Liturgy a Review Published by the Canadian Conference of Catholic Bishops

~" ~~ Salle de lecture Number 148 ·~ '-~J Reading Room Volume 30 ~,~ Spring 1997 ·~. Preparing for the ··~. · Jubilee Year 2000 ·

32-548 I 'I national bull.etin o"Litur ~-

Preparing for the Jubilee Year 2000 National Bulletin on Liturgy A review published by the Canadian Conference of Catholic Bishops.

This bulletin is primarily pastoral in scope. Editor: It is prepared for members of parish liturgy Zita E. Maier, OSU committees. readers, musicians. singers. catechists. teachers. religious. seminarians. Editorial Office: clergy. diocesan liturgical commissions. NATIONAL LITURGY OFFICE and for all who are involved in preparing, 90 Parent Avenue C613) 241-9461 celebrating, and improving the community's Ottawa. Ontario extension 276 life of worship and prayer. K1N7B1 Business Office: Editorial commentary in the bulletin is the NOVALIS responsibility of the editor. P.O. Box 990 Outremont. Quebec H2V 4S7 1-800-NOVALIS C668-254 7)

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Publisher: National Bulletin on Liturgy. PUBLICATIONS SERVICE copyright © Concacan Inc .. 1997. Canadian Conference of No part of this bulletin may be reproduced Catholic Bishops in any form without the prior writ.ten per 90 Parent Avenue mission of CCCB Publications SeNice. Ottawa, Ontario K1N 7B1 International Standard Serial Number: ISSN 0084-8425 Legal deposit: National Ubrary. Ottawa. Canada Second Class Mail: Registration Number 2994. Volume 30 • Number 148 • Spring 1997

national bulletin on ttur• ..

Preparing for the Jubilee Year 2000 --"

Page

Introduction ...... 3

Great Jubilee of the Year 2000 Denotations and Connotations of Jubilee: Reflections on its Origins and History ...... Bede M. Hubbard 4 Principal themes and concerns of the Apostolic Letter Tertia Millenia Adveniente ...... Bede M. Hubbard 10 Pastoral Possibilities ...... Bede M. Hubbard 16 Pastoral Resources ...... Bede M. Hubbard 18 Pastoral Letter on the Jubilee Year 2000 ...... Bishop Henri Goudreault 20 The Jubilee Year 2000 and the Liturgy ...... 25 A Prayer in Expectation of the Jubilee Year 2000 ...... 34 Liturgical Music: Integrating Music and Text ...... Della Goa 35 Choosing "Good" Music. I. Melody ...... Della Goa 36 Regional Liturgy Conferences Hold Annual Meetings ...... 39 Communion from the Cup: Document ...... 41 Summary of Responses to Questionnaire Regarding Communion from the Cup ...... 49 Acclamations within the Eucharistic Prayer: Document ...... 53 Pastoral Reflections on the Use of Eucharistic Acclamations ...... John G. Hibbard 60 Brief Book Reviews 63 Summer Schools Summer Institute in Pastoral Liturgy ...... 19 Summer School in Liturgical Studies ...... 24 Summer School for Musicians ...... 62

2 • National Bulletin on Liturgy Introduction

eaders of the National Bulletin on Liturgy will have noticed that this issue has a new look. Long-time readers will likely be aware that such a change signals a change in Reditors, and that is indeed the case. The editor of the the past nine years, Dr. r This first issue under a new editorial hand Frank Henderson, has left a legacy that has deals with a topic some may have thought affirmed my deep respect for someone who about a lot - or perhaps only a little - the has contributed much to the better under Great Jubilee of the Year 2000. The second standing of our liturgy. The two awards phase of the preparatory stage, the three given him in 1996, described in the last year period of immediate preparation, is issue, attest to the scope of his work in already upon us. This issue, therefore, liturgy. The first of these came from an attempts to provide some background institution in the city in which he lives; St. information and some resource material to Stephen College of Edmonton awarded help various groups develop or expand him an honorary Doctor of Divinity at their activities in preparation for the great their convocation in September. In June it jubilee. Bede M. Hubbard's articles provide both background had been announced that he was to on the practice of observing receive from the North American jubilees and suggestions to help dioceses and parish communities plan Academy of Liturgy the Berakah Award, some kind of action. Bishop Henri the first Canadian to do so in the 21-year Goudreault's pastoral letter also gives help history of this award. This is certainly a ful information. Some liturgical and other tribute to his work at the international prayer resources are also provided. The level. NBL will continue to publish resource Henderson's work has also included much material and articles as these become available. at the national level- the piece in the last issue of the bulletin mentions some of it. As has been the practice for the NBL, this What is most remarkable to me is that his issue includes documents from the service to the Church in the field of litur National Liturgy Office and the Episcopal gy, flowing from a wide knowledge of his Commission on Liturgy. The document on tory and of current issues, has been an avo communion from the cup, already circulat cation; his profession was teaching bio ed to diocesan offices, will be helpful to chemistry at the University of Alberta. I parish liturgy committees who are dis believe it is order to extend thanks to him cussing the topic and may be looking for for what he has contributed, and it is my some direction. A feature not usually hope that his passion for the liturgy of the included previously is a brief report on the Church will continue to move him to pub activities of various conferences of liturgy lish the fruits of his research and reflection. in English Canada. III

Volume 30 • Number 148 • 3 - Great Jubilee of the Year 2000 Denotations and Connotations of Jubilee: Reflections on its Origins and History

Bede M. Hubbard

he Holy See has made it clear over Just as God made it an occasion to repose recent months that instead of and enjoy the fruit and goodness of cre Temphasizing the beginning of the ation, people as well as beasts of burden third millennium the Church will be cele were to rest and be "re-created" on the brating the Great Jubilee of the Year 2000. seventh or "sabbath" day. It was intended to be a frequent and regular opportunity to The idea of a jubilee is basically a scriptur enjoy and appreciate God's work. al concept, and although additional con Remember the sabbath day, and keep it notations have been added over the course holy. Six days you shall labour and do of history, its fundamental notion is all your work. But the seventh day is a already found in the Pentateuch. Since sabbath to the Lord your God .... For the "year of jubilee" was a celebration in six days the Lord made heaven and every seven sabbatical years, we will begin earth, the sea, and all that is in them, our reflection by examining its comer but rested the seventh day; therefore stone - the sabbath. The notion of the Lord blessed the sabbath day and "jubilee" has had a long development; thus consecrated it (Ex 20.8-12). it is not surprising that a word which is so complex in significance, its denotations, Six days you shall do your work, but on has acquired a number of implied nuances the seventh day you shall rest, so that or connotations. For our purpose it will be your ox and your donkey may have simpler to begin exploring the biblical relief, and your homebom slave and foundation by substituting the term "year the resident alien may be refreshed of release" for "jubilee year." (Ex 23.12).

1. Sabbath This right to enjoy rest, refreshment and The notion of sabbath is intimately linked relief by celebrating and honouring God's with creation and rest. work was not only for humanity and beasts of burden, but for wild animals and the God saw everything that he had made, earth itself. The land was to enjoy a sab and indeed, it was very good .... And bath every seventh year. During this peri on the seventh day God finished the od the productivity of creation was work that he had done, and he rested not to be given over to commercial inter on the seventh day from all the work ests and the preoccupations of making a that he had done. So God blessed the living but to acknowledging the basic seventh day and hallowed it ... (Gen needs for food and rest common to all 1.31-2,3). creatures - landowners, the destitute, the

Bede M. Hubbard is the assistant general secretary of the English language section of the Canadian Conference of Catholic Bishops, Ottawa.

4 • National Bulletin on Liturgy Great Jubilee of the Year 2000 • Bede M. Hubbard poorest of labourers, and even wild • Remission and emancipation: animals. If any who are dependent on you become so impoverished that they sell For six years you shall sow your land themselves to you, you shall not make and gather in its yield; but the seventh them serve as slaves. They shall remain year you shall let it rest and lie fallow, with you as hired or bound labourers. so that the poor of your people may eat; They shall serve with you until the and what they leave the wild animals (year of release). Then they and their may eat. You shall do the same with children shall be free (25.39-41a). your vineyard, and with your olive And if they have not been redeemed in orchard (Ex 23.10-11). any of these ways, they and their chil [T]he land shall observe a sabbath for dren with them shall go free in the (year of release) (25.54). the Lord .... [l]t shall be a year of com plete rest for the land. You may eat • Justice, specifically fair dealing what the land yields during its sabbath and honesty - you, your male and female slaves, You shall not cheat one another ... your hired and your bound labourers (25.14, 17). who live with you; for your livestock also, and for the wild animals in your • The centrality of family and the call land all its yield shall be for food (Lev for "homecoming" 25.1-7). In this (year of release), you shall return, every one of you, to your prop- 2. Year of release erty (25.13 ). Just as there was to be a day of rest every [T]hey shall go back to their own fami seven days, and a year of rest every seven ly and return to their ancestral property years, there was to be a "great sabbath" (25.41b). once every seven sabbath years, that is, every fifty years. Most significantly, however, we learn the underlying principle explaining why there You shall count off seven weeks of years is a year of release: . . . . Then you shall have the trumpet sounded loud .... And you shall hal The land shall not be sold in perpetuity, low the fiftieth year and you shall pro for the land is mine: with me you are claim liberty throughout the land to all but aliens and tenants. Throughout the its inhabitants. It shall be a (year of land that you shall hold, you shall pro release) for you: you shall return, every vide for the redemption of the land one of you, to your property and every (Lev 25.23-24). one of you to your family. That fiftieth year shall be a (year of release) for you; God owns the earth. Every fifty years the you shall not sow, or reap the after land has the right to return symbolically to growth, or harvest the unpruned vines. that pristine moment of goodness, gift and For it is a (year of release); it shall be divine celebration. Human beings and holy to you; you shall eat only what the specifically the Chosen People are but field itself produces ... (Lev 25.8-12). stewards passing through. Similarly, with respect to slaves and labourers, the people As Lev 25 goes on to develop the signifi of Israel are reminded that in the eyes of cance of the year of release, several motifs the Lord they themselves are but servants, become more evident both about this who should well understand that they are "great sabbath" and the significance of not to rule over others with harshness (see sabbath in general. Lev 25.41, 46, 53):

Volume 30 • Number 148 • 5 Great Jubilee of the Year 2000 • Bede M. Hubbard

[T]hey are my servants whom I brought he makes a gift out of his inheritance to out from the land of Egypt: I am the one of his servants, it shall be his to the Lord your God (Lev 25.55). year ofliberty; then it shall revert to the prince; only his sons may keep a gift The "great sabbath" then, celebrated every from his inheritance. The prince shall fifty years, was a special year of remission not take any of the inheritance of the and a period of emancipation. Inaugurated people, thrusting them out of their by the sound of the ram's hom, it began on holding; he shall give his sons their the day of atonement and was character inheritance out of his own holding, so ized by returning the land, both to its orig that none of my people shall be dispos inal owner and to its natural state; forgiv sessed of their holding (Ez 46.16-18). ing debts; liberating slaves, and recalling the inalienable nature of family holdings. Other motifs in this same section of Ezekiel which would be associated with 3. Messianic expression the Pentateuch description of the year of In his commentary on Leviticus, Roland J. release are the references to the sabbath Faley notes that there is no historical (46.1,4,12) and nature renewed - by the record that the year of release was ever river flowing from the side of the temple observed. (47.1-12).

The reference to it in Ez 46.17 (and However, it is especially Third Isaiah possibly in Is 61.1-2) is in a future ideal which for Christians underlines the context .... Although we cannot prophetic and messianic implications of exclude the possibility of its being the "year of release." observed in the early years of the land's occupation, its presence in Lev is best The spirit of the Lord is upon me, explained as a social blueprint, founded because the Lord has anointed me: on the deeply religious concepts of jus he has sent me to bring good news to tice and equality.... Although not real the oppressed, ized in the letter, its spirit of apprecia to bind up the brokenhearted, tion for personal rights and human to proclaim liberty to the captives, dignity synthesized much of OT teach and release to the prisoners; ings and serves as a proximate forerun to proclaim the year of the Lord's ner of the true equality of the Christian favour, era (Gal 3.26-29) [The Jerome Biblical and the day of vengeance of our God; Commentary, p. 84]. to comfort all who mourn ... (Is 61.1-2). When we look at Ezekiel 46.17, we find mention of a "year of liberty" within the 4. Grace-filled moment context of the vision of the new temple, a vision which also includes renewed leader Chapter 4 of Luke, in announcing the mis ship for the Chosen People. By emphasiz sion of Jesus, cites this passage from Isaiah ing justice, Ezekiel recalls the principles while also adapting it slightly in order to noted in Leviticus with respect to the emphasize the Lucan concerns of good "year of release"; he also develops a notion news for the poor, sight to the blind, and of the common heritage of the people freedom for the oppressed. Reference to of God: the day of vengeance is reserved for the mission and teaching of John the Baptist: Thus says the Lord God: If the prince "Who warned you to flee from the wrath makes a gift to any of his sons out of his to come?"(Luke 3.7). An echo of the same inheritance, it shall belong to his sons, lsaian prophecy, with Luke's particular it is their holding by inheritance. But if emphasis on the mission of Jesus, is repeat-

6 • National Bulletin on Liturgy Great Jubilee of the Year 2000 • Bede M. Hubbard

ed later, again indicating contrast and when he looked favourably on me and complementarity with John the Baptist: took away the disgrace I have endured among my people," Elizabeth proclaims And he answered them, "Go and tell (Lk 1.25), thus introducing a short series John what you have seen and heard: of references to gift or grace (xaris) that the blind receive their sight, the lame Luke uses to frame the infancy narrative walk, the lepers are cleansed, the deaf and indicate God's saving intervention. hear, the dead are raised, the poor have (See Lk 1.25, 30; 2.40, 52; also Acts 7.10.) good news brought to them. And blessed is anyone who takes no offence 5. Anniversary as icon at me" (Lk 7.22-23). Supplementing the various biblical notions of jubilee, there is the concept of Several remarks should be made at this anniversaries which has very much influ point about the phrase, "year of the Lord's enced Catholic piety and Christian life. favour," found in Isaiah and Luke. These include the annual commemora According to the commonly accepted ety tion of a saint's dies natalis, the day of his or mology, our word "jubilee" originally her death; remembering the day of death comes from Saint Jerome's rendering into of any of the faithful; commemorations of Latin of Yobel, the Hebrew word for ram, days when one was married, ordained or referring to the ram's hom which was to be received into religious life, and yearly cel sounded at the beginning of the year of release. However, Jerome chose not to ebrations of the day when a church was translate it into Latin as jobilaeum but as dedicated. The cycle of anniversary cele jubilaeum, in order to associate it with the brations is not unlike the Church's own Latin word jubilum, the joyful shouting of liturgical year, with its annual remem shepherds. Sharing the same root as our brance and re-enactment of Christ's life word jubilation, the connotation of joy and saving action. In fact, the sanctoral has remained dominant in our under cycle is simply a calendar of anniversaries standing of "jubilee." for the saints. A second observation is that jubilee in the Anniversaries not only recall specific sense of year of release (Yobel) is found memories and celebrate landmarks in only in the Pentateuch. The phrase, "year one's personal life, but are memorials of the Lord's favour," used in Isaiah, and which in a way re-enact reality and make then taken up by Luke, introduces yet present a particular person or event. They another denotation, and a twofold one at could be described as icons of time, that. Annum acceptum is the Vulgate's through which one enters into another equivalent to the Greek term found in dimension of reality. At the same time, Isaiah and Luke: A year acceptable to the like landmarks, they give direction and Lord would be one that brings good news point out to others the way one has come to the oppressed and binds up the broken on the journey of life. One might be hearted. However, as indicated in the tempted to describe anniversaries as myth RSV and NRSV translations, it is the making moments, in the sense that they Lord's favour, the goodness and gracious can provide an overarching sense and ness of God, that brings good news and meaning. However, just as the Church's heals. In other words, as the contemporary liturgical calendar is fixed in the lunar and English-language translations would indi solar cycles, anniversaries are rooted in cate, the jubilee is a year of release because flesh and blood events. it is a year of grace. The ethical or moral expression of acting acceptably before 6. Pardon and pilgrimage God flows from this as a consequence. Echoing the biblical notion of a fifry-year "This is what the Lord has done for me jubilee celebration, anniversaries are con-

Volume 30 • Number 148 • 7 Great Jubilee of the Year 2000 • Bede M. Hubbard

sidered especially significant among us which are in a way the inheritance of all -- when they mark tWenty-five, fifty, seven Christians - the Holy Land and Rome, as ty-five and hundred-year achievements. well as other regional shrines and local Perhaps this was at the basis of a medieval historic churches. custom of marking the tum of the cen turies with prayers and pilgrimage. In any The image of pilgrimage itself recalls the case, Pope Boniface VIII, responding to voyage in time that each of us is making, the arrival of pilgrims in Rome in 1300, and which the whole people of God have established the first recorded "Jubilee made ever since that first invitation to Year" with his bull, Antiquorum Habet. By Abraham: "Go from your country and its very title it is evident that people at the your kindred and your father's house to the time believed it customary to celebrate the land that I will show you" (Gen 12.1). It beginning of a new century by making a means leaving behind non-essentials and pilgrimage to the two Roman basilicas concentrating on the basics that are nec dedicated to Saint Peter and Saint Paul. essary for the journey, as did the Chosen From 1300 to 1500 the idea of a jubilee People when preparing to leave Egypt. It is year was further developed into the notion a personal and communal expression of of a holy year, which Paul II in 1470 deter sacrifice in its deepest significance, passing mined would be celebrated every twenty from the profane into the presence of the five years. By 1500, Alexander VI had holy, transcending the ordinary in order to established the custom of the porta sancta rediscover the transcendent within the or holy door, through which during the ordinary. In its original meaning - pilgrim course of the Holy Year one entered the comes from the Latin peregrinus, meaning four major basilicas. In addition to Saint stranger or traveller- it recalls the under Peter's Basilica and Saint Paul's outside lying Old Testament principle that "with the Walls, the cathedral church of Rome, me you are but aliens and tenants" (Lev well as the oldest Saint John Lateran, as 25.23-24). Roman church dedicated to Mary (in 434), Saint Mary Major, had by now been Pilgrimage has unique symbolism for the included among the principal sites for the Christian. It tangibly expresses the con holy year pilgrimages. viction that the Word of God is incarnat ed in space and time. It is a concrete man Jubilee year and holy year celebrations ifestation that the Christian is one who involve similar elements, all of them has been sent on a mission. We are remind expressions of the same theological ed of this when we look at the meaning of notions found in the biblical traditions. "church" in the New Testament: the Just as in the Old Testament's jubilee tra been called dition there was to be remission and free assembly of those who have dom for those in slavery, and as the year of forth (ekklesia). Similarly, to be Catholic the Lord's favour in Luke is an experience in its most basic sense is to be in commu of God's grace, so the Church's celebration nion not only with the local but with the of a jubilee and holy year is to be an oppor universal Church. tunity for forgiveness and reconciliation. 7. Jubilee in summary Similarly, as the year of release in the Pentateuch called for a return to one's The jubilee year in its evolution provides family and the ancestral lands, and the an overview of salvation history. Rooted in year of liberty in Ezekiel stressed the the sabbath, it is permeated by a sense of sacredness of the heritage of God's people, the goodness of creation, together with a so the jubilee year and holy year have been compassionate acknowledgement that all occasions for Christians to make pilgrim creatures are dependent and share com ages to the centres of Christian faith mon needs for rest and food.

8 • National Bulletin on liturgy Great Jubilee of the Year 2000 • Bede M. Hubbard

Beginning with the call to reconciliation It is evident from later Christian history at the sounding of the ram's hom (Yobel), that there have continued to be misplaced it is a year of release during which slaves eschatological emphases, ranging from are to be liberated, and there is to be a millenarianism to apocalyptic movements, renewal of one's relationship with family, from the naive belief that the final age the community and nature itself (Genesis, could be fully realized in the present world, Leviticus). Involving a return to former to an overemphasis on heavenly reward to ideals (Ezekiel), it is a time of hope and the neglect of doing justice here and now. expectation, especially for the oppressed Furthermore, there is a fairly widespread and broken-hearted (Isaiah). It is thereby conviction that the celebration of the first a moment of grace, of new vision for the millennium a thousand years ago was asso blind and good news for the poor (Luke). ciated with expectations that the world was about to come to an end. The French While serving as a reminder of ethical medieval expert, Georges Duby, says, how responsibilities (as recalled by Leviticus, ever, that this reading of the year 1000 rests and also by the Vulgate as well as some on a nineteenth-century misinterpretation. English translations of "a year acceptable to the Lord"), it is also a time of joy (jubi Nevertheless, while "millennium" may latio) and an opportunity for celebration bring with it certain apocalyptic echoes, it and recommitment (anniversary). It is has a connotation of the future that helps especially marked by recovery of a full recall the forward-looking, messianic sense of what Catholic and Christian her vision of Third Isaiah. In his apostolic let itage is basically about: reconciliation, ter on the coming third millennium, Tertio moving out of one's own little world, and Millennia Adveniente, John Paul II stresses renewing contact with the universal, out hope for the future. Referring to the year going mission of what it means to be 2000 as ushering in a "new era" (no. 1) Church (pilgrimage). and a "new springtime of Christian life" (no. 18), the pope reminds us that the 8. A note on millennium Jubilee of the Year 2000 should especially These reflections began with a reminder be a celebration of hope: that the Holy See is stressing the celebra The basic attitude of hope, on the one tion of the Jubilee of the Year 2000 rather hand encourages the Christian not to than the approach of the third millenni lose sight of the final goal which gives um. This emphasis reminds us of the ten meaning and value to life, and on the sion that has always existed in the other, offers solid and profound reasons Christian tradition between the eschato for a daily commitment to transform logical and the incamational. The People reality in order to make it correspond to of God have experienced the saving deeds God's plan .... There is also the need of God in our communal and personal for a better appreciation and under past. They recognize and celebrate the standing of the signs of hope present in Holy One now present in their midst. the last part of this century, even They look forward to the arrival of the though they often remain hidden from One who will come again. This tension our eyes (no. 46). between the now and the not-yet is already evident in the New Testament: The future of the world and the Church belongs to the younger genera As to the coming of our Lord Jesus tion, to those who, born in this centu Christ, and our being gathered togeth ry, will reach maturity in the next, the er to him, we beg you, brothers and sis first century of the new millennium. ters, not to be quickly shaken in mind Christ expects great things from young or alarmed ... (2 Thes 2.1-2). people ... (no. 58).

Volume 30 • Number 148 • 9 Great Jubilee of the Year 2000 • Bede M. Hubbard

May the unassuming young woman of Further reading - Nazaretn; Wno two ·thousand years ago Clauael; Pim::re, and. A. Bride, "JubHe," offered to the world the Incarnate Catholicisme, under the direction of Word, lead the men and women of the G. Jacquemet (Paris: Letouzey et Ane, 1967), vol. 6, pp. 1114-23. new millennium toward the One who is "the true light that enlightens ..." Duby, Georges, An mille, an 2000, sur les traces de nos peurs (Paris: Les editions Textuel, 1995), (no. 59). 144 pp. Gavigan, J.J., "Holy Year," New Catholic Encyclopedia, vol. 7 (New York: McGraw-Hill, 1967), pp. 108-9. North, R., "Jubilee Year," New Catholic Encyclopedia, vol. 7, p. 1141. II] -----·---- Principal themes and concerns of the Apostolic Letter Tertio Millennia Adveniente

Bede M. Hubbard

(Introduction) Preparing for " ... the mystery of the Incarnation con- the third tains the revelation of the mystery of the millennium Trinity and the continuation of the Son's (no. 1) mission in the mission of the Holy Spirit."

I. "Jesus Meaning of the "Overcoming evil: this is the meaning of Christ redemptive the Redemption .... The religion of the is the Same Incarnation Incarnation is the religion of the world's Yesterday and Cnos. 2-8) Redemption through the sacrifice of Today" CHeb Chri·st, wherein ·lies victory over evil, over 13.8) sin and over death itself" Cno. 7)

"The religion which originates in the mystery of the Redemptive Incarnation is the religion of 'dwelling in the heart of God', of sharing in God's very life" (no. 8)

10 • National Bulletin on Liturgy Principal Themes and Concerns of the Apostolic Letter • Bede M. Hubbard

II. The Jubilee Message and "In Christianity time has a fundamental of the Year meaning of importance" (no. 1Q) 2000 jubilees in " ... the custom ... began in the Old general, and Testament and continues in the history of specifically the the Church" (no. 11> Great Jubilee of the Year "One of the most significant conse 2000 quences ... was the general 'emancipa (nos. 9-24) tion' of all the dwellers on the land in need of being freed" (no. 12) "to restore ... social justice" (no. 13) "What needs to be emphasized ... is what Isaiah expresses in the words 'to proclaim the year of the Lord's favour'"

" ... the Jubilee will bear witness ... that the disciples of Christ are fully resolved to reach full unity ... " (no. 16)

Volume 30 • Number 148 • 11 Principal Themes and Concerns of the Apostolic Letter • Bede M. Hubbard

- Ill: Preparatiens -LeRger~tenn " ... the Second Vatican Council ... .. for the Great preparations began th~ more immediate preparations Jubilee (nos. 17-28) for the Jubilee .... " Cno. 18)

"The best preparation ... can only be expressed in a renewed commitment to apply, as faithfully as possible. the teachings of Vatican II to the life of every individual and of the whole Church." (no. 20)

"Part of the preparation for the Year 2000 is the series of Synods. . . . " (no. 21)

" ... all the Popes of the past century have prepared for this Jubilee . . . The Church was aware of her duty to act decisively to promote and defend the basic values of peace and justice . . . . " Cno. 22)

" ... preparing for the Year 2000 has become as it were a henneneutical key of my Pontificate" (no. 23)

"Papal journeys have become an important element in the work of implementing the Second Vatican Council . . . showing concern for the development of ecumenical relations .... It would be very significant ... to visit the places on the road taken by the People of God of the Old Covenant .... " Cno. 24)

" ... the individual Churches ... celebrate with their own Jubilees significant states in the salvation history of the various peoples": millennium of the Baptism of Rus'; SOOth anniversary of beginning of evangelization in America; 1400th anniversary in 1997 of arrival of Saint Augustine at Canterbury (no. 25)

"The Holy Years celebrated in the latter part of this century have also prepared for the Year 2000" (no. 26)

.. the events of 1989 n followed by "new dangers and threats" Cno. 27)

"the Year of the Family" (no. 28)

12 • National Bulletin on Liturgy Principal Themes and Concerns of the Apostolic Letter • Bede M. Hubbard

IV. Immediate A. First phase. "It ... seems appropriate to emphasize Preparation and general once more the theme of ... penance and (nos. 29-55) themes reconciliation"

"The witness to Christ borne even to the shedding of blood has become a com mon inheritance of Catholics. Orthodox, Anglicans and Protestants .... This witness must not be forgotten." (no. 37)

"A further need ... is that of Continental Synods" - for America. Asia, Oceania. (no. 38)

B. Second First year. 1997. Reflection on Christ. phase, over emphasizing the distinctly Christological the span of character of the Jubilee, with special refer three years ence to Luke 4: (nos. 39-54) - emphasis on Scripture (no. 40> - "renewed appreciation of baptism (no. 41 ) - "strengthening of faith and of the witness of Christians" (no. 42) - Blessed Virgin will be contemplated ifi the mystery of her divine motherhood (no. 43)

Volume 30 • Number 148 • 13 Principal Themes and Concerns of the Apostolic Letter • Bede M. Hubbard

--- - ~·- ··------Se~QD.d year. 1.9~!3-· Dedicated to the Holy Spirit and his sandifymg -presence within the community of Christ's disciples (no. 44): - emphasis on confirmation; charisms, roles and ministries; new evangelization (no. 45) - renewed appreciation of hope, and signs of hope: progress in service of human life, responsibility for environment, efforts to restore peace and justice, desire for reconciliation and solidarity; acceptance of charisms. promotion of laity, commitment to Christian unity, dialogue with other religions and contemporary culture (no. 46) -focus on value of unity within the Church (no. 47) - Mary will be contemplated as woman of hope (no. 48)

Third year, 1999. Seeing all in the perspective of the Father (no. 49): -journey of authentic conversion; renewed appreciation and more intense celebration of sacrament of penance; emphasis on charity (no. 50> - emphasis on preferential option for the poor and outcast; difficulties of dialogue between different cultures; respect for women's rights; promotion of family and marriage (no. 51) - meeting challenge of secularism, and dialo§ue with the great religions; addressing crisis of civilization, by proclaiming and living peace, solidarity, justice and liberty (no. 52) - opportunity for interreligious dialogue, with Jews and Muslims having pre- eminent place (no. 53) - Mary will be seen as perfect model of love toward both God and neighbour - (no. 54)

14 • National Bulletin on Liturgy Principal Themes and Concerns of the Apostolic Letter • Bede M. Hubbard

C. Approaching Actual celebration of the Great Jubilee the celebration of the Year 2000 will take place (no. 55) simultaneously in Holy Land, Rome and the local Churches throughout the world. The celebration will give glory to the Trinity, "the goal and fulfilment of the life of each Christian and of the whole Church." by highlighting Christ's living and saving presence in the Church and in the world: - International Eucharistic Congress in Rome - emphasis on the sacrament of the Eucharist - meeting of all Christians, in attitude of cooperation with openness to other religions

V. "Jesus Invitation to " ... all humanity is involved in the plan Christ is the mission and of God .... 'Christ entered this world to same ... hope; conclu- give witness to the truth, to rescue and (flo rever " sian not to sit in judgement, to serve and not

"Today there are many 'areopagi' . .. : these are the vast sectors of contemporary civilization and culture, of politics and economics" (no. 57)

"The future of the world and the Church belongs to the younger generation ... " (no. 58)

Recalling the Pastoral Constitution, Gaudium et Spes, that Christ is the key. focal point and goal of human history, the pope entrusts Mary, the young woman of Nazareth, with leading the men and women of the new millennium toward the One who is the true light (no. 59)

Volume 30 • Number 148 • 15 Pastoral Possibilities

Bede M. Hubbard

he following suggestions are intended to encourage "brainstorming" about possible pas toral, small group or individual activities and projects to prepare for the Great] ubi lee of Tthe Year 2000. They will need to be adapted to serve local realities and practicalities. Jubilee preparations 5. Make special efforts to explore those in general aspects of faith held in common with 1. Ensure that the various activities are not Muslims. burdensome in number, yet provide diver Invite Jews, Muslims and members of sity for different interests and age groups. 6. other faiths to participate in events at 2. Coordinate on the local level, so as to which they would feel at ease and to give prominence to diocesan and regional/ which they can contribute, involving national events. issues such as neighbourhood concerns, peace and justice work, values in educa 3. During 1997, give special emphasis to tion, ethical questions. the preparation for and celebration of bap tism. In 1998, confirmation. In 1999, rec Restoring the sacred in onciliation. the environment 1. Establish a parish garden. Invite grand 4. Provide extracts in parish bulletins from parents, parents and children to partici the Apostolic Letter, Tertia Millennia pate. Adveniente. (The Dioceses of Hamilton, Ontario, and Valleyfield, Quebec, have 2. Plant trees to mark the year 2000. already initiated a series of excerpts, the former in English, the latter in French.) 3. Explore the Judaeo-Christian elements of the environmental movement (see Ecumenical sharing National Bulletin on Liturgy, val. 27, no. 1. Invite members of oilier churches and 136; spring 1994, Liturgy and Creation). ecclesial communities to all aspects of 4. Provide opportunity for ecologists planning and preparing for the jubilee. and/or environmentalists to meet and share values, common concerns and possi 2. Give more emphasis to the Week of Prayer for Christian Unity, in light of the ble projects. call for ecumenism. renewed Suggestions for the 3. Share with Orthodox, Anglicans and local faith community Protestants the stories of twentieth-century 1. Initiate study days on the Second martyrs for the faith. Vatican Council and its four constitutions: on the Church (Lumen Gentium), 4. Ensure that good working relationships Revelation (Dei Verbum), Liturgy are in place with representatives of the (Sacrosanctum Concilium), and the Church Jewish community. in the Modern World (Gaudium et Spes).

16 • National Bulletin on Liturgy Pastoral Possibilities • Bede M. Hubbard

2. Adapt for use in the local faith commu Secretariat, CCCB, 90 Parent Avenue, nity the international or diocesan logos Ottawa, ON K1N 7B1); for the Jubilee of the Year 2000 - for • "Towards a New Evangelization," mes regular bulletins and newsletters, as well as sage by the Permanent Council of the specifically jubilee announcements and Canadian Conference of Catholic messages. Bishops (CCCB) on the occasion of the SOOth anniversary of the evange 3. Look for key moments in the liturgical lization of the Americas; 15 pp.; year on which to issue reminders about the September 14, 1992 (available from preparations for the jubilee year: Advent General Secretariat, CCCB); (hope and future expectations); Lent (rec • "Searching for Christ Today: onciliation and justice); Pentecost (new Welcoming the World's Challenges, life and renewed faith). and Presenting the Great Challenge to 4. Explore how to link ongoing pastoral the World - Christ the Saviour," projects and plans with key themes from address by Marcello Zago, OMI, at the the jubilee year. 1996 Plenary Meeting of the CCCB; 19 (available from 5. Make special efforts to involve the pp.; October 1996 whole faith community in jubilee prepara General Secretariat, CCCB). tions: parish, school, health-care institu Pastoral opportunities tions, social agencies. 1. Give special importance to jubilees 6. Encourage the local faith community to of marriage, ordination and religious assist in civic, cultural and artistic prepara profession. tions for and celebrations of the new mil lennium. 2. Celebrate within the perspective of the jubilee the anniversary of the dedication of 7. Refurbish and rededicate part of the the parish church and the diocesan church. artistic patrimony of the local Christian community. 3. Explore the need for atonement and pardon as part of all anniversaries, jubilee Rediscovering mission and new year celebrations. 1. Discuss what new forms of "inner growth" and "outreach" can help give the 4. Make forgiveness and the sacramental in vitality and dynamism necessary for cross celebration of reconciliation a highlight ing the threshold of a new millennium. preparations for and the celebration of the jubilee for the year 2000. (See National 2. Pope John Paul II has linked the jubilee Bulletin on Liturgy, vol. 29, no. 145; with a "new evangelization," including an summer 1996, The ReconciUngChurch; and awareness of those "lights and shadows" vol. 26; no. 135, winter 1993, ReconciUation which include "errors and instances of in Our Broken World.) to infidelity, inconsistency, and slowness Exploring pilgrimage act" (Tertio Millennia Adveniente, no. 33). adolescents Three background texts that outline the 1. Plan a visit for children, elements of a new evangelization, while and/or the senior citizens to the diocesan also indicating historical mistakes and cathedral. contemporary opportunities are: 2. Sponsor one or more young persons on a pilgrimage - perhaps even to Rome or • "A Pilgrimage of Hope Toward a New the Holy Land. Millennium," address by Archbishop John R. Quinn, at the 1995 Plenary 3. Invite those who have visited Rome or Meeting of the CCCB; October the Holy Land to share the highlights of 1995 (available from the General their trip, perhaps to show slides or videos.

Volume 30 • Number 148 • 17 Pastoral Possibilities • Bede M. Hubbard

4. If there are local or regional pilgrimages in 2. Give more prominence to Catholic your area, explore·waysto give them a spe charities, such as Saint Vincent de Paul. cial jubilee perspective, perhaps even a more participatory approach through walking to 3. Emphasize how social justice is a consti the shrine, camping, integrating lay min tutive element of the Christian faith. istries, involving other cultural traditions, providing for personal faith sharing .... 4. During each year of preparation for the year 2000 study at least one text in depth 5. Study and discuss the significance of pil on social justice coming from the Holy See grimage in the Christian tradition. or an episcopal conference.

6. Invite catechumens to share with the 5. Look for opportunities to link more faith community the significance of their closely the Christian community with special journey in faith. ongoing projects in the broader communi ty that can bring liberty to those held cap Recovering the "sabbath" tive by social, economic or chemical tradition dependencies. 1. Discuss to recover the sense of sabbath and Sunday. Supporting the Synod for America 2. Assure that parents can attend parish 1. Use the occasion of the Special and jubilee events by providing babysit Assembly of the Synod of Bishops for ting and child care services. Provide America for a communal examination of opportunities also for those looking after conscience on the synod's key themes of the chronically ill and shut-ins. · conversion, communion and solidarity.

3. Explore what activities in the local 2. Adapt the questions in the Uneamenta community encourage Sunday reflection, for the synod for exploring how the local relaxation and "re-creation," and which Christian community can better partici are detrimental. pate "in the birth of a new civilization of justice, solidarity and love" (Uneamenta, Stressing social justice no.l). 1. Give special emphasis to the work and campaigns of the Canadian Catholic 3. Support the participation of the bishops Organization for Development and in the synod through prayer, and by keeping Peace. well informed of synod developments. II] . ----- Pastoral Resources

Henderson, Paul K. "Preparing for the Jubilee jesus Christ, living in his Word. (Preparing to Year 2000; Some Reflections on Planning." Celebrate the Great Jubilee series). Glasgow: Washington, D.C.: United States Catholic Bishops' Conference of Scotland, Jubilee 2000 Conference, Secretariat for Third Millennium National Committee, 24 pp. [Address: 196 and the Jubilee Year 2000. [Address: Clyde Street, Glasgow, Scotland G 1 4JY). 3211 4th Street N.E., Washington, D.C., Jesus Christ, the One Savior of the World: U.S.A. 20017-1100]. Yesterday, Today, and Forever. (The living Light, Hubbard, Bede M. "Great Jubilee of the Year Vol. 33, No. 1; Fall 1996), 96 pp. [Address: 2000: Setting Goals, Planning for Results." United States Catholic Conference, Ottawa: Canadian Conference of Catholic Department of Education, 3211 4th Street N.E., Washington, D.C., U.S.A. 20017 -1100]. Bishops, General Secretariat, 1997. [Address: 90 Parent Avenue, Ottawa, John Paull!, Apostolic Letter Terrio Millennia Ontario KIN 781]. Adveniente. Ottawa: Canadian Conference of

18 • National Bulletin on Liturgy Pastoral Possibilities • Bede M. Hubbard

Catholic Bishops, 1994. (Address: 90 Parent Preparing for the Jubilee; Year One 1997, Avenue, Ottawa, Ontario KIN 7Bl). Parish Catechetical Kit. (USCC Publication no. 5-129). Washington, D.C.: United States __. "Incarnation Inspires Christian Catholic Conference, Department of Education. Genius." (Address at the first joint public ses (Address: 3211 4th Street N.E., Washington, sion of the Pontifical Academies, November 28, D.C., U.S.A. 20017-1100). 1996) L'Osservatore Romano, English-language edition, no. 49, December 4, 1996. Saint-Gelais, Raymond, Bishop. "Letter to the Bishops of Canada on the Great Jubilee for the __. "Jubilee's Goals Are Eminently Year 2000." Ottawa: Canadian Conference of Spiritual." (Address) to the Central Committee Catholic Bishops, National Committee for the for Year 2000. L'Osservatore Romano, English Great jubilee of the Year 2000, September 1996, language edition, no. 25, June 19, 1996. [Address: 90 Parent Avenue, Ottawa, Ontario __ . "Programme for Year 2000 Must Help . KIN 7B1]. Us Discover Glory of God Revealed in Christ." We are Church; Jubilee 2000 Small Group (Homily at First Vespers for the First Sunday Reflection Series based on Sacred Scripture and in Advent). L'Osservatore Romano, English Themes from Lumen Gentium. Hamilton: language edition, no. 49, December 4, 1996. Diocese of Hamilton, 1966, (Address: 700 King Pilla, Anthony, Bishop. "Virtues for the Journey Street, Hamilton, Ontario L8P 1C7).1I] to the Year 2000." Origins, vol. 26; no. 19; October 24, 1996. 294-298. [Order from Submitted by Bede M. Hubbard Catholic News Service, 3211 4th Street N.E., Washington, D.C., U.S.A. 20017 -1100].

A New Look for the Summer Institute in Pastoral Liturgy Saint Paul University, Faculty of Theology 223 Main St., Ottawa, ON K1S 1C4

We are introducing a new look for SIPL for Summer 1997. By this fresh format we have attempted to respond to the expressed needs of participants and the present economic realities while maintaining the best of the SIPL learning experience. NOTE CHANGES: one two-week session; courses 1 1/2 hours long; three courses suggested course load; twelve courses necessary for SIPL certificate; common lunch and liturgy preparation time; addition of an evening course. Another feature is the possbility of following three SIPL courses with additional work for theology credit. SIPL: COURSES 1997 July 14 - July 25, 1997

9 am- 10:30 Introduction to Liturgy Music and the Seasons course I & II Barry Glendinning Donna Kelly

11 am - 12:30 pm Liturgical Year Advent/Christmas/Ephiphany course III & IV Laurie Hanmer Corbin Eddy

1:30pm- 3 pm Sunday Eucharist Celebrating with Children course V & VI William Marrevee Margaret Bick

7 pm- 8:30 Preparing and Synthesis/Practicum course VII Evaluating Liturgy Tzme w be arrangesd Bernadette Gasselein Miriam Martin & Patty Fowler

Volume 30 • Number 148 • 19 Pa,storal LeHer on the Jubilee of the Year 2000

Henri Goudreault, OMI

he following pastoral letter was written by Bishop Henri Goudreault w the people of the Diocese of Labrador City-Schefferville, where he was the bishop at the time the letter Twas published May 6, 1996. Bishop Goudrealt has since become the archbishop of the Archdiocese of Grouard-McLennan.

Dear brothers and sisters tution, for instance, fifty years of marriage, in Christ Jesus: of religious life, of priesthood, of the exis tence of a parish or a diocese. In the It is with pleasure that I provide informa the notion of jubilee goes back to tion on a forthcoming important event, Church, the Jubilee of the Year 2000. Pope John Jewish tradition. The Jews, every fifty Paul II, in a letter entitled Tertia Millenia years, celebrated a year of jubilee (Lev Adveniente (As the Third Millennium Draws 25.8-19), a holy year. It was heralded with Near), deals with the preparation for the the sound of a trumpet (jubal, a Hebrew Jubilee of the Year 2000. The letter was word, from which comes, according to written on November 10, 1994. Since its some, the name jubilee). This year was publication, Rome has established organi marked by festivities, thanksgiving for gifts zations for facilitating activities. Many received, cancelling of debts, freeing of countries, and among them Canada, did slaves, etc. The earth was to be left fallow. the same. I have had the pleasure of work It was, in a sense, a periodic return to the ing on the very first committee established simple conditions of a pastoral lifestyle Conference of Catholic Bishops of by the (Lev 25, note e, Jerusalem Bible), a propos Canada. al of an ideal of justice, measures taken to People who took part in the Diocesan assure the stability of a society founded on Congress of 1996 remember that during family and family possessions. The goods the pilgrimage to the Cap-de-la-Madeleine transferred during the preceding years Sanctuary we mentioned the Jubilee of the were returned to their original owners. Year 2000. Our pilgrimage was, in a way, a first step to prepare for this great event. Jesus, when proclaiming a year of grace of the Lord (Lk 4.19), initiated a time to explicit Today, I would like to be more which all future jubilees would be referred about: 1) the nature of a jubilee, 2) the (As the Third Millennium, no. 11). These spirit which should animate us as we pre would be years especially consecrated to pare and celebrate the Jubilee of the Year 2000, 3) facilitating activities to prepare God, times of rejoicing, of thanksgiving, of for this event, 4) preparatory stages lead repentance, the Church admitting its ing to this event, 5) possible activities weaknesses and its wrongdoings (see nos. being considered at the level of the uni 33-37 of the Holy Father's letter), of sup versal Church and local churches. plication to the Lord. During the third millennium we would want to be able to is a]ubilee! What create conditions ever more favourable for A jubilee is a feast organized to indicate a the all-encompassing salvation of each landmark in the life of a person or an insti- person.

20 • National Bulletin on Liturgy Pastoral Letter on the Jubilee of the Year 2000 • Bishop Henri Goudreault

In What Spirit Should the Third Millennium We shall thus avoid having the faithful Be Prepared and Celebrated? become involved in various actions that The emphasis should be on the jubilee, have no link to the real objective of the not on the millennium. When we jubilee, which is that of a year especially approach the end of a long period of time, consecrated to God during which we centuries or millenniums, certain people rejoice in the salvation brought by Jesus think in terms of catastrophes leading to Christ, give thanks for the gifts received, the end of the world or of a group. Others, ask forgiveness for our shortcomings, and on the contrary, believe in the almost try to create-for the third millennium magical coming of a new era and of a more favourable conditions for the all renewal for the betterment of persons and encompassing salvation of all people. society. Such convictions often lead to thoughtless acts of one kind or another. What Are the Organizations FaciUtating We must say clearly that the year 2000 will Activities for Such an Event? be, as such, a year like all others. All depends on what we want to make of it. To There is, at the level of the universal prepare and live intensely the jubilee is Church, a Central Committee for the indeed the best way to make it a year of Great Jubilee of the Year 2000. This inter grace. It is the jubilee that must attract our national committee will supply local attention and channel our efforts, not the Churches, in the course of the coming fact of the millennium. In this way we will years, with guidelines and documents that avoid abberations, group hysteria and false will help these Churches move toward the hopes. Great Jubilee. In preparing for and in celebrating the In Canada the national committee is jubilee it is equally important that the emphasis be placed on Christ. He is in made up of one representative from each intimate relationship with the Holy Spirit region of the country: the Most Rev. Blaise and the Father, but he is the only mediator Morand, bishop of Prince Albert; between God and ourselves. We have, all Anthony Tonnos, bishop of Hamilton; of us, received from his fullness; grace and Raymond Saint-Gelais, bishop of Nicolet, truth have come through him; he has and Andre Richard, bishop of Bathurst. made the Father known to us (J n 1.16-18). These bishops will be assisted in their The jubilee must be centred on Jesus work by the two general secretaries, M. Christ. All themes, inculteration, evange Emilius Goulet, p.s.s., and Rev. Douglas lization, social justice, etc., must be studied Crosby, OMI; by the directors of ecu with reference to Christ and in light of menism, theology, missions, social affairs, who he is. and by a member of the Canadian We must avoid studying and examining Religious Conference. This committee the themes only as lecture material that will be the liaison between the Vatican tends to address itself mostly to the intel Central Committee, referred to above, lect. We want to unite ourselves with the and the diocesan Churches. living Christ, who has transformed our lives and whose presence pervades our In the diocese of Labrador City whole being. He speaks to our hearts as Schefferville the diocesan pastoral com much as to our spirits. mittee will provide the leadership. It will The activities leading to the jubilee and be assisted by the services of the central the ones that will take place in the year administration of the diocese. The topic is 2000 to celebrate it must be elements of a on the agenda of a meeting set for next global plan and focus on a clear objective. June.

Volume 30 • Number 148 • 21 Pastoral Letter on the Jubilee of the Year 2000 • Bishop Henri Goudreault

What are the Preparatory Steps w 1997, "will thus be devoted to reflection This Event? on Christ, the Word of God, rnade man by the power of the Holy Spirit." The gener Pope John Paul II stresses how, for a few al theme will be: "Jesus Christ, the one decades, numerous events have already Saviour of the world, yesterday, today and prepared us for the Jubilee of the Year forever" (cf. Heb 13.8). Emphasis will be 2000. We must mention, in particular, the placed on a "renewed appreciation of Second Vatican Council, Roman synods Christ, saviour and proclaimer of the after Vatican II, Holy Years, the pope's pil Gospel," on Holy Scripture which reveals grimages, the Year of the Family, etc. (See the true identity of Christ (no. 40), on As the Third Millenium, nos. 17-28.) baptism by which we "have put on Christ" (Gal3.27). Catechesis will be an excellent The immediate preparation will be divid way to reach these goals and to reinforce ed into two phases, the first ending with faith and Christian witness, as well as to 1996 and the second, from 1997 to 1999. foster "a true longing for holiness" (no. The first phase, says the pope, "is meant to 42). Mary, who has played such a special revive in the Christian people an aware and unique role in the history of salvation, ness of the value and meaning of the will be present throughout this preparato Jubilee of the Year 2000 in human history ry phase (no. 43) . . . . . The jubilee celebration should con firm the Christians of today in their faith The second year, 1998, "will be dedicated in God who has revealed himself in in a particular way to the Holy Spirit and Christ, sustain their hope which reaches to his sanctifying presence within the out in expectation of eternal life and community of Christ's disciples .... The rekindle their charity in active service to Church cannot prepare for the new mil their brothers and sisters" (no. 31). lennium in any other way than in the Holy Spirit." It is he, said Jesus, who "will This first phase should be highlighted with teach you all things, and bring to your thanksgiving for the incarnation of the remembrance all that I have said to you" Son of God, for the gift of the Church, for · (Jn 14.26; see no. 44). the holiness of so many people. But it will also be a time of reconciliation. In the It is important to renew our appreciation course of history Christians have some of the presence and the action of the Holy times "strayed from the spirit of Christ and Spirit in the sacrament of confirmation his gospel" and have offered to the world a and in the many charisms, roles and min counter witness and reason for scandal: istries which he inspires within the divisions among Christians, intolerance Church for its own good. It is the Holy and violence, distortion of the image of Spirit who is the "principal agent of the Christ, religious indifference, injustice and new evangelization" and who leads people social marginalization (see As the Third towards "full salvation which will come at Millenium, nos. 32-36). Our century is the end of time" (no. 45). From this per made up of shadows and light. We experi spective of the end of time, the virtue of ence religious indifference and at the same hope, on the one hand, "encourages the time the fervour of martyrs. "The Christian not to lose sight of the ultimate Church," says the pope, "has once again goal which gives to life its meaning and become a Church of martyrs .... This wit value, and on the other hand, it offers solid ness must not be forgotten" (no. 37). and profound reasons for daily commit ment to transform reality in order to make The second phase (1997 -1999) will be it correspond to God's plan." In the last centred on Christ, but in relationship with part of this century, signs of hope are the Father and the Holy Spirit. It takes on many, in spite of the shadows. The pope a trinitarian dimension. The first year, points out a few: scientific and technolog-

22 • National Bulletin on Liturgy Pastoral Letter on the Jubilee of the Year 2000 • Bishop Henri Goudreault

ical progress, awareness of our responsibil should have an ecumenical character (no. ity for the environment, efforts toward 37); 2) synods for the Americas, Asia, peace and justice, desire for reconciliation Central and South Pacific (no. 38); 3) the among peoples, promotion of the laity in proposal of reducing substantially, if not the Church, ecumenism, and dialogue cancelling outright, the international debt with other religions (no. 46). Speaking of "which seriously threatens the future of unity, we must no forget unity within the many nations" (no. 51); 4) a study of the Church (no. 47). Mary, who was so docile possibility of "historical meetings in to the voice of the Holy Spirit, will be, Bethlehem, Jerusalem and on Mount here again, present on our road towards Sinai . . . in order to intensify dialogue the Jubilee of the Year 2000 (no. 48). with Jews and the faithful of Islam"; 5) meetings with representatives of the great The third year, 1999, will be devoted to religions of the world (no. 53); 6) holding the Father who is in heaven, from whom the next international eucharistic con Christ was sent and to whom he has gress in Rome; 7) holding a meaningful returned (cf. Jn 16.28). "The whole of the gathering of all Christian denominations Christian life is like a great pilgrimage to to highlight "the ecumenical and univer the house of the Father .... This pilgrim sal dimension of the Jubilee" (no. 55). At age takes place in the heart of each person, the level of the local churches there are extends to the believing community and many possible activities. These should not then reaches to the whole of humanity." parallel already existing projects or over During this year "it will be necessary to burden existing programs. Rather, we must emphasize the theological virtue of chari keep in mind in all that is done the prepa ty" and to remember "that God is love" (Jn ration for the Jubilee of the Year 2000 and 4.8, 16). This charity is twofold: love of the climax of the actual celebration of this God and love of neighbour (nos. 49-50). jubilee. The various apostolic involve We will think particularly of "the prefer ments are in themselves occasions to give ential option of the Church for the poor thanks, to acknowledge one's limitations, and outcast." The pope continues: "It has to be reconciled with the Lord and to be said that a commitment to justice with one's neighbour, to prepare more and peace ... is a defining characteristic of favourable conditions for the all-encom the preparation and the celebration of the passing salvation of people. This does not Jubilee." Other challenges are mentioned: mean that actions more explicitly oriented dialogue between different cultures, towards the preparation of the jubilee respect for women's rights, promotion of could not take place. The national com the family and marriage, meeting the chal mittee, for instance, is preparing a prayer lenge of secularism and dialogue with the for the jubilee that will be used in every great religions, crisis of civilization (nos. community and will constantly impress 51-52). Mary, "perfect model of love upon people the meaning of the event toward both God and neighbour," repeats and its unfolding under the guidance to us what she said at Cana: "Do whatever of the Christ tells you" (no. 54). Holy Spirit. What Are the Activities planned far In the diocese of Labrador City the Universal Church and far the Schefferville distance and difficulty in set Local Churches? ting up inter-community meetings almost force us to hold activities locally. Even if For the universal Church, Pope John Paul the diocesan pastoral committe makes sug II identifies many positive initiatives that gestions, it devolves mostly to parish pas should be taken: 1) an update of lists of toral councils to see that all the parish martyrs to preserve the memory of those ioners be inspired and invited to live who have shed their blood; this gesture intensely this preparation to the Jubilee of

Volume 30 • Number 148 • 23 Pastoral Letter on the Jubilee of the Year 2000 • Bishop Henri Goudreault

the Year 20QO. For the time being, we ask tions particularly families and youth. The - that pastors and pastoral representatives preparation for this great jubilee must, in a inform their committees and their com sense, involve each family (no. 28) and munities of this letter. The text may be include youth, to whom belongs "(t)he read and commented on from the pulpit, future of the world and of the Church" photocopied and handed out to the faith (no. 58). Let us open our hearts to the ful, or excerpts may be inserted into parish prompting of the Spirit "who will not fail bulletins. to arouse enthusiasm and lead people to We all have a "rendezvous" for the Jubilee celebrate the Jubilee with renewed faith of Year 2000. In his letter the pope men- and generous participation" (no. 59). III

Summer School in Liturgical Studies July 7 - August 1, 1997 Co-sponsored by Newman Theological College and the Liturgy Commission, ARCHDIOCESE OF EDMONTON SUMMER SCHOOL IN LITURGICAL STUDIES Archdiocese of Edmonton

Session 1: July 7 - 18, 1997 Morning CLS 303 Eucharist, Rev. Steve Malkiewicz, OFM CLS 501 Liturgical Spirituality, Donatus Vervoort, NDL CLS 507 Liturgical Ministry with the Sick and Dying, Most Rev. James Hayes and Kim Aldi Evening CLS 301 Introduction to Liturgy, Kim Aldi CLS 305 Liturgical Prayer, Heather Reid CLS 510 Preaching, Rev. Steve Malkiewicz, OFM CLS 511 Liturgical Ministry: Discernment and Pastoral Practice, Richard Wanner

Session II: July 21 -August 1, 1997 Morning CLS 302 The Rite of Christian Initiation of Adults, Most Rev. Gerald Wiesner, OMI CLS 506 Liturgical Art and Environment, Dr. Glenn Byer CLS 512 The Word of God in the Lectionary, Year C, Rev. Lawrence Frizzell Evening CLS 304 The Liturgical Year and the Lectionary, Kim Aldi CLS 402 Liturgical Music and Singing, Dr. Glenn Byer CLS 509 The Catechism of the Catholic Church, Most Rev. Gerald Wiesner, OMI CLS 610 Mary in the Byzantine Liturgy, Lawrence Huculak, OSBM

For further information contact: The Registrar, Summer School in Liturgical Studies, Newman Theological College, 15611 St. Albert Trail, Edmonton, AB T5L 4H8 Canada; phone (403) 447·2993- fax (403) 447·2685

24 • National Bulletin on Liturgy .. - The .Jubilee Year 2000 and the Liturgy

ope John Paul II, in his apostolic • 1997: reflection on Christ, the Word of letter on preparation for the God; faith; baptism; Mary and her P Jubilee of the Year 2000 (Tertia divine motherhood (nos. 40-43) Millennia Adveniente), says that the best • 1998: appreciation of the presence and preparation is to make a renewed commit activity of the Holy Spirit; hope; con ment to apply the teachings of Vatican II firmation; Mary, attentive to the Spirit to the life of the Church (no. 20). He and woman of hope (nos. 44-48) states that an examination of conscience • 1999: praise to the Father; charity and must ask to what extent the word of God the Church's preferential option for the poor; conversion and reconciliation; has become central in theology and in Mary as the model of love of both God Christian living, and whether the liturgy is and neighbour (nos. 49-54 ). the "origin and the summit" of the Church's life (no. 36). Feasts to Mark the George Basil Cardinal Hume, in an Preparation for the Jubilee address on preparing for the year 2000 Year 2000 1 given at Westminster Hall, London, takes The following feasts lend themselves to celebration of the this examination on the the focus of the year given by Pope John liturgy a step further. Each parish commu Paul II: nity should examine its celebration of the Sunday Eucharist, he says, to see if it is Year One (1997) reverent and prayerful, joyful and uplift • August 6: Transfiguration of the Lord ing, well prepared and free of personal (This is my beloved Son; listen to him.) idiosyncrasies and gimmicks, drawing the • September 14: Triumph of the Cross people into the mystery of Christ's death (The Son of Man must be lifted up.) and resurrection. 2 • November 23: Christ the King (His king dom is an everlasting kingdom.) It is in the liturgy that the Church gives expression to any major events, although Year Two (1998) the liturgy never carries the whole burden • December 8 (1997): Immaculate Concep of what is to be done. The focus the pope tion, beginning of Year Two (Mary con has given to each of the three years of ceived by the power of the Holy Spirit) preparation for the year 2000 can find • January 25 (1998): Third Sunday of Ordi expression in various feasts of the liturgical nary Time (The Spirit of the Lord is year. upon me ... and anointed me to bring good news to the poor.) The focus of each of the three years, as • February 1: Fourth Sunday of Ordinary described by Pope John Paul II in his apos Time (Today this scripture has been ful tolic letter, is as follows: filled in your hearing.)

An excerpt from this address is found in Notitiae 358, val. 32, no. 5, May 1996, pp. 361-364. 2 Ibid., p. 364.

Volume 30 • Number 148 • 25 The Jubilee Year 2000 and the liturgy

• May 31: Pentecost Sunday (The Spirit • Psalm 122. 1-2, 4-5, 6-7, 8-9 (Catholic descended l:lpoR th@m.) Book of Warship III, no. 17 or 114) • November 1: Feast of AU Saints, the wit R. Rejoice with Jerusalem, and be glad. nesses of holy men and women of every • Second Reading: 1 Cor. 12.12-30 time and place. (Lectionary far Sundays and Solemnities, Year Three (1999) page 676) • December 8 (1998): Immaculate You are Christ's body. Conception, beginning of Year Three • Gospel acclamation: One Lord, one (The power of the Most High will over faith, one baptism, one God and Father shadow you.) of all (Eph. 4.5-6). • January 31 (1999): Fourth Sunday of • Gospel: John 21.15-19 (Lectionary far Ordinary Tzme (Blessed are the poor in Sundays and Solemnities, page 810) spirit.) Feed my lambs, feed my sheep. • February 7: Fifth Sunday of Ordinary Prayer Texts Time (Share your bread with the hun (The page numbers of the following refer gry . . . that others may see your good to the 1974 Sacramentary.) works and give glory to your Father in • Opening prayer: page 955, no. 500 (For heaven.) the local Church) • August 15: Assumption of Mary (The • Prayer over the gifts: page 668 {Feast of Mighty One has done great things for the Annunciation) me.) • Preface (one of the following): Advent • November 21: Feast of Christ the King I, page 427; Lent I, page 441; Sunday in (Christ will hand over the kingdom to Ordinary Time I, page 483; Sunday in God the Father. Come, you that are Ordinary Time VIII, page 497; Weekday I, blessed by my Father, inherit the king page 499, or Christian Unity, page 577. dom prepared for you.) (The Eucharistic Prayer for Various I. Eucharistic Celebration: Needs and Occasions is appropriate for Jesus Christ, Word of God3 this celebration.) • Prayer after Communion: page 669 A community may wish to gather for a (Feast of the Annunciation) special celebration in preparation for the • Solemn blessing: page 628 (Easter jubilee year, or a group that gathers on Season) occasion for a celebration of the Eucharist • Other texts may want to focus on this preparation. In keeping with liturgical norms, that is, on a Entrance antiphon: page 668 (Heb weekday which has no feast or solemnity 10.5, 7) and no seasonal texts assigned, texts that Communion antiphon: page 135 (Heb highlight the focus of the preparation peri 13.8). od may be used. The following are sugges Some Appropriate Hymns tions for such a celebration. The following selections are from Catholic Book of Warship III and are suggestions suitable for Readings any liturgy celebrated in 1997 as part of the • First Reading: Isaiah 60.1-5 (Lectionary far Sundays and Solemnities, page 90, preparation for the Great Jubilee of the Year 2000. This list is not intended to be an exhaus ending with verse 5). The glory of the Lord has risen upon tive one. you. A Living Faith 447

3 ~is set of suggested texts is for this year, 1997, to highlight the theme given in Terrio MiUennio Adveruente, no. 40: ~ugg_esuons for appropriate texts in support of other themes in this document, as well as other amcles provtdmg mforrnation, will be included in future issues of the National Bulletin on Liturgy.

26 • National Bulletin on liturgy The Jubilee Year 2000 and the Liturgy

Alleluia! Sing to Jesus 426 great jubilee draws near, let us exercise At the Name ofJesus 427 our baptismal priesthood and intercede for the renewal of the Church and the Bread of Life 597 salvation of the world.

Christ Is Made the Sure Foundation 430 Reader: 1. For the Church, called to pro Christ, You Are the Fullness 431 claim the gospel to every land and people, and for a deeper appreciation of the mys Forth in the Peace of Christ We Go 514 tery of Christ's incarnation as the sign of Go to the World 508 God's presence and the source of our holi ness. We pray to the Lord. In Christ There Is No East or West 529 (or) For the Church and its mission to Jesus, the Lord 432 proclaim Jesus as its Lord and Saviour, and Lift High the Cross 435 for the advent of a new evangelism among Lord Jesus, We Must Know You 517 all God's people. We pray to the Lord. Lord, We Hear Your Word with Gladness 2. For all Christian leaders, especially Pope 444 John Paul and N., our bishop, and for our Praise the One Who Breaks the Darkness pastor(s) and all who serve our communi 582 ty in steadfast faith and love. We pray to the Lord. Praise to You, 0 Christ Our Savior 442 (or) For all Christian leaders and ministers Tell Out My Soul 575 of the gospel, and for all who open the The Lord Jesus Christ 436 words of scripture for their brothers and sisters. We pray to the Lord. The Master Came to Bring Good News 439 3. For the salvation of the world, for equal The Voice of God 433 ity and justice for all people, and for soli darity with the poor and needy. We pray to There Is One Lord 530 the Lord. Word of God, Come Down to Earth 429 (or) For the needs of the world, the home Word of God, from Mary's Womb 428 less and the persecuted, and for solidarity You Are the Way 441 with the outcasts of society. We pray to the Lord. Models for the General Intercessions (Prayer for the jubilee, both during the 4. For this community, called to renew our years of preparation and the year of cele baptismal commitment in this time of bration itself, can be included regularly in grace, and for a strengthening of our faith the general intercessions in the liturgy. and witness to Jesus. We pray to the Lord. One or more of the following, or petitions (or) For this community, called into the modelled on the following, may be used at mystery of the incarnation by faith and any Sunday liturgy at which the commu baptism, for our common journey as God's nity wishes to offer such prayer. The holy people, and for the sick and suffering nature of these prayers - universal, the among us. We pray to the Lord. community carrying out their own priestly role, offering prayer for the Church and for 5. For the unity of all Christians in faith, the whole world as well as the local com hope and love, and for a deepening of our munity- is to be kept in mind when these life as the one body of Christ. We pray to are prepared.) the Lord.

Presider: My brothers and sisters, as the (or) For renewal among all Christians, and

Volume 30 • Number 148 • 27 The Jubilee Year 2000 and the Liturgy for a deepening of our commitment to be A. The Incarnation of the Son of God 4 the orie body of Christ. We pr-ay to the Opening. Rite Lord. 1. Song (see list above for suggestions) 6. For the healing of all hurts and divi 2. Sign of the cross sions of the past, and for peace and love 3. Greeting throughout the world. We pray to the 4. Introduction to the celebration Lord. 5. Opening prayer (or) For a healing of the divisions between Almighty and merciful God, you break North and South, for the pursuit of justice the power of evil and make all things and economic co-operation, and for peace new in your Son, Jesus Christ, the and harmony throughout the world. We redeemer of the universe. May all in pray to the Lord. heaven and earth acclaim your glory and never cease to praise you. We ask 7. For those who long for conversion and this through Christ our Lord. renewal, for those who hope for salvation, (or) Almighty and ever-living God, and for all the faithful departed. We pray admirable in all the works of your love, enlighten the children you have to the Lord. redeemed, that they may understand Presider: Merciful and loving God, by the that if the creation of the world was power of the Holy Spirit your Son took great at the beginning of time, much flesh in the womb of the Virgin Mary greater in the fullness of time was the and became the source of our salva work of our redemption in the paschal tion. Hear the prayers of your Church sacrifice of Christ our Lord, who lives and grant that as we celebrate his and reigns for ever and ever. incarnation we may be strengthened WordofGod in the witness of our faith and serve 6. First reading (choose one of the you in the poor and needy. We ask this following) Jesus Christ, our Lord. through • Gal4.4-7 (God sent his Son, born of a (More sample prayers of the faithful are to woman.) found in the Sacramentary, pp. 1040-152.) • Rom 1.1-7 (] esus Christ, descended from David, is the Son of God.) II. Non-eucharistic Prayer • Heb 1.1-6 (God has spoken to us Services through his Son.) These prayer services can be used at any 7. Silent prayer gathering of a group, such as for meetings, 8. Responsorial psalm: Psalm 98 (See and especially for ecumenical events. CBW III, nos. 32, 104, 210, or 227) 9. Gospel acclamation (sung) Celebrations of the Word of God 10. Gospel: John 1.9-18 (The Word was The three celebrations that follow use the made flesh and came to live among us.) same outline with only some of the texts provided. Communities can fill in at the 11. Reflection on God's word local level appropriate texts and music (Another song may be sung here.) that best suit that community. Prayer in common

4 This outline and the two formats following are based on outlines given in Notitiae 361, vol. 32, August 1996, no. 8 (Congregation of Sacred Worship and Discipline of the Sacraments), pp. 591-587. Translated and adapted by Monsignor Patrick Byrne, Lindsay, Ontario.

28 • National Bulletin on Liturgy The Jubilee Year 2000 and the Liturgy

12. Intercessions Concluding rite Leader: Let us pray to God our Father, who has made us his children in Christ, 14. Greeting Son of God and son of Mary, our 15. Blessing brother and our Lord. 16. Dismissal or sending forth Reader: For all Christians enlightened by 17. Instrumental music or hymn. Christ the Saviour, that they may accept the light of the gospel and share B. Christ our Mediator the good news of the freedom of God's Opening rite children with the poor and outcasts. 1. Song (see list above for some sugges We pray: tions) All: Give us your life, 0 Lord. 2. Sign of the cross Reader: For all the baptized, that they may 3. Greeting discover with joy the meaning of their baptism as a gift of the love of God 4. Introduction to the celebration that calls them to a free and personal 5. Opening prayer response. We pray: Almighty, ever living God, you have given the human race Jesus All: Give us your life, 0 Lord. Christ our Saviour as a model of humility. He ful Reader: For the Christian communities, filled you in will by becoming human that in this year of preparation for the and giving his life on the cross. Help us jubilee they may, by listening more to bear witness to you by following his often to the word, renew their bap example of suffering, and make us wor tismal covenant and spend themselves thy to share in his resurrection. We ask in prayer and in love. We pray: this through Christ our Lord. All: Give us your life, 0 Lord. (or) 0 Father, you have desired to save people by the death of Jesus Christ Reader: For this community in prayer, that your Son on the cross. Grant us who it may be the living witness in the have known his mystery of love on world of God's love for people, and earth to enjoy in heaven the fruits of recognize and meet Christ in his sisters his redemption. Grant this through and brothers in need, suffering and Christ our Lord. abandoned. We pray: Word of God All: Give us your life, 0 Lord. 6. First reading (Choose one of the fol Reader: For all who believe in Christ as our lowing) saviour, that through the example of • 2 Cor 5.14-21 (In Christ there is a new Mary, model of faith, they may reflect creation; God has reconciled the on God's word and keep it in their world to himself.) hearts. We pray: • Phil 2.6-11 (Christ humbled himself, All: Give us your life, 0 Lord. and therefore God has raised him up.) Leader: 0 Father, the coming of Christ your 7 Silent prayer Son into the world as our brother is a 8. Responsorial psalm: Psalm 103 (CBW decisive event for our life and for the III, nos. 52, 130, 180, or 217) history of the world; help us during 9. Gospel acclamation (sung) this year to be aware of this mystery 10. Gospel and to respond to you in faith. Grant • John 8.12-32 (When you have lifted this through Christ our Lord. up the Son of Man, then you will 13. Lord's prayer know that I am he.)

Volume 30 • Number 148 • 29 The Jubilee Year 2000 and the liturgy

11. Reflection on God's word Concluding rite -- (Anot'h'er hymn may bestmg here.) 14-. Greeting Prayer in common 15. Blessing 16. Dismissal or sending forth 12. Intercessions Leader: Jesus is for us the luminous face of the 17. Instrumental music or hymn. Father, the voice that reveals him, the C. Faith and Justification in Christ person that puts us in communication with the very life of God. Opening Rite Reader: For the church, that in the important 1. Song (see list above for some sugges turning point that the human race tions) knows today may be present a secure 2. Sign of the cross and discrete guide toward Christ. We pray: 3. Greeting All: Lord, you are the way, truth, and life for 4. Introduction to the celebration us. 5. Opening prayer Reader: For those in situations of sin or who God our Father, help your family gath feel failure in their life, that they may ered in prayer. Through your Son you never despair of the mercy of God. We have given us the grace of faith. pray: Allow us to share in our eternal inher All: Lord, you are the way, truth, and life for itance with our risen Lord. He lives us. and reigns for ever and ever. Reader: For each one of us and for our com (or) May the salvation gained by the munity, that in this time of preparation sacrifice of Christ be accomplished for the jubilee a prolonged experience of in every place, Lord, with the prayer may transform our life. We pray: preaching of the gospel. May the All: Lord, you are the way, truth, and life for great number of your adopted sons us. and daughters receive from him the Reader: For Christians, that the listening to Word of truth, the new life promised and deepening of the word of God may to all people. We ask this through lead all the Churches to come to the Christ our Lord. unity for which Christ has prayed. We WordofGod pray: 6. First reading (Choose one) All: Lord, you are the way, truth, and life for • Rom 3.21-30 (We are justified by us. faith.) Reader: For all who are suffering trials, that • Gal3. 7-14 (Those who believe will be purified in the crucible of suffering, they blessed together with Abraham.) may remain with Mary, strong in hope, 7. Silent prayer and unite themselves to the suffering of Christ and his glory. We pray: 8. Responsorial psalm: Psalm 130 (CBW All: Lord, you are the way, truth, and life for us. III, nos. 56, 140, or 374) Leader: Lord Jesus, meek and humble of 9. Gospel acclamation (sung) heart, make our heart like yours, that we 10. Gospel may be able to welcome the secrets of • Mark 10.46-52 (Go, your faith has your love. You are God, and you live saved you.) and reign for ever and ever. 11. Reflection on God's word 13. Lord's Prayer (Another song may be sung here.)

30 • National Bulletin on liturgy The Jubilee Year 2000 and the Liturgy

Prayer in common All: Help us to grow in our faith, Lord Jesus. 12. Intercessions Leader: 0 Father, grant us the gifts to see Leader: It is God who makes his kingdom and judge everything according to the grow and increase in the world. We mind of Christ, to choose and love as can join in this work with our means he did, and to live our communion and our labour, but above all with a with you as de did. He lives and reigns deep faith. for ever and ever. Reader: We ask the Lord not to let this faith be lacking in us and in his Church. We 13. Lord's prayer pray: Concluding rite All: Help us to grow in our faith, Lord 14. Greeting Jesus. 15. Blessing Reader: For the holy Church of God, that it may renew each day its choice of 16. Dismissal or sending forth fidelity to Christ, examining itself in 17. Instrumental music or hymn. the light of the word of the gospel. All: Help us to grow in our faith, Lord Celebration of Reconciliation Jesus. Many communities may be including reg Reader: For our sisters and brothers who live ular communal celebrations of reconcilia in doubt or in a crisis of faith, that they tion as part of their preparation for the may remember that God is never so year 2000. Guidelines and outlines for close to them as when they call on him such celebrations, both sacramental and with trust. We pray: non-sacramental, are available in Penance (Ottawa, Canadian Confer All: Help us to grow in our faith, Lord Celebrations Jesus. ence of Catholic Bishops, 1981 ), a resource that includes various prayers, Reader: For the whole human race proud of examinations of Christian living, and its possibilities, that the advances in readings of the word of God. One set of science and technology may not lessen possible readings will be included here. its faith in God, the creator of the mar vels of the universe. We pray: • First reading: Ezekiel18.21-23, 30-32 • Responsorial psalm: Psalm 25 All: Help us to grow in our faith, Lord Jesus. • Second reading: Ephesians 4.23-32 • Gospel: Luke 15.11-31. Reader: For each of us, that the word that we have heard may not become for us Ill. Shorter Prayers in judgment and condemnation but may Preparation for the Jubilee be a motive of conversion and renew Year 2000 5 al of our faith. We pray: The following are prayers that can be used All: Help us to grow in our faith, Lord at the beginning or ending of some event Jesus. other than a celebration of the liturgy, such Reader: For all Christians, that in this year of as meetings, conference sessions, pres preparation they may learn from Mary entations, etc. The litanies provided can how to approach the divine mysteries also be used in conjunction with other ele with humility and obedience, in order ments, such as scripture readings or a to live the beatitudes of those who hymn. The closing prayer may also be used believe without having seen. We pray: alone.

5 The prayers in this section are used by the kind permission of the Archdiocese of Kingston, Ont.

Volume 30 • Number 148 • 31 The Jubilee Year 2000 and the Liturgy

a) 1997: Jesus Christ by the gift of the Spirit redemption --- ~ade;My·b~~th~rs- and sisters, ymunade_vi§ible our in the mystery of the incarnation of as the great jubilee draws near, Christ your Son, let us pray to the incarnate Son of God and you have given us a share in for the renewal of the Church and his mission the salvation of the world. as prophet, priest and king. Reader: As we celebrate the great jubilee, 1. Lord Jesus Christ, Saviour and confirm the faith of all Christians, Proclaimer of the gospel, that as you revealed yourself in Christ, strengthen the faith and wimess of you will sustain their hope of all Christians eternal life and inspire in us a true longing and rekindle their charity for salvation. in active service to their brothers (Response: Lord, have mercy, or and sisters. Lord, hear our prayer) Glory and praise to you, 0 God of our salvation, 2. Word of God, born of the through our Lord Jesus Christ, Virgin Mary, your Son, within us the meaning of deepen who lives and reigns with you and incarnation your the Holy Spirit, the sign of God's presence and as one God, for ever and ever. the source of our holiness. b) 1998: Holy Spirit 3. Saviour of the world, conceived by the Spirit, Leader: My brothers and sisters, open the scriptures for your disciples as the great jubilee draws near, in a new way let us invoke the sanctifying presence and reveal God's love for all humanity. of God's Spirit 4. Son of God, fountain of all life, for the renewal of the Church and renew the grace of our baptism the salvation of the world. and make us a united and holy people. Reader: 5. Word made flesh, foundation of the 1. Spirit of God, who is one with the Church's unity, Father and the Son, deepen our commitment to become proclaim to humanity God's unique one in you revelation in Christ and heal the hurts and divisions and bring the message of hope to of the past. every heart. 6. Incarnate Son, Light of nations, (Response: Lord, have mercy lead all people to a living faith in or Lord, hear our prayer) God as Mary had, 2. Spirit of unity, who made us that we may ever confess you as the children of God, Lord and Messiah. convert the hearts of all Christians to 7. Lord Jesus, risen Sun of justice, a greater faith in Jesus convert our hearts to love you and and make them one in their wimess our neighbour to God's love. and to serve you in the poor 3. Spirit of faith, who raised Jesus and needy. from the dead, Leader: release the power of a new evangelism Blessed are you, all holy God, in our age creator of the universe; and give us hope in the world to come.

32 • National Bulletin on Liturgy The Jubilee Year 2000 and the Liturgy

4. Spirit of]esus, who is the source of 2. God of the covenant, you draw all every good gift, humanity to yourself; make your presence alive and grant that your Church may be one in active in us its great act of praise and strengthen the gifts of the Church on its pilgrim journey to your house. to build up the kingdom of God. 3. God of peace, you have reconciled 5. Spirit of life, who overshadowed all things in Christ; the Virgin Mary, grant your people a new vision of stir up in the hearts of all people a your forgiving love respect for life in repentance and reconciliation and renew all families in faith and that leads to peace and mutual mutual love. respect. 6. Spirit of truth, who calls to mind 4. God of love, you have freed us all that Jesus taught, from sin; by the grace of confirmation grant us conversion of heart to always bring to life the seeds of salvation choose what is good and transform this world into the and to reject violence and intoler image of Christ. ance. 7. Spirit of hope, who guides the 5. God of unity, you call humanity to Church to the end of time, be one in charity; open our eyes to the needs of our grant that in loving you we may work world for justice and equality and let us see the signs of hope in by showing your compassion for the our own age. poor and needy Closing prayer as above. and respecting the rights of women and families. c) 1999: God the Father 6. God of our ancestors, you are the Leader: source and goal of all life; My brothers and sisters, grant that our civilization may as the great jubilee draws near, promote a greater dialogue let us pray to the God and Father of among different world cultures our Lord Jesus Christ and religions. for the renewal of the Church and the salvation of the world. 7. Creator of the universe, Reader: you clothed the universe with your splendour; 1. Eternal God, out of love you sent grant that creation may reveal your your Son into the world; love and purpose for us grant that all Christians may discover anew and find its full attainment in Christ. your unconditional love for all people Closing prayer as above. II] and see it reflected in married life. (Response: Lord, have mercy, or Lord, hear our prayer)

Volume 30 • Number 148 • 33 r·

A Prayer in Expectation of the Jubilee Year 2000

' -~-- A Prayer in -Expectation of the Jubilee Year 2000

2000

God of compassion, you created the world out of love. In your tenderness you sent your Son in the fullness of time to redeem it. We praise you for your mercy and give you thanks for giving us new life through the death and resurrection of your Son. Be with us as we prepare to celebrate the Great Jubilee Year 2000, the anniversary of the birth of your Son, our Redeemer. May your kingdom here among us continue to grow through your Spirit, and may the wonder of Pente·tost bring renewal to your Church. May we be instruments of peace, justice, and reconciliation, within our own Church, with others, and with all of creation. May we walk with Mary, who gave birth to your Son, who is the mother of the Church and who is the model for all disciples. We ask this through your Son, Jesus, who is with us yesterday, today, and forever. Amen.

34 • National Bulletin on liturgy Liturgical Music: Integrating Music and Text

Della Goa

he power of music to communicate Our new Catholic Book of Warship III offers joy, sadness, hope, and other emo many styles of musical settings for text. Ttions is hard to define, and any There are nearly a dozen chant melodies, judgement about what a given piece of some appearing for the first time in this music does communicate is, at best, sub edition of CBW. The chant texts are, gen erally speaking, translations of the original jective. But elements such as harmony, Latin text. Because the stresses of mode, contour, tempo, and style do influ Gregorian melodies reflect the rhythms of ence the way a piece of music leans more Latin, not of English, it is difficult to pre toward one expression than to another. pare translations that do justice both to For example, a brisk, rising opening the text and to the music. The fact that melodic line in a major key, such as "Ode some of these settings in the new hymnal to Joy" or "Morning has Broken," is more succeed as well as they do is remarkable. likely to communicate joy than sorrow. Traditional hymn tunes are also well rep fu vehicles for human expression, lan resented, some with new or alternate guage and music share the capacity to texts. The time-honoured practice of communicate the full range of human interchanging texts of the same metre feeling. The quality of texted music with other melodies continues. Some depends on the way the fundamental ele times a different melody improves the ments of language and music work togeth quality of a mediocre text, sometimes it does the opposite. er. In evaluating music for use in liturgy, it A similar issue arises with the setting of hymn texts to folk is important to ask what the music with melodies. Often, the melody may commu out the text seems to be expressing. Is the nicate one side of the spectrum of human meaning of the text inappropriately feeling while the text communicates altered or diminished by its musical con another. Some of the new combinations text? in CBW III are elegant marriages where the text and the music present a unified Text and melody should work well togeth expression. er not only in what they express but in how they express it. Since both music and Modem Catholic and Protestant hymnals text rely on rhythm and accent to accom include strophic settings of new texts to plish their purpose, the natural rhythms new music, the "freestyle" setting of texts and stresses of language should be comple of irregular metre, or some combination of mented and supported by the music to cre the two. One challenge in modem ate a rhythmic integrity that enhances our hymnody is to find ways to create rhyth ability to sing it. And, of course, all of this mic integrity without the benefit or presupposes a text worthy of expressing rigours of poetic "feet." Some hymns meet our experience and our faith. this challenge better than others. Often

Della Goa has a degree in musicology from the University of Alberta and serves as a leader of song at St. Joseph's Basilica in Edmonton.

Volume 30 • Number 148 • 35 liturgical Music: Integrating Music and Text • Della Goa modem composers will use syncopation, In forthcoming issues of the bulletin, notes of long duration in the context of hymns in each of these categories will be faster moving pitches, multiple measures considered in greater depth, choosing examples where quality of text and music of accompaniment where the voice is and their integration with each other silent, and sudden key changes. Although combine to provide music that exalts our these devices may serve the text and praise. What works well will be consid heighten our awareness of its meaning, ered, and the meaning conveyed by their they frequently alter the rhythm of lan union of language and music will be dis guage in ways that confuse the singer. cussed in fuller detail. III

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Choosing 11Good" Music

I. Melody

Della Goa

he quality of music is central to its Theorists have described many discern capacity to "ennoble" the liturgy; it able patterns in melody and harmony that Tfollows that the music we use should are common to great choral works. They be "good" music. We hear, time and again, have used these patterns to develop strict that there is no accounting for taste: the exercises for students of composition and, passionate "likes" of one person will often by extension, for those who choose music. be the passionate "dislikes" of another. For our present purposes, the rules govern Another problem in attempting to define ing melody are the most appropriate. Har what qualities should be present in good monies and accompaniments may be quite liturgical music is the application of art broadly defined in our century, but I have and/or performance standards to music observed that lovely melodies from all that is meant for congregational singing. over the world usually demonstrate the This is not to suggest that good liturgical same patterns that rules of counterpoint music should not also be artistically describe. sound, but rather that not all techniques travel on notes. There may be used in "art music" and for performance Melodies notes on one pitch, notes that are appropriate to liturgical celebration. repeated move by a single step to an adjacent note Some basic "rules" of melody writing pro within the scale upon which the melody is vide starting points and useful tools for based, and notes that move by leaps, skip choosing music that is good music for ping some of the notes within the scale. liturgy. For example, Dan Schutte's melody, "Sing The rules of counterpoint evolved from a New Song" (CBW III, no. 563) begins the study of choral music, that is, music with two leaps rising, repeats a note, then written for human voices singing together. moves stepwise in the opposite direction:

36 • National Bulletin on liturgy Choosing "Good" Music • Della Goa

Sing a New Song Refrain j ,-~ j J I r r I r r I J. Sing a new song un - to the Lord; (leap leap repeat down step by step) Text and Music: Dan Schutte © 1972, 1974, 1979, DanielL. Schutte. Administered by New Dawn Music, PO Box 13248, Portland, OR 97213. All rights reserved. Used with permission.

This line illustrates three of the basic prin (I recently sat next to a woman who ciples governing the choice of melody expressed her delight that we were going lines: to sing her favourite song. She sang with • There should be a judicious mixture of all her heart but not once did she enter on steps and leaps- if in doubt, favor steps. the correct beat. The song began with an • There should be no more than two con elaborate introduction and every line secutive leaps in the same direction. ended with a note sustained for a whole (For these purposes, a skip of one note, measure, followed by a 1 and 1/3 measure the interval of a third, is usually not rest. In the area immediately surrounding considered a leap.) us, I heard four different entries at the • After a single leap of a sixth or more beginning of each line. I came in on time, (skipping four or more notes of the because I was counting - but that was all I scale), or a double leap in one direc managed. I certainly had no sense of sing tion, the melody line should change ing as one voice with the gathered com direction. munity. This song was not new to the parish - it has been in use for at least ten Another principle is to avoid or minimize years.) the use of rests. I suggest that a stop in the People may protest that these guidelines vocal line, by the use of rests or by notes are too confining. They are only guide sustained for more than the length of a lines, however, and many excellent liturgi measure, send up a warning flag that this cal works stray from them on one point or music will likely be confusing for the another. But if every musical phrase pre assembly to sing. I would call the use of sents exceptions to the guidelines, I doubt dramatic pause a performance technique; that the piece is very serviceable or good. it is rarely, if ever, appropriate to congrega tional singing. It is also interesting to note how much of the music in Catholic Book of Warship III What is the point of all this "Music conforms to these standards. An example Theory 101"? I think it can tell us quite a is the lovely folk melody, 0 WALY WALY bit about how well a congregation will (629 and 630), which is offered with two respond to a new hymn, and about texts, "When Love Is Found" for wed whether or not the melody is solid enough dings, and "Lord, Make Us Servants of (and, I submit, unpretentious enough) to Your Peace," a nice rendering of the prayer endure for more than a few years. If a of St. Francis. The flowing melody line of melody line moves eratically, it is difficult IN BABILONE (444 and 507) is very to learn and retain. For example, if the singable not only as "Lord, We Hear Your note at the end of each line is sustained for Word with Gladness" and "Lord, Whose many beats, the entry on the next line will Love in Humble Service," but also with be uncertain and jagged. the unscored texts offered at numbers 443,

Volume 30 • Number 148 • 37 Choosing "Good" Music • Della Goa

467, 477 and 559. Both of these melodies direction, and rests (of which there are --- were composed before 1960. none) this piece also meets all melodic principles. Hymns and musical settings in CBW III from before 1960 usually do meet the Good and singable melodies are only one, melodic principles that I have outlined, but I would say the first, criterion in but many of the more modem composi choosing music for liturgy. A good text set tions do as well. "Sing a New Song" as to a poor melody is diminished by it, and illustrated above is one example. So is better left unsung. Other matters to be David Young's CRAIGLEITH (540), writ considered include the relationship of the ten in 1986; it supports the text "Before rhythm of the music to the rhythm and the Earth Had Yet Begun." The melody accent of the text, how the music itself wanders into other keys but begins and conveys meaning in terms of its tempo, ends in F major. Because of this, some of contour, and mode, and its relationship to the melodic lines use notes outside of the the individual elements of the rites. IIJ F major scale. But in terms of steps, leaps,

Prayer for the Preparation for the Great Jubilee

2000

This prayer is appropriate far any gathering of Christians.

God our Father, in your unconditional love for every human being you sent your Son to search out what was lost and to restore the dignity of your children.

Grant that we may discover the true conversion of heart that springs from the love of your Son for the poor and the outcast; help us to love each person as you have loved us as we make our pilgrimage to our true home

We ask this through Christ, our Lord. Amen.

C Archdiocese of Kingston, Ont. Used with permission

38 • National Bulletin on Liturgy Regional Liturgy Conferences Hold Annual Meetings

wo of the three regional liturgy conferences of the English sector held their regular meet ings in the fall of 1996. The Atlantic Liturgical Conference will hold its annual meet Ting in May. The following are reports from the two meetings that have been held most recently.

Western Conference • Calgary: A new director has been for Liturgy named, Rev. Edgardo Bayant. Parishes The Western Conference for Liturgy, at have been requested to submit written their annual meeting November 1-3 in input of liturgical concerns to assist the Edmonton, explored a number of issues: liturgy advisory board of the diocesan • funerals: flags on caskets, use of the pall, commission. Projected plans include eulogies, education of funeral directors, diocesan guidelines for new priests use of Paschal candle when ashes are coming into the diocese. present; • Edmonton: The sixth Summer School • Eucharist: postures, communion under in Liturgical Studies, co-sponsored by both species, from the tabernacle, Newman Theological College, has had intinction; the largest enrollment to date, 166 reg • lay presiders: caution regarding lan istrations. Twenty-six have graduated guage, commissioning and certification, so far, five in 1996. The archdiocese has need for preparation, respect for the begun a process to study liturgical ministry of the baptized, i.e., that those renewal since Vatican II. The Office of who have prepared and been commis Liturgy publishes two editions of the sioned to serve in this capacity not be Liturgy Music Bulletin each year. totally dismissed when a priest is • Gravelbourg: French ALPEC and appointed as pastor to a parish, lay min English translations of ALPEC work sters as "team" with the presbyter; shops for Advent and Lent were held in • Phase II of renewal of the liturgy: facil the diocese; presentations placed itating formation of the community in emphasis on a better understanding of liturgy, conversion, education. the Eucharist. • Keewatin-Le A major portion of the conference was Pas: Special outreach has been devoted to presentations by guest speaker, done to prepare laity to conduct Father Edward Foley, professor of liturgy at Triduum services, funeral and vigil ser Catholic Theological Union, Chicago. He vices, and to use Sunday Celebration of discussed the centrality of the Eucharist in the Word and Hours. Regional groups the Church, as well as some related issues: have been set up to discuss incultura eucharistic devotions, communion ser tion. vices, and the unique aspects of a eucharis • Nelson: Providing diocesan guidelines tic liturgy. for persons serving in various ministries is an on-going project. The committee The following are highlights from dioce participated in a retreat and hope to san reports: continue to do so.

Volume 30 • Number 148 • 39 Regional Liturgy Conferences Hold Annual Meetings

• Prince Albert: Sessions were held for Sr. Joyce Ann Zimmerman, C.PP.S., . various liturgical ininisrers to prepare Dayton, Ohio, delivered four adclresses on for Advent and Lent. A liturgical con liturgical spirituality at this year's working ference with Donna Kelly, CND, session. She covered the following topics: focused on the diocese's history and its liturgy and devotional prayer; dynamics future. A music workshop with within liturgical time, space and symbols; Grayson Warren Brown is planned for liturgical spirituality: rhythmic dynamics, April1997. and pastoral challenges. • Prince George: The implementation of the original order of the sacraments of The conference is engaged in two short initiation is being continued. The term projects: diocesan convention had as its theme, • an analysis of appropriate formation for Liturgy and Life, with Bishop Gerald catechists who serve in the process of Wiesner, OMI, as the keynote speaker. adult initiation to The diocesan commission plans • the development of a workshop statement and establish a mission manual/kit exploring the initiation of guidelines for the diocesan liturgy children. office. Long-term commitments have been made • Regina: The liturgy commission devel to the Summer School for Liturgical oped a mission statement for itself. Musicians and Summer Institute on Adult A school has been started for rural organists. Initiation. The latter project is hosted by one of the dioceses in Ontario on a rota tional basis. In 1996 the Diocese of Ontario Liturgical session on Conference London organized a four-day "mystagogy." The 1997 institute, "Echoing The Ontario Liturgical Conference held God's Word," will be hosted by the its 1996 meeting October 28-30 at Diocese of Sault Ste. Marie. St. Joseph's Centre, Morrow Park, Representatives were present Toronto. The Summer School for Liturgical from the dioceses of Alexandria-Cornwall, Musicians, for more than a decade, was Hamilton, Kingston, London, Ottawa, held annually in August in Toronto. In the Peterborough, Timmins, Thunder Bay, summer of 1996 the school assumed a new Toronto, Sault Ste. Marie, and St. and for the first time a team of staff Catharines. Three ex-officio members, model, of sixteen members at large, and four repre representatives headed to the diocese sentatives from religious education offices Sault Ste. Marie, holding a mini-school in complete the roster of the conference. The Sudbury. The summer school now alter OLC, through the members-at-large cate nates between a host diocese and the gory, welcomes persons with professional Toronto site. The next summer school is training in liturgy who are not serving in scheduled for August 4-8, 1997, in Toronto. diocesan positions. Thus the conference's conversation is enriched and the members These annual meetings give all of us at large are welcomed into an environ opportunity to rejuvenate and to re-focus ment where they can continue their litur our energies for the work of liturgical for gical pursuits. mation and celebration. [I]

40 • National Bulletin on Liturgy Communion from the Cup

he following is a report by the Episcopal Commission for Liturgy and the National TLiturgy Office sent w diocesan offices across the country in 1996. Occasions When which they receive confirmation; baptized Communion under Both persons who are being received into the Kinds Is Permitted full communion of the Church; The General Instruction of the Roman Missal 2) the bride and bridegroom at their wed (GIRM) lists fourteen occasions when com ding Mass; munion from the cup is permitted. 3) deacons at the Mass of their ordination; 4) an abbess at the Mass in which she is 242. At the discretion of the Ordinary and blessed; those consecrated to a life of vir after the prerequisite catechesis, commu ginity at the Mass of their consecration; nion from the chalice is permitted in the professed religious, their relatives, friends, case of: and other members of their community at 1) newly baptized adults at the Mass fol the Mass of first or perpetual vows or lowing their baptism; adults at the Mass at renewal of vows;

Volume 30 • Number 148 • 41 Communion from the Cup

5) those who receive institution for a cer both kinds in other instances that are of tain ministry at the Mass of their institu special significance in the spiritual life of tion; lay missionary helpers at the Mass in any community or group of the faithful. which they publicly receive their mission; others at the Mass in which they receive Within such limitations Ordinaries may an ecclesiastical mission; designate the particular instances, but on 6) the sick person and all present at the condition that they grant permission not time viaticum is to be administered when indiscriminately but for clearly defined Mass is celebrated in the sick person's celebrations and that they point out mat home; ters for caution. They are also to exclude 7) the deacon and ministers who exercise occasions when there will be large num their office at Mass; bers of communicants. The groups receiv 8) when there is a concelebration, in the ing this permission must also be specific, case of: well ordered, and homogeneous (GIRM). a) all who exercise a genuine liturgical function at this celebration and also all In October 1970 the Canadian Confer seminarians who are present; ence of Catholic Bishops (CCCB), in b) in their church or oratories, all mem conformity with the above declaration, bers of institutes professing the evan extended communion under both kinds to gelical counsels and other societies all present in the above circumstances, whose members dedicate themselves and added the following occasions: to God by religious vows or by an offer 1) on the occasions listed in the new edi ing or promise; also all those who tion of the Missale Romanum (no. 242); reside in the houses of members of 2) at Masses for particular groups; such institutes and societies; 3) at the Mass of the Lord's Supper on 9) priests who are present at major cele Holy Thursday, and at the Easter Vigil; brations and are not able to celebrate or 4) when Mass is celebrated in the house concelebrate; of a sick person, in accordance with the 10) all who make a retreat at a Mass in existing norms; which they actively participate and which 5) in Masses which celebrate any is specially celebrated for the group; also anniversary of a wedding or religious vows, all who take part in the meeting of any to all present; pastoral body at a Mass they celebrate as a 6) on any other occasion when the local group; Ordinary judges it to be advisable. 11) those listed in nos. 2 [wedding] and 4 [religious] at Masses celebrating their An Interpretation of the above jubilees; Occasions 12) godparents, relatives, wife or husband, Although weekday and Sunday Eucharist and lay catechists of newly baptized adults are not specifically identified in the at the Mass of their initiation; CCCB list, the final item (no. 6) leaves it 13) relatives, friends, and special benefac in the hands of the local bishop to decide tors who take part in the Mass of a newly for which celebrations it is pastorally valu ordained priest; able to offer communion from the cup. 14) members of communities at the con Many bishops have thereby invited pastors ventual or community Mass, in accord to consider offering communion from the with the provisions of this instruction, cup on weekdays and on Sundays. After no. 76. twenty-five years of offering communion Further, the conference of bishops has the from the cup at Eucharist, it is time to power to decide to what extent and under assess the experience and again encourage what considerations and conditions its use in places which have not yet offered Ordinaries may allow communion under the cup to the assembly.

42 • National Bulletin on liturgy Communion from the Cup

The Sunday Eucharist, celebrated by mission is not given for large and occasion parish churches, is the primary expression al assemblies (e.g. Masses held in arenas or of the faith of the Church in the resurrec stadiums), even if they assemble on the tion of the Lord, whom we recognize in Lord's Day. the breaking of bread, after Jesus himself opens for us the meaning of the Scriptures. Importance of Sunday and the Cup Other Considerations The General Instruction of the Roman The Constitution on the Sacred Liturgy Missal, after outlining fourteen occasions (CSL) desired to restore the ancient prac when communion under both kinds is per tice of communion under both kinds mitted, leaves it for the conferences of when it stated: "In instances to be speci bishops to decide under what considera fied by the Apostolic See communion tions and conditions communion under under both kinds may be granted both to both kinds may be given for the life of any clerics and religious and to the laity at the community or group of the faithful. discretion of the bishops, for example, to There is the ordained at the Mass of their ordina no celebration more significant to the life of the Church than the Sunday tion, to the professed at the Mass of their celebration of the Eucharist. It is at the religious profession, to the newly baptized Sunday Eucharist that the Church is most at the Mass following their baptism" evident as a sign of the presence of Christ (CSL, no. 55). in the world. At the Sunday Eucharist the The implementation of this directive was faithful of God gather to express their reflected in the General Instruction of the faith and are strengthened as the body of Roman Missal when it said: "Holy Christ. Communion has a more complete form as It is important that at this celebration of a sign when it is received under both the Eucharist the sacramental signs stand kinds. For in this manner of reception a out clearly to communicate the meaning fuller light shines on the sign of the of the rites and effect the encounter of eucharistic banquet. Moreover there is a God through Christ by the power of the clearer expression of that will by which Spirit and the community. the new and everlasting covenant is rati fied in the blood of the Lord and of the Communion under both kinds, as the relationship of the eucharistic banquet to General Instruction of the Roman Missal the eschatological banquet in the Father's points out, "is a more complete form as a kingdom" (GIRM, no. 240). sign when it is received under both kinds. For in this manner of reception a fuller GIRM listed appropriate occasions (see light shines on the sign of the eucharistic above) to begin the introduction of this banquet. Moreover there is a clearer venerable practice and then left it to the expression of that will by which the new conferences of bishops to implement this and everlasting covenant is ratified in the directive. blood of the Lord and of the relationship of the eucharistic banquet to the eschato This permission is given only to duly estab logical banquet in the Father's kingdom" lished parishes, for they possess stable and (GIRM, no. 240). homogeneous communities which can be instructed in the tradition of the Church. The institution of the Eucharist at the Sacramentali Communione, On the Extension of Last Supper united the Passover meal of the Faculty to Distribute Holy Communion Jesus with his disciples to the sacrifice on Under Both Kinds (Congregation for Divine the cross. The Passover content of the Worship, June 29, 1970), states that per- Eucharist evoked the lamb sacrificed and

Volume 30 • Number 148 • 43 I

Communion from the Cup

the blood placed on the doorpost which People Allergic to Wheat and brought liberation to the Jewish people. In Wheat Products the new covenant the sacrifice of Jesus, There are persons in our parish communi the lamb who takes away the sins of the ties who, because of an allergy to wheat world, is accomplished by the shedding of and wheat products (e.g., celiac disease), his blood for the salvation of all. In the are unable to receive the Eucharist as eucharistic meal the people of God cele either consecrated hosts or eucharistic brate their liberation from sin in the one bread in any form. If communion from the sacrifice of Christ. Moreover, in the cele cup is offered, these people simply receive and blood of Christ under the bration of the Eucharist, the faithful are the body form of wine, without special attention. If united to Christ and to one another in his communion from the cup is not offered in mission and, in union with Christ, offer a particular parish, these individuals are a sacrifice of praise. themselves to God as allowed to receive communion from the cup, but they often feel conspicuous The act of communion summarizes the because they have to go directly to the Church's understanding of the Eucharist. altar to receive communion from the cup, the assembly eats In the eucharistic meal, while it is not offered to other parish and drinks in union with Christ in a sacred ioners. One person reported that after ritual and enters into the mystery of his communion from the cup stopped being death and resurrection. This paschal meal offered to the assembly, he refrained from is the pledge of the kingdom and points to receiving communion because he felt awk the ultimate union of God's people in the ward receiving from the cup when others kingdom of the Father. were not allowed. Some parishioners had even asked why he could receive commu The paschal meal is also intimately linked nion from the cup when they could not. In to the sacrifice of Christ on the cross. The the questionnaire, one person with this Eucharist unites all the baptized to the allergy expressed gratitude because the destiny of Christ: "Can you drink the cup parish offered communion from the cup to that I must drink?" (Matthew 20.22) all. The body and blood of Christ is com Sharing in the body and blood of Christ plete under the form of bread alone or is living out the death and resurrection wine alone. ofJesus. The Use of Mustum Pastoral Considerations When mustum1 is used by the presiding priest, it is not to be distributed to the "Holy Communion has a more complete assembly or to other ministers. A separate form as a sign when it is received under carafe of wine should be consecrated as the both kinds. For in this manner of recep blood of Christ for the assembly and min on the sign of the tion a fuller light shines isters while the mustum is consumed by eucharistic banquet. Moreover there is a the presiding priest alone. clearer expression of that will by which the ne~ and everlasting covenant is rati Respect by Those Who Do fied in the blood of the Lord and of the Not Receive from the Cup relationship of the eucharistic banquet to People who do not wish to receive com the eschatological banquet in the Father's munion from the cup will often walk past kingdom" (GIRM, no. 240). the minister of the cup and look away as if

1 The term, "mustum," refers to fresh juices from grapes, or juice preserved by suspending its fermentation (by means of freezing or other methods which do not alter its nature).

44 • National Bulletin on Liturgy Communion from the Cup embarrassed. It needs to be stressed to the cup has been part of the parish life for assemblies that all are free to receive com some years and is discontinued by a new munion from the cup or not, depending pastor. Such decisions lead to confusion on on their personal choice, just as all are free the part of the assembly. It would be help to receive communion in the hand or on ful for those priests who question this prac the tongue. Persons who do not desire to tice to do some study by reading pertinent receive from the cup might be encouraged articles or books on the subject. (A bibli to pass the minister of the cup with respect ography is provided on page 52.) and reverence. The attitude of the mem bers of the assembly toward the cup is Priests as Ministers of noticeable, whether they drink from the the Cup cup or not. The acknowledgement of A priest (presider or concelebrant) occa Christ present under the form of wine as sionally acting as a minister of the cup well as host or bread will help to develop a helps the assembly's attitude toward the fuller eucharistic theology among all cup. If ministers of the cup are always and members of the assembly. only lay ministers, then the assembly may feel that sharing communion under the Proper Catechesis Prior to form of wine is secondary to the sharing of Introducing the Cup communion under the form of bread. The The results of the questionnaire distrib decision for the presiding priest to distrib uted to parishes in Canada (see pp. 49-51) ute the cup needs to be made with pastoral show that careful catechesis prior to the consideration to the number of people introduction of the cup in parishes is vital in the assembly who still wish to receive ly important. This catechesis needs to be communion only from an ordained put forward in a positive way, stressing the minister. fullness of the eucharistic sign and strong ly encouraging members of the assembly to lntinction receive from the cup. The Instruction of Communion from the cup by drinking is the Sacred Congregation for Divine the preferred method of receiving the cup Worship, entitled Sacramentali Commu because it is a fulfilment of the Lord's com nione, On the Extension of the Faculty to mand: "Take and eat; take and drink." Distribute Holy Communion Under Both Jesus often spoke of drinking during his Kinds (June 29, 1970), states that "before ministry: "Those who eat my flesh and the faithful are to receive communion drink my blood have eternal life, and I will under both kinds, they should be ade raise them up on the last day... " (Jn. 6.54 ); quately instructed on the significance of "Are you able to drink the cup that I am the rite." about to drink?" (Mt 20.22); etc. Instruction on the Extension of the Faculty to Distribute Attitude of Priests Toward Communion Under Both Kinds states that Sharing the Cup "among the ways of distribution drinking Parishioners very quickly sense whether a from the chalice itself has pre-eminence." priest (pastor) favours sharing the cup with The practice of intinction as permitted in others or not. If this practice is introduced liturgical law is not the way it is generally with enthusiasm and careful catechesis, the practised in parishes. There is no permis members of the assembly will see it as a sion for the individual communicant to normal practice at the celebration of the take the host and then dip it into the Eucharist. If it is offered reluctantly to the blood of Christ. If communion from the assembly or if care is not taken to instruct cup by intinction is to be practised, it is the people on the meaning of this action, the minister who dips the host into the the assembly's attitude will reflect this. In consecrated wine and then places it on the some cases, the practice of receiving from tongue of the communicant. The commu-

Volume 30 • Number 148 • 45 Communion from the Cup

nicant, in this case, is not free to receive initiated fully into the Christian commu communion in the hand or to refrain from nity and welcomed to the eucharistic receiving under the form of wine. In addi table, it is important that the cup be seen tion, intinction conflicts with a return to as normative. fu these children grow and the use of bread which resembles ordinary mature, they will naturally see the cup as a bread. lntinction is also discouraged meaningful aspect of their weekly recep because the danger of spillage is greater than it is during drinking. fu the individ tion of communion. Parents can be cate ual dips the host into the consecrated wine chized and consulted during sessions held and then places it on his or her own for them in preparation for their child's tongue, there is a chance that the Blood of first communion. However, the parents' Christ may drip from the host or bread. If wishes concerning this practice are to be this were to happen with several commu respected. nicants, a noticeable amount would be spilled. Proper catechesis of the faithful on Ministers of the Cup this question should be carried out and Communion from the cup is to be offered repeated periodically. to the faithful by communion ministers. Alcoholism and the Cup The Instruction on the Extension of the Responses to the questionnaire raised the Faculty to Distribute Holy Communion concern of alcoholism and sharing com Under Both Kinds states: "It does not seem munion under the form of wine, especially that that manner of distribution should be with respect to some communities. approved in which the chalice is passed Alcoholism is recognized today as a dis from one to another, or in which the com ease, but it is also dependent on psycho municants come up directly to take the logical and cultural factors. Some cultures chalice themselves and receive the blood have a lower incidence of alcoholism, due in part to the fact that drinking almost of the Lord." This is especially important, exclusively takes place in relation to meals even in smaller gatherings, for Eucharist at or celebrational gatherings. In the context weekday celebrations. Our reverence for of a meal, the presence of food slows the the body and blood of Christ in the absorption of alcohol into the blood Eucharist calls us to offer to the faithful stream, and its use and consumption is both forms - bread and cup - in the most therefore limited. Individuals with a respectful way. The Eucharist is to be strong tendency toward alcoholism would received, not taken. Although the prac be wise to avoid receiving communion tice may vary from parish to parish, from the cup, but there is no indication that reception of the cup, even by young according to the number of individuals children, will lead to alcoholism. receiving from the cup, the ideal is to have Introducing a child to the sacramental two cup ministers for each minister of the blood of Christ under the form of wine eucharistic bread. within the full atmosphere of reverence that should accompany it associates wine Quality of the Material Used with higher values and keeps it in a posi for the Cup context. tive communal and celebrational When offering the body and blood of First Communion Christ under the form of wine, it is impor material for In the questionnaire, sixteen parishes said tant to use the best quality of that catechesis for the introduction of the the cups. The cup that holds the Blood of cup was carried out in school or with first Christ should be dignified, worthy, and communion classes. fu young children are beautiful.

46 • National Bulletin on Liturgy Communion from the Cup

Careful Wiping of the Chalice Hygiene and Communion by Eucharistic Ministers from the Cup Eucharistic ministers should be instructed In the questionnaire distributed to the in the proper way to wipe the chalice parishes concerning the practice of com between communicants. Some procedures munion from the cup, many parishes which are helpful include: expressed concern about the hygiene of a) opening the purificator to its full size, drinking from a common cup. Concern rather than keeping it folded - a clean that the spread of diseases such as AIDS part of the purificator can be used for can be transmitted through the commu each communicant; nion cup has led, in some parishes, to a b) wiping the cup on the inside of the rim decrease in the number of people drinking as well as on the outside; from the cup. c) rotating the chalice so that the next communicant does not drink out of the This topic has been the subject of religious same place on the cup. debate and scientific investigation for the In parishes where a large number of com past century, especially among the municants receive from the cup, two or Anglican and Lutheran communities. A more purificators might be used by the paper entitled "AIDS and the Common minister. Altar servers could take a clean Cup," which was presented to the purificator to each eucharistic minister International Anglican Liturgical Consul periodically during the distribution of tation in 1993, is the latest and most com communion. plete study that has been carried out in Canada and the United States on the Purification of Vessels after facts, fears and questions concerning Communion AIDS and the common cup. 3 The article contains very In addition to the usual purification2 of technical language; howev er, it verifies that HIV infection is not pos eucharistic cups, these should also be sible through the common cup. washed well with soap and hot water fol lowing each eucharistic liturgy. When the Episcopal Commission for Liturgy The Remaining Blood of contacted Dr. Richard Mathias from the University Christ after Communion of British Columbia Department of Health Care and Epidemi The blood of Christ which remains in the ology recently, he again reviewed the liter chalices following the distribution of com ature for evidence of oral transmission and munion is to be consumed reverently by found that the position in the paper on the the eucharistic ministers or presider. This risk of HIV transmission via oral exposure should preferably take place after the cele is still valid. All the literature reviewed bration, either at the credence table or in supported the position of the paper pub the sacristy. The consecrated wine is nor lished earlier. mally not reserved, except when needed in an exceptional case for communion to the Concern for the hygiene of the cup is not sick. The blood of Christ is never to be limited to AIDS. It is possible that other poured down the sacrarium or into the serious diseases, such as some forms of ground. hepatitis, may be communicated by saliva,

2 This purification is carried out by communion ministers or the presider at the credence table after the celebration or after communion, and includes rinsing the chalices and wiping them.

3 This paper, "AIDS and the Common Cup," by Matthew R.S. Johnson, Ronald K.B. Pearce, and Richard G. Mathias, was published in the last issue of the National Bulletin on Liturgy, vol. 29, no. 147 (Winter 1996). See pp. 208-2 11.

Volume 30 • Number 148 • 4 7 Communion from the Cup and the chance of their transmission may illness that they feel might be contagious cause anxiety. could wisely receive the body and bl6od of Christ under the form of bread alone dur Up to the present, the transmission of a ing the time of their illness. disease has never been traced to the shared communion cup among any religious Simplistic solutions to problems created by denomination that has had this practice. the common cup should be treated with Priests are the ones who regularly perform suspicion, on both theological and practi the ablutions, and yet there is no indica cal grounds. The sharing of our eucharistic tion that they are sick more frequently food goes beyond the natural and carries than other individuals in a parish. No much symbolic significance both for Jesus priest has been stricken with any commu and his followers and for that Christian nicable disease that could be traced to the tradition which we have inherited and chalice. The risk of drinking from the pass on to the next generation. The use of common cup is probably less than the risk one supply of bread and one cup speaks of of air-borne infection for those using a the unity of the community, and also common building. speaks of our participation in the one Christ. "Among the ways of distribution the common cup is great for Risk from given by the Instruction of the Roman some communicants, however. Individuals Missal, the reception of communion by with a low resistance to infection - cancer drinking from the chalice itself certainly patients on immunosuppressant therapy, has pre-eminence" (Instruction on the and people with AIDS, for example - are Extension of the Faculty to Distribute Holy especially at risk. These individuals need Communion Uruler Both Kinds). to be made aware of this risk and encour aged to receive the body and blood of A few of the questionnaire responses sug the Christ under the form of bread. For gested that intinction would address the healthy individual, however, our average hygiene concern. This topic was discussed equipped to ward off the normal bodies are in detail earlier in this document. daily exposure to germs. (The flu shot Furthermore, receiving communion from itself is an injection of the flu virus direct the cup by intinction, especially where the ly into our bloodstream so that anti-bodies individual dips the host into the blood of will build up to fight it.) Even during the Christ, is not a solution to the hygiene cold and flu seasons, the faithful Catholic concern, since there remains a chance is more likely to get sick merely by breath that a person's fingers might easily touch ing the air in church than by receiving the blood of Christ. from the cup. In the questionnaire one or two individu Although it is not possible to say that using individual cups, follow infection will never take place by the als suggested pattern of some Protestant denom shared communion cup, most scientists ing the this agree that it is highly unlikely, since con inations. The symbolic limitations of tracting a disease requires that one be method were mentioned above. Individual exposed to millions of germs for one dis cups also require very careful disinfection ease. It is wise, however, for individuals to and washing if they are to be hygienically know the condition of their general health effective, and there is reason to believe and to judge whether even the slightest that they do not always receive this treat risk might put them in danger. ment when they are handled in large quantities. Even the Protestant denomina As an act of charity toward the other tions that have used this method of distri members of the community, individuals bution of the cup are questioning its sym with colds, sore throats, cold sores, or any bolic value. Do we really want to start a

48 • National Bulletin on Liturgy Communion from the Cup practice that they are considering aban tion. It is always harder to stop new prac doning? We have come a long way in the tices than to start them. past twenty-five years toward the restora tion of the cup, and we need to continue For further reference and reading on this the effort despite the difficulties that are topic, a bibliography is provided. (See page still to be overcome. Any solutions pro 52.) These articles are on file in the National posed to solve the hygiene concern require Liturgy Office for individuals wishing further careful reflection. Their symbolic implica documentation. III tions require prudent and careful evalua-

Summary of Responses to Questionnaire Regarding Communion from the Cup

questionnaire regarding the'practice of communion from the cup was sent to diocesan Aoffices across the country in the spring of 199 5. The following summarizes the replies. The communion from the cup question • 19 parishes responded that intinction is naire was sent to diocesan offices {liturgy the primary means of receiving from or chancery) with the request to distribute the cup (50% or more); it to their parishes. ·The parishes were • 7 parishes have less than 50% of the asked to return the questionnaires to the people receiving from the cup by National Liturgy Office; however, some intinction. dioceses compiled the replies and sent Regarding the percentage of people them in together. In all, 489 question receiving from the cup, 209 parishes report naires were returned to the office, indicat that 50% or more (50-100%) of parish ing a high level of interest and concern for ioners receive from the cup; this liturgical topic. • 219 parishes report that 40% or fewer (0-40%) of parishioners receive from Of the 489 responses from the question the cup. naire, 423 parishes offer communion from the cup at least on some occasions; Communion from the cup is encouraged • 66 parishes responding do not offer in the diocese, according to 334 parishes; communion from the cup to the assem • 81 parishes say that communion from bly at any time; the cup is not encouraged in their • 215 parishes offer communion from the diocese. cup on Sunday; A period of catechesis prior to the intro • 239 parishes offer communion from the duction of the cup was the experience of cup on weekdays; 319 parishes; • 340 parishes offer communion from the • 74 parishes did not have a period of cat cup on major feasts. echesis prior to the introduction of the Other times that communion from the cup; cup is offered include CWL Masses, wed • 69 parishes offered catechesis through dings, Holy Thursday, Easter Vigil, and adult faith sessions; confirmation. • 255 parishes used the homily as a means of catechesis prior to introduc Regarding the primary means of receiving, tion to the cup. 34 2 parishes responded that drinking from Other means of catechesis included bul the cup is primary; letin instruction, inserts, or handouts- 71;

Volume 30 • Number 148 • 49 Communion from the Cup

RCIA- 4; eucharistic ministers- 14; litur 16. wonder why it is not offered in every gy course or workshop - 4; retreat; letter parish on a regular basis; from liturgical commission; school and 17. some see it as the only way to celebrate first communion groups- 16. Mass; 18. people consider it a privilege to Positive comments concerning the experi receive from the cup; ence of communion from the cup include 19. it makes a feast day special for many the following: people; 1. true meaning of body and blood of 20. it makes for the laity a completeness of Christ; celebration that had been missing 2. fullness of the sign; fuller experience of before; communion; fully shared in the 21. people see the connection with the Eucharist; fuller participation of the Last Supper; eucharistic meal; 22. places where it is practised on a regu 3. feel part of the whole celebration par lar basis find that the participation in taking in the body and blood of receiving from the cup is growing; Christ; 23. in one parish that has it on a regular 4. the naturalness of receiving the cup; basis, a few parishioners remarked that 5. feel the cup should be an integral part on Good Friday when communion of every Mass; was offered only under the form of 6. those who are used to receiving from bread they felt that they were missing the cup feel cheated if there is insuffi the full sign; cient wine consecrated, if they attend 24. some expressed the desire that it be parishes where communion from the offered on Sunday; some Sunday wor cup is not offered, or if a visiting shippers feel discriminated against in presider does not offer the cup to all; parishes where it is offered on week 7. parishes have noticed a more positive days and not on Sundays; and spiritual attitude during commu 25. there is the feeling that younger peo nion when it is distributed under both ple accept it more naturally; species; the distribution of commu 26. people have experienced it as a boost nion is less rushed and more reverent; to their faith; 8. people respect and reverence the 2 7. some see it as a true realization of "take opportuniry to receive from the cup; and eat; take and drink"; 9. sometimes there is even greater rever 28. in one parish, a 101-year-old parish ence when people receive from the ioner was quoted as saying, "I feel cup than there is when only the bread quite humble and quite grateful to be is offered; able to receive from the cup!" 10. reinforces the symbolism of the com 29. it is seen by some as a sign insuffi munity sharing in communion as a ciently realized and utilized; body; 30. sharing in the cup is seen as a full 11. people who receive from the cup see it response to Christ; as a right rather than a privilege; 31. in dioceses where communion from 12. communion is more meaningful; real the cup is offered at diocesan celebra involvement in the Eucharist; tions there is a positive response to the 13. parishioners feel closer to Jesus and cup even from people in parishes wish to eat his body and drink his where the cup is infrequent. blood; Negative comments and areas of concern 14. places equal importance on the expressed in the questionnaire centered "blood" and the "body of Christ"; around the following: 15. see it as an important sign of union 1. the taste of wine is unpleasant to some; with Christ, a deepening of the Spirit; 2. concern for alcoholism - exposure of

50 • National Bulletin on liturgy Communion from the Cup

children and alcoholics to alcoholic to them on a regular basis. In places where content of wine; fear of triggering communion from the cup is a regular prac alcoholism; tice, great attention to and concern for 3. sanitary and health concerns, fear of catechesis prior to its introduction was AIDS and spreading communicable taken seriously. This was carried out by disease; using various means, but catechesis as a 4. logistical problems in small churches, priority has borne fruit. The need for peri the layout of the church architecture, odic, ongoing catechesis was also ex or space problems; pressed by a number of parishes. Each dio 5. time element plays a role in some cese should work toward developing a places; rural parishes may be far apart policy to support and encourage commu and the presider may have to limit nion from the cup. This policy should time spent in each one; strive to prevent drastic changes in parish 6. eucharistic ministers not comfortable es when a new pastor arrives. The decision consuming leftover consecrated wine; at the parish level is best made by the pas preference for the traditional 7. some tor in collaboration with the liturgy com way of communion under the form of mittee and parish council. One parish bread alone; the cup is not seen as an summarized its experience by saying that integral part of the liturgy; after eleven years the practice was discon 8. cost of offering the cup all the time; tinued when a new pastor arrived in the 9. resistance to change; parish. "The parishioners petitioned to 10. concern that ministers of the cup do a return to the practice, stating that it very good job of purifying the cup for those who desire it between each person, possibly using a should be available second purificator, if large numbers and that those who do not desire to receive; receive from the cup may receive the host 11. nervousness about people possibly and then return to their seat." Receiving spilling the contents of the cup due to communion from the cup is a matter of tremors or arthritis. choice for the individual communicant; As a summary of the questionnaire however, if the precious blood is not responses, the following can be stated: offered to the assembly, is there a choice? The majority of comments and shared One concern expressed in liturgical docu experiences received from the parishes are ments and directives from the Holy See on positive, and any complaints centred on communion from the cup centres on com the above. It is not possible to draw too munion being "received with devotion many conclusions from a questionnaire and dignity, and also in a way that avoids where only a sampling of parishes respond. the dangers of irreverence" (Instruction on The number of responses for this question the Extension of the Faculty to Distribute naire (489) far exceeded our expectations, Holy Communion Under Both Kinds, June indicating a great deal of concern about 29, 1970). There seems to be no indica and interest in this topic. Many parishes tion from this questionnaire that parishes expressed a desire for more information to have had any difficulty with irreverence. Of the use for catechesis in their parish. On the contrary, some commented that the majority offer parishes that responded, when communion is offered under both from the cup at some times communion forms of bread and wine, distribution and (87%). attitude of the people demonstrate The sign and symbolism of communion increased reverence and care. Even where from the cup stressed in the liturgical doc children receive the cup (at first commu uments is quickly interiorized and under nion, as altar servers, etc.) there seems to stood by the laity when the cup is offered be no lack of reverence or dignity.

Volume 30 • Number 148 • 51 Communion from the Cup

Bibliography on Hygiene General Bibliography -and~the-ecp- -- Huck, Gabe. The Communion Rite at Sunday Burrows, William and Hemmens, Elizabeth S. Mass. Liturgy Training Publications, 1989. "Survival of Bacteria on the Silver Communion (This is an excellent resource and could be used Cup," Una Sancta (a quarterly journal edited with parish groups for catechesis on the entire by Lutherans for the Church). Reprinted from communion rite, as well as, communion from Journal of Infectious Diseases (1943), reprinted the cup.) in 1965 in Una Sancta. Huels, John M. Interpretation of the Law on Christian Century. Several short news items Communion Under Both Kinds. Washington, DC: on the Common Cup. Vol. 103, No. 1:9 The Catholic University of America Canon Law January 1-8, 1986; vol. 103, no. 6:169 Stuaies, 505, 1985. February 19, 1986; vol. 103, no. 10:290 Huels, John M. One Table, Many Laws: Essays March 19-26; vol. 102:888 October 9, 1985. on Catholic Eucharistic Practice. Collegeville, Dancewicz, Edward P., MD. "What is the Risk MN: Liturgical Press, 1986. of Infection from Common Communion Cups?" Huels, John M. "Trent and the Chalice: ]AMA: The Journal of the American Medical Forerunner of Vatican II?" Worship 56: 386-400, Association. vol. 25, no. 3, July 16, 1973. 1982. Hovda, Robert W. "AIDS Hysteria and the Common Cup: Take and Drink." The Amen Huels, John M. "Bread and Wine." Emmanuel, Comer. Worship. vol. 60, no. 1, January 1986. Nov. 1984, pp. 519-524. Lathrop, Gordon W. "AIDS and the Cup". Megivem, James J. "Communion Under Both Chronicle. Worship. vol. 62, no. 2, March 1988. Species." Worship 37:50-58, 1962. Matthews, Edward. "The Chalice and Hygiene." Megivem, James J. Concomitance aru:l Liturgy. vol. 11, no. 1. (Magazine of the Liturgy Communion. The University Press. Herder Office of the Bishops' Conference of England Book Center, New York. 1963. and Wales). Pospishill, Victor J. "Latin Rite Comunion Welbers, Thomas. "The Hygiene of the Under Both Species." Worship 38:224-228, Communion Cup." The Priest. April1979. 1964. III

Prayer for the Gift of the Holy Spirit

Lord God, in the power of the Spirit your incarnate Son announced the good news of salvation and renewed the hope of all people in the coming_ of your kingdom. Anointed by the Spirit to proclaim the mighty deeds of your love, may your people perservere in faith and, by the gifts of the Holy Spirit, work for the unity of the Church and the salvation of the world. We ask this through Christ, our Lord. Amen.

4:> Archdiocese of Kingston, OnL Used with permission

52 • National Bulletin on Liturgy .,._ Acclamations Within the Eucharistic Prayer

he following document by the National Liturgy Office gives guidelines on the use of acclamations in the ~ucharistic P:'ayer in addition to the three normally used, the THoly, holy, the memonal acclamatwn, and the Great Amen. Appropriate texts are also provided.

I. Background great prayer of thanksgiving and to "own" Introduction it, as it were, as the prayer of the whole 1. The addition of acclamations to the Church. An acclamation allows the eucharistic prayer over and above the assembly to give verbal expression to the three existing ones has been proposed sentiments voiced by the priest who pre since at least the early 1970s. A first effort sides and prays in the name of the assem was made in 1973-74 when the Con bly. Thus, acclamations are one way gregation for Divine Worship included through which the assembly can partici numerous acclamations to be sung pate in a "full, active and conscious" man throughout the eucharistic prayer in addi ner in the Church's liturgy. tion to the Holy (Sanctus), the memorial Historical Background acclamation and the great Amen in the 3. Acclamations were part of the Eucharistic Prayers for Masses with eucharistic prayer from the very begin Children. In 1984 the National Liturgical ning. Some scholars argue that they pre Office issued a proposal encouraging the date Christianity and were part of the development and use of additional accla Jewish berakah or table prayer of blessing. mations in the eucharistic prayers of the The written forms of these prayers, which Roman Missal, primarily at the Sunday date from the first century, A.D., opened Eucharist in a parish setting. with a dialogue and concluded with an However, despite the ongoing enthusiasm expression of assent by the assembly, espe for and discussion of this proposal, results cially in their more solemn forms. The have been minimal. Additional acclama opening dialogue engaged the community, tions in the eucharistic prayer are rarely and the concluding Amen or Blessed be used, even in celebrations of the Eucharist God expressed the community's assent. with children. Recently the National Christians continued this tradition by Committee for the Revision of the retaining these two acclamations in their Sacramentary undertook to study the solemn prayer of thanksgiving. Some time question and propose further acclamations between the fourth and fifth centuries, a for the eucharistic prayer. third acclamation, the Sanctus was added. These three acclamations remained con Purpose of Acclamations stant until 1969, when a fourth one, the 2. The acclamations of the eucharistic memorial acclamation, was added to the prayer are intended to help the assembly eucharistic prayer in the section following participate more actively in the Church's the institution narrative.

Volume 30 • Number 148 • 53 Acclamations Within the Eucharistic Prayer

4. In contrast, the Eastern rites of light a number of issues, indicating the Christianity developed numerous accla complexity of the question and a possible mations which joined the voice of the reason why past efforts have not borne fruit. people to the prayer of the priest in one act Few concrete suggestions and directives of thanksgiving. Although it is not known had been put in place to encourage com how or exactly when the Sanctus and the munities to utilize the resources that were subsequent acclamations entered the developed. The numerous and varying eucharistic prayer, it appears that as the acclamations of the Eucharistic Prayers for prayers developed and grew in length, Masses with Children made it difficult, if more acclamations entered the prayer. not impossible, for groups of children to memorize them and to know which ones 5. In Canada a majority of English-speak were sung at any particular place in the ing bishops responding to a 1990 consulta prayer. The varying acclamations and the tion desired to see more acclamations in lack of any cue or "lead in" made it neces the eucharistic prayer. This desire of the sary for each member of the assembly to bishops has been translated into action by have the full text of the prayer and each a mandate to the National Committee for acclamation in hand. The need for sim the Revision of the Sacramentary to pro plicity, nobility and ease of participation pose acclamatory texts for the eucharistic has prompted the National Liturgical prayers to be included in the next edition Office to issue guidelines for the composi of the sacramentary. tion and use of additional acclamations in the eucharistic prayer. Developed by the Nature of an Acclamation National Committee for the Revision of 6. An acclamation is a joyful shout, a cry the Sacramentary, they have been of praise, a song of affirmation saying "yes" approved by the Episcopal Commission for to what is taking place. Within Christian Liturgy of the Canadian Conference of worship the acclamation has a long tradi Catholic Bishops for use in Canada. tion, going back to its very beginning. Examples taken from the scriptures II. Guidelines for the include: HosanM, Alleluia, Amen, Composition and Use of Worthy is the Lamb, and Maran tha or Acclamations in the Come, Lord. Secular acclamations from Eucharistic Prayer Hellenistic culture also entered Christian worship: Kyrie, eleison (Lord, have mercy; 8. The following guidelines for the com see number 15, below) and Axios position and use of acclamations in the (Worthy). eucharistic prayer refer primarily to the addition of acclamations to the eucharistic Acclamations are cries of homage, joy or prayer, although in some cases reference is assent, ofren directed to Christ by the peo made to all acclamations, including the ple of God, although within the eucharis Holy, the memorial acclamation and the tic prayer other considerations apply (see great Amen. number 14, below). In the context of the eucharistic prayer the acclamation gives Participation of the Assembly the assembly a voice to affirm its partici 9. The primary aim of the acclamation pation in the prayer proclaimed by the must be the vigorous participation of the presiding priest in its name. The acclama assembly in the praise of God. Whatever tions say: We are one in this prayer of the assembly sings should be simple and praise and thanks. direct. If choral settings are used, their func tion is to assist and support the song of the New Initiative assembly. Instrumental and choral settings 7. The process of adding further acclama must never be so complex that they make it tions to the eucharistic prayer brought to difficult for the assembly to participate.

54 • National Bulletin on Liturgy Acclamations Within the Eucharistic Prayer

10. In order to facilitate its participation, 14. Acclamations within the eucharistic the assembly's acclamation should be the prayer should normally be addressed to the same throughout the eucharistic prayer, first person of the Trinity, since the thus eliminating the need to have printed eucharistic prayer is the prayer of Jesus texts in the people's hands to help them addressed to the Father. The unity of the learn it. The use of varying acclamations assembly with Christ and unity of the which correspond to the nature of the par prayer is best preserved by using acclama ticular part of the eucharistic prayer is a tions which follow the pattern of Jesus' very common practice, but the variation prayer. However, even though the accla does not respect the unity or character of mation is addressed to the Father, its con the prayer, and it makes the participation tent may refer to the activity of the of the assembly more difficult, since the Father, the Son or the Holy Spirit, people will be unsure which acclamation depending on the context of the particular to sing. prayer.

11. Successful acclamations require a clear 15. Acclamations are texts of praise and cue or "lead in." Thus the acclamation is thanksgiving, emphasizing and supporting always a two-part musical piece: the first the overall nature of the eucharistic prayer part, sung by the presider or a cantor, an as the Church's great prayer of thanksgiv acclamatory text, which evokes the sec ing. Acclamations are not to be confused ond part, the acclamation of the assembly. with intercessions; when one is used in the The text sung by the presider or cantor, intercessory part of the eucharistic prayer, the cue or "lead in," must lead naturally to it is not a petition. A petition eclipses the the acclamation of the assembly. central element of praise by accentuating the element of intercession and runs the 12. To emphasize the assembly's unique risk of duplicating the general interces role in voicing its praise, it is recommend sions of the liturgy of the word. For exam ed that the acclamation of the people ple, "unite us in love," or "remember your should not be a repetition of the "lead in" mercy, Lord," or "Lord, hear our prayer" of the presider or cantor. Echoing or are petitions, not acclamations. In the repeating the "lead in" makes it easy for Eastern Churches the ancient Kyrie, elei the assembly to participate in the accla son is by tradition an acclamation and not mation but does not respect the assembly's a petition. But English traditions have particular role. tended to give the acclamation a peti tionary and penitential element not found Respecting the Nature of the in the original language. Some care should Eucharistic Prayer be taken in using translations such as 13. Acclamations must respect the con "Lord, have mercy" until the acclamatory tent and nature of the eucharistic prayer, nature of the English is better appreciated. enhancing the prayer of the Church, a prayer which is addressed to the Father 16. Acclamations are not primarily credal through Christ, with him and in him. In statements or prayers. Their purpose is not other words, acclamations must assist the to express doctrine or to teach, except in a assembly to be one with Christ in singing secondary fashion. Thus, acclamations the praises of God. Therefore, the acclam such as "we believe" more properly belong atory text, both the "lead in" used by the to the profession of faith. presider or cantor and the acclamation of the people, should be composed in such a 17. The acclamation, the "lead in" as well way that it does not alter the text of the as the acclamation of the people, must fit eucharistic prayer or weaken the presiden the context of the prayer and not be so tial character of the prayer. long that it interrupts the natural develop-

Volume 30 • Number 148 • 55 Acclamations Within the Eucharistic Prayer ment or flow of the prayer. The integrity Qualities of Acclamations and unity of the eucharistic prayer must be 25. Starting an acclamation with a word respected. The shorter prayers seem to that is forceful and rich in imagery gives demand shorter acclamatory texts. the acclamation a strong beginning. Words such as "praise," "strong," and 18. Respect for the various parts of the "glory" are good examples. The use of a prayer in a particular section can be strong key word or phrase as a cue to evoke achieved by adapting the "lead in" of the the acclamation of the assembly is helpful, acclamation. Various "lead ins," such as and it should evoke the desired response. "Holy is our God," "Merciful is God," or "Worthy is our God," can be used to Nevertheless, it must not overshadow the reflect the nature of the section of the role of the presider or assembly, nor should eucharistic prayer in which it is used. it lead to confusion with responses or acclamations used in other contexts. For Acclamations are Sung Texts example, the use of a key word or phrase 19.Acclamations are meant to be sung, from the invitation to the memorial accla especially those within the eucharistic mation would confuse the assembly. prayer, including the existing ones. "Great is the mystery of faith" and the Acclamations in the eucharistic prayer are other "lead ins" are to be used only with not intended to be spoken. the memorial acclamation.

20. Long instrumental introductions tend 26. Acclamations are usually short. Some to interrupt the continuity of the text. The of the strongest acclamations in English pitch alone, if it is needed, should be suffi are five syllables or less; examples are cient to cue the participation of the assem "Hip! Hip! Hurrah!" or "Thanks be to bly in the acclamation. God" or "Praise the Lord" or Alleluia. There are a few exceptions, such as 21. The musical setting of a text is most "Blessed be God forever" or "Praise to you, appropriate when it gives primacy to the Lord, king of eternal glory!" Some longer words. This is achieved when the melody acclamations work because they are com suits the text in expressive quality and nat posed of shorter self-contained parts: ural accentuation, and the music is "Christ has died! Christ is risen! Christ straightforward and memorable. will come again!" The use of words that require a comma, such as "Oh," weaken 22. The style of settings of the acclamation the acclamation. and its invitation will enhance the prayer if it fits into the simple chant setting of the 2 7. Acclamations in the third person are entire eucharistic prayer. usually more direct. Most familiar accla mations are cast in this vane: "God save 23. A good musical setting will respect and the Queen!" or "God bless America!" or enhance the unity of the acclamation; the "God bless you!" Acclamations in the sec presider's or cantor's "lead in" and the ond person which require apposition (the assembly's acclamation function as a unit, positing of "you" with "who") are to be with the " lead in" flowing into and evok avoided, since they lengthen an acclama ing the acclamation of the assembly. tion unnecessarily or call for an intimacy which is not appropriate or necessary in 24. A stronger musical line written for the this context. However, some acclamations acclamation of the people than what is in the second person can be effective written for the presider's or cantor's "lead when they use apposition, for example, in" makes it evident that the people's par "How great thou art!" and "Praise to you, ticipation in the acclamation is primary. Lord, king of eternal glory!"

56 • National Bulletin on Liturgy Acclamations Within the Eucharistic Prayer

Acclamations in the first person are prob National Liturgy Office for approval. lematic because they are inherently indi Since the eucharistic prayer is the heart of vidualistic and obviously non-inclusive. the worship of the Church, new texts The "I" form is too individualistic for a should not be used without the approval of collective act; the plural form, "we," the bishops of Canada. which is usually the first word, places too much emphasis upon the assembly (the Ill. Position of the subject of the acclamation) and is a weak Acclamation in the beginning. Because the eucharistic prayer Eucharistic Prayers is the prayer of Jesus, it is not appropriate 32. To maintain the integrity of the to begin an acclamation with a reference eucharistic prayer and to insure uniformity to the assembly. Thus, "We praise you, we in the placing of the acclamations within adore you" is not a recommended form for the prayer, the National Liturgy Office an acclamation. recommends that the additional acclama tions be placed in the following places for Unity of Musical Setting 28. One musical setting for all the accla each eucharistic prayer. mations of the eucharistic prayer is the Eucharistic Prayer I ideal. 33. The Roman Canon already contains 29. A musical setting for new acclamations the vestige of an acclamation within it. that is to be used with existing settings of Several sections contain the doxology, the Holy, the memorial acclamation and the Amen must harmonize with the exist "through Christ our Lord. Amen." The ing acclamations, that is, in the same key National Liturgy Office recommends that, as the setting of the present acclamations due to the venerable tradition of the and reflect the same or similar melodic Roman Canon, the use of acclamations be and rhythmic motifs. The additional restricted to a variation of this formula: acclamations should not eclipse or over Priest or cantor: Praise to you, through Jesus power the other acclamations by a more Christ our Lord. elaborate musical setting or accompani All: Amen! (Alleluia!) ment. The concluding doxology and acclamation are always the climax of the 34. This acclamation is to be inserted at eucharistic prayer, and the music chosen the end of the following sections: should reflect this fact. 1) In union with the whole Church . . . prayers gain us your constant help and 30. Including the additional acclamations protection. as well as the three existing ones in new 2) Father, accept this offering . . . and compositions will ensure a musical integrity count us among those you have chosen. to the entire setting. Music that is within 3) Almighty God ... let us be filled with the range of the assembly, with strong inter every grace and blessing. vals, and giving priority to the Amen as the 4) Remember, Lord . . . light, happiness climax of the eucharistic prayer will best and peace. allow the assembly to give its seal and assent to all that has been proclaimed. New Eucharistic Prayer II compositions may also include a musical setting for the entire eucharistic prayer so 35.A suggested acclamation or model is: that the presider can sing it if he wishes. Priest or cantor: Holy our God. Approval of Texts All: Holy and strong! 31. Proposed acclamations for use in Or: Holy and strong, holy and living for Canada should be submitted to the ever!

Volume 30 • Number 148 • 57 Acclamations Within the Eucharistic Prayer

36. Acclamations are to be inserted after 3) Priest or cantor: Holy our God! eaeh of-the following secrtons of the All: Strong is God's love for us. Alleluia! prayer: In Lent: Strong is God's love for us. 1) Lord, you are holy indeed ... fountain Praise to our God! of all holiness. 4) Priest or cantor: Mighty our God! 2) Let your Spirit ... the body and blood All: Strong is God's love for us. Alleluia! of our Lord, Jesus Christ. In Lent: Strong is God's love for us. 3) In memory of his death and resurrec Praise to our God! tion ... in unity by the Holy Spirit; 5) Priest or cantor: Glorious our God! 4) Lord, remember your Church through All: Strong is God's love for us. Alleluia! out the world ... into the light of your presence. In Lent: Strong is God's love for us. Praise to our God! Eucharistic Prayer III 6) Priest or cantor: Merciful our God! All: Strong is God's love for us. Alleluia! 3 7. A suggested acclamation or model is: In Lent: Strong is God's love for us. Priest or cantor: Great is our God. Praise to our God! All: Great is your name, 0 Lord most high! 38. Acclamations may be inserted after 40. If only one "lead in" is desired, the fol each of the following sections of the lowing may be an example: prayer: Priest or cantor: Great are God's deeds! 1) Father, you are holy indeed ... by the All: Strong is God's love for us. Alleluia! working of the Holy Spirit. In Lent: Strong is God's love for us. 2) From age to age you gather a people to Praise to our God! yourself ... to the glory of your name. 41. Acclamations may be inserted after all 3) Father, calling to mind ... and become of the following sections of the prayer: one body, one spirit in Christ. 4) May he make us an everlasting gift to 1) Father, we acknowledge your great you . . .on whose constant intercession ness ... taught him to hope for salvation. we rely for help. 2) Father, you so loved the world . . . and 5) Lord may this sacrifice ...and the entire bring us the fulness of grace. people your Son has gained for you. 3) Father, we now celebrate ... brings sal Eucharistic Prayer IV vation to the whole world. 4) Lord, look upon the sacrifice ... a liv 39. Though the acclamation of the people ing sacrifice of praise. should always remain the same, the varied 5) Lord, remember those for whom we themes covered in this eucharistic prayer offer ... and all the dead suggest that the "lead in" of the priest or whose faith is known to you alone .. cantor may be changed. The following "lead ins" correspond to the placing of the Reconciliation I acclamations listed below: 42.A suggested acclamation or model is: 1) Priest or cantor: Faithful our God! Priest or cantor: For your mercy, Lord. All: Strong is God's love for us. Alleluia! All: Thanks and praise forever! In Lent: Strong is God's love for us. Praise to our God! 43. Acclamations may be inserted after each of the following sections of the 2) Priest or cantor: Steadfast our God! prayer: All: Strong is God's love for us. Alleluia! In Lent: Strong is God's love for us. 1) Father, from the beginning ... in whom Praise to our God! we have become your sons and daughters.

58 • National Bulletin on Liturgy Acclamations Within the Eucharistic Prayer

2) When we were lost ... and was nailed Or, Glory to God in the highest! to the wood of the cross. Or, Priest or cantor: Blessed be God! 3) We do this in memory ... the sacrifice All: Blessed be God for evermore! which restores man to your friendship. Or, Blest be the Lord for evermore! 4) Father, look with love ... healed of all division. 4 7. This eucharistic prayer, newly issued Reconciliation II by the Congregation for Divine Worship as a translation of the Swiss Priere pour des 44. Suggestions for an acclamation or rassemblements, has four variable themes model are: which are contained in a separate preface Priest or cantor: For your mercy, Lord. and intercessory section. Acclamations All: Thanks and praise forever! may be inserted after all of the following Or, Priest or cantor: Merciful our God! sections of the prayer: All: Glory and praise forevermore! 1) Blessed are you, God of holiness ... and 45. Acclamations may be inserted after all breaks the bread. of the following sections of the prayer: 2) Great and merciful Father ... the body 1) God of power and might ... the way and blood of our Lord, Jesus Christ. that leads to your peace. 3) And so, Father most holy . . . whose 2) God our Father, we had wandered ... body and blood we share. and find our way to one another. 4) [I]: Renew by the light of the gospel 3) Lord our God, your Son has entrusted ... as a sign of oneness and peace. to us ... the sacrifice of reconciliation. [II]: Strengthen in unity ... and radiate 4) Therefore we ask you , Father ... a sign our joy and trust to all the world. of unity and an instrument of peace. [III]: Almighty Father, by our sharing Eucharistic Prayer for Various Needs ... and advance together on the way to and Occasions your kingdom. [IV]: Lord, perfect your Church ... by 46. Suggestions for an acclamation or the hope of a world made new. model are: 5) Be mindful of our brothers and sisters ... Priest or cantor: Glory to God! and gladdens them with the light of your All: Glory in the highest! face. !I]

Volume 30 • Number 148 • 59 Pastoral Reflections o.n th.e Use of Eucharistic Acclamations

John G. Hibbard

n January 1996 the National Liturgy The sacramentary committee had estab Office asked approximately ten parishes lished some principles for the use of addi Iacross Canada to pilot a project using tional eucharistic acclamations. Two of additional acclamations in the eucharistic these affected the pilot project: that the acclamations be in the same key as the prayer. Using more eucharistic acclama musical setting of the three existing tions has been discussed for a number of eucharistic acclamations (the Holy, the years in various liturgy circles. In fact, the memorial acclamation and the Great National Liturgical Office in 1984 issued a Amen), and that they be truly acclamato proposal encouraging their development ry and consist of two parts, a "lead in" (or and use. It presented some possible accla cue line) by the priest or cantor and a mations and suggestions where these response by the whole assembly. The com might be placed within each prayer. mittee prepared suggestions, providing However, little resulted. each of the ten parishes with several musi cal options as well as an acclamation for In 1989, in a consultation among the each eucharistic prayer selected. English-speaking dioceses, the bishops expressed a desire for the development of Since our parish uses the "Mass of additional acclamations in order to Creation" by Marty Haugen, we chose strengthen and encourage the participa Eucharistic Prayer III and the acclamation to that musical setting. tion of the assembly in the central prayer that corresponded The acclamation reads as follows: (priest of the Eucharist. Discussions with the or cantor) "Great is our God"; (assembly) Congregation for Divine Worship in 1990 "Great is your name, 0 Lord most high." and 1993 were also encouraging. More recently the National Committee for the Because I am among those priests who do Revision of the Sacramentary undertook a not read music, I decided that the cantor study regarding the addition of acclama should sing the "lead in" of the acclama tions for the eucharistic prayer. The results tion. I spoke to the two music leaders of of their study are included in this issue as the parish to explain the project and see if the Guidelines for the Use of Acclamations they were interested in participating. Both within the Eucharistic Prayer. From past musicians were so interested and enthusi experience the National Liturgy Office astic that no one wanted to be left out, knew that a test of a project is invaluable even though the NLO had requested that in providing refinement to any project, the pilot be tried in at least one celebra and thus the project was piloted across tion of the Eucharist. So, while we did not Canada. have to try it at all three Sunday celebra-

John G. Hibbard is the pastor of Saint]ohn Bosco Parish in Brockville, Ontario. He is the imme diate past director of the Nationnl Uturgy Office and a member of the National Committee for the Revision of the Sacramenwry.

60 • National Bulletin on Liturgy Pastoral Reflections on Eucharistic Acclamations • John G. Hibbard tions in the parish, the pilot began with mony. They also tended to hold the last each of the three celebrations on three notes of the acclamation in a way that successive Sundays. made it sound like the conclusion to the eucharistic prayer rather than a text that There was not a lot of time to prepare the bridged and united the whole prayer. assembly. One Sunday I gave a brief expla Some cantors also tended to do the same nation of the project at the time of the thing, so that at times I felt that I was announcements; the following Sunday a beginning the eucharistic prayer all over brief explanation appeared in the parish again after each acclamation. A brief bulletin, complete with the music for the meeting with the music leader and the assembly. Our parish is not a strong singing choir eliminated this problem. parish; people are reluctant to sing out, so I knew that this would be a true test of the When I began to sing the "lead in" of the viability of the project. acclamation, the cantor was able to direct the assembly in their part, strengthening Before the beginning of each Mass the the participation of the people. The elim song leader conducted a brief rehearsal to ination of one acclamation in Eucharistic familiarize the people with both the music Prayer III was a noticeable improvement. and the text. Because it takes me and the At the end of two months the assembly parish a long time to pick up new music, was at ease with the acclamation, and the the music leaders decided that the parish liturgy committee, the music leaders and I would need more than the six weeks of the decided to continue using the additional pilot to test the acclamations. It was also acclamations. From January until June decided that no changes in procedures only Eucharistic Prayer III, with its accla would occur during the six-week period. mations, was proclaimed on Sundays. At first the response was not a hearty one, In June we decided but towards the end of the six weeks the to use Eucharistic Prayer congregation was starting to join in the II, for which the NLO had supplied an cantor's "lead in" as well as in the accla insert for Sundays and an acclamation mation of the assembly. shorter than the one for Eucharistic Prayer Ill. It reads: (priest) "Holy our God"; At the end of the six weeks the liturgy (assembly) "Holy and strong." committee discussed the project and made a few adjustments. I now knew the "lead Again a brief rehearsal preceded each in," so the committee suggested to the Mass. Since this acclamation is also based music leaders that I sing the "lead in" and on the musical style of the Mass of the cantor lead the people in their part of Creation, it was already familiar to the the acclamation. It seemed that the people assembly, and they picked it up very quick were not distinguishing between the "lead ly. In fact, the assembly seemed to enjoy in" and their part. I also felt that it would this acclamation more. Its brevity seems to help preserve the integrity of the eucharis make it more suitable as an acclamation. tic prayer if the priest sang the "lead in." We used Eucharistic Prayer II throughout Also, the number of times the acclamation the summer and fall. was sung was reduced. We felt that the acclamation was repeated too many times, The use of additional acclamations that a conclusion reached by other parishes are wedded to the text of the eucharistic also. The sacramentary committee hence prayer produces a notable difference in the reduced the number of acclamations in preparation of the liturgy in the parish. each eucharistic prayer. Now, all must be concerned about which eucharistic prayer is to be used. In the past Once the people were familiar with the the selection of the eucharistic prayer was acclamation, the choir began to add har- the exclusive concern of the presiding

Volume 30 • Number 148 • 61 Pastoral Reflections on Eucharistic Acclamations • John G. Hibbard

priest, and there was very little thought eucharistic prayers, especially between giv~n tn the seasonal use of an eucharistic Eucharistic Prayers II and Ill, since both -- prayer. In fact, the prayer could change have a strong focus on the holiness of from Sunday to Sunday. God. The shorter texts work better. The acclamation, "Great is your name, 0 Lord Whenever a visiting priest presided in the most high," could be strengthened by parish, it had to be explained to him that shortening the text. he had to use a particular eucharistic prayer. The only choice was whether he A by-product of this project has been the would intone the "lead in" or ask the can introduction of acclamations in the prayer tor to do so. The parishioners have never of blessing over the water at baptisms and complained that we used a eucharistic over the oil of the sick in the prayer of prayer for long time. In fact, people have praise when these are celebrated at the become more familiar with the prayer. I Sunday Eucharist. have noticed lately that fewer people fol low the eucharistic prayer in the By the time this article is published, our missalettes. parish will have been using additional acclamations in the eucharistic prayer for After extended use of the acclamations, over a year. There are no plans at present our parish will make two additional rec to abandon the practice; it has been incor ommendations to the NLO. Some of the porated into the ritual pattern of our acclamations are interchangeable among worship. [I]

Summer School for Musicians

August 4-8, 1997, will see the return of the Summer School for Liturgical Musicians to St. Joseph's College on the campus of the University of Toronto. This year each day will feature one element of the structure of the Eucharist. For further information, watch for brochures, or write to Summer School for Liturgical Musicians, 2661 Kingston Road, Scarborough, Ontario M1 M 1M3, or call (416) 208-7913

62 • National Bulletin on liturgy Brief Book Reviews

Liturgical Ministry: Liturgical Year, and bulletin inserts which can be used by any vol. 5, fall 1996, edited by Joyce Ann one looking for snippets of information on Zimmerman (Liturgical Press, St. John's liturgy in parish bulletins. Abbey, P.O. Box 7500, Collegeville, MN 56321). Subscriptions rates: one year, $26 The dual focus of this magazine, the scholarly in the US, $30 foreign; subscriptions to be and the pastoral, makes it a versatile vehicle, sent to Liturgical Press. with material for those seeking to learn more, and readable articles for those, such as liturgy This issue of a relatively new quarterly on litur committees, who have as their main goal the gical matters deals with a topic that raises celebration of "good" liturgy in their parish. interest whenever liturgy committees are doing The four topics given for the next volume are long-term preparation, the liturgical year. The Mary and the liturgy, liturgical magazine's first section, called Scholarly gesture, incul Update, includes an article entitled "Great turation, and renovation. Seasons in Dialogue" by Kenneth Hannon, OMI, who points out that the two major sea The Canticles, translated by the sons, Advent/Christmas and Lent/Easter both International Commission on English in have the resurrection as their starting point; the Liturgy (1996, Liturgy Training they support and complement each other and Publications, 1800 North Hermitage both have a baptismal focus in the preparatory Avenue, Chicago IL 60622). Hard cover: period. The second article in this section, "A $20 US; soft cover: $12 US. Day for His Precursor," by Michael H. Johnston, explores the "cult" of John the This book is a companion volume to The Baptist in liturgical practice from the fourth Uturgical Psalter: Text far Study and Comment, century to the Middle Ages. He describes the published by LTP in 1994. This collection of scriptural roots, the references in the Church some of the songs and poems from the scrip Fathers such as Augustine of Hippo and the tures includes all the canticles currently found texts found in early sacramentaries on "the in the Liturgy of the Hours of the Roman tra Christmas of summer." dition, including the three daily canticles, that A second section called Pastoral Focus has a of Zachary, Mary and Simeon. Most of these number of articles that deal more directly with canticles are also found in another LTP publi how the average person in the assembly expe cation, Psalms far Morning and Evening Prayer riences the liturgy. The first one by Stanislaus (1995). Campbell speaks of two feasts which he These poetic prayers resemble the psalms in describes as "lost celebrations," Epiphany and form and style, and they are translated in keep Pentecost. The challenge of celebrating the ing with the principle that the norm is to sing Easter Triduum as one feast of the Paschal them or to recite them. The translators Mystery and its significance in the life of a have Christian is the material of a second article by offered them in a rendition that is both faithful May Alice Piil. In a third article two to the original Greek and Hebrew and Canadians, Joan Halma and Michael Pomedli, expressed in contemporary English poetry. The discuss the celebration of the liturgical year language referring to people, when not refer with children and at the same time challenge ring to a historical person, is gender inclusive, parishes to celebrate in a way "worth remem and the masculine pronouns for God are fewer. bering." Since this is a text for study and comment, the The magazine also includes liturgical notes by translators have invited users' comments, the editor, music notes by Kathleen Harmon, which can be sent to the publisher.

Volume 30 • Number 148 • 63 Brief Book Reviews

Rule of Prayer, Rule of Faith: volume. Here he deals with eleven issues; the Essays in Honor of Aidan first one is unauthorized liturgical adaptations, Kavanagh, O.S.B., edited by Nathan including some specific areas, standing during Mitchell and John E Baldovin (A Pueblo the eucharistic prayer, using the Hail Mary at Book, Collegeville, Minnesota, The the general intercessions, and washing Liturgical Press, 1996). Paperback, 358 pp., women's feet on Holy Thursday. The other $34.95 US. topics he comments on are: preparation for the sacraments, faith, rights, and law; Sunday Mass Paul Bradshaw, Thomas Talley, and Robert obligation; daily Mass; the Liturgy of the Hours Taft are among the fifteen colleagues, friends in parishes; individual or communal penance; and former students who contributed essays to sacramental sharing with other Christian; this Festschrift honouring the career of reception of sacraments by divorced and Benedictine Father Aidan Kavanagh. The remarried persons; eucharist reservation; the twelve essays of Part I are historical, each a age for confirmation, and lay preaching at piece of research (necessarily brief) on a topic liturgy. The last two of these were included in ranging from the dating of the Apostolic Huels' earlier volume; here, he revises and Tradition to ecumenical matters of the twenti updates the issues in light of new develop eth century. Two essays in Part II, called Liturgical Studies, deal with contemporary ments. issues in light of the authors' research: the read Huels, a specialist in liturgical law, discusses ing of the Passion and the commendation of these questions as a canon lawyer but with an the dying, and the liturgical assembly. A third understanding of the primacy of the liturgy in article in this section describes the history of the life of the Church. the doctoral program in liturgical studies at the University of Notre Dame, a program that was Bishops' Committee on the Liturgy launched by Kavanagh. Another aspect of his Newsletter: 1991 -1995 (Chicago, work at this institution was overseeing the Liturgy Training Publications, 1996). establishing of the Center for Pastoral Liturgy. A final chapter is devoted to a listing of This bound volume is the fifth collection to be Kavanagh's published works. In a preface published of the Bishops' Committee on the Nathan Mitchell reflects on some of Liturgy Newsletter, a monthly publication Kavanagh's writing, particularly on two of his which has since September 1965 served as the books, On liturgical Theology and Elements of public record for the official decisions of the Rite. A third book that is mentioned is well Apostolic See and the American Catholic known, The Shape of Baptism. bishops' conference regarding the liturgy. Kavanagh's career, which spans four decades, Included in these issues is a series entitled also includes over twenty years as a professor at "Rereading the Constitution on the Liturgy," a Yale Divinity School. series already in progress in January 1991 and concluding in the August/September 1993 This book is material for those who are inter issue. These issues also contain a record of the ested in a more academic dimension of liturgy. development of the process to be used by the American bishops for approving the Revised More Disputed Questions in the Sacramentary, a description of the proposed Liturgy, by John M. Huels (Chicago, USA adaptations to the Order of Mass, and a Liturgy Training Publications, 1996). record of the ICEL segments approved. A pro Paperback, 200 pp., $10 US. visional translation of the Mass of the Blessed Virgin Mary, Star of the Sea, can be found in book, Those who found Huels' Disputed the September 1995 issue. Questions in Uturgy Today (1988), helpful when dealing with some specific issues regard An index of the various topics included in this ing liturgical matters will welcome this new volume completes the publication. [I]

64 • National Bulletin on Liturgy PRAYERS FOR THE JUBILEE YEAR 2000 This new publication by the National Liturgy Office offers a variety of prayers, and many suggestions for prayer, to help the Catholic community prepare for and celebrate the Jubilee Year 2000. Attractive and user-friendly • Many of the prayers are laid out in sense lines: • Suggestions for prayer will help develop more full fledged community prayer: • A brief list of hymn suggestions will assist groups in choosing music for celebrations: 2000 • The introduction provides some background on the idea of a Jubilee and talks about the significance of PRAYERS FOR THE JUBILEE YEAR 2000 the year 2000: ------• The text is in two colours: • The colourful cover features the logo chosen by Pope John Paul II as the symbol of the Jubilee.

Parishes. schools. religious communities. church-based organizations, families and indi viduals will find this new resource useful for special devotions and for any other time for prayer in parish and family activities, even if they are not focused on the Jubilee.

72 P?ges. 15 x 23 em, two-colour text, full-colour cover: 1-9 copies: $4.95 each 10-49 copies: $4.50 each 50 + copies: $3.50 each also available APOSTOLIC LETIER ON PREPARATION FOR THE JUBILEE OF THE YEAR 2000

This Apostolic Letter by Pope John Paul II contains five chapters: I. "Jesus Christ is the same yesterday and today... ": II. The Jubilee of the Year 2000: Ill. Preparation for the Great Jubilee; IV Immediate preparation a) First Phase b) Second Phase CYear One: Jesus Christ, Year Two: the Holy Spirit, Year Three: God the Father) c) Approaching the Celebration: V "Jesus Christ is the same ... for ever ".

76 pages. 13 x 23 em, saddle-stitched, $2.95

Place your order with PUBLICATIONS SERVICE Canadian Conference of Catholic Bishops 90 Parent Avenue, Ottawa, Ontario K 1N 7B 1 Tel.: 1-800-769-1147 or C613) 241-7538 • Fax (613) 241-5090 http://www.cccb-publi-cecc.com In this issue ...

Communion from the Cup

Acclamations within the Eucharistic Prayer

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