, especially pation in the paschal mystery (cf. John since the rise of Protestantism and its 19, 25-27), and the Pentecost event (cf, objections to certain aspects of the tradi­ Acts 1, 14) with which the Church tional veneration of the saints. The begins: Our Lady journeys with the connection between the cult of the saints Church having shared in the novum of the and the doctrine of the Church has also Resurrection, under the guidance of the been clearly illustrated. The cultic expres­ Holy Spirit. The fifty days are also a time sions, both liturgical and devotional, of

Volume 37 • Number 179 • 231 Excerpts from the Directory on Popular Piety and Devotions the veneration have always be carefully Spirit make up a single Church and are disciplined by the Church, which has united in him. always stressed the exemplary testimony • the doctrine of the sole mediation of to genuine Christian life given by these Christ (cf.-1 Tim :z, 3), which does not, illustrious disciples of the Lord. however, exclude subordinate media­ tions, which must always be under­ 209. When treating of the liturgical year, stood in relation to the all embracing Sacrosanctum Concilium effectively illus­ mediation of Christ. trates this ecclesial reality and the signifi­ cance of the veneration of the saints and 211. The doctrine of the Church and her Beati: "The Church has always included liturgy propose the saints and Beati who in the annual cycle memorial days of the already contemplate in the "clarity of His martyrs and other saints. Raised up to per­ unity and trinity" to the faithful because fection by the manifold grace of God and they are: already in possession of eternal salvation, • historical witnesses to the universal they sing God's perfect praise in heaven vocation to holiness; as eminent fruit and pray for us. By celebrating their of the redemption of Christ, they are a anniversaries, the Church proclaims the poof and record that God calls his chil­ achievement of the paschal mystery in the dren to the perfection of Christ ( cf. saints who have suffered and who have Eph 4, 13; Col1, 28), in all times and been glorified with Christ. She proposes among all nations, and from the most them to the faithful as examples who draw varied socio-cultural conditions and all men to the Father through Christ, and states of life; through their merits she begs God's • illustrious disciples of Christ and there­ favours." fore models of evangelical life; the church recognises the heroicness of 210. A correct understanding of the their virtues in the canonization Church's doctrine on the saints is only process and recommends them as mod­ possible in the wider context of the arti­ els for the faithful; cles of faith concerning: • citizens of the heavenly Jerusalem who • the "One, Holy Catholic and ceaselessly sing the glory and mercy of Apostolic Church," Holy because of God; the Paschal passage from this the presence in the Church of "Jesus world to the Father has already been Christ who, with the Father and the accomplished in them; Holy Spirit, is proclaimed as the "sole • intercessors and friends of the faithful Holy One"; because of the incessant who are still on the earthly pilgrimage, action of the Spirit of holiness; and because the saints, already enraptured because the Church has been given the by the happiness of God, know the necessary means of sanctification. needs of their brothers and sisters and While the Church does have sinners in accompany them on their pilgrim jour­ her midst, she "is endowed already ney with their prayers and protection; with a sanctity which is real though • patrons of the local churches, of which imperfect"; she is "the Holy People of they were founders (St. Eusebius of God," whose members, according to Vercelli) or illustrious pastors (St. Scripture, are called "saints" ( cf. Acts Ambrose of Milan); patrons of nations: 9, 13; 1 Cor 6, 1; 16,1). apostles of their conversion to the • the "communion of saints" through Christian faith (St Thomas and St. which the Church in heaven, the Bartholomew in India) or expressions Church awaiting purification "in the of national identity (St. Patrick in state of purgatory," and the pilgrim the case of Ireland); of corporations Church on earth share "in the same and professions (St. Omobono for love of God and neighbour." Indeed, tailors); in particular circumstances­ all who are in Christ and possess his in childbirth (St. Anne, St. Raimondo

232 • National Bulletin on Liturgy Excerpts from the Directory on Popular Piety and Devotions

Nonato), in death (St. Joseph)-or to sanctity and dignity at the service of obtain specific graces (St. Lucy for the man; recovery of eyesight) etc .. • an attitude of devotion deriving from the knowledge of living constantly in In thanksgiving to God the Father, the the presence of the holy angels of God; Church professes all this when she pro­ • serenity and confidence in facing diffi­ claims, "You give us an example to follow cult situations, since the Lord guides in the lives of your saints, assistance by and protects the faithful in the way of their intercession, and a bond of fraternal justice through the ministry of His love in the communion of grace." Holy Angels. Among the prayers to 212. The ultimate object of veneration of the Guardian Angels the Angele Dei is the saints is the glory of God and the especially popular, and is often recited sanctification of man by conforming one's by families at morning and evening life fully to the divine will and by imitat­ prayers, or at the recitation of the ing the virtue of those who were preemi­ Angelus. nent disciples of the Lord. 217. Popular devotion to the Holy Catechesis and other forms of doctrinal Angels, which is legitimate and good, instruction should therefore make known can, however, also give rise to possible to the faithful that: our relationship with deviations: the saints must be seen in the light of the • when, as sometimes can happen, the faith and should not obscure the "cultus faithful are taken by the idea that the latriae due to God the Father through world is subject to demiurgical strug­ Christ in the Holy Spirit, but intensify it"; gles, or an incessant battle between "true cult of the saints consists not so good and evil spirits, or angels and dae­ much in the multiplication of external mons, in which man is left at the acts but in intensification of active char­ mercy of superior forces and over ity," which translates into commitment to which he is helpless; such cosmologies the Christian life. bear little relation to the true Gospel vision of the struggle to overcome the Holy Angels devil, which requires moral commit­ 213. With the clear and sober language of ment, a fundamental option for the catechesis, the Church teaches that "the Gospel, humility and prayer; existence of the spiritual, non-corporeal • when the daily events of life, which beings that Sacred Scripture usually calls have nothing or little to do with our 'angels' is a truth of faith. The witness of progressive maturing on the journey Scripture is as clear as the unanimity of towards Christ are read schematically Tradition." or simplistically, indeed childishly, so as to ascribe all setbacks to the devil Tradition regards the angels as messengers and all success to the guardian angels. of God, "potent executives of his com­ The practice of assigning names to the mands, and ready at the sound of his Holy Angels should be discouraged, words" (Ps 103, 20. They serve his salvific except in the cases of Gabriel, Raphael plan, and are "sent to serve those who will and whose names are con­ inherit salvation" (Hb 1, 14). tained in Holy Scripture.

Ill Ill Ill II!IHIIIII

Devotion to the holy angels gives rise to a certain form of the Christian life which is Shrines and Pilgrimages characterized by: 261. The relationship between the liturgy • devout gratitude to God for having and popular piety is probably most evi­ placed these heavenly spirits of great dent at shrines. These are often dedicated

Volume 37 • Number 179 • 233 Excerpts from the Directory on Popular Piety and Devotions

to the Holy Trinity, to Christ our Saviour, receiving the pilgrimages of the People of to the Blessed Virgin Mary, to the Saints God which go there to worship the Father, or Beati. "At shrines more abundant Qrofess ~he fill_t;_h-.l---anQ.w.bu~nrikd with means of salvation are to be provided for God, the Church and one's neighbour, the faithful; the word of God is to be care­ and to implore the intercession of the fully proclaimed; liturgical life is to be Mother of God or one of the saints. through appropriately fostered especially It should not be overlooked, however, the celebration of the Eucharist and that many other places, often humble lit­ penance; and approved forms of popular tle churches in the cities or in the coun­ piety are to be fostered." tryside, locally fulfill the same functions as The shrines, even without canonical recogni­ tion. These also form part of the "topogra­ Principles phy" of the faith and of the popular piety 262. In accordance with Christian revela­ of the people of God, of a particular com­ tion, the risen Christ is the supreme and munity living in a specific geographical definitive sanctuary (cf. John 2, 18-21; area, on its journey towards the heavenly Acts 21, 22) around which the commu­ Jerusalem in faith (Acts 21). nity of the disciples gathers. In tum, that community is the new dwelling place of Pilgrimage the Lord (cf. 1 Pet 2, 5; Eph 2, 19-22). 2 79. Pilgrimage is a universal religious experience and a typical expression of Theologically, a shrine, which often popular piety. It is invariably connected derives from popular piety, is a sign of the with a shrine, for which it is an indispens­ active and saving presence of the Lord in able component. Pilgrims need shrines, history, and a place of respite in which the and shrines need pilgrims. People of God on its journey to the heav­ enly city ( cf. Heb 13, 14), can renew its Spirituality of Pilgrimage strength for the pilgrim joumey(376). 286. Despite change, pilgrimage has 263. Shrines, like churches, have enor­ maintained the essential traits of its spiri­ mous symbolic value: they are icons "of tuality throughout the ages, down to our the dwelling place of God among men" own time. (Apoc 21,3) and allude to "the mystery of Eschawlogical dimension. The original and the Temple" which was fulfilled in the essential quality of pilgrimage: a pilgrim­ Body of Christ (cf. John 1, 14; 2, 21), in age, or "journey to a shrine," is both a the ecclesial community (cf. 1 Pet 2, 5) of moment in and parable of, our journey the faithful (cf. 1 Cor 3, 16-17; 6, 19; 2 towards the Kingdom; it affords an oppor­ Cor 6, 16). tunity for the Christian to take greater ..... stock of his eschatological destiny as homo Canonical Recognition viawr: journeying between the obscurity 264. "The term shrine signifies a church or of the faith and the thirst for the vision of other sacred place to which the faithful clarity, tribulation and the desire for ever­ make pilgrimages for a particular pious lasting life, the weariness of the journey reason with the approval of the local and the rest awaiting, between exile and ordinary." homeland, between frenetic activity and contemplation. A prior condition for the canonical recog­ nition of a diocesan, national or interna­ The exodus event, Israel's journey towards tional shrine is the respective approval of the promised land, is also reflected in the the diocesan bishop, the Conference of spirituality of pilgrimage: the pilgrim is Bishops, or the Holy See. Canonical well aware that "there is no eternal city approval is an official recognition of a for us in this life" (Heb 14, 14), and that sacred place and for the specific purpose of beyond the immediate objective of a

234 • National Bulletin on Liturgy Excerpts from the Directory on Popular Piety and Devotions particular shrine and across the desert of Worship dimension. Pilgrimage is essen­ life, we find our true promised land, in tially an act of worship: a pilgrim goes to a heaven. shrine to encounter God, to be in His presence, and to offer Him adoration in Penitential dimension. Pilgrimage is also a worship, and to open his heart to Him. journey of conversion: in journeying towards a shrine the pilgrim moves from a During his visit to the shrine, the pilgrim realisation of his own sinfulness and of his completes many acts of worship which are attachment to ephemeral and unnecessary properly liturgical or drawn from popular things to interior freedom and an under­ piety. He performs different kinds of standing of the deeper meaning of life. As prayers: prayers of praise and adoration to has already been said, a visit to a shrine the Lord for his goodness and holiness; can be a propitious occasion for the faith­ prayers of thanksgiving for the gifts he has ful and is often undertaken in order to given; prayers in discharge of a vow; avail of the sacrament of Penance. In the prayers imploring the graces necessary in past-as in our own times-pilgrimage life; prayers asking for forgiveness of sins itself has been seen as a penitential act. committed. When the pilgrim returns from a genuine Frequently, the pilgrim's prayers are pilgrimage, he does so with the intention directed to Our Lady, or to the angels and of "amending his life," and ordering it saints who are regarded as powerful inter­ more closely to God, and to live in a more cessors with God. The icons venerated at transcendent way. pilgrim shrines are signs of the presence of the Mother of God and the saints who The penitential aspect Festive dimension. surround the Lord in his glory, "living for of pilgrimage is complemented by a festive ever to intercede for us" (Heb 7, 25), and aspect: the festive dimension also lies at always present in the community gath­ the heart of pilgrimage, and arises from ered in his name (cf Matt 18, 20; 28, 20). many anthropological reasons. Sacred images, whether of Christ, his The joy of a is a con­ Mother, the angels and saints, are signs of tinuation of the joy experienced on the divine presence and of God's provi­ Israel's pious pilgrimage to Jerusalem: "I dent love; they bear witness to the prayers rejoiced when I heard them say: 'let us go of generations raised up to God in suppli­ up to God's house"' (Ps 122, 1); pilgrim­ cation, to the sighs of the afflicted, and to age can be a break from the monotony of the thankful joy of those who have daily routine; it can be an alleviation of received grace and mercy. the burdens of every day life, especially for Apostolic dimension. The pilgrim's journey, the poor whose lot is heavy; it is an occa­ in a certain sense, recalls the journey of sion to give expression to Christian frater­ Christ and his disciples as they travelled nity, in moments of friendship meeting throughout Palestine to announce the each other, and spontaneity which can Gospel of salvation. In this perspective, sometimes be repressed. pilgrimage is a proclamation of faith in which pilgrims become "errant heralds of Christ." III

Volume 37 • Number 179 • 235 Eucharistic Adoration and Missio

Joyce Ann Zimmerman

From Liturgical Ministry 13 (Spring 2004) 88-95. © 2004 The Order of St. Benedict, Inc. All rights reserved. Reprinted with permission of Joyce Ann Zimmerman, C.PPS., Ph.D., S.T.D.

erpetual eucharistic adoration is that all adoration (precisely as devotional gaining momentum in our dioceses practice) flows to and from liturgical cele­ Pand parishes, and this is surely cause brations. 2 This means that eucharistic for rejoicing. In spite of some reports that adoration derives its inspiration and moti­ not all Catholics believe in the real pres­ vation from the celebration of the ence of Christ in the Blessed Sacrament, eucharistic mystery itself. Moreover, since the phenomenon of eucharistic adoration every Mass concludes with a missio, that is is concretely and practically challenging a sending forth to live the mystery just this unproven opinion. At the same time celebrated, we propose that eucharistic that growth in eucharistic adoration is a adoration itself cannot be removed from positive sign of a desire for a deepening missio. relationship with Christ, we must also On the surface, this might seem like a raise a caution. Eucharistic adoration is startling statement to some, and even a not always grounded in a solid eucharistic contradiction. If eucharistic adoration is a theology consistent with the vision of personal devotion that an individual Vatican II, nor is adoration always in keep­ freely chooses, then why would it neces­ ing with a balanced relationship between sarily be connected to mission? The liturgical and devotional prayer. But we answer to this question lies exactly in its surely say that eucharistic adoration is a relationship to Mass itself. Worship is felicitous movement when it draws us always a communal act, an act of the deeper into Christ, witnesses to our belief Church, an act of the body of Christ in his real presence, and leads us to and united to its Head. As such, then, neither from the Mass where Christ becomes pre­ Mass nor adoration can be disconnected sent in the Blessed Sacrament. from Christ and his mystery. First of all, Because eucharistic adoration is so closely then, adoration draws the adorer "into an associated with the Lord's Supper, sacra­ ever deeper share in the paschal mystery ment, and Mass, 1 it is right that the and lead [him or her] to respond gratefully Church is very careful about its practice to the gift of him who through his human­ and deliberately regulates it. It is also right ity constantly pours divine life into the

See Congregation for Divine Worship and Discipline of the Sacraments, "Directory on Popular Piety and the Liturgy, Principles and Guidelines" (Vatican City, December ZOO!) no. 164; hereafrer cited as Directory. Z See Sacrosantum Concilium (The Constitution on the Sacred Liturgy) no. 13; hereafter, SC. 3 Directory, no. 164,

Joyce Ann Zimmennan, C.PP.S., is a Sister of the Precious Blood from Dayton, Ohio, the direc­ tor of the Institute for liturgical Ministry in Dayton, and the founding editor of Liturgical Ministry.

236 • National Bulletin on Liturgy Eucharistic Adoration and Missio

members of his Body."3 But this close rela­ this particular liturgy for our engagement tionship with Christ and his mystery (and it won't always be in the same way). would also draw the adorer more closely Perhaps the dying might be to surrender into the salvific work of Christ. Here, personal preferences about music in the "faith in the Lord's real presence has as its liturgy or the choice to actually sing so natural consequence the outward and that we might experience the rising of an public manifestation of that belief."4 exuberant sung praise. Or the dying might Beyond intimate friendship with Christ, be to put aside the distraction of an alter­ prayer for self and others, surrendering of cation we recently had with someone and lives to God, and an increase of faith, enter more fully into the liturgical prayer hope and charity,5 one can make a strong with fewer distractions so that the rising case that eucharistic adoration also leads of reconciliation can well up. When we to missio just as Mass does. 6 This is the begin to be aware of what's happening to thesis of this article. us during the celebration, it is amazing how many different ways the dying and We must consider three areas in more rising shows its face. detail before we can articulate at the conclusion of this article a theology and One work of caution here: dying and ris­ sound pastoral practice of eucharistic ado­ ing is not a linear experience. It is not ration leading to missio; the paschal matter of saying, "OK, Lord, I've done mystery (the heart of liturgy and that some dying, now bring on the joy of rising which liturgy makes present), presence to new life." What we do know from Jesus (grounded in adoration centering on himself is that dying always leads to rising. God), and the relation of adoration to the The habit of the discipline of self-sacrifice eucharistic celebration (whose internal we develop always brings us closer to the dynamic always takes the assembly to loving embrace of God, always increases missio). in us God's divine life. As we engage ourselves and become more The Paschal Mystery7 aware of the dying and rising in the The fundamental theology of liturgy liturgy itself, we are more equipped to rec­ repeated over and over again in the ognize the dying and rising rhythm in our Constitution of the Sacred Liturgy is that own everyday life. As our awareness of liturgy first and foremost enacts in the this continues to grow ever deeper, we here and now the dying and rising mys­ also become aware that the rhythm of tery of Jesus and that we are to be full, liturgy is identical to the rhythm of our conscious and active participants in this daily Christian living. In a sense liturgy is mystery by right of our baptism.8 If liturgy a practice in recognizing our baptismal enacts the paschal mystery in its very dying and rising mystery so that as we live structure, then one aspect of participation the "messiness" of our everyday lives we is to discover in the celebration itself how are more equipped to recognize Christ's this dynamic rhythm is present to us in mystery at work in us.

4 Directory, no. 164. 5 These are the benefits of eucharistic adoration mentioned in no. 164 of the Directory. 6 See also question 12, "How do popular devotions relate to our responsibilities toward others in our world?" in the U.S. bishops' recent statement, "Popular Devotional Practices: Basic Questions and Answers" (USCCB, November 12, 2003). Here the bishops link missio to the social dimension of the gospel; since the rite of expo­ sition includes a Liturgy of the Word, this social dimension of the gospel would be explicit when a gospel proclamation is chosen fro the proclamation of the word. 7 I use "dying and rising" as a shorthand metaphor for paschal mystery, but clearly this mystery means more than just cross and resurrection. It also includes Jesus' incarnation, life and mission, death, resurrection ascension, and sending of the Spirit. 8 See especially SC nos. 2, 5, 6, 14, 102, 104, 106.

Volume 37 • Number 179 • 237 Eucharistic Adoration and Missio

9 It is our right to demand that our eucharis­ tery (into which each of us is baptized ) tic celebrations be so authentic and well both models and demands this self-giving. celebrated that they clearly issue forth the 0 prophetic challenge to die to self because Presence' without this death we cannot enter into The Church has a long history of encoun­ the transforming new life that is the grace tering Christ under differing modes of of liturgy. We can't have life without presence-in the Church in general in embracing death. We can't grow in our various ways (for example, when the loving relationship with God without church teaches) but especially in liturgical dying to self. This is the very essence/ celebrations: in the person of the presid­ meaning of the paschal mystery. Only ing priest, "but especially in the eucharistic thus transformed from death to life by species" of bread and wine, in the word liturgy can we undertake authentic mis­ proclaimed, and in the assembly. 11 The sion, for liturgy dismisses us to go forth to two uses of "especially" are significant live the dying and rising rhythm of here and can be understood as pointing to Christ's mystery; indeed, liturgy dismisses the basis or starting point for a considera­ us to go forth and be Christ in our frac­ tion of Christ's presence with respect to tured world. eucharistic adoration. The relation between ministry and adora­ By singling out liturgical celebrations in tion is precisely that relation between their comments on Christ's presence, the dying and rising. In ministry we spend Council Fathers underscored these rites to ourselves for the sake of others. Hence, be what we might call "privileged our very Christian living cannot be with­ moments" for encountering Christ in the out demands and self-sacrifice. At the dying and rising rhythm of the paschal same time we are called to die to self, in mystery. Liturgy is the enactment of adoration we lovingly unite ourselves Christ's paschal mystery in the here and with Christ in the peace and silence of now (as we said above in the section on adoration and are restored in body and paschal mystery) and our full, conscious, spirit to new life. Dying and rising! In and active participation in this mystery is other words, the dynamic relationship of the way we reinforce our Christian iden­ ministry and adoration is simply one other tity as Christ's body and our mission to be way to express the paschal mystery in our faithful disciples through gospel living. Christian living. Without this ministry Furthermore, the importance of Christ's counterpart adoration risks becoming a presence in the eucharistic species cannot "feel good," entirely personal experience be emphasized enough because this conse­ that is actually the exact opposite of self­ crated bread and wine is our messianic gtvmg. Adoration of the Blessed food; we eat and drink and in that action­ Sacrament (which includes the mystery of response to Christ's gift of self we become Jesus' own self-giving-at the incarna­ ourselves the very presence of the risen tion, through his public ministry, on the Christ for others. In liturgy and at cross, in Eucharist) calls for meditation on Communion we encounter the Christ we Jesus' self-giving that leads to our own are and are becoming. This very greater commitment to self-giving. encounter draws us into the mystery, but Adoration leads to ministry, to care and more: it draws us into the life of Christ so concern for others. Christ's paschal mys- that we might live and do as Christ.

9 See Rom 6:3-11. 10 Elsewhere I have addressed the modes of Christ's presence as they pertain to a discussion of eucharistic adora­ tion and so I won't repeat that here; see Joyce Ann Zimmerman, C.PP.S., "A Blessing in Disguise? On Adoration of the Blessed Sacrament," National Bulletin on Ururgy 30/169 (Summer 1997) 98-99. 11 SC, no. 7, italics added.

238 • National Bulletin on Liturgy Eucharistic Adoration and Missio

Adoration of the Blessed Sacrament pre­ rising and dying of the paschal mystery. supposes belief in the real presence of We Christians live with feet planted Christ. However, this belief must rest on deeply in this world at the same time that more than philosophical/theological/doc­ we already share in the promises of ever­ trinal explanations (that is, transubstanti­ lasting life. To be drawn into the bliss of ation). Belief in the real presence of the "already" is actually challenge to live Christ in the Eucharist is primarily a mat­ the "not yet" in lieu of this final fulfill­ ter of faith arising from profound encoun­ ment. We cannot separate life from death, ters with this mystery in all its awe and already from not yet, resurrection/escha­ wonder. So, a first point to make about tology from the demands of gospel living Christ's presence is that eucharistic adora­ in the here and now. Thus both tion is a public witness to belief that Christ's Communion and adoration ( resurrec­ risen presence is here among us in this tion/eschatological moments) include an sacrament. To assert this point is to imply inherent claim on our lives; we are moved much more. to live in our world in such a way as to has­ The Blessed Sacrament isn't the presence ten the establishment of God's reign, the of Christ's historical, humanly enfleshed Second Coming of Christ, and the fullness body; it is the presence of Christ's risen of time. All gospel ministry, then, has an body. This distinction is important not eschatological bent at the same time that just to allay some of the accusations even Communion and adoration postulate the now still being heard occasionally about gospel ministry of care and concern for 13 eucharistic practice (for example, we others. The complete mystery is actually Catholics are cannibals because we eat visible in both Communion/adoration and human flesh and drink human blood), but ministry at the same time that Commu­ the distinction takes us to the heart of the nion/adoration focuses us on resurrec­ mystery: the Eucharist is a sacrament of tion/eschatology, and ministry on the resurrection that cannot be separated dying of self-giving. 12 from eschatology. For this reason eucharistic adoration is Specifically, eucharistic adoration immerses always a sign of hope to the world and us in Christ the resurrected One and draws hope for a better world. Adoration is one us beyond this life to union with the glori­ way to announce gospel value priorities ous Christ who now sits at God's right and that these evangelical values will ulti­ hand and reigns eternally. When we keep mately be victorious as well as one way to this resurrection, eschatological perspec­ challenge the world in its foibles and sin­ tive at the forefront, we are better able to fulness. The ministry that flows from grasp that eucharistic adoration is a eucharistic participation and adoration reminder (to ourselves and others) that always has this eschatological thrust--our this life isn't all there is. At the same time concern and care for others is an we already share in resurrected life and the announcement that God's reign will tri­ eternal glory it promises (through umph and that God's goodness and gener­ Communion and adoration), we still long ous gifts to us ultimately lead those who for our participation in its consummation are faithful to God's will to everlasting in the fullness of time. The "already-not adoration before the triumphant Lamb yet" of resurrection/eschatology and min­ who was slain and who now reigns victo­ istry parallels the "already-not yet" of the riously at God's right hand.

12 Eschatology is the science of the end rimes that will be ushered in by Christ's Second Coming when some will be gathered back to God to share in eternal glory and others will be banished to eternal punishment (see Matt 25). 13 This is a point rarely developed when discussing Christian ministry, but is an important one that broadens our notion of ministry beyond simply doing good to being good for the sake of establishing God's reign.

Volume 37 • Number 179 • 239 Eucharistic Adoration and Missio

This discussion about resurrection and should come, and that grace should eschatology leads to a second point about come thence upon the bread and Christ's risen presence in the Blessed wine offered, that they may be Sacrament: Eucharistic adoration challenges known to be truly the body and us to carry over our belief in Christ's risen blood of our Lord, the memorial of presence in the Blessed Sacrament to practical immortality. dignity of aU others because respect for the He prays that the grace of the Holy of the body of Christ. Each they are members Spirit may come upon all gathered with our time we respond at Communion together, that they may be united as "Amen" to "Body of Christ," we are really into one body by partaking of the saying two things: this consecrated host is one body our Lord ... 14 the body of Christ and we baptized people are members of the body of Christ. When What we easily miss in our own Western we use the language "body of Christ" to Liturgy's eucharistic prayers is that God refer to the Blessed Sacrament as well as transforms both the gifts and ourselves to the baptized, we are not using two dif­ into the body of Christ in relation to all ferent phrases to mean two different other members of this risen body. things. We are using the same phrase to The issue that eucharistic adoration raises refer to two different modes of presence of is that we believe ourselves and others to the one and same Christ. Our belief in be the body of Christ just as really-albeit one mode of presence embraces and under a different mode-as the Blessed builds up our belief in other modes of Sacrament is the body of Christ. Adora­ Christ's presence. tion leads us to accept and act on the fact Pastorally speaking, however, the real that God's gift of nourishment and new challenge here is to recover our baptismal life in Communion and the contempla­ dignity as the body of Christ. Even this tion of this mystery in adoration is for many years after the Council many people the sake of others because it is the same find this a strange way to think-that mystery of presence in that all are members of they themselves are members of the body the same body. Here, again, we locate of Christ and can be a real presence of the Christian ministry within the mystery we risen Christ for others in their everyday adore-whatever we do for the sake of fur­ gospel living. thering God's reign and nurturing God's people is but a practical and active expres­ The Eastern Church expresses this double sion of our contemplative absorption in mode of Christ's presence in the body of Christ's sacramental presence, On the one Christ quite explicitly in what we call a hand, Christ is present to us in the mutual "double epiclesis" (an epiclesis calls down loving embrace of his risen, sacramental the Holy Spirit in blessing). In Eastern presence in the Blessed Sacrament both as anaphoras (eucharistic prayers) the heavenly food and as adored. On the presider calls down the Holy Spirit on other hand we are that risen, sacramental both the gifts and the people. In the words presence of Christ for all those we love of the fourth-century bishop Theodore of and for whom we care, those who also are Mopsuestia: the body of Christ. The bishop (presider) must ask and Authentic and fruitful adoration of beseech God that the Holy Spirit Christ's presence in the Blessed Sacrament

14 See R.C.D. Jasper and G.J. Cuming, trans. and eds., Prayers of the Eucharist: Early and Reformed (New York: Pueblo Publishing Company, 1987) 136. Our Eucharistic Prayer IV has a similar double epiclesis, although it is "split"-the epiclesis over the gifts comes before the institution narrative with the epiclesis over the people com­ ing after. When the epiclesis is thus split it carries home less clearly that as the gifts of bread and wine are changed into the risen Lord's lxxly and blood, so are the people so changed.

240 • National Bulletin on Liturgy Eucharistic Adoration and Missio and in us necessarily leads to concern for tinuation of what is already done during and care for others. Joyful, life-giving ado­ Mass. First of all, then, eucharistic adora­ ration must produce fruit by our dying to tion and celebration are linked because ourselves for the sake of others. Dying and one (adoration) is a constituent part of rising-the paschal mystery. the other (celebration of Christ's pres­ ence). We move to a third issue for considera­ tion, the relation of adoration to eucharis­ Second, adoration and celebration are tic celebration, before we can finally linked because, as Pope John Paul II articulate a theology and sound pastoral remarks in his recent encyclical on the practice of eucharistic adoration leading Eucharist, 18 the Blessed Sacrament we to missio. adore is a sacred species consecrated by the prayer of the Church during a Relation of Adoration eucharist celebration and directs us to Eucharistic Celebration's toward communion. The Holy Commu­ Adoration proclaims our belief in the nion we receive during Mass and the con­ unique presence of the risen Christ in the templative communion with the Blessed eucharistic species of bread and wine and Sacrament during adoration both have is a sign of our communion with our Lord the same end-prolonged unity with as well as with each other. Adoration is a Christ and with each member of his body. response of awe and worship to that pres­ The Holy Father also reminds us that ado­ ence and union. Adoration begins in and ration" prolongs and increases the fruits of always leads us back to the eucharistic cel­ our communion in the body and blood of ebration, but with much more force and the Lord." 19 implication than the fact that it is at Mass These remarks are fairly obvious and that the bread and wine are confected. don't say anything new, but are an important We look to the eucharistic celebration foundation for any other development of itself as a guide for understanding how the relationship between adoration and adoration and eucharistic celebration are eucharistic celebration. Now, so intimately related in all aspects. however, we wish to move our discussion in a dif­ We begin by noting that adoration has ferent direction. As we mentioned above, always been included in the celebration of the pope explicitly states in his encyclical Mass itself, even to now. After the eleva­ on Eucharist that the Blessed Sacrament tions of the host and chalice the presider we adore originates in a eucharistic cele­ genuflects each time in adoration. 16 After bration. We might propose, then, that the Communion we spend time in worshipful dynamics of the eucharistic celebration prayer. 17 Once a year the liturgy itself pro­ itself are a necessary constituent of scribes an extended period of adoration­ eucharistic adoration. There are, in fact, that is, on Holy Thursday evening at the two interconnected eucharistic dynamics end of the Mass of the Lord's Supper. we might fruitfully pursue: the dying and Adoration, then, already begins during rising of the paschal mystery (which we Mass; continuation of eucharistic adora­ introduced in the first section above) and tion outside of Mass is just that-a con- the fourfold action of Jesus both at the

15 The substance of these reflections on relating the fourfold action of Eucharist to adoration were first devel­ oped to be delivered as a major presentation for the Franciscan Sisters of Perpetual Adoration of LaCrosse, Wisconsin, on August 2, 2003, on the occasion of their celebration of 125 years of perpetual adoration. 16 If the assembly's posture during the eucharistic prayer is standing, the people also bow in adoration while the presider genuflects; see GIRM (the General Instruction of the Roman Missal, 2002) no. 43, U.S. pastoral adaptation. 17 See GIRM no. 88. 18 The April 17, 2003, Holy Thursday encyclical letter Ecclesia de Eucharistia, no. 25. 19 Ecclesia de Eucharistia, no. 25.

Volume 37 • Number 179 • 241 Eucharistic Adoration and Missio

multiplication of loaves (see Luke 9:16 A similar fourfold action takes place dur­ and parallels) and at the Last supper (see ing adoration. Only by offering ourselves Luke 22:9). We begin with the latter on the altar during liturgy-by surrender­ dynamic and then return to the former ing ourselves to God~s"'action within us­ one. can we be transformed into ever more perfect members of Christ's body; simi­ 20 Take, bless, break, give. At the multi­ larly, during adoration we surrender our­ plication of loaves Jesus took bread, selves to Christ's loving presence, giving blessed, it broke it, and gave it to his dis­ ourselves over to him in trust and hope, ciples; at the Last Supper Jesus performed prayer and worship. During liturgy the this same fourfold action over the bread as bread and wine as well as ourselves are well as over the cup of wine. The actions transformed into Christ's body and blood, over the bread and cup shape our full, into being more perfect members of conscious, and active participation in Christ's body; similarly, during adoration Eucharist and how we are to live the mis­ we are transformed by an intense union sio to which this fourfold action leads. with Christ through mutual presence such The presider takes up the bread and wine; that Christ and we are intimately as Jesus offers himself on the altar so do entwined in life and destiny. As the one we place ourselves on the altar and sur­ loaf is broken and wine poured out so that render ourselves in self-offering. The many might be nourished and strength­ presider blesses the bread and wine in con­ ened by it, so during adoration our absorp­ secration; as they are transformed through tion in the all-loving presence of Christ God's action into the very body and blood draws us out of ourselves to become more of Christ, so also are we transformed into than we are by uniting ourselves more being more perfect members of the body fully with Christ and others. Finally, as of Christ. The presider breaks the bread the bread and wine are given for the sake and pours out the wine so that all might of the world, so during adoration do we share in God's nourishment; as the one give ourselves over to Christ in intimate loaf and one cup are broken and poured union and in this very identification with out for the sake of all, similarly do we him do we, then, also accept as our missio "break" out of our own small world and his own salvific mission for the sake of relate to others in such a way that we others. become "more than ourselves" by uniting To make these dynamics clear, we might with-becoming part of--others in love. schematize them as shown in the box The presider gives the gifts to the assem­ below. Several implications become clear bly; as the consecrated bread and wine are when we ponder this dynamic. First, to given to us in Holy Communion for our repeat, both liturgy and adoration go to nourishment, so do we give ourselves in missio. Second, we might notice here a mission and ministry for the care and ben­ reciprocal relationship between take and efit and strengthening of others. bless (between self-giving/surrender and

TAKE BLESS BREAK GIVE liturgy: self-offering on transformation become more missio for the altar with Christ into Christ than ourselves sake of others adoration: surrender to Christ's transformation by absorption into Christ identity with Christ loving presence intense union to become bigger means taking up with Christ than ourselves his mission

20 This fourfold dynamic of take, bless, break, and give is how GIRM introduces and explains the structural ele­ ments of the Liturgy of the Eucharist; see GIRM no. 72.

242 • National Bulletin on Liturgy Eucharistic Adoration and Missio transformation into someone new) and Whether we approach Eucharist and ado­ between break and give (between becom­ ration from the fourfold dynamic of take, ing more than ourselves in order to be bless, break, and give or the paschal Christ's risen presence for others). Third, mystery dynamic of dying and rising, the if we are faithful to each element of the same end result happens: union with fourfold dynamic, God always brings us to Christ that only happens through self­ bear good fruit. Fourth, there is a mar­ offering, which in tum brings new life and velous cooperation between divinity and identifies us with Christ and his salvific humanity in this fourfold action of both mission. In both cases this presence, Eucharist and adoration. union, and new life are not only for our own sake but also for the sake of building In both liturgy and adoration the act of up the body, Christ's Church. In our world self-giving/surrender leads to transforma­ we are the self-offering that Christ tion and missio. Thus the very dynamic of today his saving actions. the fourfold eucharistic action precludes uses to continue iden­ any turning in on ourselves in exclusive Adoration is more that worship; it is personal devotion, but always moves us tifying ourselves so closely with Christ his beyond devotion outside of ourselves to that his mystery becomes our mystery, be in a new and deeper relation with self-offering becomes our own self-offer­ Christ and others. ing, his life becomes our own life, his mis­ sion becomes our own mission. Adoration Paschal mystery. The paschal mystery is is dying to self, giving ourselves over to about self-offering, and through that offer­ Christ's presence. By so doing we are ing resurrection life bursts forth. What united with him in life and mission. happens in Eucharist is the same mystery that happened during Jesus' life: he offers Toward a Theology of himself to the Father in obedience and Eucharist Adoration and Missio self-sacrificing love for humanity. Jesus Several points follow from our first three Christ gave himself on the altar of the sections on paschal mystery, presence, and cross, and he gives himself on the altar of the relationship of eucharistic celebration the Eucharist. Our share in Communion and adoration, and serve to point us is a divine-human union that both nour­ toward a theology of eucharistic adoration ishes us and brings forth in us a more and missio. intense share in divine life. During adora­ tion once again Christ gives himself to us First, our discussion so far impresses on us in self-offering, this time under the mode that adoration is not only a privilege but a of intimate presence, which also leads to necessity if the riches of eucharistic cele­ divine-human union. Incarnated in the bration are to be realized. True, not every­ Blessed Sacrament, this offer of mutual one in the body of Christ is given the time union of intimate presence becomes an and commitment to make adoration so incarnation in us when we give ourselves explicitly a part of daily life as some are over in self-offering to that union of pres­ privileged to share. Sometimes such prac­ ences. Adoration, then, requires of us self­ tical problems as locked churches (unfor­ offering (giving ourselves over to Christ's tunately, a necessity in our society in presence in the Blessed Sacrament) at the many locales) keep us from adoration of same time that it makes available the fruit the Blessed Sacrament even if we can find of our self-offering-intimate union with the time in our busy schedules. For some God and the new life which that union this privilege is more readily available in brings. In this sense adoration itself is an parish churches or in the chapels of uni­ expression of the paschal mystery for it versities or religious congregations. But entails both self-offering and new life, even if this more extended and formal both dying and rising. eucharistic adoration is not a regular part

Volume 37 • Number 179 • 243 Eucharistic Adoration and Missio of daily life, everyone can share at least of God) and to be genuinely disturbed by briefly in the gift that adoration is during an unjustified violence done to others. the time that liturgy itself provides for our Fifth, the internal dynamic of adora­ adoration of the Blessed Sacrament. Both tion--communion with Christ, open­ opportunities for eucharistic adoration ing/emptying of ourselves, becoming (that is, within and outside Mass) not larger than ourselves, spending ourselves only witness to our belief in the real pres­ for the sake of others-is the same internal ence but they also challenge us to dynamic that unfolds in the eucharistic embrace the paschal mystery and bring celebration. This is one more reason why Christ's presence to all we meet in our adoration can never be separated from the daily lives. One practical consequence, eucharistic action itself. then, is that we ought not let the two spe­ cial moments of adoration that occur dur­ Sixth, as with liturgy itself, one measure ing Mass (at the elevations and in the of the depth of our adoration is whether silence after Communion) pass by with­ we are becoming more loving, kind, just, out our full attention and devotion. and forgiving in our daily living. Adoration, then, has practical conse­ Second, adoration has its source and sum­ quences: we cannot adore Christ in the mit in eucharistic celebration. Neglect in Blessed Sacrament and then not be linking eucharistic adoration directly to changed persons who act differently the action of Eucharist runs the risk of its toward others. Those committed to becoming a privatized (and perhaps even eucharistic adoration ought to be the self-centered) devotion devoid of ecclesial leaders in embracing change-not change meaning or mission. Adoration flows from for change's sake, but change that enables Mass (where the bread was consecrated to us to become who God made us in God's be Body), and adoration increases our image to be. desire to celebrate Eucharist. Seventh, and finally, adoration helps us Third, eucharistic adoration is a witness appreciate ever more deeply the gift of to the adoration of the whole Church in Christ to us that Eucharist is. It also pro­ the ceaseless celebration of the one vides the measure of our lives-as Christ Eucharist at all times and everywhere on is, so must we be. This is no small demand earth as in heaven. As such, those who on us! By ourselves we could be discour­ spend time in eucharistic adoration aged. But we are not alone. Adoration embody the hope of the Church, for they heightens our union with Christ, which witness to the journey in which we all in tum assures and strengthens us to shine share to join all the angels and saints in forth as Christ's risen presence in our bro­ heaven in eternal praise of God, even as ken world and enables us to respond to we now join them in our eucharistic cele­ God's grace within as we seek to change brations. Both eucharistic celebration and our world. Adoration never leaves us the adoration are a foretaste of heaven. same, nor does it leave our world the same. Fourth, the unity and solidarity we share as the body of Christ is directly linked to Adoration is an act of worship of our lov­ the gift of Self that Christ offers to us in ing God who gives Self to humanity in celebrating Eucharist. Adoration helps us the most intimate of ways-as food to eat appreciate more clearly this link and and drink, as divine Self broken and opens us to Christ's presence in ever new poured out for us, and loving divine pres­ ways. Adoration also challenges us to ence. Because God gives, adoration is for develop ever deeper respect for the dig­ us a profound act of our receiving this God nity of all members of the body of Christ who gives. Our very receiving involves a (and those non-Christians who are not surrender of ourselves, emptying and members but are nonetheless the beloved opening ourselves for this God who gives.

244 • National Bulletin on Liturgy Eucharistic Adoration and Missio

Adoration invites us to come to God liturgy and adoration but comes to fulfill­ empty, with nothing but ourselves. Herein ment only when our lives are turned is the missio: adoration is not only com­ toward others. The very emptying munion with God but also a union in sol­ reminds us that we are creatures in need idarity with all among us who are empty and God fills. As God fills us, we have and desire to be filled-be that spiritual both the strength and grace to reach out emptiness and longing, material want and to others for their sake. hunger and thirst, emotional imbalance Adoration, then, helps us put into per­ and desire for wholeness and peace. spective our wants and desires and Before our loving and present God, we strengthens us to embrace priorities that share the most profound solidarity with have others first because that is God's way. the poor and needy-sheer emptiness Adoration strengthens us to remember waiting to be filled. that all our actions in this life are nothing Adoration is an act that profoundly links less than steps toward our final fulfillment us with all those in need because in our in eternal life when we need nothing else own emptiness before God we realize that but God. Our intimate but fleeting union all we have and are is pure, undeserved with God in this life is finally a glorious gift. In the final analysis adoration brings and eternal union with the Divine us to missio as we realize that when we are Majesty who chose to love us and be pre­ in God's presence nothing else in life sent to us all the days of life here and really matters except emptying ourselves hereafter. And for that may God ever be so God can fill. This emptying begins at adored and praised! IIJ

Volume 37 • Number 179 • 245 Finding Your Place - in the Lectionary

In 2004-2005, no Sundays are replaced by feasts or solemnities

Year 2004-2005 Page Cycle A Sundays 2004 1st Advent Nov. 28 6 2nd Dec.5 9 3rd Dec. 12 13 4th Dec. 19 16 Christmas Saturday 59-69 Holy Family Dec. 26 70

Sundays 2005 Mary, Mother of God Saturday 82 Epiphany Jan.2 90 Baptism Jan.9 93

2nd in Ordinary Time Jan. 16 458 3rd Jan.23 461 4th Jan.30 464 5th Feb.6 467 6th not celebrated 7th not celebrated -8th ·not celebrated 9th not celebrated

Ash Wednesday Feb.9 110 1st in Lent Feb. 13 114 2nd Feb. 20 119 3rd Feb. 27 122 4th Mar.6 128 5th Mar. 13 134 Palm/Passion Mar. 20 140

246 • National Bulletin on Liturgy Finding Your Place in the Lectionary

Easter Triduum Mass of the Lord's Supper Mar. 24 248 Celebration of the Lord's Passion Mar. 25 252 Easter Vigil Mar. 26 270 Easter Sunday Mar. 27 292

2nd of Easter Apr. 3 306 3rd Apr. 10 310 4th Apr. 17 314 5th Apr. 24 317 6th May 1 321 Ascension MayS 324 Pentecost May 15 348

Trinity May22 416 Corpus Christi May29 418 1Oth in Ordinary Time June 5 484 11th June 12 487 12th June 19 490 13th June 26 493 14th July 3 496 15th July 10 499 16th July 17 503 17th July 24 506 18th July 31 509 19th Aug 7 512 20th Aug. 14 515 21st Aug.21 518 22nd Aug.28 521 23rd Sept. 4 524 24th Sept. 11 527 25th Sept. 18 530 26th Sept. 25 533 27th Oct. 2 536 28th Oct. 9 540 29th Oct. 16 543 30th Oct. 23 546 31st Oct. 30 549 32nd Nov. 6 552 33rd Nov. 15 555 34th () Nov. 20 560 Ill

Volume 37 • Number 179 • 24 7 SEASONAL NOTES The Easter Vigil: When Will It Be Dark Enough?

he world of astronomy defines various degrees of darkness. (For example "civil" refers to the degree of darkness at which a court of law acknowledges reduced vis­ T ibility.) By the consensus of a number of people, "nautical twilight" best matches the meaning of "nightfall" as used in the sacramentary for the earliest acceptable time to begin the celebration of the Easter Vigil. Adjustments have been made to accommodate daylight saving time. Readers are advised to use the hour given for the centre nearest to their own situation. Readers in the far north are invited to suggest other more relevant centres if those listed below prove unhelpful. Information for northern centres can be provided in a future issue. II]

Time of "Nautical Twilight" (Darkness) on the Night of Easter Vigil

Date Vancouver Edmonton Winnipeg March 26, 2005 7:49 8:22 8:07 April 15, 2006 9:25 10:06 9:44 April 7, 2007 9:09 9:47 9:28 March 22, 2008 7:43 8:14 8:01 April 11, 2009 9:18 9:57 9:36

Date Toronto Montreal Halifax St. John's March 26, 2005 7:44 7:24 7:43 7:35 April 15, 2006 9:11 8:54 9:11 9:08 April 7, 2007 9:00 8:41 8:59 8:54

March 22, ZQOe ]:3~ - 7:l9. '7,;:38 ...... 7,.:29 •. - ' April 11, 2009 9:06 8:48 9:06 9:01

(Times for the coming year appear in bold. In shaded years the Triduum begins before the community has moved to Daylight Saving Time.)

248 • National Bulletin on Liturgy MUSIC FOR THE SUNDAY ASSEMBLY Year A: Lent - Triduum - Easter Season {February 9 - May 15)

he following suggestions for music in the liturgy for Lent, the Triduum, and the Easter season are from Catholic Book of Worship III, Canada's official hymnal for Tthe English sector. Those who use other hymnals are advised to look at the titles and themes of the selections suggested and choose music with similar themes from their own repertoire.

Some pastoral notes 1. The assembly's singing always has the priority, since this is their sung prayer, and those who are responsible for leadership need to keep the people's right to sing at the forefront when they make their choices. Since an assembly is more likely to sing what is familiar to them, it is best to include only one new song or acclamation in a given liturgy, and perhaps only one during a given season, such as Lent or Easter. Thus it takes long-term planning to build a suitable repertoire of liturgical music for a parish. 2. Liturgical musicians are not an entity unto themselves in the liturgy but are part of a community that celebrates together. It is important that the music leaders work with the parish's liturgy committee and their pastor when preparing their music and are aware of the other ministries as they lead the parish in singing. 3. The Triduum is the high point of the liturgical year, and the way the music is pre­ pared should reflect that. Some large parishes that have several choirs for the Sunday liturgies bring these choirs together into one for the Triduum to give a sense of unity to the three celebrations and an experience of the whole for the members. 4. It is best to choose one setting of the gospel acclamation, eucharistic acclamations, and the Lamb of God to use throughout the season, i.e., one for Lent and another for the Easter season (the best one the parish knows), and use them only during that season. People will eventually become more aware of the season because they asso­ ciate certain music with that season. 5. Regarding instrumental music during Lent, the 1988 "Circular Letter Concerning the Preparation and Celebration of the Easter Feasts" by the Congregation for Divine Worship says that "musical instruments may be played only to give necessary support to the singing" (no. 17). This implies that instrumental music apart from supporting the singing is used at other times, such as during the time when people are gathering before the liturgy starts as a sign of hospitality to the body of Christ.

An optional entrance song for the First Sunday of Lent The "Circular Letter Concerning the Preparation and celebration of the Easter Feasts" suggests the following the First Sunday of Lent: "The first Sunday of Lent marks the

Volume 37 • Number 179 • 249 Music for the Sunday Assembly beginning of the annual lenten observance. In the Mass of this Sunday there should be some distinctive elements which underline this important moment; e.g., the entrance procession with litanies of the saints" (no. Z3 ). There are several points to consider here. First of all, the directive calls for distinctive elements to mark the beginning of Lent, something such as a piece of music which is repeated every year. Secondly, if the litany of saints is used, note the connection with the Easter vigil, during which the litany of saints is sung during the baptism rite.

Suggestions for Sundays in Lent Entrance 352 Again We Keep this Solemn Fast 367 Lord, Who throughout these Forty Days 359 Come to the Water 366 0 Raise Your Eyes on High 3 71 0 Sun of Justice, Fill our Hearts 582 Praise the One Who Breaks the Darkness Preparation of Gifts 353 Take Up your Cross 360 Eternal Lord of Love 369 0 Merciful Redeemer 3 73 Tree of Life 374 With our God 503 For the Healing of the Nations Communion 487 You Are Near 599 No Greater Love 597D Bread of Life 605 I Am the Living Bread 611 Take and Eat 67 Ubi Caritas 610 Taste and See (see also 167, 170, 173) Final Song (always optional) 368 0 Cross of Christ 435 Lift High the Cross 441 You Are the Way 442 Praise to You, 0 Christ our Savior

Suggestions for Sundays of Easter Entrance 389 Jesus Christ is Ris'n Today 385 Christ the Lord is Ris'n Today 406 Sing with All the Saints 388 Hail Thee Festival Day 396 This Is the Feast of Victory 399 Hail the Day That Sees (Ascension) 391 Sing We Triumphant Hymns 409 Creator Spirit, Lord of Grace (Ascension) (Pentecost) 414 Send Us Your Spirit (Pentecost) Preparation of Gifts 384 Christ Is Alive 392 That Easter Day with Joy was Bright 394 The Light of Christ 395 The Strife is O'er 397 This Joyful Eastertide 398 We Know That Christ Is Raised

250 • National Bulletin on Liturgy Music for the Sunday Assembly

402 We Who Once Were Dead 408 Come To Us (Pentecost) 410 0 Holy Spirit (Pentecost) 413 Filled with the Spirit's Power (Pentecost) Communion 603 Gift of Finest Wheat 393 Something Which Is Known 403 Now the Green Blade Rises 599 No Greater Love 605 I Am the Living Bread Final Song 386 Good Christians All, Rejoice 400 Praise To God in Heav'n Above 383 Alleluia, Give Thanks 401 Praise the Lord (Ascension) Glory to God This song of praise is omitted during Lent. It is sung ("with bells on") during the Mass of the Lord's Supper to mark the beginning of the Triduum and during the Easter vigil (again "with bells on") when the Triduum reaches its climax. It is sung during all of the Sundays during Easter and also on each of the weekdays in the Octave of Easter. Responsorial psalms Musicians are encouraged to use the responsorial psalms provided for each celebration in CBW 11I. If, however, the assembly is not accustomed to singing a different refrain for each Sunday or the cantors have difficulty learning a new one each week and the parish is better off using a seasonal psalm, seasonal psalms are provided in the hymnal for the five Sundays in Lent and the Sundays of Easter. Gospel acclamation During Lent the Alleluia is dropped and another acclamation of praise is used in the gospel acclamation. See CBW III, nos. 258-65. The Alleluia is also not used in other musical settings, such as the Great Amen, and hymns that include the Alleluia are not used.

Music for Specific Rites Ash Wednesday: During the imposition of ashes: Psalm 51 (CBW III 41, 44, 57, 83); 621 A Grant to Us, 0 Lord; 364 Have Mercy on Me. (Other music may be the same as that for the First Sunday of Lent.) Passion (Palm) Sunday • At the beginning: 59, 60 or 61 Hosanna • Procession with palms: 62 All Glory, Praise and Honor • Proclamation of the Passion: at specified places sing either the gospel acclamation (refrain) or choose from the following: CBW III, 45, 47, 52, 64. Triduum 1. Holy Thursday: Mass of the Lord's Supper • Entrance: 435 Lift High the Cross, or any other song that glorifies the cross • Washing of Feet 67 Ubi Caritas 595 Christians, Let Us Love One Another

Volume 37 • Number 179 • 251 Music for the Sunday Assembly

• Presentation of gifts 376 Where True Love and Charity 599 No Greater Love • Tr_ansfer of reserved Sacrament 68B Hail Our Savior's Glorious Body 68 Pange Lingua

2. Good Friday • Silence at entrance • General Intercessions: CBW III 71 • Veneration of the Cross: CBW III 72, 73, 74 69 Sing, My Tongue, the Song 435 Lift High the Cross of Triumph 381 Sing, My Tongue, the Ageless Story 368 0 Cross of Christ 379 Behold the Wood 373 Tree of Life 382 When I Behold the Wondrous Cross

3. Easter Vigil • Procession with Easter candle: CBW III 75A, B, or C • Easter proclamation: 2830 • Rites of Initiation Litany of Saints : 86 Blessing of water: 87 and 88, or 618 Who Calls You By Name Baptism (after each one): 4E or 4F • Renewal of baptismal promises 394 The Light of Christ 615 How Great the Signs of God's Love 23 7 Music for the Sprinkling Rite

4. Easter Sunday • Sequence: CBW III 690 • Renewal of baptismal promises: See above. -- • Dismissal: 6L 5. Pentecost • Sequence:692 ~

252 • National Bulletin on Liturgy EtCetera

This feature offers answers to questions on Regarding the meaning of recetvmg matters concerning liturgy. Communion in this manner, the docu­ ment says: Communion in the hand This manner of receiving Com­ Communion in the hand Q: When was munion shows forth very closely the Canada? introduced in symbolism of our Lord's Last A: Communion in the hand was the Supper; he wanted to choose a very Church's practice from the beginning human gesture-that of eating until the ninth century, when unleavened bread-as a sign wherein he would bread came into use and when a change give Himself. took place toward eucharistic devotion. The communicant receives the This traditional practice was restored in host in his hand and brings it to his 1969, when the Holy See granted permis­ mouth. The action emphasizes an sion to bishops' conferences that had active personal involvement, one of requested it to introduce Communion the goals of the liturgical renewal. received in the hand. It is also a reason for him to In Canada the practice was restored, at strengthen his faith in the great the request of the bishops' conference, in truth: it is the Body of Christ which 1970 by a decree from the Congregation he touches with his hands. "Let no for Divine Worship dated February 12. one eat the Body of the Lord with­ The choice of receiving in one's hand or out first adoring it," says St. on the tongue was left entirely up to the Augustine. individual communicant, and the com­ It awakens in the Christian a sense munion minister is to respect that choice. of his personal dignity. Since he has The method of receiving in one's hand is a member of the Body of based on a statement written by a fourth­ become Christ by his Baptism, he may century , John Chrysostom, who said receive the Body of Christ in his that the faithful should extend both him an invita­ hands, making with "the left hand a hands. Let it be for respect for him­ throne for the right hand, which receives tion to deepen his Jesus the King." self and for all redeemed in Christ. To quote Pope Saint Leo: A document prepared in March 1970 by 'Be well aware, 0 Christian, of your the National Liturgy Office recom­ dignity ... Remember of what Head mended the following regarding the and of what Body you are member' method of receiving: "It may be useful to (Sermon XXI). propose to the faithful a precise way of To receive Holy Communion in receiving the host: the communicant one's hand is not something new. extends his hands, one on top of the Indeed, it was the only form in use other; he receives the host in the palm of from the beginning of the Church his hand, and with the other hand, takes until the end of our first thousand the host and puts it into his mouth." The years. document adds that "the faithful should consume the host before returning to Finally, responding to the invita­ their seats." tion of our Lord: 'As often as you do

Volume 37 • Number 179 • 253 EtCetera

this, you will do it in memory of The text of the Sunday Celebration of the me,' to receive Holy Communion Word and Hours, on the other hand, was in one's hand points out that at prepared as such, approved by the bishops Mass we do what Christ did at the of Canada·f<'lr use,in-<'ltweountry and pub­ Last Supper; he took bread, he lished in 1995 in English and in French. broke it and gave it to his disciples, Both versions have the singular version in saying: 'All of, take and eat of this.' the invitation to communion: "Behold the Lamb of God who takes away the sin of the world" and" ... l'Agneau de Dieu Communion rite: "sin" or "sins" qui enleve le peche du monde." So, it is Q: In the invitation to communion in surely not a mistake. the Sunday Celebration of the Word and Hours, we say, "the sin of the world" while How can we understand this singular ver­ in the Mass we say "the sins of the world" sion: "Lamb of God who takes away the at the Lamb of God. Is there a reason for sin of the world"? First of all, it is impor­ this? tant to remember that the singular ver­ sion was used, according to the gospel of A: It might be worth noting that the John, by John the Baptist, when he recog­ Glory to God as printed in the nized in Jesus the long-expected Messiah, Sacramentary uses "sin of the world," not saying, "Here is the Lamb of God, who "sins of the world." takes away the sin of the world ... " (] ohn 1.29). This is the long-expected One that In the Latin typica text of the we receive in eucharistic communion. Sacramentary (Missale Romanum), we find the plural form: The words of John the Baptist blend the idea of the "suffering servant" of the Lord: - in the to Glory God: "Gloria in excelsis " ... he has borne our infirmities and car­ Deo ... qui tollis peccata mundi, ... "; ried our diseases; ... he was wounded for - in the Lamb of God: "Agnus Dei, qui our transgressions, crushed for our iniqui­ tollis peccata mundi ... "; ties; . . . He was oppressed, and he was afflicted, yet he did not open his mouth; - in the invitation to communion: "Ecce like a lamb that is led to the slaughter, Agnus Dei, ecce qui tollit peccata mundi, and like a sheep that before its shearers is " silent ... " (Is 53.4, 5, 7; cf. Acts 8.32-33). In the current CCCB English Sacra­ Jesus Christ, the "suffering servant" of the mentary, one finds the singular form in Lord, took all sin on himself and offered the Glory to God ("Lamb of God, you himself as a "lamb of expiation" ( cf. Lev take away the sin of the world"), and the 14). He also was the Passover lamb ( cf. Ex 12; John 19.36) plural form in the Lamb of God ("Lamb of in the ritual which sym­ bolizes Israel's redemption, as St. Paul God, you take away the sins of the world writes, "Clean out the old yeast so that ... ") and in the invitation to communion you may be a new batch, as you really are ("This is the Lamb of God who takes unleavened. For our paschal lamb, Christ, away the sins of the world ... "). There has been sacrificed" (1 Cor 5. 7). may have been a mistake (which will be corrected in the English translation of the The plural form may underline the long new [third] edition of the Roman Missal) list of our own faults, and the singular in the singular version in the Glory to form, our sinful condition--or original God. sin. [I]

254 • National Bulletin on Liturgy Brief Book Reviews

Ars Liturgiae: Worship, Aesthetics and the academy. Drawing on both eastern and Praxis, edited by Clare V. Johnson western sources, Fagerberg argues persua­ (Chicago: Liturgy Training Publications, sively that liturgical theology is theologia 2003); 269 pp., $21 US. prima. This work is recommended for the This work is a collection of essays by friends serious student of liturgy and, indeed, any­ and colleagues of Nathan Mitchell, pub­ one who wonders why the liturgy holds a lished in his honour on the occasion of his central place in the Christian life. sixtieth birthday to celebrate his gifts as teacher, musician, poet and lover of the A Harvest for God: Christian Initiation in liturgy. The essays in this collection by dis­ the Rural and Small Town Parish, by tinguished American liturgists cover a wide Michael Clay (Chicago: Liturgy Training range of topics including eucharistic prac­ Publications, 2003); 184 pp., $18 US. tices in the Late Antique East (Robert Taft) The sub-title of this book is a bit of a mis­ and in Lutheranism (Maxwell Johnson), the nomer. The book does indeed specifically role of speech, poetry and imagination address implementing the RCIA in a rural (Edward Foley, Gil Ostdiek, and Patrick or small-town setting, but everything that is Collins, respectively) and preaching (John said applies to every parish community: Melloh and Andrew Ciferni). All the essays small or large, rural or urban. Relating the in this collection are scholarly and thought­ stages and rites of adult initiation to the provoking, clearly intended for the profes­ stages and rites of Christian marriage, the sional liturgist or serious student of liturgy. author offers insightful anecdotal descrip­ Especially recommended are the two very tions of each element of the RCIA as expe­ accessible essays on preaching. In one, John rienced in a rural community. In addition, Melloh offers a fine expose on the vocation Michael Clay offers analysis of the catech­ of the preacher. Andrew Ciferni, in his esis, ritual experiences and mystagogical essay, discusses preaching at the Eucharist reflection following each rite. Very helpful on High Holy Days, and invites the reader appendices provide practical models for cat­ to especially consider the preface texts as a echetical sessions, discernment discussions way of framing the scripture-based homily. and ritual preparation.

Theologia Prima: What is Liturgical This is an eminently user-friendly and prac­ Theology? by David W. Fagerberg tical resource, which puts flesh on the direc­ (Chicago: Liturgy Training Publications, tives for the process of initiation and the 2004); 242 pp., $32 US. rites we celebrate with catechumens and into full commu­ Based on the previous work of Aidan candidates for initiation for pas­ Kavanagh, Robert Taft and Alexander nion, and very highly recommended in all parish Schmemann, the author of this scholarly tors and initiation teams work seeks to further define liturgical theol­ settings. ogy as foundational theology which takes place within the community engaged in Masterworks of God: Essays in Liturgical liturgy. Echoing the words of Kavanagh, he Theory and Practice, by M. Francis (Chicago, IL: Liturgy Training identifies the liturgy as the Church in Mannion Publications, 2004); 263 pp., $18 US. motion and advocates that the liturgy is the ascetic means by which the Christian is In this collection of essays, which have pre­ capacitated to imitate Christ. Hence, litur­ viously appeared in a variety of scholarly gical theology is not one branch of theology, journals, the author addresses such topics as nor is it a discipline that belongs solely to penance and reconciliation, Mass stipends

Volume 37 • Number 179 • 255 Brief Book Reviews and eucharistic praxis, liturgy and culture, Living the Lectionary: Links to Life and liturgical music, and shaping the liturgical Literature, Year C, by Geoff Wood agenda for the future. The author offers an (Chicago: Liturgy Training Publications, analysis of the current thinking on each of 2003); 14~ pp., ~1.6 U$. the topics treated. He concludes each essay The author provides a brief reflection on by presenting what might be considered one of the readings for each Sunday of the either a compromise or balanced position Sunday Lectionary, Year C. Each reflection on the topic. The introductory essay, from incorporates an excerpt from or reference to which the title of the collection is taken, classic literature or a movie, TV show or provides a thoughtful overview of the treat­ music as a way of connecting the reading to ment of liturgy in the Catechism of the the presence of God in daily life. Catholic Church under the rubric of "critical affirmations." There is definitely some food The reflections seem to presume a consider­ for thought in these essays, but no signifi­ able familiarity with classic literature on the cantly new insights for the serious student of part of the reader. The reflections are also liturgy. limited to only one of the readings for each Sunday, and do not take into account the Daily Lenten Meditations: Prayerful relationship between the three readings pro­ Reflections from John Paul II, edited by claimed each Sunday. Nevertheless, there Rev. Max Polak (Chicago: Liturgy Training are a few gems in the collection, which will Publications, 2004); 100 pp., $14.95 US. prove especially HELPFUL for those entrusted with the ministry of preaching. This collection of excerpts from the writ­ ings and homilies of Pope John Paul II is Voices from the Valley: Hymn Texts with arranged to connect with the daily Biblical Reflections, by Genevieve Lectionary readings for Lent and the Glen, OSB (Portland: OCP Publications, Sunday readings for Year A of the Lec­ 2003); 168 pp., $17.95 us. tionary. They provide an excellent resource for personal prayer and, in some cases, may Each of the forty-two original hymn texts in be helpful to homilists. Recommended. this collection is accompanied by the author's pastoral commentary, a suggested Ordering the Baptismal Priesthood: familiar hymn tune and occasions for use. Theologies of Lay and Ordained Genevieve Glen has a wonderful gift for Ministry, edited by Susan K. Wood lifting out metaphors from the Scriptures (Collegeville, MN: Liturgical Press, 2003); and shaping texts which express the 275 pp., $26.95 US. Church's prayer. Included are texts for the liturgical year, daily prayer, and sacramental This is an excellent collection of essays on rites. Every serious pastoral musician will the theologies of lay and ordained min­ want a copy of this collection both for their istries. The essay on the Ecclesiological personal prayer and for communal song. of Ministry (Richard R. Foundations Highly recommended. Gaillardetz), Priesthood Revisited (David N. Power), Presbyteral Identity within Parish Identity (Susan K. Wood) and Laity, Ministry and Secular Character (Zeni Fox) Reviewed by Murray]. Kroetsch IIJ are especially insightful and provide the reader with a good balanced understanding of the relationship between ordained and lay ministries in today's Church. Highly rec­ ommended for all clergy and laity engaged in pastoral ministry.

256 • National Bulletin on Liturgy An essential book for every Christian home BlessingsAND Prayers FOR HOME AND FAMILY

In straightforward language that is clear sacramental preparation classes, marriage and dignified, this new 384-page book of encounter groups, and other parish and blessings offers hundreds of traditional community groups. A dedication page and contemporary blessings and ritual allows you to write a personal word to prayers, suitable for all occasions in the life the one to whom you offer the book. of Christian families and communities. It Two convenient formats will be useful for marking milestones, such Blessings and Prayers for Home and Family as weddings or the birth or adoption of a is available in softcover and hardcover child, for celebrating important family rit­ editions. Both editions are set in highly uals, such as birthdays or anniversaries, readable two-colour text. and for offering solace in times of sorrow. Softcover A book that will be used year round, The high-quality softcover edition is mod­ and treasured for years to come estly priced for families. Special quantity The range of blessings and prayers in this discounts will allow parishes and other collection touches on everything from organizations to stock up and save. farming and fishing to computers and fam­ 384 pages, 15.3 x 22.9 em, ily pets. The book also includes the very 1-4 copies: $29.95 beautiful basic and traditional prayers, 5-24 copies: $27.95 such as grace before and after meals, 25 +copies: $24.95 creeds, litanies, the rosary and Way of the (code 182-376) ISBN 0-88997-492-6 Cross. Hardcover Make your next gift long lasting The hardcover edition features two ribbons and meaningful to mark favourite passages. Its handsome Designed for real-life situations at home, at cover and strong binding make the book a work, in the parish or in the community, particularly beautiful gift that will serve Blessings and Prayers for Home and Family generations. makes an ideal gift for Christmas, wed­ 384 pages, 17.2 x 25.4 em, $45.00 dings, anniversaries, birthdays, and other (code 182-383) ISBN 0-88997-503-5 celebrations or events. It would be a valuable resource for adult faith groups, (Taxes and shipping are extra)

CCCB Publications Tel.: 1-800-769-1147 www.cccbpublications.ca Fax: (613) 241-5090 Canadian Conference of Catholic Bishops E-mail: [email protected] 2500 Don Reid Drive, Ottawa, Ontario K1 H 2J2 Web site: www.cccb.ca 't.

..

PAP Registration No. 009647 Publications Mail Agreement No. 40811530