Number 152 Volume 31 Spring 1998 Confirmation and Initiation national bulletin onLitur ~-

Confirmation and Initiation National Bulletin on Liturgy A review published by the - Canadian Conference of Catholic Bishops.

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Confirmation and Initiation --- Contents

Page Introduction...... 3 The Sacrament of Confirmation: Initiation or Commitment ...... Gerald Wiesner, OMI 5 Reflections on Confirmation in Pastoral Practice ...... Remi J. De Roo 22 The Bishop and the Eucharistic Assembly ...... James M. Hayes 24 Eucharist, the Completion of Christian Initiation ..... Martin Moser, OMI 28 Prayer for the Gift of the Holy Spirit...... 30 Initiation and Eucharistic Spirituality...... 31 Nurturing the Assembly into a Sponsoring Community ...... Gregory L. Klein, 0. Carm. 37 Suggestions for Music from CBW Ill for Celebrations of Initiation ...... Loretta Manzara, CSJ 45 Follow-up to the Celebration of Baptism of Children...... 49 History of Liturgical Renewal in Canada...... 51 The Second Vatican Council and the Liturgy...... 53 Beginnings of Liturgical Renewal in Canada...... 55 Preparing Canada's Basic Liturgical Resources...... 59 Summer Schools Summer Institute in Pastoral Liturgy ...... 21 OLC Summer School for Musicians ...... 64 Summer School in Liturgical Studies...... Inside Back Cover

2 • National Bulletin on Liturgy .. Introduction

ope John Paul II, in his ments of initiation, there are two articles Apostolic Letter, Tertia millen~ that do so: suggestions for appropriate Pnio adveniente, dedicated the music from Catholic Book of Worship III second year in the preparatory phase and how one group of parishes has tried leading to the great jubilee at the end to keep a connection with the parents of this millennium to the Holy Spirit. who have brought their infants to their The Church cannot prepare in any parish to celebrate baptism. other way than in the Holy Spirit, he Also in this issue are several articles said, because it was by the power of reflecting what has happened at the the Holy Spirit that the incarnation last two national conferences of was accomplished (no. 44 ). English~speaking diocesan directors of The pope asked that this preparation liturgy and chairs of diocesan commis­ include a "renewed appreciation of the sions. These two conferences (in 1994 presence and activity of the Spirit, who and 1997) focused on the state oflitur­ acts within the Church both in the gical renewal in the country. The first Sacraments, especially in Confirmation, conference reviewed the events that and in the variety of charisms, roles and marked the progress of the renewal ministries which he inspires for the (and some that hindered it) and the good of the Church ... " (no. 45). second heard from some of the pio­ neers of the renewal. It is therefore quite appropriate that Taking a pulse of liturgical renewal in the topic of this first issue of the bul~ the country is also a part of the prepa­ letin for 1998 is the sacrament of con~ ration for the great jubilee. Pope John firmation. The first few articles raise Paul II, in reflecting on the signifi­ issues around this sacrament and ask cance of the Second Vatican Council, some questions that are not new: the said that the best preparation for the nature of the sacrament and its theolo~ new millennium "can only be gy, its relationship to baptism and the expressed in a renewed commitment to and hence the appropriate eucharist, apply, as faithfully as possible, the order of these three sacraments. teachings of Vatican II to the life of The centrality of the eucharist to the life every individual and of the whole of the Church is the subject for several Church" (no. 20). There is no doubt articles, and to give some practical assis~ that the renewal of the liturgy is crucial tance to parishes celebrating the sacra~ in the teachings of Vatican II. Ill

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4 o Nattona. I Bulletin on Liturgy The Sacrament of Confirmation: Initiation or Commitment

Gerald Wiesner, OMI

Introduction mation. Karl Rahner sums up the issue his paper examines the problem well: of the sacrament of confirmation The difficulty is, ... it is not easy to as it exists in the Church today. T distinguish between baptism and There are some pastoral questions: At confirmation. Baptism is not merely what age should the sacrament be cel­ a sacrament for the forgiveness of ebrated? What type and duration of sins and for the acceptance of the catechesis should precede the celebra­ individual into the Church. It is tion? What should be emphasized in also the sacrament of rebirth, of the the actual celebration? This type of grace-filled inner justification of question appears to be increasing, and man, the sacrament of the commu­ the solutions given are varied and mul­ nication of the Spirit, without tiple. It is becoming more apparent which the forgiveness of guilt, that we will be faced with these unan­ rebirth, and sanctification cannot swerable questions until clarification is even be conceived. And even if one reached on a deeper issue: the theolo­ stresses that in confirmation the gy of confirmation. Spirit is communicated to the recip­ This paper will attempt to state the ient for particular tasks and special question by outlining the two basic challenges, for a spiritual strength­ approaches to confirmation, give a ening of the person to help him summary of historical research, and confess his faith before the world, it explore the more recent teaching of must be admitted that the Spirit the Church. The accumulated infor­ received in baptism also confers on mation will be applied to the various the individual the disposition and pastoral options suggested in hope of strength for undertaking special providing some guidelines for a more tasks. 1 pastoral and liturgical solution. While acknowledging the issue to be Stating the Question very complex, one can say that there Most current authors agree that we do are basically two theological schools have a problem with regard to confir- regarding the nature of confirmation:

Karl Rahner, Confimuttion Today (Denville, Dimension Books, 1975), p. 10.

Most Rev. Gerald Wiesner, OMI, is the bishop of the Diocese of Prince Gearge, B.C.

Volume 31 • Number 152 • 5 The Sacrament of Confirmation • Gerald Wiesner, OMI the theological-maturity school and and that given in confirmation, never­ the-liturgical institutional school. theless affirms that in confirmation the gift of the Spirit is increased, strength­ Speaking in rather general terms ened, and given a specificity for the car­ regarding the theological-maturity rying out of one's mission of bearing school, its supporters state that confir­ witness before the world. 6 mation is a rite of passage, implying full commitment to a gospel lifestyle. This John Roberto sums up the teaching of commitment, made as an adult, involves the adherents of this school by high­ the re-commitment of one's baptism as lighting the following points: It is a rite of well as the completion of the gift of the passage into ChriStian adulthood; the Holy Spirit begun in baptism. 1 celebration of Christian maturity, a Different authors describe this maturity sacrament of Christian adulthood, a in different ways. Robert Ludwig speaks time for decision, choice and commit­ of confirmation as involving participa­ ment; strengthening of the Spirit for mis­ tion in the Christian mission and min­ sion; a sacrament of Christian witness istry, a time when one becomes active and mission; the communication of the about one's faith especially in terms of grace of Pentecost, and the conferral of 3 decision, choice, commitment. George full rights of membership in the faith McCauley describes it as the sacrament community. This opinion, to a great of Christian adulthood. It narrows the extent, is based on and extends the focus of the Christian's affirmation of development of the theology of confir­ life to a more specific situation and mation as found in the teaching of deals with issues that move a person Aquinas and the scholastic theologians. 7 beyond the initial membership stage of baptism to that of a new or second Piet Perhaps the most characteristic aspect Fransen discusses confirmation as a new of the liturgical initiation school is Pentecost, giving the gift of the Spirit. treating confirmation as an integral As a sacrament of initiation, it perfects element of the entire initiation process baptism and is a normal preparation for within an ecclesial community. The full ecclesial communion in the other school speaks of the meaning eucharist. As baptism applies to us the and effects of confirmation in isolation death and resurrection of the Lord, con­ from the rest of the sacraments of ini­ firmation communicates the grace of tiation. Aidan Kavanagh says that Pentecost. 5 Rahner, although stating it when talking about confirmation we to be difficult to distinguish between are talking about baptism, and when the gift of the Spirit given in baptism discussing baptism we are discussing

2 john Roberto, "Confirmation in the American Catholic Church," Living Light 15 (Summer 1978), p. 262. 3 Robert Ludwig, "Theological Appeal for Updating Confirmation," Today's Parish (April 1964), p. 14. 4 George McCauley, Sacraments of Modem Man (New York: Herder and Herder, 1969), p. 39; McCauley, The God of the Group (Niles, II: Argus Communications, 1975), p. 37. 5 Piet Fransen, Encyclopedia of Theology: The Concise Sacramentum Mundi, ed. Karl Rahner (New York: Seabury Press, 1975), p. 282. 6 Rahner, pp. 9, 16-20. 7 Roberto, p. 266.

6 • National Bulletin on Liturgy The Sacrament of Confirmation • Gerald Wiesner, OMI

Christian initiation. 8 Viewing confir ~ excision of infants from the power of marion as a sacrament of initiation is evil and the jaws of hell. Confirma­ the position strongly supported by the tion begins to appear less as a brief recent official teaching of the Church, ceremony of maturity in faith, or of especially in the directives of Vatican puberty in. early adolescence, and II regarding the revised rite of confir~ more as a solemn pneumatic conclu­ marion and the Rite of Christian sion to baptism that finally equips Initiation of Adults (RCIA). This one for full sharing in the eucharis­ teaching will be examined more close~ tic celebration of a people filled with ly later. the Spirit of Jesus whom the Father sends as that people's living bond of initiation school states The liturgical unity. And finally, the Church itself that initiation is a continuum bringing begins to appear less as a static insti­ together in process and ritual a unified tution resistant to change, and more celebration of the sacraments of initia~ as an organic and power-laden mys­ tion as they had been celebrated in tery that is constantly coming into one event in the early Church. The existence. 10 sacraments of initiation (baptism, con~ firmation, eucharist) are the final stage This position affirms that outside of in which the elect come forward and, Christian initiation, and baptism in par­ with their sins forgiven, are admitted ticular, it is difficult if not impossible to to the people of God, receive adoption see confirmation as a wholly indepen­ as the children of God, and led by the dent sacrament. Such an understanding, Spirit, come to the banquet of the as we will see, is in accord with the early Kingdom in the eucharistic sacrifice Church's understanding of confirma­ and meal. 9 Bolstering this entire mat~ tion. 11 In this regard, Bernard Cooke ter and emphasizing the process observes that since the RCIA stresses involving the integrity of the sacra~ the intrinsic link of chrismation with ment of initiation, Kavanagh argues: baptism as parts of one process of initia­ tion, it is probably not useful to search Baptism begins to appear more as for any distinctive meaning for confir~ the communal watershed event that mation. 12 It can be noted as well that both signifies one's having come the emphasis on the sacraments of initi­ into communion with Jesus Christ ation as a whole has corrected the dead and rising among his faithful sequence of the sacraments, restoring people and causes that entrance to the traditional order of baptism, confir~ attain new levels of intensity. Bap~ mation, and eucharist, a sequence tism begins to appear less as a pre~ which existed in the universal Church liminary and rather "exorcistic" until 1910. As well, the original order

8 Aidan Kavanagh, "Christian Initiation: Tactics and Strategy," Made, Not Born (Notre Dame University Press, 1976), p. 2. 9 Rite of Christian Initiation of Adults (RCIA), no. 27, ICEL: The Rites of the Catholic Church (New York: Pueblo Publishing Co., 1976), p. 28. 10 Kavanagh,p.4. 11 Roberto, p. 268. 12 Bernard Cooke, Sacraments and Sacramentality (Mystic: Twenty-Third Publications, 1983), p. 145.

Volume 31 • Number 152 • 7 The Sacrament of Confirmation • Gerald Wiesner, OMI alleviates the serious theological and Rather, it was an elaborate rite which, pastoral problems in understanding the in hindsight, included the three sacra­ celebration of confirmation following ments of baptism, confirmation and the eucharist. eucharist. All were simply three steps of the same act in the process of The Results of Historical Research becoming a Christian. They formed a unit; each was an aspect of the same An element that contributes rather rite. 15 At first the rites were relatively substantially to bringing about a solu­ simple. With time, however, and in tion to the dilemma is historical order that different parts of the rite research. Until Vatican II, liturgy had give expression to different aspects of embodied mostly the experience and becoming a Christian, the rites tradition of the medieval Church. became more elaborate and complex. Since Vatican II it has become appar­ It was still one celebration, still one ent that Catholic tradition is larger ceremony which brought into being a than the tradition of the Middle Ages Spirit-filled member of Christ in the and broader than the Council of Trent. Church.16 In the experience of the early Church, where many ideas and models were A rite that developed alongside the tested, we find many forms for inter­ water bath was an imposition of hands. preting and expressing our own experi­ Eventually this rite took on the ences of Christian faith. 13 dimension of anointing or sealing, and in the fifth and sixth centuries anoint­ Today, most serious scholars attest that ing replaced the laying on of hands; there is no evidence for the existence of a separate rite of confirmation in the the effect remained the same. This one ritual of initiation was usually celebrat­ New Testament, nothing indicating ed by or presided over by the bishop. A that Jesus instituted a separate rite. time came, however, when the bishop Furthermore, the giving of the Spirit is associated with baptism; the effects was not always able to be present, and which are spoken of-forgiveness of initiation was celebrated in his sins, incorporation into Christ, gifts of absence. At this point in history the the Spirit, pledge of immortality-are Eastern Church decided to keep the all attributed to a single rite of baptism initiation ritual intact; priests were with water accompanied by a word of delegated to celebrate the entire rite of faith. 14 initiation, the bishop being present through the oil previously blessed by The celebration of initiation in the him. In the West the bishop's presi­ first six centuries of Christianity was dency was safeguarded, and the ritual not simply what we now call baptism. was divided. One part of the rite, the

13 Tad Guzie, "Theological Challenges," Becoming a Catholic Christian (New York: Sadlier, 1979), p. 166. 14 Hans Kung, "Confirmation as the Completion of Baptism," Experience of the Spirit, Concilium 99 (New York: The Seabury Press, 1976), p. 80; Mark Searle, Christening: The Making of Christians (Collegeville: The Liturgical Press, 1980), p. Ill. 15 William Bausch, A New Look at the Sacraments, revised ed. (Mystic: Twenry-Third Publications, 1983), p. 60. 16 Searle, p. Ill.

8 • National Bulletin on Liturgy The Sacrament of Confirmation • Gerald Wiesner, OMI impostuon of hands (or anointing), There is already in the Apostolic was left to the bishop. Up to this time Tradition of Hippolytus an additional the initiation process was one contin­ laying on of hands and anointing by uous rite; with this division of the rite the bishop, accompanied by a prayer the problems began. asking that the candidate be filled with the Holy Spirit, in the initiation cele­ The separation of the rites in the West bration.19 In Cyprian's time two prac­ is a problem that is complex, thorny tices which widened the gap between and delicate, and obscure. Because of baptism and the reception of the Holy the complexity of the issue and the Spirit through the further imposition limited scope of this paper, only the of hands existed: celebrating a full rite developments that shed light on the at a later time for those baptized in reasons for the separation and on the sickness by presbyters and lesser clergy twofold sacramental effect will be and a rite receiving into the Church included. those baptized by heretics. 20 During the fifth century the growing sense of Although not having as their purpose obligation of Christian parents to have the separation of the rites, two factors their infants baptized led to a great are considered to have been major increase in presbyteral baptisms, which contributors to this separation: the were to be completed by the bishop's increase of infant baptism and the laying on of hands. remoteness of the bishop. 17 Recent scholarship has uncovered evidence This practice, which began in south­ indicating that the strict separation of em Gaul, spread; the practice of sepa­ the rites appeared much later in the rating confirmation from baptism was history of the Church than was initial­ slowly growing. Since it was said that ly believed. Gabrielle Winkler ques­ confirmation was not absolutely neces­ tions whether the rites in the Gallican sary for salvation, parents started to missals of the eighth century ever question the value of it and were included any post-baptismal rite other becoming somewhat negligent in hav­ than the anointing performed either ing their children confirmed. There is by the bishop or the presbyter. She evidence that bishops as well were concludes from evidence of the various somewhat lax in fulfilling their respon­ councils in Spain from the fourth to sibilities. In response to this situation a the seventh century that the question dubious Pentecost homily, possibly appears well founded. 18 Mark Searle from the fifth century, was given con­ observes that chrismation by a priest in siderable significance by several the West was officially ended by authors, and it too became a con­ 21 Charlemagne in the ninth century. tributing factor.

17 Searle, p. 115. 18 Gabrielle Winkler, "Confirmation or Chrismation? A Study in Comparative Liturgy," Worship 58 (January 1984), pp. 3-8. 19 Austin Milner, The Theology ofCanfiTTillltian (Notre Dame: Fides Publishers Inc., 1971), p. 17. 20 Milner, p. 22. 21 Winkler, p. 13; Searle, p. 118; Milner, p. 44.

Volume 31 • Number 152 • 9 The Sacrament of Confirmation • Gerald Wiesner, OMI

The homily was originally attributed to saves those who are soon to be Eusebius of Emesa. Recently some received into the peace of the authors have attributed it to Faustus of blessed age; confirmation arms and Riez, a fifth-century Gallican bishop. equips those who are reserved for Winkler observes that in all probability the conflicts and battles of this it is of Gallican provenance but likely world. He who after baptism comes later than the fifth century because its to death immaculate in the inno­ theology is more developed than that of cence he has acquired is confirmed the authentic works of Faustus. 22 The by death itself-for after death he is homily referred to a separate laying on no longer able to sin. 25 of hands and repeatedly used the term, confirmare. 23 In effect it did two things: In commenting on his homily, remove baptism from the pneumatic Winkler notes that baptism, with the imagery of]ohn 3.5 and limit the pneu­ complementary rite of confirmation, matic character of the post-baptismal celebrates Pentecost, indicating the rite to the notion of being strengthened time when the disciples became apos­ for battle. Such an explanation of the tles and were sent as Jesus was. Hence, role of the Spirit was distanced from the to substitute the image of soldier for overwhelming theophanic event of that apostle, as this homily did, trivial­ Acts 2. 24 The following passage from izes the Pentecost event. Comparative the homily demonstrates much of what liturgy indicates that originally the was being said: imagery of military battle belonged to a pre-baptismal context and was not So the Holy Spirit, who descended associated with the coming of God's upon the baptismal waters bearing Spirit. Winkler argues further that to salvation, gave at the font all that is associate military imagery in its defen­ needed for innocence; at confirma­ sive connotation with the post-bap­ tion he gives an increase for grace, tismal rite tends to reduce the gift of for in this world those who survive the Spirit to the effect of strengthen­ through the different stages of life ing. It is to be noted that strengthen­ must walk among dangers and invis­ ing is the outcome, not the essence, of ible enemies. In baptism we are a much deeper and infinitely more born again to life; after baptism we consequential event, the giving of are confirmed for battle. In baptism divine life. 26 we are washed; after baptism we are strengthened. Thus for those who One can see how the theology pro­ die at once the benefits of rebirth posed in this homily would, among are sufficient, but for those who sur­ other effects, encourage a delay until vive the aids of confirmation are such time as the strength indicated was also necessary. The rebirth of itself actually needed by the child. 27

22 Winkler, p. 13. 23 Milner, pp. 44-47. 24 Winkler, p. 14. 25 Milner, p. 45. 26 Winkler, p. 15. 2 7 Searle, p. 118.

10 • National Bulletin on Liturgy The Sacrament of Confirmation • Gerald Wiesner, OMI

There is evidence that in the ninth cen­ and confirmation. He understood tury this homily became absorbed into a character as giving a special deputa­ letter of Pope Melchiades. As a result it tion. In baptism the Christian was became invested with papal authority, deputed to take part in Christ's priest­ was incorporated into the "False hood through the worship of the Decretals," and these in tum were incor­ Christian life and through its sacra­ porated into the authorative decree of mental expression. In confirmation Gratian.28 Now confirmation was one was deputed to those actions viewed as the sacrament by which one which belonged to the spiritual fight became a full Christian. It was celebrat­ against the exterior enemies of the ed by the imposition of the hands of the faith. Baptism gave the power pertain­ bishop, and its celebration became nec­ ing to one's own salvation because it essary except in danger of death. was the sacrament of rebirth to the spiritual life; confirmation empowered The theologians of the High Middle one to proclaim the faith before others, Ages, faced with the heritage of two for it was the sacrament of Christian related but distinct sacraments, adulthood, and it belonged to the attempted to work out a systematic adult to communicate socially. 29 theology for each. Peter Lombard, using the "False Decretals," incorpo­ This teaching was endorsed at the rated in his "Book of Sentences" a for­ Council of Lyons in 1274. The doc­ mulation of a doctrine on confirma­ trine on the sacraments set forth in the tion. Functioning as a hinge by basing Decree for the Armenians in the himself on previously existing sources Council ofFlorence in 1439 was taken and providing the foundation for fur­ largely from the writings of St. ther scholastic theology, he taught that Thomas. The Council of Trent in the form of the sacrament was the 1547 added nothing new, simply signing of the forehead with chrism emphasizing that as one of the sacra­ combined with the laying on of the ments of the New Law confirmation hand. The sacrament was to be con­ must have been instituted by Christ ferred by the bishop for the giving of and that the ordinary minister was the the gift of the Spirit for the strength bishop. needed to make exterior acts of confes­ An interesting addendum surfaces sion. Baptism was seen as giving the from historical study: a survey regard­ fullness of life, and confirmation was ing the age for confirmation. The related to it by giving the fullness of Carolingian reformers affirmed that, in strength. Confirmation was the sacra­ principle, confirmation should be ment ad robur, that is, strengthening administered as soon as possible after one for the battles of life. Because it baptism. In fact, often a period of sev­ could not be repeated, it was believed eral years elapsed between the two. In to confer a character. 1280 a synod at Worcester, as well as Later St. Thomas used this notion to one at Chichester the following year, further distinguish between baptism ordered that confirmation take place

28 Winkler, p. 13. 29 Milner, p. 72.

Volume 31 • Number 152 • 11 The Sacrament of Confirmation • Gerald Wiesner, OMI

within a year of baptism. Around 1280 with a separate effect. There is first of a synod of Durham recommends the all the matter of an improper relation­ -- age of seven years, and in 128-7 a synod ship between memorial and epiclesis. of Exeter recommends the age of three. Ordinarily these should be viewed as A council at Cologne in 1280 declared the inside and the outside of the same that persons under seven were too reality. However, once baptism came young to be confirmed, and other evi­ to be viewed primarily as initiative dence indicates that this was a rather behaviour-memorial in the weakest widely held opinion at this time. In sense-it seemed more and more nec­ 1536 another council at Cologne reaf­ essary to complete, perfect, or finish firmed this statement, saying that the act of baptism by a separate ritual "before a child has reached the sev­ act of epiclesis, confirmation.33 enth year of his life he will understand A second explanation is that of accu­ little or nothing of what is done, much mulated symbolism. Rituals are needed less remember it." Thereafter, many to express the interior reality. Often local councils reaffirmed this state­ elements are added in order to make ment, and something similar was reit­ the rite more expressive. At a given erated in the catechism of the Council point the rite becomes overloaded, and of Trent. it may collapse. The initiation rite J.D. Fischer observes that there would could no longer carry everything, and have been no need for these councils of the ritual gave way. It was quite natural the sixteenth and early seventeenth that the anointing would go, because it centuries prohibiting the confirming of was more substantial in itself and had a children under seven years of age if this strong background in view of the practice had completely died out.30 anointing rites in the Old Testament There is some evidence that certain as well as the anointing ofJesus. 34 Also, bishops continued to confirm immedi­ there was a sense of loss concerning ately after baptism. In more recent the experience of the Holy Spirit. times Pope Pius XII gave general per­ There was some danger of reducing the mission to parish priests to confirm in role of the Spirit, and therefore the danger of death.31 It is important to Church capitalized on the already note that until1910, when the decree, existing separate anointing, eventually Quam singulari, was prpm.J..llgated, the calling it "confirmation" and ascribing order for the actual celebration of the to it the experiential aspect of the sacraments of initiation was baptism, Spirit so stressed in the New confirmation and eucharist.32 Testament. There is as well the possi­ bility that confirmation provided an In retrospect, theologians offer some opportunity for the child to be bap­ explanations for what might have led tized over again. When infant baptism to the development of a separate rite became the norm, a catechesis after

30 J.D. Fisher, Christian Initiation: Baptism in the Medieval West (London: S.P.C.K., 1965), p. 135. 31 Milner, pp. 74-75. 32 Kung, p. 67. 33 Nathan Mitchel, "Dissolution of the Rite of Christian Initiation," Made, Not Born, p. 75. 34 Mitchel, pp. 70-72; Bausch, p. 116.

12 • National Bulletin on liturgy The Sacrament of Confirmation • Gerald Wiesner, OMI baptism was developed. In this case ing their nature and purpose less clear confirmation could have been an to the people of today. Therefore, cer­ attempt to come to terms with a cate­ tain aspects of these rites need to be chumenate that had to be delayed adjusted to the requirements of our because of baptism in infancy and now times, and revisions were to be made.38 reclaimed for a later time.35 Two things in particular in the teach­ Historical research indicates that in the ing of Vatican II pertain to the issue: early Church initiation was one liturgi­ cal rite. It also appears that efforts made The rite of confirmation is to be to justify theologically the separation of revised and the intimate connection the rites with distinct effects is a rather which this sacrament has with the arbitrary endeavour. Hans Kung sum­ whole of Christian initiation is to be marizes the situation this way: more lucidly set forth; for this reason it will be fitting for candidates to Progress in theology and the Church renew their baptismal promises just has ultimately and finally revealed 39 as questionable that process which before they are confirmed. led to a separation of "confirmation" The catechumenate for adults, com­ from baptism-with all of the con­ prising several distinct steps, is to be sequences regarding "matter," restored and to be put into use at the "form," "effect," "minister," and local ordinary. 40 "recipient." Hence the way has discretion of the finally been opened up for a new The Decree on the Church's Missionary consideration of the matter, and Activity, referring to the catechume­ possibly a new arrangement.36 nate process of initiation, states: Recent Teaching of the the sacraments of Church Then, when Christian initiation have freed them An examination of the more recent from the power of darkness ( cf. Col teaching of the Church proves to be 1.13), having died with Christ, been quite enlightening. The Constitution on risen with Him the Sacred Liturgy, in discussing the buried with Him, and nature, purpose, and mode of efficacy (cf. Rom 6.4-11; Col 2.12-13; 1 Pet of the sacraments, states that it is of 3.21-22; Mk 16.16), they receive the capital importance that the faithful Spirit ( cf. 1 Th 3.5-7; Acts 8.14-17) easily understand the sacramental who makes them adopted sons, and signs.37 lt also states that with passage of celebrate the remembrance of the time certain features have crept into Lord's death and resurrection togeth­ sacraments and sacramentals, render- er with the whole People of God.41

35 Bausch, p. 116ff. 36 Kung, p. 88. 37 The Constitution on the Sacred Liturgy (CSL), The Documents of Vatican II, Walter M. Abbott, ed. (New York: The America Press, 1966), no. 59. 38 CSL, no. 62. 39 CSL, no. 71. 40 CSL, no. 64. 41 Decree on the Church's Missionary Activity, The Documents of Vatican II, no. 14.

Volume 31 • Number 152 • 13 The Sacrament of Confirmation • Gerald Wiesner, OMI

It is clear from this general teaching command, is already in use, it is now -- !'hat the official magisterium of the fitting to publish the rite of confirma­ Church emphasizes the initiatory tion, in order to show that unity of character of confirmation. Of particu­ Christian initiation in its true light." lar significance is the overt reference to the revised rite of confirmation The pope continues: showing the intimate connection of The aim of this work (revising the this rite to the whole of Christian ini­ manner of celebrating this sacra­ tiation. That candidates are to renew ment) has been that "the intimate their baptismal promises emphasizes connection which this sacrament the baptismal character of confirma­ has with the whole of Christian ini­ tion. The references to the restoration tiation should be more lucidly set and nature of the catechumenate forth." The link between confirma­ clearly indicate the initiatory charac­ tion and the other sacraments of ter of confirmation. initiation is shown forth more clear­ ly not only by closer association of An examination of the revised and these sacraments but also by the restored rites likewise clearly reveals rites and words by which confirma­ the initiatory character of confirma­ tion is conferredY tion. The decree of the Sacred Congre­ gation for Divine Worship, referring to Regarding the unity of the three sacra­ the revised rite of confirmation, speaks ments of initiation, the pontiff states: of initiation in the Christian life being " ... (C)onfirmation is so closely linked completed by confirmation. It refers to with the holy eucharist that the faith­ the request of Vatican II that the ful, after being signed by holy baptism revised rite make "the intimate con­ and confirmation, are incorporated nection of this sacrament with the fully into the body of Christ by partic­ whole of Christian initiation" clearerY ipation in the eucharist." 44 In the Apostolic Constitution on the An examination of the rite itself also Sacrament of Confirmation, Pope Paul reveals this initiatory dimension of the VI refers often to confirmation as a sacrament. The Introduction to the sacrament of initiation. "By means of Rite affirms that "those who have been these sacraments of Christian initia­ baptized continue on the path of tion (that is, baptism, confirmation, Christian initiation through the sacra­ eucharist) they thus receive in increas­ ment of confirmation" (no. 1). Para­ ing measure the treasures of divine life graph 3 of the same introduction, in and advance toward the perfection of speaking of the task of parents, says: charity." Referring to the gradual "They are to form and gradually implementation of Vatican II he states: increase a spirit of faith in their chil­ "Since the rite for the baptism of chil­ dren and, with the help of catechetical dren, revised at the mandate of that institutions, prepare them for the fruit­ general council and published at our ful reception of the sacraments of con-

42 Rite of Confimuuion (RC), The Rites of the Catholic Church (ICEL), p. 289. 43 RC, p. 290. 44 RC, p. 292.

14 • National Bulletin on liturgy The Sacrament of Confirmation • Gerald Wiesner, OMI firmation and eucharist." An almost Christian Initiation for Adults (RCIA). incidental observation is made in para­ The whole thrust of the RCIA is that graph 5, but which simply confirms the initiation into the community takes same point: "In view of contemporary place gradually, in stages, and that it pastoral circumstances, it is desirable reaches the climax of initiation in the that the god-parent at baptism, if pre­ celebration of the initiation sacra­ sent, also be sponsor at confirma­ ments. tion.. . . This change expresses more clearly the relationship between bap­ The sacraments of baptism, confir­ tism and confirmation." mation, and eucharist are the final stage in which the elect come for­ In paragraph 11 of this same introduc­ ward and, with their sins forgiven, tion we find the unity of the sacra­ are admitted into the people of ments of initiation again underlined: God, receive the adoption of sons of led by the Holy Spirit into Adult catechumens and children God, are of time and, in who are baptized at an age when the promised fullness they are old enough for catechesis the eucharistic sacrifice and meal, should ordinarily be admitted to to the banquet of the kingdom of confirmation and the eucharist at GodY the same time they receive bap­ Of all of the references made concern­ tism .... Similarly, adults who were ing confirmation as a sacrament of ini­ baptized in infancy should after suit­ tiation coupled with baptism, the most able preparation, receive confirma­ important one is found in paragraph 34 tion and the eucharist in a common to the RCIA. celebration. of the Introduction According to the ancient practice In this official teaching one can single maintained in the Roman liturgy, out at least three very clear affirma­ adults are not to be baptized unless tions which pertain to the question they receive confirmation immedi­ under discussion: It is always spoken of ately afterward provided no serious as a sacrament of initiation; it is always obstacles exist. This connection sig­ presented as a preparation for the cele­ the unity of the paschal mys­ bration of the eucharist, and it is never nifies presented as a sacrament of "adult" tery, the close relationship between commitment. The way the prayers of the mission of the Son and the the celebration speak of the grace of pouring out of the Holy Spirit, and the sacrament as a "helper and guide" the joint celebration of the sacra­ to people and enabling them "to be ments by which the Son and the more like Christ," would certainly Spirit come with the Father upon 46 favour initiation rather than adult those who are baptized. commitment. In the rite of election the request for the To the official teaching of the Church elect is that "after further preparation one can add that found in the Rite of and the celebration of the scrutinies,

45 Rite of Christian Initiation of Adults, The Rites of the Catholic Church (ICEL), no. 27, p. 28. 46 The Rites of the Catholic Church, p. 30.

Volume 31 • Number 152 • 15 The Sacrament of Confirmation • Gerald Wiesner, OMI

they will be allowed to receive the sacrament of commitment is to reduce sacr:ament of baptism, confirmation baptism, making one think that one is and the eucharistY It can also be merely baptized in order to wait for the noted that often in the examinations fuller commitment of confirmation at and prayers there are both implicit and adolescence. Baptism is the full com­ explicit references to the "Easter sacra­ mitment and confirmation is more a ments," implying all three. ratification of baptism, as the renewal of baptismal vows at confirmation indi­ Theologians continue to discuss, in cates. To say that confirmation "com­ light of historical research and the pletes" baptism may be true if what is recent teaching of the Church, the meant is a further organic step in the relationship of baptism and confirma­ initiation process. This is less true if the tion. Ki.ing affirms that since confirma­ implication is that baptism left some­ tion comes from baptism, its true thing unfinished or dangling and meaning today can be discerned only which a later supplementary rite must through its connection with baptism. supply. If this were true, we would not Any other meaning simply delivers it confirm adults immediately after their up to totally arbitrary ends. Baptism, baptism. It is obvious, however, that like confirmation, is concerned with the confirmation given to adult candi­ the one and the same Christ, one and dates immediately does not "complete" the same Spirit, one and the same their baptism but rather is an integral grace and faith. Its meaning can be part of the rite.50 If baptism is consid­ considered as the ultimate phase of the ered only as a first stage, admitting one one rite of initiation but must be cele­ to only a qualified participation in brated before the eucharist.48 church life, it is diminished as a sacra­ ment. As long as something essential Along with others Bausch concludes remains to be granted by some later that there is no theological or historical stage of progressive initiation, we seem basis for making confirmation into a to be saying that by baptism we are sacrament for a Christian coming of only partially related to God. age. It is not a sacrament of maturity in that sense and is not designed to help Confirmation has had two kinds of young adolescents to cope with the meanings association with it in struggles of life. Referring to a state­ Western tradition. In the first group ment of Charles Davis, Bausch concurs are those who speak about growth and that the sacraments enabling one to increase of grace, interpretations cope with the struggles of life are the which appeared after the rite had been eucharist and reconciliation.49 Needed separated from infant baptism and set in this entire dilemma is to have bap­ within a later period of life. The sec­ tism restored to its primary status as the ond group includes the gifts of the place for conversion and commitment. Spirit, priesthood, anointing, spiritual To insist on confirmation as the real combat, and commitment to the

4 7 The Rites of the Carlwlic Church, no. 143, p. 64. 48 Kung, p. 89. 49 Bausch, p. 107. 50 Bausch, pp. 108-09.

16 • National Bulletin on Liturgy The Sacrament of Confirmation • Gerald Wiesner, OMI world. All are baptismal meanings, tory character of confirmation is based and if they are associated in an exclu­ on paragraph 34 of the Introduction to sive way with confirmation, baptism is the RCIA. After specifying that the deprived of them. If they are shared by rites of baptism and confirmation the two rites, they duplicate each should be celebrated together, it states: other. Thus the unity and decisiveness This connection signifies the unity of baptism becomes qualified. As a of the paschal mystery, the close sacramental rite, confirmation makes relationship between the mission of sense only in close association with the 51 the Son and the pouring out of the baptismal action. Holy Spirit, and the joint celebra­ Speaking of confirmation as a sacra­ tion of the sacraments by which the ment of commitment and maturity Son and the Spirit come with the does violence to the biblical and Father upon those who are baptized. patristic tradition of baptism, making it a kind of catechumenal preparation The reasons given here are deeply the­ for life in the Church. If baptism is as ological, based on trinitarian theology irrevocable as we claim it to be, and if and the relationship of the Trinity to in fact, as Scripture and the liturgy the person baptized. Kavanagh affirm it to be, it is a passage from observes that the theological point death to the life of the risen Lord and that is being made here is of such seri­ of his Spirit (radically inseparable real­ ousness that one feels compelled to ask ities), then we cannot baptize and why and how it can be concluded that hope that some of those who are bap­ it applies only to adults and not to tized will one day become real infants and children, especially if they Christians. The retention of confirma­ are baptized at the Easter Vigil. His tion celebrated at a later age and inter­ conclusion is that unless the remark is preting it as a sacrament of commit­ pure rhetoric, it seems inescapable that ment or maturity because of the all who are deemed fit for baptism, insistence on the priority of the actual regardless of their physical age, should experience of transformation (conver­ also be confirmed within the same sion), responsible acceptance of the liturgical event.53 Roberto draws the gospel, and making the experience of same conclusion. 54 The rite of initiat­ conversion and transformation visible ing children of catechetical age makes and public before the whole Church is the same point: "At this third step of to do serious damage to the under­ their Christian initation, the children standing of a sacrament as an action of receive the sacrament of baptism, 52 will God as well as a human action. the bishop or priest who baptizes them One of the strongest arguments sup­ will also confer confirmation, and the porting the unification of the rites of children will for the first time partci­ 55 initiation and highlighting the initia- pate in the liturgy of the eucharist."

51 Daniel B. Stevick, "Christian Initiation: Post-Reformation to the Present," Made, No! Bam, p. 115. 52 Ralph A. Keifer, "Christian Initiation: The State of the Question," Made, No! Bam, pp. 140-41. 53 Kavanagh, "Christian Initiation of Adults: The Rites," Made, No! Bam, p. 128. 54 Roberto, p. 269. 55 Rite of Christian Initiation of Adults (Ottawa: Canadian Conference of Catholic Bishops, 1987), p. 169.

Volume 31 • Number 152 • 17 The Sacrament of Confirmation • Gerald Wiesner, OMI

It seems to be that this reform results are two official practices: adult initia­ from changes in the Church's theory tion and infant baptism. Regarding and ministry in the modem world, a adult initiation, the picture is quite world which bears a closer resem­ clear: Adults are not to be baptized blance to the pre-Christian third cen­ unless they receive confirmation tury of Hippolytus than to the immediately after their baptism Christian thirteenth century when the (RCIA, no. 34).58 The difficulty sur­ scholastic theologians were at work. 56 faces in infant baptism. One final argument highlighting the One can put the various opinions on connection between confirmation and the issue into three general categories: the other sacraments of Christian ini­ those favouring infant baptism and tiation is based on elements in the new suggesting that confirmation be a rite rite that emphasize this. Milner singles of commitment that would come out the inclusion of scripture readings, sometime later in life following pro­ the homily, renewal of the baptismal longed catechesis and a personal com­ promises, the bidding prayers, and the mitment; those suggesting that at birth concluding blessing. 57 The fact that infants be enrolled as catechumens the minister of baptism and confirma­ and, with ongoing catechesis and peri­ tion may be the same, as well as the odic celebrations, be initiated sacra­ encouragement to have the same mentally into the community, and sponsors for both baptism and confir­ those who suggest that we celebrate mation, likewise highlights the unity the sacraments of initiation with of the sacraments and supports the ini­ infants. Each of these opinions merits tiatory quality of confirmation. consideration. In the light of historical research and In reference to the position which the evidence gleaned, the recent favours delaying confirmation until a teaching of the magisterium of the mature responsible commitment can Church, together with the actual litur­ be made, it must be noted at the outset gical celebration of the sacraments, it that all authentic evidence of the past is very difficult-if not impossible-to and present negates the "commit­ conclude that confirmation is any­ ment" dimension of confirmation, and thing other than a sacrament of initia­ the practice necessarily separates the tion. It appears that ideally confirma­ liturgical rite. If the preparation for tion is to be celebrated together with this mature and responsible commit­ baptism and certainly always as a ment includes an in-depth course of preparation for the eucharist. Christian instruction, co-ordinated apostolic activity, valuable prayer Applications and Conclusions experiences and the presentation of Even though the evidence mentioned alternatives, it is impossible to cele­ provides much clarification, all of the brate the ritual action of confirmation problems are not solved, since there in a way that will sustain the intensity

56 Kavanagh, "The Meaning of Confirmation," Hosanna (Nonh American Liturgy Resources, 1983}, vol. I, no. 2, p. 19. 57 Milner, p. 79. 58 See Rites of the Catholic Church (ICEL}, p. 30.

18 • National Bulletin on Liturgy The Sacrament of Confirmation • Gerald Wiesner, OMI of the preparation and its great expec­ sense of the divine self-giving and is tations. It does not matter how well trying to appropriate the identity of the sacrament is celebrated in its main the "new being"? Is mid-life the oppor­ elements of renewal of promises, laying tune time when one has lived out the on of hands, and anointing, since all Christian adventure with greater are symbols of what already exists in intensity and played out the role of the 9 baptism. 5 prodigal child? Perhaps the end of life is the opportune moment, when the There is indeed a need for personal evidence of transformation is appar­ commitment, perhaps ongoing com­ ent. Two things need to be kept in a particular rite mitment. But to take mind: A sacrament is not only a sign of to it a specific meaning and ascribe process but also a catalyst furthering paying attention to its origins without the process; other sacraments, espe­ to be quite arbitrary. The orig­ appears cially the eucharist and reconciliation, inal meanings associated with confir­ are available along the way to further mation, such as "sealing with the the process.60 Spirit" or "conferring the gifts of the Spirit," are also baptismal meanings. One last observation must be men­ At times it seems that we search dili­ tioned regarding confirmation as the gently to assure the relationship sacrament of mature commitment: between cultural rituals and Christian The pastoral practice has not lived up sacraments. Those rituals which cele­ to its expectations. Many confirmed brate the life cycle are often confused youth are no longer active in the with the sacraments which are intend­ Church, and as a result confirmation is ed to mark the moments of personal sometimes referred to as the sacrament conversion and faith. Thus, baptism of apostasy. becomes attached to birth and confir­ mation to adolescence. As already These negative comments in no way indicated, attributing this amount of intend to deny the need to search for emphasis to confirmation makes bap­ ways to revitalize the adult community tism a kind of catechumenal prepara­ and for a process to initiate new mem­ tion for life in the Church. bers into its vitality. The argument is that theologically and liturgically it is If confirmation is to be this sacrament wrong to look to confirmation as the of mature commitment, a valid ques­ panacea for the problem. tion is: At what stage in life is it appro­ priate to symbolize sacramentally this The second opinion addressing the lifelong conversion process? Should it issue of infant baptism suggests a type be at the very beginning of life when of catechumenate process whereby the the child has no reflective awareness of child is enrolled as a catechumen at the journey but the Church pledges to birth and, following a gradual catech­ bring about this awareness? Should it esis, is initiated sacramentally when be as a young adult, when one has a able to make some conscious commit­ degree of awareness and a conscious ment. Although this practice has some

59 Joseph Cunningham, "Confirmation: Pastoral Letdown," America (February 26, 1977), p. 165. 60 Edward K. Braxton, "Adult Initiation and Infant Baptism," Becoming a Catholic Christian, pp. 180-81.

Volume 31 • Number 152 • 19 The Sacrament of Confirmation • Gerald Wiesner, OMI

merit and is attractive in some of its family and community, through aspects, apart from the situation of which God grants his grace. It is an children from families where faith is idea, finally, which threatens to cut weak or extinct, it is not to be encour­ off from a child a critical grace from aged. In a directive reaffirming the God-the pledge of Christian par­ Church's teaching on baptism, the ents and the community to rear a Sacred Congregation for the Doctrine child so that he is oriented to God of Faith states that although admitting in the likeness of Christ is the a delay in infant baptism in certain cir­ depths of his personality. 62 cumstances, this is not to be interpret­ ed as part of the Rite of Initiation for Ki.ing affirms that infant baptism is not Children of Catechetical Age, nor ruled out, for it indicates that God's gra­ does it mean that the Church prefers cious call precedes faith. The child is not alone but is part of the living faith or regards as normal the postponement 63 of baptism to that age. 61 community. Cooke offers two helpful insights regarding Christian faith. He The third opinion is that which speaks speaks of faith as a life process which of infant initiation. Although not involves human consciousness. It grows intending to promote the indiscrimi­ into mature fullness along with con­ nate initiation of infants, theologians sciousness itself, and like full conscious­ affirm the validity and meaning of the ness, it emerges from pre-conscious psy­ practice. To simply abandon the prac­ chological perception. He concludes tice of infant baptism places too much that there must thus be elements of emphasis on the conscious participa­ "pre-conscious faith" growing quietly in tion of the subject in the ceremony, as the child's psyche long before a person­ Christopher Kiesling observes: ally chosen faith appears. Secondly, Christian faith is more than a rational ... (T)he idea of postponing baptism acceptance of facts and deliberate will­ until a child is old enough to make ingness to accept Christian teaching up his own mind is an idea which and live by it. Christian faith, which is overemphasizes the ceremonial a personal acceptance of Jesus and the aspect of baptism at the expense of God revealed in him and essentially a the more important gift of God's friendship, involves the whole range of grace which is already at work in knowledge, feeling, sense perception, the gift of upbringing by Christian imagination, and affectivity. All this parents and the Christian commu­ indicates that the beginnings of that life nity and which the ceremony of process start with birth and will be baptism celebrates. Postponement developed by context, circumstances of baptism is an idea which over­ and relationships. The same is true of stresses the individualness of salva­ faith. Thus, early entry into a Christian tion by not recognizing sufficiently community which lives out those val­ the intimacy of human relations, ues should mean that the community especially between a child and his becomes an evangelizing reality in the

61 "Infant Baptism: An Instruction of the Sacred Congregation for the Doctrine of the Faith," The Pope Speaks (Spring 1981), p. 18. 62 Christopher Kiesling, "Infant Baptism," Worship, vol. 42, no. 10, p. 626. 63 Kung, p. 92.

20 • National Bulletin on Liturgy The Sacrament of Confirmation • Gerald Wiesner, OMI pre-rational life of the child. In the By way of conclusion, a point which liturgy of baptism the child enters into must be underlined is that the liturgy is the Christian community on the level considered to be a locus theologicus. of the critically important psychological Theologians argue that liturgy is a resonances that condition all our formal source from which we can draw con­ consciousness. 64 clusions regarding teachings of faith. As a concrete manifestation of what Infant baptism becomes a theological can be concluded concerning confir­ problem only if one thinks of the mation, Fischer observes: sacrament as something which is done to the baby rather than as something Unless we admit that the Church which is done by the community. The was wrong in admitting infants as element of conscious commitment is well as adults to confirmation in the not something that comes along only third century, if not earlier, and dur­ later as the child is capable of making ing the next thousand years, and also a conscious commitment. It is already that the Eastern Church has been present, and must be present, in the wrong to do so all through its history, faith of the parents and those who sur­ no definition of the grace conferred round the child with the atmosphere in confirmation is adequate unless it of faith. 65 is applicable to candidates of all ages from infancy upwards. 66 [I] 64 Cooke, pp. 140-41. 65 Guzie, p. 170. 66 Fischer, pp. 134-35. • +• • Summer Institute in Pastoral Liturgy Saint Paul University, Ottawa ·- The Summer Institute in Pastoral Liturgy, affectionately known as SIPL, is running its twelfth summer session this July 6 to 17. The Faculty of Theology in close co-operation with the National Liturgy Office of the Canadian Conference of Catholic Bishops contin­ ues to offer this opportunity for excellence in pastoral liturgical education. SIPL: COURSES 1998 July 6- July 17, 1997

• Introduction to Liturgy • Justice and Wholeness: • Music and the • Christians in the Face Liturgy and Jubilee Sacraments of Illness and Death • Devotional Prayer: • Rite of Christian • Ritual and Symbol Towards the Year 2000 lnitation of Adults • Practicum/Synthesis

Come and joins us in this valuable experience! For further information contact: Summer Institute in Pastoral Liturgy Faculty of Theology - Saint Paul University 223 Main St., Ottawa, ON K1S 1C4 Tel: (613) 236-1393, ext. 2247; FAX: (613) 751-4016 E-mail: [email protected]

Volume 31 • Number 152 • 21 I Reflections on --- Confirmation in-Pastoral Practice

Remi J. De Roo

he approach of the Great Jubilee in what are we achieving? Why wait until the Year 2000 provides us with an after first communion to awaken children Topportunity to consider the realities to the gift of the Spirit who enables them to of sacramental life in the light of pastoral enter into the mystery of the eucharist? experience. I rejoice in Pope John Paul II's It is the Spirit promised and sent by Christ invitation to spend the current liturgical who continues the work of God's reign year focusing on the role of the Holy Spirit down the ages. Is it not time to recover in our lives and in the Church. more fully the pneumatological dimension Pastoral experience has gradually led me to of our eucharistic doctrine? Jesus died for sense that a sound theology of the Holy our sins. He rose and returned to the Father; Spirit is pivotal to the understanding of the his glorified humanity is now the bridge sacrament of confirmation. There is much with the divine and the sacrament of our confusion around this troublesome subject encounter with the Godhead. We are not regarding when, whether, or why to con­ dealing with a "continuous incarnation" as firm at one age or another. Some of it too many Christians seem to believe. The appears to me to be due to arbitrary factors agent of our sanctification is the Spirit sent such as age, school grades, intellectual by Christ. progress, administrative convenience. Why do so many people reduce the Given too much emphasis, these external eucharist to communion with Jesus Christ criteria have occasioned a lot of misunder­ in an individualistic manner, while ignor­ standing. ing his body which is the Church? Why do How then could a sound theology of the people fail to see that faith in the real pres­ Holy Spirit address both the pastoral and ence of Christ also involves outreach into theological aspects of confirmation? It is the society and commitment to social justice? gift of the Spirit which leads us to other Can we truly live the eucharist, body of sacraments. When preparing children for Christ broken, blood poured out for all, first communion, we use discernment as a without engaging as members of his body in basic criterion. But what makes spiritual the salvific action of the Holy Spirit trans­ discernment possible if not the gift of the forming the world? Is not this the temporal Holy Spirit? By inviting to the eucharistic vocation which Vatican II and Pope John table candidates who have not been prop­ Paul II have repeatedly declared to be the erly awakened to the presence of the Holy primary calling of the laity? It is the Spirit of Spirit dwelling in their hearts, are we not Jesus offered in confirmation which moti­ imparting a seriously misleading religious vates us to reach out to society. education? By insisting that children wait Some of my most satisfying pastoral experi­ until they are "more mature" and ready to ences have involved confirming children in make an "adult decision" or "commitment," their earlier years. I will never forget the lit-

Most Reverend Remi 1. De Roo is the bishop of the Diocese of Victmia, B.C.

22 • National Bulletin on Liturgy Reflections on Confirmation in Pastoral Practice • Remi J. De Roo tle girl who broke into a spontaneous dance, ry of the initiation sacraments. Spouses who circling around the paschal candle as people may have drifted away from regular practice in the congregation held their breath in or are uncomfortable with a liturgy they do admiration. I have marvelled at the spon­ not understand well can also benefit from taneity with which well-prepared candidates this support group. Parents and sponsors will respond to the Spirit of Jesus Christ. alike are invited to become involved. By Other experiences have caused concern. I becoming part of the process they will more have sometimes been alarmed at the hostile readily accept to ensure a follow-up. body language of some older candidates. It This approach also permits other people has caused me to wonder what impact a with different ministries to be part of the "command performance" of confirmation, process. Parishes who welcome children as based on someone else's decision, would catechumens rejoice to see the candidates have for their personal faith and the remain­ finding support and companionship from der of their religious practice. an extended community family. In this way, The Diocese of Victoria has been encourag­ confirmation ceases to be simply a one-time ing the practice of placing confirmation in its event. It is part of an ongoing experience in traditional setting of the sacraments of initi­ faith development related to everyday life. ation. Most parishes have accepted guide­ The Novalis publication, Come, Join Us at lines to this effect and have found this the Table (Muriel Loftus and Lawrence approach beneficial from several perspec­ DeMong), has proven its worth and is high­ tives. ly recommended as a tool for initiation. An Sacramental preparation is frequently done adequate program of preparation needs to on an inter-generational basis. Parents and be grounded in a sound liturgical catechesis, sponsors, and even other interested mem­ with a focus on the power of symbols: water, bers of the family, are invited to participate. oil, light, fire, death and resurrection. When the entire family becomes part of the An explanation of basic teachings like the process, there is more likelihood that a fol­ sign of the cross and paschal mystery can low-up program will be ensured. open vistas into faith and guide participants Confirmation is presented as a bridge into deeper personal and community prayer between baptism and eucharist, not as a life. We do not really know how to pray, but "rite of passage" or an adult commitment the Spirit dwelling in our hearts prays to ceremony. Removing the factor of age has "Abba God" (Romans 8). Leading people freed a number or parents from feelings of step by step through the ritual and "unpack­ guilt or of inadequacy. The children ing" this fundamental resource is particular­ advance when they are prepared, not on ly fruitful in this regard. command from an outside authority such as I have been asking myself some hard ques­ the parish or school. tions. Is waiting for an unproven advance Confirmation is often a problem for adoles­ in maturity a compelling reason for delay­ cents. Who has not wondered at their crit­ ing the receiving of the Holy Spirit? How ical comments as they enter the analytical does one define "maturity" in matters of phase of life? Who has not experienced faith? How many young people whose con­ their negative attitudes that some show firmation is delayed have then seen this cel­ toward religion? ebration as a "graduation"? Might the ten­ Restoring the traditional order of initiation dency to delay confirmation not mask a also facilitates involvement of younger chil­ subtle capitulation to the modem spirit of dren who often manifest a great openness to individualism and personal achievement? the gift of the Holy Spirit. Parents may also We would do well to learn from the Eastern appreciate having their own memory discipline with its emphasis on the Spirit of refreshed through a few lessons in the histo- Christ as the divine gift who enables us to

Volume 31 • Number 152 • 23 Reflections on Confirmation in Pastoral Practice • Remi J. De Roo understand better the mystery of the natural process? The sacrament of confirma­ eucharist. tiOJ.'l is a call to be aware of the gift of the It is axiomatic in theology that grace builds Spirit, to be with the Spirit, to live in the on nature. Did not the incarnate God Spirit and have the Spirit dwell in our choose to progress in wisdom and strength, hearts. Why not celebrate the gift of the in divine and human favour, learning from Holy Spirit in confirmation as soon as the the experience of life? Why not respect this child awakens to its power and its beauty? Ill -----. ----- The Bishop and the Eucharistic Assembly

James M. Hayes

n June 1995 the annual conference of present in the people of God and bringing the Notre Dame Center for Pastoral into play a dynamic rarely found in other ILiturgy took as its theme: "The Renewal societies." 1 That Awaits Us." The days were spent reliving the hopes and expectations Reception does not occur in one move­ inspired by the renewal of the liturgy ment or a single event. It is rather a series launched and so strongly promoted by of stages whereby a council's teaching Vatican II. At the same time, a strong becomes a part of the reality of daily life in dose of realism was administered as the the Church. Some councils called to set­ participants saw the road still to be trav­ tle a single issue were accepted quickly. elled before the council's vision becomes a Others which had a profound effect on reality. the pastoral life and devotion of the peo­ ple brought about a long period of imple­ The event was an encouraging experience mentation.2 The marriage discipline of the that brought the participants to appreci­ Council of Trent, which closed in 1565, ate the work already done and to recog­ was not put into force in most of Canada nize that the council is continuing in the until1908. ongoing phase of its reception by the Church. Historians describe this process Vatican II, which was described by Pope of reception as "a privileged phase in the John XXIII as a "pastoral council" and life of the Church" because during this which launched a call to aggiornamento, is time the Church strives "to authenticate the kind of council that will call for a the harmony between council decisions process of implementation and acceptance and ecclesial consciousness by setting into in a number of stages. The process is fur­ motion latent forces and sleeping energies ther complicated by the radical changes

Giuseppe Alberigo, The Reception of Vatican II (Washington, D.C.: Catholic University Press, 1987), p. 6. 2 Kenneth Himes, OFM, "The Reception ofGaudium et Spes," New Theology Review, vol. 3, no. 1 (February 1990), p. 6.

Archbishop ]ames M. Hayes, archbishop emeritus of Halifax, was one of the bishops who par­ ticipated in the Second Vatican Council.

24 • National Bulletin on liturgy The Bishop and the Eucharistic Assembly • James M. Hayes that have taken place and are still going on tion of the clergy a key element for renew­ in today's society and in the Church, al of the Church in the sixteenth century, which is always striving to serve that soci­ the persons who brought those decision to ety by continuing the presence of Christ fruition, St. Vincent de Paul, Monsieur incarnate in the world. Olier, St. John Eudes, for example, were not even born until twenty-five or thirty Reception is not a vague attitude or ener­ years after the council. Perhaps the ones gy apart from the council. The spirit of the who are to fulfill the dreams of the council is found in its documents, but Church of Vatican II are just now coming specifically in the case of the liturgy, so into the world. many decisions involved passing on the task of renewing the Church's worship to The principal documents of Vatican II are other ecclesial groups and bodies.3 a charter for the renewal of the whole Church. This was the evaluation of the AB it became evident, especially in the council given by the special synod held in second session of the council, that the 1985 to mark the twentieth anniversary of renewal of the liturgy was in fact a *and a the end of the council. The same syncxl model for the renewal of the whole made it clear that the direction taken by Church, the task took on much larger the council must continue in the Church. proportions. Ultimately the whole renew­ The Constitution on the Sacred Liturgy, the al process had to be brought to the local first document of the council to be pub­ churches, the diocese, the parish, and to lished, placed this all-embracing work of the communities that gather to worship. renewal in the context of the Church as a In the liturgy there were new rites more sacrament: "For it was from the side of faithful to authentic traditions; a liturgy Christ as he slept the sleep of death on the in the language of the people that would cross there came forth 'wondrous sacra­ become, in the words of Paul VI, "the ment of the whole Church"' (no. 5). voice of the Church"; a rich selection of scripture readings and prayers; a repeated Here the council uses the familiar term, call to clerics to preach the gospel, and "sacrament," not in the restricted sense of always the "aim before all else," active the seven sacraments but in its broader participation.4 These were some elements meaning as a sacred sign that effects and of the vision-glorious indeed but not yet makes present what it symbolizes. The fully realized. Church is the sacrament of Christ. It is the sign, for all to see and experience, that Still, we cannot be discouraged. The makes Christ present in the world. It is in process may be slow and the journey may the Church that the members become the be long, but it must continue. The thirty living cells, the charismatic gifted members years since the council may seem a long of this mystical body, the ones who will time to many of us, but they are a brief continue his work of redemption in the moment in the life of the Church. world and bring about the unity in faith Looking back again to the Council of and peace that his paschal mystery assures. Trent, we may be heartened by remem­ bering that while that council made the The Constitution on the Sacred Liturgy tells establishment of seminaries for the educa- us what his Church is and how women

3 Himes, p. 3. 4 The Constitution an the Sacred Liturgy (CSL), no. 14.

Volume 31 • Number 152 • 25 The Bishop and the Eucharistic Assembly • James M. Hayes and men actually become members of attention. The rites for adult initiation that mystical body and intimately share in celebrated at the Easter Vigil have the work of redemption. Paragraph 41 of become an important and impressive the document states: part of the liturgical activity in dioceses across our land. The preparation of cate­ All should hold in high esteem the chumens and ongoing instruction of the liturgical life of the diocese centred new members of the Church have around the bishop, especially in his involved many church members and cathedral church. . . . The principal have had a powerful influence on parish manifestation of the church consists and diocesan communities. This has had in the full, active participation in the a definite positive impact on the whole same liturgical celebrations, especial­ Church. ly in the same eucharist ... at which the bishop presides, surrounded by his The liturgical documents and the college of priests and ministers. revised rites since the council present the initiation of adults as the centre­ This theology of the Church as the piece and model for celebrating the eucharistic assembly of the bishop is pre­ sacraments of initiation. Completing the sented more fully in the Ccmstitution on initiation process for children or youths the Church (no. 27). The embodiment of baptized in infancy has led to a variety of the Church is the community of the approaches and theological or sociologi­ local Church which gathers around the cal emphases in different dioceses. The bishop. This is the Church we join and result is a lack of clarity about the mean­ in which we live and function and wor­ ing and purpose of confirmation and ship. The Church is real, it is localized, it about its place in the sequence of sacra­ is in a certain place. We become mem­ ments. The usual scenario in many local bers of that Church through the sacred churches is that young people receive signs that tell us God has chosen us as his the eucharist before confirmation. That own, the sacraments of initiation. The inevitably leads to the conclusion that council mandated the reform of the rites confirmation and not eucharist com­ of initiation and called this action a pletes the process of becoming a full, "restoration" to be carried out in such a mature member of the Church. This position cannot be supported theologi­ way that the sacraments of baptism, con­ cally, and it is certainly out of line with firmation, and eucharist should be clear­ the clear statements of the council and ly related and integrated.5 The Code of traditional teaching on the sacraments Canon Law following the liturgical of initiation. reforms between 1964 and 1983 is very clear about this point. "The sacraments It is an indisputable fact that from the of baptism, confirmation, and the most earliest times in the Church confirma­ Holy Eucharist are so interrelated (inter tion was linked with baptism, and both se coalescunt) that they are required for sacraments were celebrated before a per­ full Christian initiation" (canon 842§2). son received the eucharist. Certainly from the fifrh century and perhaps for In the years since the council the rites of the third, the minister of confirmation initiation have received a great deal of was the bishop. I believe that this prac-

5 CSL, nos. 64-71.

26 • National Bulletin on Liturgy The Bishop and the Eucharistic Assembly • James M. Hayes tice has deep theological roots based on the bishop who had to give the priest the fact that the Church is the commu­ faculties to absolve the sinner. The nity gathered around the bishop and led revised rite for the sacrament of penance by him as the chief pastor of the local and the 1983 code still require that a church. It seems that the hand-laying priest receive from the bishop the facul­ and anointing by the bishop after bap­ ty to give sacramental absolution. tism was the solemn proclamation and announcement of the spiritual reality The reality described by Vatican II as the that this baptized person was recognized, "preeminent manifestation of the acknowledged and accepted as a mem­ Church" has been preserved by the ber of this local Church and must now ancient traditions of episcopal ministry be admitted to full communion by shar­ in initiation and reconciliation and by ing in the eucharist. The fact that con­ the canonical discipline surrounding firmation came to be delayed even for these sacraments. Attempts to renew the years so that the bishop could administer celebration confirmation and bring it in it indicated the importance attached to line with the spirit and norms of Vatican this episcopal ministry. Canon law still II should be attentive to the order of the declares, as it did in the 1918 code, that sacraments which points to the the bishop is the usual minister of bap­ eucharist as the "summit and source" tism, confirmation and eucharist for 6 and the final step in initiation. When adults and children of catechetical age. one is convinced of this, sharing in the This ministry may be delegated to priests celebration of the eucharist with the for good reasons, but the chrism used for bishop takes on new significance and confirmation must be blessed by the importance. bishop, thereby symbolizing sacramen­ tally the bond between the new In Canada, as elsewhere, there is an ongo­ Christian and the Church over which ing study of various efforts and experi­ the bishop presides. One of the reasons ences to show the real nature and purpose why this permission may be delegated is of confirmation. To the present, there is to retain the proper sequence of baptism, no consensus on just how this should be confirmation and eucharist. The Rite of embodied in celebrations of the sacra­ Christian Initiation of Adults even states ment. From the post-council liturgical that "baptism ·of adults should not be documents and the studies and research celebrated until confirmation follows immediately afterward, provided no seri­ undertaken over the past thirty years, it ous obstacles exist" (no. 34 ). seems that the role of confirmation as the sacramental link between baptism and The fact that the bishop was the person eucharist is essential. The rich theology of to ratify and in a sense guarantee a per­ the bishop not merely as a minister of the son's membership in the Church was sacrament but as the guarantor of authen­ carried through in the discipline regard­ tic membership in the Catholic Church ing the sacrament of reconciliation. If should also be clearly evident in sacra­ members of the Church separated them­ mental practice. !Il selves from the Church totally or par­ tially and needed to be reconciled, it was

6 See canon 744 (1918); canon 863, 882ff (1983).

Volume 31 • Number 152 • 27 Eucharist, the Completion o f · eh- ·r1st1an . . I n·1t1at•·o·n. . .

Martin Moser, omi

he eucharist is the culmination from being washed in the font to being of Christian initiation. We are anointed with chrism to sharing the Twashed in baptism and anointed eucharistic meal at the holy table. In in confirmation. In the eucharist we the celebration of the eucharist they experience the power of the death and are full members of the community. resurrection of Christ in the presence They exercise their common priest­ of the Holy Spirit. We give thanks and hood in their prayer of praise, thanks­ praise, and we share in the holy meal. giving and intercession. In their daily This is summarized in the Rite of lives they are active participants in the Christian Initiation of Adults, paragraph mission of the Church. 210: The eucharistic liturgy expresses most . . . (I)n the celebration of the fully the reality of the Church as a eucharist, the newly baptized reach gathered community which experi­ the culminating point in their ences and celebrates the sacramental Christian initiation. In this eucha­ presence of the power of Christ's death rist the neophytes, now raised to the and resurrection through the Holy ranks of the royal priesthood, have Spirit. The Fathers of the Church an active part both in the general speak of the eucharist as making or intercessions and ... in bringing the constituting the Church. gifts to the altar. With the entire community they share in the offer­ Ordinarily children receive first com­ ing of the sacrifice and say the munion at the age of five or six, when Lord's Prayer.. . . When in commu­ they become full participants in the nion they receive the body that was eucharistic life of the community. given for us and the blood that was Before they are able to receive com­ shed, the neophytes are strength­ munion, they often are blessed by the ened in the gifts they have already priest or communion minister as they received .... accompany their parents during the rite of communion. Catechumens, both catechized chil­ dren and adults, experience Christian Today there is discussion in the initiation by being baptized and con­ Church regarding the order of the firmed, and by participating fully in sacraments of initiation. The order of the eucharistic liturgy. Eucharist com­ adult initiation and catechized chil­ pletes Christian initiation. They pass dren is clear: baptism, confirmation,

Rev. Martin Moser, ami, is the dean of theology at Newman Theological College, Edmonwn, and teaches liturgy and New Testament.

28 • National Bulletin on Liturgy Eucharist, the Completion of Christian Initiation • Martin Moser, omi eucharist. This is the traditional order Eucharist should not be limited sole­ of initiation in the Church, which is ly to the celebration of Initiation. still practised in Eastern Christian The Eucharist is the Bread of Life, churches. In the Latin rite, practices and infants should be constantly fed differ. In Canada, most dioceses have on it from that moment onwards, in infant baptism, first communion at order to grow spiritually. The modal­ ages five or six, and confirmation at ity of their participation in the ages eleven or twelve. Several dioceses Eucharist shall correspond to their have returned to the same order as the capacity; initially it shall be different initiation of adults: baptism, confirma­ from that of adults, inevitably less tion and eucharist. Children who are conscious and reasoned, but it will six years old are confirmed and then progressively develop, through the receive first communion in the same grace and pedagogy of the sacra­ liturgy. This order of celebrating the ment ... (Article 51). sacraments of initiation underlines the link between baptism and confirma­ In the Eastern tradition the eucharist tion before the completion of initia­ has always been seen as an important tion with first communion. source of life for all Christians, includ­ ing infants. They understand John In some countries the age of confirma­ 6.51-5 7 to be a gospel call for all tion is between sixteen and eighteen, Christians, including infants and years after first communion. This prac­ young children, to share in the tice affirms that confirmation is under­ eucharist. stood as the sacrament of Christian adulthood, with a strong emphasis on For Catholics in the Western tradition, the personal commitment of faith. this may strike us as strange. And yet, anyone who has studied the history of The Eastern Christian churches have liturgy knows that infants received the generally maintained the full initiation eucharist in the Western Church until of infants. Infants are baptized, chris­ around 1200 and in some places until mated/confirmed, and they receive 1400. The practice of infant commu­ first eucharist. This is true for the nion goes back to the early Church, Orthodox churches as well as many and it is found especially in the writ­ but not all Eastern Catholic churches. ings of Cyprian and Augustine, and in In 1996 the Roman Congregation for statements by fifth-century popes, Oriental Churches published a docu­ Innocent I and Gelasius. On the basis ment called "Instructions for the ofJohn 6.51-58, the eucharist was con­ Application of the Liturgical sidered to be as important as baptism. Prescriptions of the Code of Canons of Why did the practice change? There the Eastern Churches," which states were several reasons: infrequent com­ regarding receiving communion: munion by adults, the fact that lay people no longer received communion Canon 697 of the Code of Canons from the cup, the legislation of the of the Eastern Churches prescribes Fourth Lateran Council in 1215 that that the Eucharist should be admin­ everyone beginning from the age of istered as soon as possible after discretion must receive communion at Baptism and Chrismation. . . . The least once a year, and a misinterpreta­ administration of the divine tion of Augustine's teaching by Florus

Volume 31 • Number 152 • 29 Eucharist, the Completion of Christian Initiation • Martin Moser, omi of Lyon which had been passed on to and by the Evangelical Lutheran the medieval theologians. One of the Church in America in 1997. In 1985 most important liturgists at the Second the International Anglican Liturgical Vatican Council and in the post con­ Consultation stated "that since bap­ ciliar reform of the liturgy, the French tism is the sacramental sign of full Dominican Pierre-Marie Gy concludes incorporation into the church, all bap­ his study of infant communion in the tized persons be admitted to commu­ Latin Church by stating that it would nion."3 Communion of infants is prac­ be highly desirable to offer commu­ tised in some Anglican dioceses. nion to small children again. 1 These varied practices remind us that Communion of infants has not the time and order of the sacraments of received much attention in the initiation will continue as important Catholic Church. However, it has topics of discussion. Yet we all agree been an important topic of discussion that the sacraments of initiation in ecumenical circles and in other include baptism, confirmation/chris­ Western churches. 2 The practice of mation and eucharist, and that full allowing infants to receive commu­ participation in the celebration of the nion was approved by the Evangelical eucharist is completion of Christian Lutheran Church in Canada in 1995 initiation. Ill

"Die Thaufkommunion der Kleinen Kinder in der Lateinischen Kirche." Hansjorg Auf der Maurer and Bruno Kleinheyer, editors, Zeichen des Glaubens (Freiburg, 1972), p. 485-91. 2 Geiko Mullen-Fahrenholz, editor, ... And Do Not Hinder Them: An Ecumencial Plea for the Admission of Children to the Eucharist (Geneva: World Council of Churches, 1982), pp. 70-81. 3 David Holeton, editor, Growing in the Neumess of Life: Christian Initiation in Anglicanism Today (Toronto: Anglican Book Centre, 1993), p. 254.

Prayer for the Gift of the Holy Spirit Send down, 0 God, upon your people the flame of your Holy Spirit, and fill with the abundance of your sevenfold gift the Church you brought forth from your Son's pierced side. May your life-giving Spirit lend fire to our words and strength to our witness. Send us forth to the nations of the world to proclaim with boldness your wondrous work of raising Christ to your right hand. We make our prayer through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen. Alternative opening prayer far Pentecost, Sunday Celebration of the Word and Hours (Ottawa: CCCB, 1995).

30 • National Bulletin on Liturgy Initiation and Eucharistic Spirituality

oday's movement to restore the a number of assumptions in contempo­ original order of Christian initi­ rary thought. The eucharist is not sim­ T ation has great significance for ply one of many "obligations" Catholics the life of the Church. When the assume when they are baptized. And eucharist is always and everywhere the the eucharist does not simply "nourish" terminus ad quem (the goal) of the ini­ a spiritual life that is grounded and lived tiation process, the way is opened for elsewhere: in personal devotions or in us to see the Church in its proper and an independent relationship with God. extraordinary light. For the Church is Rather, the eucharist is the normative essentially a eucharistic community experience and expression of our and its spiritual life is essentially a Christian lives. eucharistic life. As the Second Vatican Charting the way Council has affirmed, the eucharist is the source and summit of theChristian If our spiritual lives are rooted in the life. 1 eucharist, then we will want to experi­ ence its celebration in the fullest possi­ The recovery and promotion of the ble way. But this experience will depend Church's distinctive spirituality could in large measure on our ability to inter­ well be the most important contribu­ pret the sacramental signs. Put simply, tion that liturgists can make as we we need to know what is going on. approach the third millennium. The purpose of this article is to suggest a However, it is precisely here-in the first step in that direction. "reading" of the signs--that popular piety has taken a number of twists and Reclaiming the centre turns that give rise to a high degree of When we say that the Church's spiri­ confusion. For example, is the eucharist tuality is essentially a eucharistic spiri­ something that we do for God, or is it tuality, we mean that the eucharist is something that God does for us? Is the the decisive centre of our spiritual goal of the eucharist to make Christ lives. The eucharist founds and forms present on the altar, or is it to bring our spiritual lives (the source), and the about communion of life in God? In eucharist is the supreme expression of other words, what do the signs "say"? our spiritual lives (the summit). Authentic eucharistic spirituality We should stay with this point long depends on the proper interpretation enough to note the dramatic shift in of the sacramental signs, and the first focus that it brings. By reclaiming the task of reconstruction is to overcome eucharist as the centre of our spiritual the ambiguity that currently exists. lives, eucharistic spirituality challenges That being said, it is not as difficult as

See Dogmatic Constitution on the Church, no. II; Constitution on the Sacred Liturgy, no. 10.

Volume 31 • Number 152 • 31 Initiation and Eucharistic Spirituality it might seem to retrieve the real The Lord himself is the host of the meaning of the eucharistic signs. The sacred meal. For this is his supper- the secret is to find the right point of refer­ Lord's Supper.3 It is he who call us; it is ence, and that point of reference is, of he who gathers us around him; it is he course, the original, foundational and who speaks to us from the heart; it is normative event: the Last Supper. he who "presides" at the table of the feast. 4 Just as he gathered his disciples It was during that supper that Jesus around him at the Last Supper, so he "instituted" the eucharist: "Do this gathers us today. (that is to say, hold this supper) in remembrance of me" (1 Cor 11.24 ). Yes, the Lord invites us to dine with Thus, every eucharist bears a sacra­ him today. Imagine how this revela­ mental identity with the Last Supper. tion can change our lives. In fact, it is And if this is so, the Last Supper is our in this invitation that we experience sure source for interpreting the who we truly are: beloved disciples of eucharistic signs. 2 the Lord, his very own friends. 5 What a privilege this is! The very invitation Exploring the content and fills us with wonder and awe, and we process want to run to the feast. The personal Eucharistic spirituality leads us into experience of the Lord's call can surely the inner chambers of the eucharist, change our lives for ever. there to be transformed by its awesome beauty and its saving power. The fol­ Unfortunately, popular piety seems to lowing examples sketch portions of its assume the absence of Christ; his content and serve to illustrate the ascension into heaven means that he is process. A few of the differences no longer with us. Thus, the Lord is not between popular piety and eucharistic recognized as being present in the spirituality are noted along the way, eucharistic celebration until the bread because liturgical catechesis will need and wine are transformed into the body to construct a bridge between the two. and blood of Christ. This perception is, of course, quite at odds with the picture Dining with the Lord and dynamics of the Last Supper. Let us try to imagine the most important event in our lives. Well, if we can "read" In fact, the Lord himself has told us the eucharistic signs-if we can see with quite the opposite: "And remember, I eyes illumined by faith-that event am with you always, to the end of the would surely be the Sunday eucharist. age" (Mt 28.20). And eucharistic spiri­ For the Lord of heaven and earth invites tuality teaches us that Jesus' ascension us to dine with him. Today. into glory means precisely his presence,

2 See Enrico Mazza, The Eucharistic Prayers of !he Roman Rite (New York, 1986), p. 28: "If the Last Supper is the code, then it is in the Last Supper that we look for the truth of our present-day eucharistic cele­ brations, that is, their identity with what Christ did or, in short, their sacramentality." 3 See Generallnsrruc:tion of !he Roman Missal (4th edition, 1975), no. 7. 4 See Constitution on the Sacred Liturgy (CSL), no. 7. The presence of Christ as, for example, "presider" at the eucharist is a real presence; there can be no other kind. 5 Jn 15.15: "I do not call you servams any longer, because the servam does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father."

32 • National Bulletin on Liturgy Initiation and Eucharistic Spirituality in a new, real and powerful way, in the give you a new commandment, that world. The sacraments are, by defini­ you love one another. Just as I have tion, dramatic, saving signs of that loved you, you also should love one presence in our midst, for it is he who another. By this everyone will know baptizes, 6 he who confirms, and he who that you are my disciples, if you have presides at his supper. This is a wisdom love for one another" {Jn 13.34-35). teaching that colours and brightens the whole of our Christian lives. Thus, the Lord's Supper is that sacred ground where the world makes a The failure of popular piety to recog­ covenant of love with the Lord. Joined nize the presence of the Lord as host of to Jesus in the table blessing, we con­ the Church's eucharist compromises secrate our lives to the glory of the the integrity of the Lord's Supper and Father. Sharing in the holy food and obscures a fundamental characteristic drink, we seal our covenant of love in of the spiritual life: the spiritual life is the body and blood of Christ. always a response to the prior initiative of God; it is always a response to the In a word, the eucharist changes our God who calls us in Christ today. A lives for ever. We now live religious passage from the psalms seems well lives, lives bound back to God in suited to express the truth and great­ Christ. 7 The whole of our lives ness of the sacred meal: "This is the becomes a living out of the covenant Lord's doing; it is marvellous in our of love we have sealed in the body and eyes" (Ps 118.23 ). blood of Christ. For eucharistic spiritu­ ality, the Lord's Supper is unalterably a Covenant meal matter of the heart. 8 It fashions us into It is easy for us to imagine the warmth a community of disciples in the service and intimacy of the Last Supper. For of our God. Jesus and his disciples, this was truly a feast of love, a covenant meal that The covenantal nature of the bound them together in a common eucharist should come as no surprise. life, a common destiny, a common We hear Jesus' words at every celebra­ cause. tion: "This is the cup of my blood, the John begins this section of his gospel blood of the new and everlasting with a poignant observation: "Jesus covenant." When we eat and drink, knew that his hour had come to we stand in the posture of engagement; depart from this world and go to the and, in the midst of the whole assem­ Father. Having loved his own who bly, we speak the covenantal words: were in the world, he loved them to Amen. Amen. And when the whole the end" (Jn 13.1). Regarding the dis­ assembly has made its vows in the body ciples, this covenant meal would and blood of Christ, it becomes once engage them in an enduring commit­ again what it truly is: the New ment to live the life of the Lord: "I Testament Church.

6 CSL, no. 7. 7 "Religion" comes from religari: to be bound back or vowed (to the Lord). 8 CSL, no. 10: "The renewal in the eucharist of the covenant between the Lord and his people draws the faithful into the compelling love of Christ and sets them on fire."

Volume 31 • Number 152 • 33 Initiation and Eucharistic Spirituality

With regard to covenant, popular piety before us and leads us in. Here we are continues to miss the mark. For many "at home" with our God. Catholics, the Sunday eucharist is a ritual action that is merely "done"­ What freedom and joy this revelation even by someone else on our behalf. brings to our spiritual lives! Participation is not really important; The paschal nature of the feast is perhaps it is no more than a passing announced in its sacred signs. The fad. And holy communion is simply bread that becomes the body of Christ "receiving" the body and blood of is at once the bread that is broken and Christ. Such a misreading of the sacra­ the bread of everlasting life. And the mental signs will not lead us into the cup of wine that becomes the cup of heart of the sacred meal and will not the blood of Christ is at once the bit­ help us to be what we are called to be: ter cup that must be drunk and the cup a covenanted Church. of blessings that overflows unto eternal Paschal banquet life. Luke tells us that Jesus "eagerly Popular piety misses all the excitement desired" to eat the Passover with his and energy surrounding the "inbreak­ apostles.9 His intention was to trans­ ing" of the kingdom of God. For many form the ancient Passover meal, cele­ Catholics, the kingdom is somewhere brating the passage of the children of in the far-distant future. When we die, Abraham and Sarah into the promised "we hope to get to heaven"; mean­ land, into a new Passover meal draw­ while, we struggle on. The eucharist is ing the world into his own passage into only about the death of Christ, even the kingdom of God. Jesus, the true though the liturgy tells a different Passover, would hand on his own story. 13 Misreading the signs in this way paschal life. He would open out the means the eucharist loses its potential feast of the kingdom of God. 10 joy; in fact, "too much" joy becomes an inappropriate expression of our faith. Thus, the Lord's Supper is the celebra­ tion of the paschal mystery of Jesus Returning to eucharistic spirituality, Christ.ll It is the festival of festivals, we recognize that Jesus stands at the the celebration of our liberation, the centre of all history, and his return to world's feast of joy. Here we make pas­ the Father unleashes the power of the sage in the Lord to the table of the Spirit, inaugurates the final age of the heavenly banquet. 12 Here the long­ world (the end times), and opens out awaited kingdom of God opens out the kingdom of God. The eucharist is

9 Lk 22.15. 10 Mt 22.2: "The kingdom of heaven may be compared to a king who gave a wedding banquet for his son." 11 CSL, no. 6: "From that time onward (Pentecost) the Church has never failed to come together to cele- brate the paschal mystery." 1Z CSL, no. 8: "In the earthly liturgy we take part in a foretaste of that heavenly liturgy celebrated in the holy city of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, a minister of the holies and of the true tabernacle." 13 See, for example, Eucharistic Prayer I: "Father, we celebrate the memory of Christ, your Son. We, your people and your ministers, recall his passion, his resurrection from the dead, and his ascension into glory."

34 • National Bulletin on Liturgy Initiation and Eucharistic Spirituality the revelation of that kingdom break­ Christ," and you answer "Amen." ing into this world. It is the beginning Be a member of the body of Christ of the everlasting feast of the kingdom that your "Amen" may be true ... Be of God. The eucharist is indeed the what you see, and receive what you sacrifice of Christ, but it is a sacrifice in are. 15 which "the victory and triumph of his Cosmic feast death are again made present." 14 Jesus gathered only a small band of dis­ Failing to see the radical setting of the ciples around him at the Last Supper. Church's eucharist, popular piety is left But his goal was revealed when he with only a limited understanding of the said, "Do this in remembrance of me." outcome of the sacred meal. Holy com­ The supper would become the meeting munion comes to mean a temporary and place between the Lord and the whole passing presence of the Lord instead of of the world. It would be the sacra­ our lasting transformation in him. We ment of unity, reuniting the world in leave the eucharist unchanged, except the cosmic Christ. for an "increase in grace." In his "farewell discourse," Jesus prays But sacraments are precisely signs of for the unity of his disciples; but he transformation, and in the experience also looks beyond them to the commu­ of the Lord's Supper our lives are trans­ nion of all peoples and nations: "I ask formed into kingdom life. Eucharistic not only on behalf of these, but also on spirituality teaches us that we now live behalf of those who will believe in me in Christ, the risen Lord of glory, and through their word, that they may all he lives in us. We have become the be one. As you, Father, are in me and I body of Christ, the temple of the Holy am in you, may they also be in us, so Spirit, the sacramental presence of that the world may believe that you The sup­ Christ and of his kingdom in this have sent me" (Jn 17.20-21). everywhere world. St. Augustine is renowned for per will be celebrated the world, so that "the the clarity with which he spoke this throughout scattered children of God may be gath­ truth: ered together, until there is one sheep­ If you wish to understand the body fold and one shepherd." 16 of Christ, hear the apostle speaking Here we see the measure and the to the faithful, "You are the body stature of the Lord's Day assembly; it is and members of Christ." If then you the gathering of the nations at the are Christ's body and members, it is table of the Lord, the reconstruction of which is laid upon the your mystery a fallen world, the re-creation of all Lord's table. You receive your own things in Christ: mystery. When you answer "Amen," you answer to that which you are, Then I saw a new heaven and a new and, in answering, you assent. For earth; for the first heaven and the you hear the words, "The body of first earth had passed away, and the

14 CSL, no. 6. 15 Sermon 272. 16 CSL, no. 2.

Volume 31 • Number 152 • 35 Initiation and Eucharistic Spirituality

sea was no more. And I saw the holy ing together in a convenient way to .city, the new Jerusalem, coming fulfil their indi.vidual obligations, say -- down out of heaven from God, pre­ their own prayers, and receive their pared as a bride adorned for her hus­ personal communion. In a way, the band. And I heard a loud voice from eucharist then becomes (for them) a the throne saying, "See, the home of private devotion, and the presence of God is among mortals. He will dwell others may be no more than a neces­ with them as their God; they will be sary distraction. Here is a major obsta­ his peoples, and God himself will be cle that needs to be overcome. with them" {Rev 21.1-3). Conclusion Eucharistic spirituality opens our eyes Eucharistic spirituality is the tradition­ to the wonders of the new assembly. It al, authentic spirituality of the New teaches us that it is here, in the house­ Testament Church, and it brings hold of God, that we find our salva­ untold riches to our Christian lives. tion: I belong to the assembly; there­ The recovery and promotion of this fore I am who I am. It teaches us to spirituality should be considered an reach out to others in joy and invite urgent imperative of our day. them into our midst. It teaches us to pray with confidence for that day-the The liturgical renewal advanced by Day of the Lord-when the whole of the Second Vatican Council and the creation will be gathered in the Lord. return to the original order of On that day, he, who is the Alpha and Christian initiation provide the incen­ the Omega, 17 will hand over the king­ tive and the necessary framework for dom to God the Father (1 Cor 15.24), this restoration. To the degree that we and the sacrament will give way to an succeed in this endeavour, the liturgy everlasting liturgy of love. will be, for all the people of God, "the outstanding means whereby the faith­ Popular piety has not yet recognized ful may express in their lives and man­ the significance and importance of the ifest to others the mystery of Christ Sunday assembly. Many Catholics see and the real nature of the true simply a large number of people com- Church." 18 [I]

17 Rev 22.13: "I am the Alpha and the Omega, the first and the last, the beginning and the end." 18 CSL, no. 2.

36 • National Bulletin on Liturgy Nurturing the Assembly into a Sponsoring Community: Vision and Practice

Gregory L. Klein, O.Carm.

This article is based on a series of talks given in Willowdale, Ontario, at a workshop for RCIA and liturgy ministers.

Introduction and the catechumens throughout the How does a local parish community process of initiation: during the peri­ become a sponsoring community? This od of the pre-catechumenate, the question articulates one of the major period of the catechumenate, the challenges pastoral ministers face as period of purification and enlighten­ they continue to implement the Rite of ment, and period of post-baptismal 1 Christian Initiation of Adults in their catechesis or mystagogy. local parish communities. The rite itself How does a local parish community take makes the challenge clear: responsibility for Christian initiation and In light of what is said in General become a sponsoring community? Introduction for Christian Initiation Nurturing the assembly into a sponsor­ (no. 7), the people of God, as repre­ ing community requires that we nur­ sented by the local Church, should ture, cultivate, and encourage one understand and show by their con­ another within the Catholic communi­ cern that the initiation of adults is the ties we represent. Our challenge today responsibility of all the baptized. is nothing more and nothing less than Therefore the community must the challenge Jesus issued to the people be fully prepared in the pursuit always of his day. Mark tells us that as Jesus apostolic vocation to give help of its began his public ministry he came to to those who are searching for Christ. Galilee proclaiming: "This is the time daily In the various circumstances of of fulfillment. The kingdom of God is at life, even as in the apostolate, all the hand. Repent, and believe in the followers of Christ have the obliga­ gospel" (Mk 1.14-15). tion of spreading the faith according to their abilities. Hence, the entire Luke's description of the beginning of community must help the candidates Christ's ministry is more specific:

Rite of Christian Initiation of Adults (Ottawa, Canada: Canadian Conference of Catholic Bishops, 1987), no. 9.

Gregary L. Klein, 0. Carm., is assistant professar of religious studies at Niagara University in Lewiston, N.Y. Until recently he resided at Mount Carmel Spiritual Centre in Niagara Falls, Ontario.

Volume 31 • Number 152 • 37 Nurturing the Assembly • Gregory L. Klein, O.Carm.

Jesus came to Nazareth, where he assembly means living in relationship had grown up,cand wentaccording. to with.Jesus~Christ and with all others in his custom into the synagogue on a way that relentlessly transforms and the Sabbath day. He stood up to read renews us and the world in which we and was handed the scroll of the live. Evangelization, conversion and prophet Isaiah. He unrolled the mystagogy are central features of the scroll and found the passage where it mission of Jesus and the mission of the was written: Church. Worshiping God includes the radical transformation of the world. The spirit of the Lord is upon me, because he has anointed me to There is a wonderful story from Judaism bring glad tidings to the poor. He that illustrates quite well the practical has sent me to proclaim liberty to meaning of what it means to be initiated captives and recovery of sight to into the eucharistic assembly: the blind, to let the oppressed go free, and to proclaim a year An ancient rabbi once asked his dis­ acceptable to the Lord. ciples: "When is it light enough to see?" "I know," one answered. "It is Rolling up the scroll, he handed it light enough to see when I can distin­ back to the attendant and sat down, guish an oak from a maple." "No," and the eyes of all in the synagogue said the rabbi. "I know," a second vol­ looked intently on him. He said to unteered. "It is light enough to see them, "Today this scripture passage is when I can tell a horse from a cow." fulfilled in your hearing" (Lk 4.14-21). "This is not correct either," noted the At the end of Matthew's gospel we find rabbi. There being no other attempts this summary of what it means to be a at an answer, the rabbi stated: "It is disciple of Jesus Christ: light enough to see when I can look a person in the face and recognize a The eleven disciples went to Galilee, brother or sister." 2 to the mountain to which Jesus had ordered them. When they saw him, This rabbinic story is reminiscent of a they worshiped, but they doubted. very familiar story told in Matthew, Then Jesus approached and said to Mark and Luke's gospels. It must have them, "All power in heaven and on been a very important story from the earth has been given to me. Go, life of Jesus, since all three of these therefore, and make disciples of all gospels tell the story. nations baptizing them in the name of the Father, and of the Son, and of the While Jesus was still speaking to the Holy Spirit, teaching them to observe crowds, his mother and his brothers all that I have commanded you. And appeared outside, wishing to speak behold, I am with you always, until with him. Someone told him, "Your the end of the age" (Mt 28.16-20). mother and your brothers are stand­ ing outside, asking to speak with Our challenge is to understand that par­ you." But Jesus said in reply to the ticipation in the Sunday eucharistic one who told him, "Who is my

2 Paul Bernier, SSS, The Eucharist: Celebrating Its Rhythms in Our Uves (Notre Dame, Indiana: Ave Maria Press, 1993), p. 51.

38 • National Bulletin on liturgy Nurturing the Assembly • Gregory l. Klein, O.Carm.

mother? Who are my brothers?" and is interiorized in celebration, we move stretching out his hand toward his from isolation to community, from indif­ disciples, he said, "Here are my ference to concern, from hesitation to mother and my brothers. For whoev­ action, from doubt to trust, from hatred er does the will of my heavenly to love, from despair to hope, from alien­ Father is my brother, and sister, and ation to reconciliation, from selfishness mother." 3 to generosity, from fear to courage, from sin to grace. 5 Both the rabbi and Jesus knew about nurturing the assembly into a sponsor­ The Vision ing community. Nurturing the assembly into a sponsor­ ing community means that Sunday Nurturing the assembly into a sponsor­ eucharist is the touchstone of our ing community is a counter-cultural Catholic faith. Sunday eucharist chal­ task; it has always been so. Western cul­ lenges the assembly to create spaces for ture emphasizes the autonomy of the others; this is the task of evangelization. individual, the primacy of reason, a Sunday eucharist challenges us to make vision of reality that has the self and the world more hospitable, to welcome human initiative at its core, and an agenda that concentrates on personal the stranger and all others in need of a achievement, accumulation, and advan­ place, of security, and a future; this is tage. When the baptized gather for wor­ the task of conversion. Sunday ship on Sundays, they bring this script eucharist challenges the assembly to with them.4 At the table of word and experience wisdom that saves, hope eucharist a different script is presented. that frees, weaknesses that strengthen; The eucharistic assembly emphasizes this is the task of mystagogy. In the the primacy of the community, the bal­ eucharist loneliness is assuaged and ancing of reason and imagination, and a friendship is fashioned. In the eucharist vision of reality that has the universal the assembly celebrates and gives destination of all of the earth's goods thanks that God is hidden and dwelling and resources at its core. The agenda is in forests and earth, among the poor evangelization, conversion and mysta­ and the outcast, the children and the gogy. Nurturing the assembly into a old, the mothers and the fathers, and in sponsoring community is both an whoever believes in God's love and ancient and a new challenge for the dis­ desire to stay with us. 6 ciples of Jesus Christ. Nurturing the assembly into a sponsor­ Initiation into the eucharistic assembly ing community means that the demands that we identify with Jesus eucharist makes the Church. We are Christ as disciples, as evangelizers, and as most naturally Church when we are counter-cultural agents of change in the gathered together as a people eucharis­ world. When the good news of salvation tic assembly. In many ways Sunday

3 Mt 12.46-50; Mk 3.31-35; Lk 8.19-21. 4 James A. Wallace, "Preaching to a House Divided," New Theology Review (February 1997), p. 32. 5 Joseph Martos and Gerard Fourez, "Celebrating Christian Life: A Liberation Theology of the Eucharist," Emmanuel (April1997), p. 145. 6 Megan McKenna, "Stories and Memories of Christmas," Church (Winter 1992), pp. 5-6.

Volume 31 • Number 152 • 39 Nurturing the Assembly • Gregory L. Klein, O.Carm. eucharist is the oldest custom and prac­ Evangelization is the process of pro­ tice of the Church. The Rite of Christian claiming the Good News of Jesus Christ Initiation of Adults, in describing the and enabling the Good News to be period of post-baptismal catechesis or accepted more readily by those people mystagogy, makes this quite clear: disposed by grace to receive it.8 This is the time for the community What does Sunday eucharist have to do and the neophytes together to grow with evangelization? Luke's gospel tells in deepening their grasp of the us a wonderful story which helps illus­ paschal mystery and in making it trate the power of the word of God and part of their lives through medita­ the gospel of Jesus Christ in our tion on the Gospel, sharing in the Christian lives. Luke tells us that Cleopas eucharist, and doing the works of and another unnamed disciple began to charity (no. 234). walk back home on Easter morning. Two traveling disciples who have lost hope, The RCIA is not the most important who cannot fathom all that has hap­ parish program. The RCIA is not one pened during the past few days, decided parish group among a host of others. to go back home. They "had hoped that The RCIA is a paradigm, a blueprint, a Jesus was the one to redeem Israel." But model for what it means to be a disciple the betrayal, the arrest, the trial and the of Jesus Christ. The RCIA is the life­ execution of Jesus dashed their hope. long model for what it means to be Luke tells us that during the course of Christian, a paradigm for what it means their lively discussion of all these events, to be a member of a eucharistic, spon­ as they traveled together back home, soring community. their "hearts were burning within" them. If we are to be faithful to the vision of They began to understand the nurturing the assembly into a sponsor­ Scriptures, and as they gathered around a ing community, then there are at least table to share a simple meal, they came three ways for the assembly to live as to recognize and believe that Jesus was disciples of Jesus Christ. risen from the dead. And they got up from their meal and returned to First, the eucharistic, sponsoring assem­ Jerusalem. This time they were really bly is a community of evangelizers. What going home, to the community of faith, is evangelization? It is that lifelong activ­ to celebrate Jesus Christ risen from the ity of listening to the word of God, the dead (Lk 23.13-35). The powerful sym­ gospel of Jesus Christ, taking it to heart, bol of the Lord's supper, the breaking, and putting it into practice. Vatican II's sharing and being bread for one another, Dogmatic Constitution on the Church challenges us to travel together, in the describes evangelization as the responsi­ community of faith. Without the bility not only of the bishops and the eucharist, there is no evangelization. At clergy, but of "every disciple of Christ, the eucharist, the Church recognizes according to his or her ability." 7 itself as the sacrament of the salvation of

7 "Dogmatic Constitution on the Church," in Vatican Council 1/: The Conciliar and Pose Conciliar Documents, edited by Austin Aannery, O.P. (Northport, New York: Costello Publishing Company, 1987), no. 17. 8 Frank DeSiano, C.S.P., "Evangelization," in The New Diccianary of Sacramental Worship, edited by Peter E. Fink, S.J. (Collegeville, Minnesota: The Liturgical Press, 1990), p. 464.

40 • National Bulletin on Liturgy Nurturing the Assembly • Gregory L. Klein, O.Carm. the world. This is evangelization. It that the wealth of all the people of the occurs Sunday after Sunday, as we gath­ world must be justice and peace. The er in our churches around the table of kingdom of God includes conversion the word and the eucharist. As we listen to the idea that God structures in time to the word of God, we take it to heart as and history an all-inclusive justice, and we give God thanks for Jesus Christ and that God is the Spirit who in many share the body and blood of Christ, and subtle and convergent ways inspires the as we "go in peace to love and serve the maintenance and transformation of the Lord," we become a eucharistic, sponsor­ world, that God is the power of a future ing community of evangelizers. commonwealth of love and justice envisioned and enacted by Jesus that is Second, the eucharistic sponsoring already breaking into and transforming assembly engages in a life of conversion. nature and history and that demands What is conversion? Conversion is our choice and loyalty.9 accepting God's invitation to experience life from the perspective of God. The The eucharistic, sponsoring assembly stories of the New Testament tell us that responds to God's invitation to the when in the presence of Jesus people kingdom through the transformation of experienced life and their relationship to the world and all of creation. It is a par­ God in a new way. In the presence of adigm of initial and on-going conver­ Jesus people felt that they belonged­ sion in the life of the community of baptism. They felt affirmed-confirma­ faith. tion. They felt a sense of fellowship, Third, the eucharistic, sponsoring unity and bondedness---eucharist: they assembly engages in a life of mystagogy. felt incredibly loved-marriage. They What is mystagogy? It is not a mystery felt destined and called-orders. And or problem to be solved but rather a they felt healed and forgiven-anoint­ mystery to be celebrated and experi­ ing and reconciliation. The New enced within the context of the com­ Testament preserves the Church's record munity of faith, gathered around the of Jesus' response to God's invitation to tables of word and eucharist. When experience all of life from the perspec­ people use the word "mystery" in com­ tive of God. The gospels present the mon speech, they often mean an intel­ theme of Jesus' preaching and teaching: lectual problem or puzzle that begs for a the kingdom of God. It is an invitation solution. But there are other mysteries to conversion. The parables of Jesus pre­ that are not meant to be solved but sent the process of conversion as a call to rather to be experienced, such as the transition, hope and courage. mystery of love, of forgiveness, of suf­ What is the kingdom of God? fering and death, and of God. We will Methodist theologian James Fowler has never quite comprehend or solve these suggested that the kingdom of God is mysteries. With God's help we may be the commonwealth of justice and able to experience them more deeply peace that God intends for all the and live them more fully, and perhaps world. In other words, God intends that is enough.

9 James W. Fowler, Weaving the New Creation: Stages of Faith and the Public Church (San Francisco: Harper, 1991), pp. 85-86.

Volume 31 • Number 152 • 41 Nurturing the Assembly • Gregory L. Klein, O.Carm.

Perhaps we have had the experience of fillment. The kingdom of God is at reading or hearing some of the parables hand. Repent, and believe in the of Jesus and thinking to ourselves: gospel" (Mk 1.14-15). "That doesn't make any sense." It is The Practice similar to the experience of reflecting on our own lives sometimes and think­ How do we translate this vision into ing: "My life doesn't make any sense." practice? How can pastoral ministers The parables of Jesus, like life itself, nurture their assemblies into sponsor­ often leave us with questions rather ing communities? The paschal mystery than answers. Our lives are not played of Jesus Christ says it alL The Rite of out in logical sequence but in the mys­ Christian Initiation of Adults articulates tery of story. Human experience is our task quite well. The practice of fos­ inherently narrative in form. tering the assembly into a sponsoring community is best done "through The eucharistic, sponsoring assembly meditation on the Gospel, sharing in experiences the mystery of God for a the eucharist, and doing the works of lifetime. The process of mystagogy charity" (no. 234 ). invites participation in a community and a way of life based on the gospel of I suggest that we focus our attention on Jesus Christ. Mystagogy is a way of life, four strategies: the assembly, the liturgy an entering into the mystery of God of the word, the liturgy of the eucharist, and a sharing in a living communion of and the liturgy of the world. life in God. Mystagogy leads us to rec­ First, the assembly. Vatican II empha­ ognize Jesus Christ as the only light of sized the vital importance of the assem­ our world, a light that enables us to rec­ bly as the primary mode of Christ's pres­ ognize all others as our brothers and sis­ ence to the Church. Christ's presence is ters. Mystagogy leads us to recognize first experienced as the baptized gather that if our past and present history is for worship. Christ's presence is then uninviting and our future history seems experienced in the word of God, in the ominous and unpromising, then we great prayer of thanksgiving, and in the have to step off the road, gather our assembly as it goes forth to the world to resolve and, carrying only the necessary love and serve the Lord. We need to pay baggage, choose another direction. attention to the assembly from the Mystagogy is about initial and on-going moment they arrive in the parking lot to conversion in the life of the eucharist, the moment they depart to go back sponsoring assembly. Mystagogy invites home. How are they welcomed? Do they us to "know, name and experience the feel comfortable with the people they inexhaustible mystery of God within gather to celebrate eucharist with? What the ordinary textures of human life." 10 is the worship environment like? Does it Evangelization, conversion and mysta­ reflect this community of persons and gogy are central features of the mission the liturgical season? Do they experience of Jesus. Nurturing the assembly into a this place as sacred space? How do we sponsoring community begins with this connect people with one another as they mission ofJesus. "This is the time of ful- gather to celebrate Sunday eucharist?

10 Michael B. Grammer, "Liturgically-Minded People," Assembly 21 (Maynune 1995), p. 675.

42 • National Bulletin on Liturgy Nurturing the Assembly • Gregory L. Klein, O.Carm.

If we are to be an evangelizing commu­ ceeds to the preface, the eucharistic nity of faith, then we need to create prayer, the Lord's prayer, the sign of spaces for one another which are hos­ peace, the breaking of bread and pour­ pitable, so that we can engage in the ing of wine, and the communion. There mission and ministry of Jesus Christ. are over eighty prefaces, depending on Male and female, young and old, single the liturgical season or feast, and ten and married, all need to feel welcomed eucharistic prayers. Under the leader­ and valued as integral members of the ship of its presider, the assembly, which assembly gathered for Sunday eucharist. has just taken bread and wine, now gives thanks for bread and wine, breaks Second, the liturgy of the word. After the bread, pours the wine, and gives the brief, introductory rites of the them to the assemly. This activity of Sunday eucharist, we proceed to the eucharist is accomplished during the liturgy of the word. This is a time to liturgy of the eucharist. . actively listen to God's word, to silently savour its message and meaning, and to During the liturgy of the eucharist th~. celebrate its challenge to our daily liv­ presider prays on behalf of the assembly ing in our own time and place. The lec­ and with the enthusiastic response of tionary and the Book of the Gospels the assembly. How well does our assem­ need to be visible and beautiful so that bly celebrate the liturgy of the eucharist? they engage our reason and imagina­ The focus of attention during the liturgy tion. What do these books look like in of the eucharist is the bread and wine, our assembly? What do we do with and to a lesser extent, the bowls and these books in our assembly? How do cups used for communion. What are we train and prepare our lectors for these symbols like in our Sunday assem­ their minsterial role within the assem­ bly? Is our assembly comfortable with bly? Do we observe the brief periods of and adept at singing the various accla­ silence required during the liturgy of the mations required during the eucharistic word? Does the assembly know what to prayer? Is our assembly comfortable with do with these periods of silence? Is our the various postures and gestures assembly comfortable with and adept at required to celebrate the liturgy of the singing the responsorial psalm and the eucharist? Do we use the eighty prefaces gospel acclamation? Does the homily and the ten eucharistic prayers during provide a living explanation of the the course of the liturgical year? What is word of God? Does the homily enable the procession to communion like in us to proceed to the mystery of Christ our Sunday assembly? Does it enable the present in the assembly and to the mys­ assembly to commune with one another tery of Christ in the eucharist? Does the and with the God who is present? homily give us a reason for giving God Praying with and reflecting on the texts thanks and praise in the liturgy of the of the ten eucharistic prayers is probably eucharist and the liturgy of the world? the best way I know to nurture the assem­ Third, the liturgy of the eucharist. The bly into a sponsoring community. When eucharistic prayer is the prayer of the the words of these prayers become the assembly-a prayer of thanksgiving to way we live, then we are truly Church. God. The liturgy of the eucharist begins What can we do in our parish communi­ with the introductory dialogue between ties to enable people to know and under­ the presider and the assembly and pro- stand the words of these prayers?

Volume 31 • Number 152 • 43 Nurturing the Assembly • Gregory L. Klein, O.Carm.

And finally, the liturgy of the world. Christians knew the importance of The concluding rites mark the transi­ being of service to all those in need. tion between the liturgy of word and How well does our Sunday assembly eucharist and the work of being a know the vital link between Sunday Christian in the world. The rite itself is eucharist and service to the poor? very simple. There are a concluding prayer, some brief announcements, a Nurturing the assembly into a sponsor­ blessing and the dismissal of the assem­ ing community means living in rela­ bly, usually followed by a procession tionship with Jesus Christ and with all with music and singing of the ministers others in a way that relentlessly trans­ and the assembly. The final words of the forms and renews us and the world in presider, "Go in peace to love and serve which we live. Evangelization, conver­ the Lord," articulate the continued sion and mystagogy are central features work of eucharist in the life of the of the mission of Jesus Christ. The Christian community in the home, the assembly, the liturgy of the word, the neighbourhood, the workplace, and the liturgy of the eucharist, and the liturgy world. The assembly has gathered, the of the world are four strategies which word has been proclaimed, the bread enable us to celebrate our life-long ini­ has been broken and shared. But the tiation into the mystery of Christ and work is not done. The assembly, which his Church. has gathered for a purpose, now departs with a purpose. The assembly is bread We journey on, attentive to the Lord for the world. who calls us into the desert to renew What are the opportunities available us and fashion us as his own, who for doing works of charity in our parish guides us by his providential care, community? The sponsoring assembly is who sustains us along the journey, one that comes face-to-face with the and who leads us home from our hungry, the homeless, the unemployed, exiles. The Church can never settle the sick, the imprisoned, and all those down and become comfortable with in need. If anyone was in need within what is, but must journey ever on, the boundaries of our parish communi­ attentive to the call of the Lord to ty, would they know enough to come to serve him and his kingdom. us for help? Does our parish community offer various opportunities for members In this present time we are being of the assembly to know and under­ called to trust in the providence of stand how they are to live the faith? God and to allow him to purify us and renew us, to shape and mold us Some first- and second-century descrip­ into what he wants us to be. This tions of the eucharistic assembly indi­ demands a spirituality of trusting, of cate that near the end of the eucharist letting go, of allowing one's vision to members of the assembly brought to the presider gifts of food and clothing and be sharpened anew, a spirituality in money. These were immediately distrib­ which the word and life are in con­ uted to the poor who had gathered out­ stant dialogue.u III side the place of assembly. The first

11 Peter Conroy, "The Catechumenate and Today's Church," Catechumenate {July 1996), p. 22.

44 • National Bulletin on Liturgy Suggestions for Music from CBW Ill for Celebrations of Initiation

Prepared by Loretta Manzara, csj

(Numbers in boldface refer to articles in the ritual book; numbers in italics refer to Catholic Book of Worship III.)

The Rite of Baptism for * 127- Psalm 119, Happy are they who Children follow the law of the Lord. 441-You are the way No. 35: Suitable hymn or psalm as * Praise to you, 0 Christ, our the minister goes to greet the family * 44 2- Saviour at the door. * 445- Earthen vessels * 35-Psalm 84, Blessed are they who dwell in your house, 0 Lord. * 591-God is alive! * 109-Psalm 33, Happy are the people No. 46: After the silence following that the Lord has chosen as his the homily a hymn may be sung. own. * 613- A living hope 544-0 sing to God a joyful song * 615- How great the sign of God's lift up your hearts * * 585-Christians, love for us * 587-Gather us in * 588--- Psalm 122, I rejoiced when I No. 48: The Litany of the Saints. heard them say * 86 * 589- Psalm 66, Let all the earth cry out to the Lord No. 52: Movement to the baptistry. * 590-On this day, the first of days The rite suggests Psalm 22. * 592-This is the day the Lord has * 101-Psalm 22, Lord, you are the made song of my praise * 593-0 praise the Lord, sing unto * 193-Psalm 23, In the Lord's own God house shall I dwell for ever and * 632-Wondrous is your name ever * 220-Psalm 139, I praise you for I am No. 42: Procession to the place wonderfully made of the word will be where the liturgy * 613-A living hope celebrated. The rite suggests Psalm 84. No. 54: Blessing over the Water. * 4a- Blessed be God, who chose you Form A-see the rite, p. 220. in Christ. Form B--acclamations * 4b--- Blessed be God, who chose you * 618--- Blessed be God (first half of in Christ. refrain)

Sr. Loretta Manzara, csj, is the director of the liturgy office of Diocese of London. She was a member of the committee that compiled Catholic Book of Worship Ill.

Volume 31 • Number 152 • 45 Music from CBW Ill for Celebrations of Initiation • Loretta Manzara, csj

* 14]-Hear us Lord (adjust to "Hear * 279B-last acclamation on the page: us,-0 Lord") t'We praise you, we bless you, we thank you." No. 59: Community Assent. Other acclamations: * 40-This is our faith * 546--- refrain only: "Strong is God's No. 62: Acclamation after each love for us, alleluia!" baptism. No. 55: Signing of the senses. * 4E-You are God's work of art The rite suggests this acclamation: * 247-258 various settings of "Glory and praise to you, Lord Jesus "Alleluia" Christ!" See 262, 264. * 616--- Rejoice, you newly baptized (refrain only) Other appropriate acclamations: * 2A-Christ will be your strength No. 68: Procession to the altar * 259, 260, 261, 263-Praise to you, * 4F- You have put on Christ Lord, Jesus Christ, King of end­ * 613- Baptized in water less glory * 617- We praise you, Lord, for Jesus No. 60: Procession to the Word of Christ God. * 631- Where there is love (refrain only) The rite suggests Psalm 34, verses 2, 3, 6, 9, 10, 11, 16. The Rite of Christian Initiation * 127-Psalm 119, Happy are they who of Adults follow the law of the Lord * 167- Psalm 34, Taste and see, taste Rite of Acceptance into the Order of and see that the Lord is good, Catechumens the Lord is good. No. 48: A psalm or hymn is sung * 173- Psalm 34, Taste and see the while the procession moves to greet goodness of the Lord. those gathered outside the church. * 441- You are the way Select a text appropriate to the * 44 2- Praise to you, 0 Christ, our Sunday or season. Saviour * 47 4- Lord, you search me and you Others: know me * 476---Come and journey with a Saviour * 610-Taste and see * 479- All my hope on God Is No. 65: Intercessions founded The response may be sung. See 6E, * 482- Eye has not seen 14], 14K, 266-275. No. 49: A song may be sung as the No. 67 A: Dismissal of catechumens. sponsors and candidates come forward. The rite makes no mention of music, The rite suggests Psalm 63:1--8. but it would be appropriate. * 130, 147, 175, 205, 656, 657, 658-- * 442- Praise to you, 0 Christ, our Psalm 63 Saviour * 483- For you are my God * 81-You will draw water joyfully * 487- You are near * 119-Teach me your ways, 0 Lord No. 53: Affirmation by the sponsors; No. 67C: All are dismissed. A con­ the community sings an acclamation. cluding song is appropriate. The rite gives the example: "We Use a hymn of praise or a seasonal praise you, Lord, and we bless you." hymn.

46 • National Bulletin on Liturgy Music from CBW Ill for Celebrations of Initiation • loretta Manzara, csj

Rite of Election * 41, 44, 57, 83, 364-Psalm 51 * 182-Psalm 116:1-9 No. 119: An appropriate song is sung * 56, 140-Psalm 130 during the enrollment of names. * 220- Psalm 139 The rite suggests Psalm 16. * 374- With our God (Psalm 130) * 78, 94, 150, 209-Psalm 16 (no. 78 is * 4 74- Lord, you search me and you particularly appropriate because know me it will be used again at the Easter * 487-You are near Vigil) * 621A- Grant to us, 0 Lord * 365-Jesus, Lord * 625- Love Divine, all love's excelling * 473-God is love No. 142: Dismissal of catechumens * 479-All my hope on God is Founded * 483- For you are my God (based on The rite makes no mention of music, Psalm 16) but it would be appropriate. * 495- We walk by faith * 25-Sing and shout for joy (Is. 12) * 498-Lord of Creation, to you be all * 81-You will draw water joyfully (Is. praise 12, particularly appropriate because it will be used at the My refuge, my fortress * 496--- Easter Vigil) 618- Who calls you by name * * 237- With joy you shall draw water No. 121: Intercessions. For a sung (Is. 12) response, select from 6E, 14], 14K, * 359-Come to the waters: use refrain 266,275. 2 and verses 1, 2, 5 * 436--- The Lord Jesus Christ No. 123: Dismissal of catechumens * 441-You are the way The rite makes no mention of music, * 442- Praise to you, 0 Christ, our but it would be appropriate. Saviour * 436--- The Lord Jesus Christ * 500-Surely it is God who saves me * 441- You are the way * 582- Praise the One who breaks the darkness (verse 2) * 44 2-Praise to you, 0 Christ, our Saviour No. 143: All are dismissed. A con­ No. 123: All are dismissed. A con­ cluding song is appropriate. cluding song is appropriate. Use a hymn of praise or a seasonal hymn. Use a hymn of praise or a seasonal hymn. Second Scrutiny listed above Scrutinies Intercessions-as After the prayer of exorcism First Scrutiny * 128- Psalm 32 No. 140: Intercessions. For a sung * 115, 116, 171, 216---Psalm 40 response, select from 6E, 14], 14K, * 41, 44, 57, 83, 364-Psalm 51 266-275. * 182- Psalm 116:1-9 * 56, 140-Psalm 130 No. 141: After the exorcism prayer * 220- Psalm 139 the rite suggests singing an appropriate * 47- Psalm 33, May your love be song and gives as example a number of upon us, 0 Lord psalms: 6, 26, 32, 38, 39, 40, 51, * 49-Psalm 27, The Lord is my light 116:1-9, 130, 139, 142. and my salvation * 128- Psalm 32 * 118- Psalm 27, The Lord is my light * 115, 116, 171, 216---Psalm 40 and my salvation

Volume 31 • Number 152 • 47 Music from CBW Ill for Celebrations of Initiation • Loretta Manzara, csj

* 309-Listen, my people The response to the intercessions may * 480- Amazing grace be·sung- 6E, 14], 14K, 266~275. · Dismissal of the elect Two ideas for the preparation of the * 304- Awake, awake: fling off the table: night * 614- Baptized in water * 359-Come to the waters: refrain 2, * 632-Wondrous Is your name verse 5 No. 23: Renewal of baptismal * 482- Eye has not seen, verses 1, 3 promises * 582- Praise the One who breaks the After the rejection of Satan the rest darkness, verse 1 of the renewal could be sung (see Third Scrutiny 619), or the refrain at 4D could be Intercessions-as listed above sung at the conclusion of a spoken After the prayer of exorcism renewal. * 128- Psalm 32 * 115, 116, 171, 216--Psalm40 No. 29: During the anointing an * 41, 44, 57, 83, 364-Psalm 51 appropriate song may be sung. * 182- Psalm 116:1-9 Psalm settings: * 56, 140-Psalm 130 * 34-Psalm 105, The Lord remem­ * 220- Psalm 139 bers his covenant for ever * 1OA- I know that my Redeemer lives * 36--- Psalm 67, 0 God be gracious * 80- Psalm 30, I will praise you, Lord and bless us (also used at the Vigil) * 53- Psalm 23, The Lord is my shep­ * 94- Psalm 16, Show us, Lord, the herd; there is nothing I shall path of life want * 182-Psalm 116, I will walk in the * 76--- Psalm 104, Send forth your presence of the Lord Spirit, 0 Lord, and renew the * 373-Tree oflife face of the earth * 483- For you are my God * 107- Psalm 104, Send forth your Spirit, 0 Lord, and renew the Dismissal of the elect face of the earth * 365-Jesus, Lord * 120- Psalm 19, You words are spirit * 441- You are the way Lord, and they are life * 44 2-Praise to you, 0 Christ, our * 158- Psalm 23, The Lord is my shep­ Saviour herd; there is nothing I shall * 574-We will extol your praise want * 582- Praise the One who breaks the A number of hymns addressed to the darkness, verse 3 Holy Spirit are available. Try to select a text that recognizes the Spirit is The Celebration of Confirmation given in baptism. * 410-0 Holy Spirit, come to bless The music for the liturgy of the word * 412-0 Holy Spirit, by whose will depend upon the texts selected breath for the celebration. * 414-Send us your spirit Other music for the celebration of * 417- Holy Spirit, lord of love eucharist should be appropriate to the * 418-Veni Creator Spiritus season and the readings. * 419-Veni Sancte Spiritus Acclamations should be well known * 530-There is one Lord by the whole assembly. * 570-Laudate Omnes Gentes

48 • National Bulletin on Liturgy Music from CBW Ill for Celebrations of Initiation • loretta Manzara, csj

The Celebration of * 595-Christians, let us love one Communion for the First lime another The music should be selected accord­ * 598- Gentle Shepherd ing to the manner in which the parish * 601- Gather us together celebrates every Sunday. The music * 604- Seed, scattered and sown should reflect the season and the read­ * 606- My Shepherd is the Lord ings of the day. 608-Now in this banquet Teaching the children the acclama­ The children may be introduced to tions and refrains known by the parish some of the repertoire the parish uses assembly will allow them to participate for hymns of praise. Over a period of fully. Particular_ attention should be rehearsal, they can become acquainted given to learning the, responsorial with the texts. psalm refrain, the gospel acclamation, Try 571-Praise the Lord with the and the eucharistic acclamations. sound of trumpet. Ill The following communion procession­ al hymns have refrains that are easily learned by the children. -----.----- Follow-up to the Celebration of Baptism of Children

he parishes in Deanery I in Prince preparation does not take place before the Albert, Sask., have developed a pro­ birth of the child, parents are expected to Tgram of baptism preparation that is allow time for this preparation before the continued with follow-up by the parishes baptism is celebrated. after the celebration of baptism. This fol­ The first meeting is individually scheduled low-up takes the form of letters and small to take place in the home with a visit by a gifts sent to the parents of the newly bap­ couple from the baptism team and/or the tized for a period of at least two years as a pastor, or it may take place in the home of way of keeping contact with them. the couple, the home of the sponsors if The preparation program itself, which they have been chosen, or the rectory. consists of three sessions, includes one ses­ Parishes that have many baptisms might sion which is conducted at the deanery arrange a group meeting for this first ses­ level with the parish baptism teams rotat­ sion. The objectives are to explore how ing for the presentations. The program is the family is experiencing the coming of designed to take place before the baby is the new baby and what their expectations born; the first meeting is to take place dur­ and fears are, to explore why they are ing the sixth month of pregnancy, the sec­ requesting baptism for the baby, and to ini­ ond during the seventh month, and the tiate a faith process that will prepare the third during the eighth month. If the family for baptism. Single mothers are

Volume 31 • Number 152 • 49 Follow-up to the Celebration of Baptism of Children

assured that the parish will give her sizes that each member has a role to fulfill. human and spiritual support. The role of [email protected])ractiGal clet:ails ofthe celebration itself the sponsors is discussed, and the parents are addressed. Reflection on selected scrip­ are given material to read before the next ture passages closes the session. session. The visitors pray a blessing over Following the baptism, the parish sends the new parents and encourage these par­ let­ ters and small gifts to the parents ents to bless the new baby when it comes at three­ month intervals. The letters have a selection as a way of connecting what takes place in from Scripture, some sample prayers, and the preparation sessions and the home. A information about baptism and about paraphrase of a prayer used during the cel­ Christian faith. ebration of baptism is offered as a model. The first letter reminds the parents about a My child, you are the love of my life; way to make a connection between what is the Christian community looks forward to happening in the home and in the parish by welcoming you with great joy. praying with their child. This prayer is given I claim you for Christ, our Saviour, as a sample. in the name of the Father and the Son and the Holy Spirit. Heavenly Father, lover of all, (As the three persons in the Trinity are named, we praise you for giving us Jesus as the sign of the cross is traced on the child's fore­ our Saviour; head.) he blessed the children who came to him The second session, which is a general meet­ and welcomes those who come to ing for all parents-to-be preparing for baptism him now. in the deanery, gives these couples an oppor­ You have blessed our child with life. tunity to link with other couples also prepar­ Look with love upon N., and protect ing for baptism. The objectives include an him/her with your love. exploration of the meaning of baptism, of the Let him/her grow to full maturity role of Christian parents after baptism, and in Christ. prayer together as a faith community. May he/she grow in wisdom and Regarding the meaning of baptism, the strength; themes touched on include baptism as may he/she become a leader among covenant, as entrance into the family of God, your people, as entrance into the Church, and as a call to a source of strength and encouragement holiness. A skit demonstrates the need to for all. nurture seeds when they are planted. We ask this through Christ our The third meeting takes place in the parish Lord. Amen. church where the baptism will be celebrat­ (While making the sign of the cross over ed. The intent of the meeting is to familiar­ the child, say the following:) ize the couple with the church facilities, to May the Lord Jesus, who loved make the couple aware of the services and children, programs offered by the parish community, bless you and keep you in his love, to explain the rite of baptism, review the now and forever. Amen. symbols used in the celebration of baptism, The letter also includes this piece of and to make the couple realize that their infor­ mation, with the title, "Did You Know": involvement in the life of the parish is wel­ comed and appreciated. Someone who is One of the first things we see when we familiar with the layout of the church build­ enter a Catholic church is a pool of ing and with the parish's history is on hand water. Baptism is our "door" to the to give a guided tour; a member of the parish Church. It is the way we enter into council speaks about the organization of the Christ's family. The baptismal pool, or parish and the services it offers, and empha- baptismal font, which ideally stands at

50 • National Bulletin on Liturgy Follow-up to the Celebration of Baptism of Children

the door of the church, reminds The second letter gives more background Catholics that every time they come to on baptism and repeats the importance of celebrate the Eucharist, they come prayer, and that the greatest responsibility through baptism. They dip their hand of Christian parents is to pass on their in the water and mark themselves with faith to their children. Another prayer is the sign in which they were baptized, given as a sample. the sign of the cross. In some churches a bowl of water, or holy water font, at The letters continue in this style. The gifts each door serves as a reminder of the that accompany the letters are items such baptismal pool. as a tape of Christian music and later on some books with bible stories that the par­ The letter also assures the parents that ents can read to their children. III they with their child are welcome in the parish and that they are a part of the parish. -----.----- History of Liturgical Renewal in Canada

n November 1994, at a triennial • Pope John XXIII including St. national meeting of English-sector Joseph in the Roman canon directors of liturgy and liturgy com­ • Founding of International I Commission of English in the missions held in Mississauga, Ontario, Liturgy (ICEL) the participants engaged in a process of 1964 • Standing for communion intro­ assessing the state of renewal of the duced liturgy in the country. At the next 1965 • Formation of the Episcopal meeting, held in November 1997 at Commission for Liturgy Edmonton, the process was concluded (Archbishop James Hayes) by determining a course of action to • National bulletin on liturgy estab­ lished continue this renewal. • First English missal, with impri­ Part of the process at the first session maturs by Archbishops M.C. O'Neill and George Flahiff to charting significant was devoted • First director of the National Liturgy events during this renewal and devel­ Office: Bernard Mahoney (who oping a time-line of these events. The worked part-time out of Toronto) following is the time-line that was 1967 • Atlantic Liturgy Congress described as the "history of light." • Bishop Emmett Carter (ECL) • National Council for Liturgy estab­ 1955 • Restoration of Holy Week lished 1956 • Liturgical Week, London, Ontario • Central Liturgical Congress 1958 • Decree on Dialogue Mass • Various renewal programs (cursillo, (Pope Pius XII) charistmatic, etc.) 1963 • Constitution on the Sacred Liturgy • Experimenatal funeral rite in (Vatican II) English

Volume 31 • Number 152 • 51 History of Liturgical Renewal in Canada

1969 • First full-time director of National 1988 • Lay editor for the NBL: Dr. J. Frank Litur~ Office (Ottawa): L.L. Henderson - Sullivan' • Diocesan synod at Nelson: Bishop • Western Liturgical Conference Emmett Doyle established (Edmonton) 1989 • Canadian symposium on RCIA 1970 • Reception of communion in the • New ritual for baptism of children hand introduced 1990 • Western Catechumenate • Auxiliary ministers of communion Conference, Calgary 1971 • Lay members on liturgy commission • Summer School for Liturgical (St. John, NB.) Studies, Newman Theological • Liturgy conference at Kingston College, Edmonton • Permission for communion from the • Order of Christian Funerals pub­ cup lished: first revised translation of rit­ 1972 • Catholic Book of Warship I ual books • Approval of use of Apostles' Creed 1992 • Lectionary with NRSV translation for eucharist published 1973 • Directory far Masses with Children 1994 • First woman director of National • First bound Lectionary published Liturgy office • First Canadian ritual for funerals • Approval of female altar servers (with wake services) • Catholic Book of Warship III • New constitution for the National There is also evidence of a dark side to the Council for Liturgy process of renewal in the liturgy, and these 1974 • English Sacramentary published are some that were • "Green book" for RCIA identified. • Children's liturgies and prayers 1968 • Popular devotions lost with nothing • Permanent diaconate to replace them 1980 • Sunday celebrations of the Word, 1970 • Changes introduced sometimes Edmonton ritual without adequate explanation • Forums on RCIA by Christiane 1974 • Vernacular created division in mul­ Brusselman ticultural parishes • Canadian bishops' statement on • People not prepared to explain the inclusive language liturgy • Western Liturgy Conference consti­ • Liturgical renewal used as a reason tution to avoid the eucharist • Catholic Book of Warship II 1978 • Death of Pope Paul VI 1981 • "Regina red book": Ritual far Lay 1980 • Evidence of polarization around the Presiders issues of inclusive language and role • Penance Celebrations (ritual text) of women • A Book of Blessings 1982 • Green kit on role of women sup­ 1982 • North American Forum on the pressed in some dioceses Catechumenate: Washington, D.C. 1983 • Difference of approach to liturgy 1983 • Summer School for Liturgical and catechesis Musicians: Ontario Liturgical 1984 • Using "themes" for Advent and Conference Lent rather than focusing on the • Revised code of canon law published centrality of the paschal mystery 1984 • Pope John Paul II's visit to Canada 1988 • Lack of popular devotions leading to • Ontario conferences on RCIA begin seeking extra-ordinary 1987 • Summer Institute in Pastoral Liturgy visions (SIPL) established 1992 • Laity not taking ownership of the • Ritual book for RCIA published liturgy • Marian year books of prayer pub­ • Parishes not moving forward in their lished renewal. II]

Subsequent directors of this office were: David Walsh, OMI (1978-80), Regis Halloran (1980-86), Murray Kroetsch (1986-90), John Hibbard (1990-94), and Donna Kelly, CND (1995-).

52 • National Bulletin on Liturgy The Second Vatican Council and the Liturgy

The following is a summary of the refiections presented by Archbishop ]ames M. Hayes to the participants of the national meeting of directors of diocesan liturgy offices and com~ missions held in November 1997 in Edmonton. He was among the bishops that gath~ ered for Vatican II.

he liturgy was the first topic of dis~ On October 20 a conciliar commission cussion at the Second Vatican was elected; the only Canadian among TCouncil, but it was not a new them was Joseph Albert Martin, bishop topic. The liturgical movement had of Nicolet. From October 22 to already had a profound influence. November 13 the schema on the liturgy There was the scholarship of people was discussed; fifteen general meetings, such as Dom Gueranger, I. Schuster encompassing fifty hours of discussion, (later the cardinal of Milan), Lambert were devoted to it. There were 328 oral Beaudoin, Pius Parsch, Odo Cassel, interventions and another 297 written the out~ Joseph Jungman and Gregory Dix. ones. Two topics emerged from were to There were the Benedictines in Europe set: that national commissions requirements of in the monasteries at Solesmes determine the liturgical the different nations (this led to an Maredesous, and Maria Laach, and in emphasis on inculturation) and whether the U.S. the Benedictines at St. John's, to use Latin or the vernacular. In short, Collegeville, through the publication of the liturgy was to be made intelligible Orate Fratres (later called Worship) who and adapted to culture. There was sup­ helped to give an understanding of port from council fathers such as what liturgical renewal meant. In Archbishop Montini, the cardinals from Europe there were liturgical confer~ Cologne and Munich in Germany, held regularly, and in the U.S. ences Cardinals Ritter and Meyer from the yearly liturgical weeks that there were U.S., and Cardinal Leger and Bishop the U.S. and prepared people from Martin from Canada. There were dis­ Canada for what was coming. senting voices, such as Cardinal When the Second Vatican Council Spellman, who wanted the Mass in and opened October 11, 1962, liturgy was Latin but the breviary in English, "participation is chosen as the first topic for discussion. another who said that Pope John XXIII told those convened: only a distraction." "The content of the deposit of faith is On November 4 Pope John XXIII told one thing; the way it is handed on is the bishops: "Our sacred obligation is not another." While theology is defined as only to take care of this precious treasure, "faith seeking understanding," liturgy as if we had only to worry about the past, could be described as "faith seeking but we must also devote ourselves with action," calling out to people to express joy and without fear to the work of giving their faith in worship, in community, in this ancient and eternal doctrine a rele­ mutual concern, support, etc. Liturgy vance corresponding to the needs of our and social action always go together. era."

Volume 31 • Number 152 • 53 The Second Vatican Council and the Liturgy

On November 14 the discussion on the The Canadian episcopate implemented Hturgy was concluded and a final.vote on the teform. through several decrees, the the schema was taken: 2162 in favour, 46 first dated February 14, 1964, and a sec­ against. ond issued on December 21 together with a pastoral letter on liturgical renewal. The assessment of the document was this: These together with the Constitution on "The constitution bridged gaps between the Liturgy and the motu proprio consti­ doctrine and pastoral practice in language tuted the first publication on the renewal, that could be understood." "In this vote Liturgical Renewal. The vernacular was the creaking of an opening door has been introduced gradually, first for scripture heard in the whole Church." readings, then for the introductory rites, The council was to resume in April and etc. May 1963, but because of the illness of The use of the vernacular became a very Pope John XXIII, it did so in the fall of large part of the renewal of the liturgy. In 1963. Meanwhile the commission con­ 1963 English-speaking bishops from vari­ tinued to incorporate amendments based ous countries began discussion on how to on suggestions and recommendations handle the translating. This led to the from bishops. establishment of the International The vote on the final document took Commission on English in the Liturgy place on December 4, 1963, four hundred (ICEL) in 1964. The Canadian represen­ years after the Council of Trent had tative was M.C. O'Neill, archbishop of decided on December 4, 1563, not to dis­ Regina, who thus became a founder. cuss the liturgy but leave its reform to the It is important to remember how great a Holy See since it was not a substantive part Pope Paul VI played in the develop­ issue; 214 7 voted in favour, four against. ment of documents on the liturgy; he fol­ The Constitution on the Sacred Liturgy was lowed the liturgical renewal closely, espe­ then solemnly promulgated by Pope Paul cially the final official text of the missa VI and the Fathers of the council. The nonnativa, the Latin text to be the basis liturgy was now no longer a peripheral for vernacular translations. "The transla­ issue. The constitution was to go into tions have become part of the rites them­ effect on the First Sunday of Lent, selves; they have become the voice of the February 16, 1964. Church," he said. He used all his experi­ In January 1964 a motu proprio, Sacram ence and diplomatic skills to make sure Liturgiam, announced the establishment the renewal had the support of key people of a consilium for the implementation of in the curia. The sacramentary is ve!.Y the Constitution on the Sacred Liturgy. truly and literally the missal of Paul VI.lll Two Canadians were appointed to consil­ ium: Bishop Emmett Carter of London and Bishop Martin.

54 • National Bulletin on Liturgy Beginnings of Liturgical Renewal in Canada

The following is a summary of the presentation given by Rev. L.L. Sullivan, who was appointed director of the National Liturgy Office in 1969, a position he held until19 78. He is a presbyter in the Archdiocese of Regina.

ork for the liturgical renewal in end result was that every liturgical book Canada was given its impetus by had to be done. W the appointment of Bernard The Canadian liturgy office insisted on cer­ Mahoney as the first director of a national tain elements in the work of ICEL: the use liturgy office. He remained in his position of the Grail psalter, that all sung texts be at St. Augustine Seminary, Toronto, and produced in sung form, and that the final did the work required from Toronto on a text of all liturgical works be produced in a part-time basis. During this period the style ready for printing. One ritual book National Council for Liturgy was formed, a that used the material as provided was the body of fifteen musicians and liturgists, who ritual for anointing of the sick. were to meet annually. At their first meet­ ing two major decisions were made: to The office was always well funded (the reduce the number of "holy days" from six priests were not over-paid!) and there were to two and to approve the creation of a many fine parts to the work, especially the national hymnal. interaction with U.S. and British offices, and with the National Office of Religious on In 1969 the liturgy office was established Education. A tribute must given to in Ottawa, with Anita a permanent basis Cardinal Giacomo Lercaro, the director of director. Dubuc as secretary and myself as the Consilium in Rome, Annibale Bugnini, to give order to the Its major thrust was its secretary, and to Gaston Fontaine, a across the American chaos going on all leader in the liturgical movement in through a national bulletin (to be scene French Canada. A tribute is in order also to by Pat Byrne), the hymnal (the pro­ edited several bishops, M.C. O'Neill, Emmett to be taken over by John O'Donnell), ject Carter, and James Hayes. and the books used for the celebration itself (the lectionary and the sacramentary). The One story must told here. Bishop Carter French office on the other hand decided intended to entertain Bugnini for a barbe­ that all the ritual texts to be used were cue, so Carter called the liturgy office to those published in France, no hymnal was see if there were any special requests he to be produced, to work instead in close co­ could make of Bugnini as they visited in operation with those producing missalettes, the garden. Ask him for permission to use and to publish scholarly work in a bulletin. the Apostles' Creed in the Eucharist, I said. Some time later a telephone call A decision was soon made to publish our came to say that permission was granted, own books; we saw that unless we are to and hence the presence of this creed in the become part of the American scene in both Canadian sacramentary. catechetics and liturgy, we had better get out our ovm texts. An early project was the A tribute is to be given also to the "conciliar lectionary, a huge work, edited by Pat mood" of all the Canadian bishops. For Byrne. It was the first Sunday lectionary in example, in 1970 they were asked to vote the world to use "sense lines," and a study on four issues: the use of unleavened bread, edition was also produced. Texts for funer­ allowing "home-made" collects, commu­ als and anointing of the sick followed, and nion from the cup for all, and to minimally eventually the sacramentary was produced. a stole for vesture. All passed easily except The marriage ritual came much later. The for the issue of the stole.

Volume 31 • Number 152 • 55 Beginnings of Liturgical Renewal in Canada

Three regions for liturgical conferences, the operation from the bishops, co-operation West, Ontario, and Atlantic Canada, w~re a which .was bom out their own experience natural division and fell into place quickly. of the council. The weakness was in dioce­ Life was busy but uncomplicated. Reaction san offices, but even here the situation against reform was localized in the "una voce gradually improved. IIJ crowd" and a few others. There was full co------. -----

Preparing Canada's Basic Liturgical Resources: The Editorial Work of the Office

Rev. Patrick Byrne served as editorial assistant in the National Liturgy Office from October 25, 1971, to January 26, 1988. During that time he was responsible for some 210 different publi­ cations, including 80 issues of the National Bulletin on Liturgy. Over the years he also served as a consultor for ICEL, a board member and president of the Canadian Liturgical Society, a member of the Consultation on Common Texts, a member of the English Language Liturgical Consultation, a board member of The Liturgical Conference, an ecumenical partner of the national Doctrine and Worship Committee of the Anglican Church of Canada, and an editori­ al consultant for liturgical publications of the Presbyterian Church. He has also taught courses at summer school at Notre Dame and at the University of St. Paul. He is a long-time member of the North American Academy of Liturgy and Societas Liturgica.

hile I was pastor in the little When I joined the office in October 1971, parish of Honey Harbour, there were four major liturgical publica­ W Ontario, in May and June 1971, tions under way: the liturgical calendar, Bishop Francis Marrocco of the Diocese of the loose-leaf missal (including both lec­ Peterborough told me that I could apply for tionary and sacramentary texts), the a new opening as editorial assistant at the National Bulletin on Liturgy, and Catholic National Liturgical Office of the Canadian Book of Worship I. Catholic Conference in Ottawa. A year A new vision earlier I had begun to edit the Liturgical of liturgical books was slow­ ly coming into our Calendar for 1971 at the request of Len lives. The books of the Sullivan, then the director of the office. future were to provide a greater variety of texts and options, rites and prayers. Gone It was my privilege to serve as editorial were the days of one or two liturgical assistant in the NLO from 1971 to 1988. books and few pocket editions. When I look back, they were blessed years indeed, blessed but extremely busy. In this brief session I will try to share with you some of the excitement we felt as we During this period, beginning only a few helped to provide the books used in the years after the Constitution on the Sacred liturgies of the Canadian Catholic Church. Liturgy had been promulgated in December 1963, our Church was working Goals of the Canadian bishops to translate theory into practice, rigid pat­ We know that Vatican II set out to renew terns into more balanced ways, and Latin the Catholic Church first of all by renew­ texts into English. ing the liturgy. The bishops of Canada

56 • National Bulletin on Liturgy Preparing Canada's Basic liturgical Resources chose to promote liturgical renewal in the Constitution on the Liturgy, renewed Canada strongly, and in many practical texts would be issued in Latin as an editio ways. They set up a national liturgy office typica (the approved rite). They were con­ and founded a national bulletin on liturgy sidered "permanent," as in the 1969 calen­ in each of the two sectors, English and dar, order of readings for Mass, funeral French. In the English-speaking sector our rites, and the rite of marriage. bishops also established the National Occasionally, texts were only for tempo­ Council for Liturgy. rary use, as in the 1974 eucharistic prayers for Masses with children and Masses of evident that liturgical It soon became reconciliation. renewal needed to have good English ver­ Through its sions of the new liturgical books which b) Translation into English: in many areas were then in various stages of develop­ worldwide group of experts a draft transla­ ment in Rome. Our bishops chose to pre­ of liturgy, ICEL prepared and circulated it and pare, adapt, and issue respectable liturgical tion of each new rite to more than 900 books for English-speaking Canada, rather its Latin original bishops for further con­ than depending on other countries to sell English-speaking correction, and development by us their books adapted to their own situa­ sultation, and their experts. tions rather than ours. them Temporary editions: Sometimes the Our bishops were part of the initial group of c) bishops of a country would decide that ten English-speaking nations that formed some rite was needed right now and would the International Committee on English in vote to permit use of an interim transla­ the Liturgy in 1963. This episcopal com­ tion. One example of this is the Rite of mission, known as "ICEL," was an interna­ Christian Initiation of Adults, issued in tional co-operative to bring together the Latin in 1972, in a temporary format in bishops, liturgists, experts in language and English in 1974, and in the bound edition music, and some poets, in order to take the in 1987. Roman rites issued in Latin and bring them into English acceptable for worship in our Our first "permanent" books parishes and other communities around the a) Some temporary editions: Before English-speaking world. Vatican II the Roman Church had a one­ and sacramentary, bound The Roman process year lectionary in one book known as a missal or Mass liturgical renewal in one lan­ Managing book. When the May 1969 Order of national level has been a guage at the Readings for Mass presented a three-year Doing so at the interna­ demanding task. Sunday lectionary, a two-year weekday of languages and tional level in hundreds lectionary, and a one-year lectionary for difficult. cultures is exceptionally saints to go into effect at the beginning The Roman process of preparing new of Advent 1969, the Canadian bishops' liturgical rites and texts has been compli­ Publications Service had to move quick­ cated and time-consuming, but eventually ly to provide the new texts in a three­ most helpful. This process has involved a ring loose-leaf format for both the number of steps: English and French sectors. Len Sullivan David Walsh organized this work in a) International committees: For each rite, and English and carried it on until the first Rome set up an international committee bound lectionary was issued at Pentecost of recognized experts in this area of liturgy. 1973 and the sacramentary in the fall of After a period of historical study and inter­ 1974. national consultation with other experts in academic and pastoral matters, some­ As well, some temporary texts, such as the times after limited experimentation in cer­ experimental funeral rite (Bulletin 14 ), tain pastoral centres, and approval from the revised rites of baptism of children the Consilium for the Implementation of (Bulletin 29), and the rite of marriage

Volume 31 • Number 152 • 57 Preparing Canada's Basic liturgical Resources

(Bulletin 30) were published in the red­ office, led our Church in embracing the covered issues of the bulletin. liturgical developments, the renewed the­ ology, vision b) "Permanent" books: When we began to and approach that they reflected. move from loose-leaf to hard cover books It was indeed exciting to be close in 1973, we called them "permanent" to the front lines of liturgical development books. We had a vision of having a text in our Church! that would remain in place for a number of In the case of two books, the bishops chose years and be adapted or enlarged only not to publish Canadian editions for prac­ occasionally, something like the Latin tical reasons: the Uturgy of the Hours issues of the Missale Romanum in the (1976) was done by the Catholic Book 1950s. Publishing for all countries and ICEL itself Gradually, however, we began to recog­ published the Pontifical in 1987. nize the need for further adaption and Early in the 1970s we began to feel the development. Each major text would need to improve somewhat on the Roman need revision within a generation or less. books. Their attempts at funeral rites and We began this process in the 1980s and the care of the sick and dying were not ade­ provided new books for the initiation of quate for the pastoral needs of our parishes; adults and of children, confirmation, mar­ the 1972 edition of the Rite of Christian riage, pastoral care of the sick and dying, Initiation of Adults was too lectionaries, and funeral rites. dense, and need­ ed to be expanded and developed for prac­ Developing a full library of liturgical tical understanding and use. books As well, they kept promising, from 1972 As we began our work of producing litur­ on, that they would provide us with a book gical books, we-the bishops' conference, of blessings; our Bulletin 49 in 197 5 was a the Episcopal Commission for Liturgy, the first attempt to approach this need in national office, Publications Service, and Canada. In 1980 the bishops the National Council for Liturgy-were on the Episcopal Commission for Liturgy urged too busy doing the next book to have a the office to provide broader vision. We were moving forward, a practical text-A Book but we knew not whither at first; visibility of Blessings-for use in our Canadian was limited on the road ahead. communities. Our book appeared in 1981, three and a half years before the Roman Gradually, however, as book after liturgical tome, De Benedictionibus, was issued in book came out from Rome, we became Latin. When the large Roman book final­ aware that our task was to develop and ly appeared, with all its blessings in the produce a full library of liturgical books­ same basic format, our Episcopal in tune with the worldwide Church but Commission for Liturgy said "no" to a adapted as required for our pastoral needs­ Canadian edition. "We prefer to keep and for use in English-speaking Canada. As use A Book of Blessings," they said. well, we soon came to see the further need for auxiliary material in the National Some unique Canadian publications Bulletin on Uturgy and in other resources; During the 1970s and 1980s the national these would help Canadians to celebrate office produced a goodly number of liturgi­ the Church's renewed liturgy as well as cal publications and aids for use in our possible in our varied parishes and com­ Canadian parishes and communities. We munities across this land. list some of them here, without the fan­ Looking back, I would now say that our fares they deserve when compared to what vision kept developing and expanding to some much larger episcopal conferences meet new and growing needs. The wise have provided for their people. and pastoral bishops of English-speaking Among our unique Canadian publications Canada, working through their liturgy we may mention these:

58 • National Bulletin on Liturgy Preparing Canada's Basic Liturgical Resources

• Guidelines far Pastoral Uturgy, our annu­ Renewal, it appeared in both English and alliturgical calendar French. Its 166 pages gathered documents Rome and the Canadian bishops • National Bulletin on Liturgy issued by in 1963 and 1964 and offered detailed • Catholic Book of Warship, editions I, II, guidelines for celebrating Mass with and Ill greater participation by the people. • Readers' editions of Sunday and week­ In April1965, the first three issues of the day lectionaries, with pronunciation Bulletin of the National Commission on guides for proper names in Sunday texts Liturgy appeared. We celebrated this • Worship aids for the Holy Year of 1975 anniversary in "Twenty Good Years" in 1985 and in "Thirty Good Years" a few Mass Book • Sunday years ago. The title of the bulletin became • Penance Celel:rrations National Bulletin on Liturgy in Bulletin 5, • Family prayer book in preparation for September 1965, and has remained so the papal visit, 1984 ever since. • Sacramentaries for the papal visit, The red-covered issues of the bulletin, 1984, 1987 nos. 1-31, were issued in four volumes between April1965 and December 1970. • Canadian Studies in Uturgy The first issues were edited by Bernard • Two prayer booklets for the Marian Mahoney, first director (part-time) of the Year, 1986-87 office. In the fall of 1969, Len Sullivan • Passion Narratives far Holy Week became the office director and looked after bulletins 2 7-31. No bulletins were Think for a moment about our Canadian issued in 1971. hymnbook. It is now thirty years since Monday in October 1971, I CBW I was conceived by the National On the last the national office as the newly Council for Liturgy and twenty-five years arrived at editorial assistant. Some time since the book was published in 1972. No appointed I was informed other English-speaking episcopal confer­ in the next few months, 3,535 paid subscriptions for ence in the world, so far as I know has pro­ that we had Bulletins 32-36. Would I duced a national hymnal. We have pro­ volume five, please produce these issues! These vided our people with three. became the ones with green covers. Some notable features of our CBW as it In sixteen years, I had the privilege of developed over the past quarter century: editing eighty issues of the Bulletin, 4, 782 • A growing Canadian content pages in all, while working on some 130 • An increased number of Sunday psalms other publications. Each bulletin cost me for singing about 200 hours in work, spread out over a period of eighteen to twenty-four • Pastoral forms of morning and evening months. The larger books took up to a prayer in CBW II and III. year to produce in the days before we had We can be proud to say that all these pub­ computers. As far as I am concerned, lications have been produced by the however, it has been worth all our time Canadian Church to help our people to and effort to be able to serve the Church give greater honour and glory to God in in Canada and the English-speaking the renewed liturgy. nations. National Bulletin on Uturgy Frank Henderson continued the work Some time in 1964, less than a year after from 1988 to 1996 and edited thirty-six the Second Vatican Council approved the brown-covered issues (nos. 112-47) in Constitution on the Sacred Liturgy, nine years. Zita Maier has succeeded him Canada's bishops published the immediate and is editing the blue-covered bulletins ancestor of the bulletin. Entitled Uturgical since no. 148; we are now in volume 30.

Volume 31 • Number 152 • 59 Preparing Canada's Basic Liturgical Resources

Co,ordinating all our liturgical resources and other rites--have been printed in the In 1970 the Ordo, previously published bulletin and sometimes included in later only in Latin, was moved into English and liturgical books. Examples include A Book French in Canada. I served as editor of the of Blessings and Penance Celebrations, English,language liturgical calendar from which developed out of texts printed in 1971 to 1975. We moved in 1972 to the the bulletin over the years. Roman calendar as revised in 1969. In Working with ICEL 1973 we changed our liturgical calendar Canada was involved in the organization from a grungy little booklet to the present ofiCEL in 1963. Among the Canadians in size and format, improved the quality if its the early years were Archbishop M.C. English, added photos, and renamed it O'Neill of Regina and Bishop Emmett Guidelines far Pastoral liturgy: liturgical Carter, auxiliary bishop of London; Rev. Calendar 1973,1974. Stephen Somerville of Toronto was In those days the calendar was printed by appointed as the Canadian representative Therrien Freres in Montreal. Jean-Paul on the advisory committee. I became Frechette, the manager in the 1970s, told involved with ICEL in the summer of me that his first job for the firm, in 1937- 1967 when I helped Stephen-whom I the year I started Grade 1-was to typeset had known since first-year university in the Ordo in Latin. 1949-with the texts of the gospel accla­ The pressure of producing the bulletin and mations. In 1968, three years before I went other publications led me to seek help for to Ottawa, I was asked to become a con­ the 1976 calendar. Rev. John Knight, then sultor with ICEL. I did some editing on director for liturgy in St. Catharines their early texts, wrote their popular Holy Diocese and now auxiliary bishop in Week rubrics, and served on subcommit­ Toronto, continued the calendar and its tees working on the funeral rite, care of constant updating until 1988. When he the sick, and the pontifical. For many was sent to Rome, I did the 1989 edition, years I was in Washington or elsewhere at and then Regis Halloran took over. Today, least five times a year for these meetings. the office continues the same high stan­ Among the bishops who have served on dards for our national liturgical calendar. the episcopal board of ICEL are Cardinal Each year, the Guidelines far Pastoral liturgy Carter, Archbishops O'Neill and Hayes, incorporates references to appropriate cele­ Bishops James Doyle, Raymond Lahey and brations, rites, bulletin articles, and refer­ James Mahoney. Bishop John Knight has ences to the ample pastoral notes at the just been appointed to this position, in front of the current volume. When one October 1997. Some other Canadians I studies the liturgical calendars produced in remember as members of ICEL commit­ other countries--and I have known and tees or projects include Frank Henderson, worked with the editors of a number of Sr. Eileen Schuller, Sr. Veronica O'Reilly, these volumes--we can be happy that our and Rev. David Stanley. national calendar co-ordinates feasts, spe­ Canadians involved in the work of our cial events, collections, and settles possible national office-Frank Henderson, Eileen liturgical clashes (such as November 2 and Schuller, and !-contributed three of the 9 this year). In Canada we have tried to nineteen chapters in Shaping English smooth out the hassle and make life as easy liturgy: A Festschrift, issued in 1990 by and prayerful as possible for the liturgical ICEL in honour of Archbishop Denis celebrations in each parish. Hurley. Our Nationnl Bulletin on liturgy also pro­ Our liturgy office has also co-operated vides resources to co-ordinate our liturgi­ with ICEL through the Consultation on cal needs. Models of liturgical services in Common texts and in the development harmony with the Roman liturgy-such as and working of the English Language penance celebrations, various blessings, Liturgical Consultation.

60 • National Bulletin on Liturgy Preparing Canada's Basic Liturgical Resources

Our office and our publication service wide Church had any advance notice: the have always had good relationships with pope simply announced on New Year's Day ICEL. We co-operated in preparing, in 1987 that he was declaring the period reviewing, and sometimes in testing texts. between Pentecost Sunday 1987 and In many areas we consulted back and forth August 15, 1988, as a "Marian year." and, I honestly think, contributed to bet­ After a few conference calls the next day, ter results. we in Canada went into action and pro­ Special occasions duced in three or four months quality Some of our liturgical publications were material which would normally have issued in response to special occasions in required us a year. The two co-ordinated the life of our Canadian Church. publications prepared by our office, Marian Year 1987-1988 and Marian Year Prayers, a) Visits of Pope John Paul II: When the provided both guidance and helpful texts dates for the pope's 1984 visit were for liturgical celebrations in parishes and announced in the spring of 1983, the two other communities and an extensive list of national liturgy offices and Publications resources already contained in other litur­ Service sprang into action. We had to pre­ gical books. As well, appropriate texts for pare two sacramentaries giving the exact celebrating the beginning and ending of texts for each celebration. One was done the year were included. for the celebrations mainly in French and out in Canada that one for those mainly in English; as well, A third book came year, Mary in the Uturgy, the third in our each book contained brief texts in other Studies in Uturgy series. The orig­ languages. Every line in each celebration Canadian inal was prepared in the most convoluted had to be developed by the local area, in Italian by the Congregation for Sacred co-ordination with the NLO and Worship. Our office asked Rev. Michael!. approved by Rome. Some of the drafts Kieffer, CR, to develop a reasonable trans­ went back and forth between Canada and lation of the text. Since the time this doc­ the Vatican two or three times. In the ument was published however, it seems English sector, this work was directed by that not many have paid much attention Regis Halloran. to it. The wealth of its contents still Then the texts had to be typeset in deserves a fresh visit by liturgists, especial­ Ottawa, laid out as clearly and beautifully ly in the light of devotional developments as possible, printed in black and red, and as we approach the millennium. well bound. I am happy to report that the c) Holy Year 1975: As a young man of books were printed in Lindsay, where I am nineteen, I entered the seminary in 1950, stationed; Deyell Printers did a lot of now which was a holy year. While I remember work for the conference in the 1970s good reading about some special celebrations and 1980s. such as the declaration of the Assumption When the pope returned to Canada to of Mary, those were the days before televi­ complete his visit to Fort Simpson in sion in Canada. for his 1987, the previously text prepared When another holy year was declared for This use was slightly revised and printed. 1975, our office prepared copies of some work was directed by Murray Kroetsch. Roman texts as translated by ICEL. I have I have been told that our Canadian books no memories of anything spectacular pro­ have been promoted by Rome as excellent duced or celebrated in that period. models for other countries to follow for d) Millennium 2000: In the fall of 1996, at papal visits. the annual meeting of the Ontario b) Marian Year (1987-88): This year of Liturgical Conference, our national office devotion, a period which would have showed me a copy in Italian of suggested strong connections with liturgy, came liter­ texts for the millennium. They asked me ally "out of the blue." No one in the world- to prepare a text to cover the needs of all

Volume 31 • Number 152 • 61 Preparing Canada's Basic Liturgical Resources

trying to co-ordinate liturgical principles, • Other publications: As our representa­ celebrations, and other events, in tune tive on the Consultation on Common with the liturgy constitution and later Texts, Frank Henderson prepared ecu­ liturgical documents. This came out some menical texts for baptism and marriage months ago, and further material will be and worked on the Common Lectionary covered in future issues of the bulletin. and the Revised Common Lectiannry, as Ecumenical co-operation well as a revision of a form of the liturgy of the hours for use in ecumenical gatherings. One of the goals of the Vatican Council, I succeeded Frank in 1987 and continued listed in the first paragraph of the consti­ working on these texts. tution, was to promote a growing unity among all Christians. The decree on ecu­ Ecumenical concerns have been discussed menism, issued a year later, described ecu­ in several issues of the bulletin. We have menism as a response to Jesus' prayer. The encouraged those who are interested in goal of ecumenical work is that we liturgy to study the World Council of Christians will once again be able to cele­ Churches document, Baptism, Eucharist brate eucharist together around one altar. and Ministry. Issued in 1982, this study The document states that the work of ecu­ points out how much we have in common menism is the duty of every Catholic. For and encourages all Christians to reflect on the past nineteen years, Pope John Paul II their own liturgies in the light of our com­ has continued to emphasize ecumenism, mon tradition since the time of the apos­ especially as we come closer to the begin­ tles and on the ways various churches have ning of the third Christian millennium in kept, changed or dropped these beliefs and the year 2000. practices. Liturgy and ecumenism can and should Our National Liturgy Office has co-oper­ work together in renewing the Church of ated with many other groups and individ­ God on earth. Our liturgy office recognizes uals to promote the unity of Christians, this and has co-operated with our own the unity prayed for and desired by Jesus. ecumenical desk and with the worship Conclusion offices of other churches at the national Let me conclude with these notes: international levels in several ways. a) Some reflections: During the past six • Encouraging prayer for a growing unity months as I prepared this talk, I have been among Christians: Our liturgical calendar reflecting on this editorial work. Looking promotes the Week of Prayer for Christian back, I am beginning to see the wonderful Unity. For a number of years I was part of plan of God's love for the Church in our the group that developed the annual time, calling us to take an active and joyful booklet; after the meetings were over, it part in renewing God's people by renewing was my task to present the final polished our worship. The guiding hand of God has text in English. Our office composed some been leading us forward. Just look at the prayers for unity and included them in tremendous variety of gifts and talents that some of our publications. the Holy Spirit has poured out on the • Working with national and internation­ Church in English-speaking Canada: al organizations: Members of the office singing, playing musical instruments, com­ staff or ofthe National Council for Liturgy posing, writing, editing, leading, teaching, worked with a wide variety of organiza­ organizing, gathering, encouraging, and tions which brought together the men and having a positive vision of church-to women who contributed much to the mention only a few of these gifts. development of liturgical studies, docu­ In Canada we have been blessed with pas­ ments, prayer texts, service books, hym­ toral bishops who welcomed and grasped nals, and other aids to good worship in a the vision offered to us by the Second number of churches. Vatican Council, and who have led us for

62 • National Bulletin on Liturgy Preparing Canada's Basic liturgical Resources the past thirty-five years-almost two gen­ it began to prepare Catholic Book of erations-into a fuller sharing in our Worship I as the first national hymnal for renewed and renewing worship of God. Canada. He supervised the organization I invite you to remember these words from and preparation of both CBW I and the liturgy Constitution (no. 43) in 1963: CBW II. He was the diocesan director for liturgy in London for years and a long­ Zeal for the promotion and restoration time member of the national council. of the liturgy is rightly held to be a sign Now retired, he is serving as a pastor in of the providential dispositions of God Fort Smith in the North West Territories. in our time, a movement of the Holy We are indeed privileged to have Msgr. Spirit in (the) Church. Today it is a dis­ O'Donnell among us this week. tinguishing mark of the Church's life, indeed of the whole tenor of contem­ • Claire Dube: Claire started working for porary religious thought and life. Publications Service in July 1967, became its director in September 1971, and retired b) We have all been prepared for the work for reasons of health at the end of May of renewal: When I look back over the 1997. She worked with both the English many wonderful women and men who and the French sectors in Canada and have contributed their skills, talents, gifts, internationally with ICELand its French enthusiasm, and dedication to the work of equivalent, Commission intemationale fran­ liturgical renewal in Canada during the cophone pour les traductions de Ia liturgie past thirty-five years, I want to give thanks (CIFTL). With her encouragement and Spirit of Jesus to God for the work of the planning and co-operation, our Canadian First Corinthi­ in our midst. Chapter 12 of bishops' conference has been able to pro­ ans is still alive! duce in English and French hundreds of I invite you to look into your own life and fine texts and aids for better liturgy from the lives of those who have kept the litur­ sea to sea (and from see to see). gical movement moving ahead in both fat Claire is now dying from incurable cancer, and lean years. Recognize the ways in and she has accepted this. I invite you to which our loving God has touched us and pray for her and to ask the Lord Jesus to prepared us for our role in the Church's give her strength and courage now, and renewaL From the womb God has pre­ when her time comes, to welcome her into pared each of us-like Jeremiah and John everlasting peace and joy. 1 the Baptist and Jesus-to continue the work of the kingdom in our time and If there is a publication service in heaven, place. Thanks be to God for such wonder­ I am sure she will quickly take charge­ fullove for the Church and for each of us! and make a very good impression. I am looking forward to reading the heavenly c) Remember the pioneers: Over the years Bulletin on Liturgy. many people have contributed to the work of renewal in the Church's liturgy. Now is d) In conclusion: the time for us to begin to recall and • Too often we Canadians lack self-con­ record the work of the pioneers. If the peo­ fidence. We tend to imitate the fads ple involved in liturgy in each diocese and and the faults of bigger and more pow­ religious congregation start now to gather erful countries. notes and memories on who made what happened and when, these could be • In the field of liturgy we can and should shared later with others. hold our heads high with justifiable pride. Although English-speaking Let me mention two pioneers among the Canadian Catholics are only 4.66 per­ many who have influenced my work over cent of the English-speaking Catholic the years: world, our bishops' conference has far • John B. O'Donnell: John was a member outscored all the rest in providing good of the National Council for Liturgy when liturgical books, stable resources like

Volume 31 • Number 152 • 63 Title • Author

the bulletin, and other helpful books or Canada were able to enter into the first ,...--· booklets for special occasions_or needs. . - -stag@S of-F€Rewal. • When !look back at the sixteen excit­ The editorial work of the office in the ing years I spent as editorial assistant at 1970s and 19805 has provided Canada's the National Liturgy Office, I can now basic liturgical resources. These have see how the Lord Jesus was guiding the given us a solid foundation for the work Church in English-speaking Canada to that continues now, and will continue, meet, understand, embrace, and cele­ God willing, for many years to come. brate the renewed liturgies in harmony with the universal Church. Under the Editorial rwte: Summaries of other presenta­ direction of the bishops who took part tions wiU carried in the coming issues of the in Vatican II and their successors, we in bulletin. IIJ

Editorial note: It was announced as this bulletin was being prepared that Claire Dube died on January 17. She lived in Aylmer, Quebec.

SUMMER SCHOOL FOR MUSICIANS AUGUST 6-9, 1998

In order to reach a broader base of liturgical mus1c1ans, a decision was taken several years ago by the Ontario Liturgical Conference that the Summer School of Music would alternate between Toronto and another diocese in Ontario. The OLC is pleased to announce that the summer school will be hosted by the diocese of Thunder Bay.

For further information please contact: Mr. Jim Suffak Diocese of Thunder Bay Phone: (807) 684-3492 Fax: (807) 345-5693 I

64 • National Bulletin on Liturgy WUt Music for SACRAMENTS AND RITES ...... •...... CATHOUC BOOK OF WORSHIP III CASSETTE SERIES Explore the Music for Sacraments and Rites contained in Catholic Book of Worship Ill with this new installment in the CBW ill Cassette Series. VOLUME 4: (cassettes 6 & 7 - 78 selections) • Hymns and acclamations for the Christian Initiation of Adults • Music for the baptism of children • Hymns for confirmation, reconciliation • Music for the anointing of the sick • Music for marriage and for ordination • Music for the rites of Christian Funerals $19.95 (set of two cassettes) ...... ·...... Use our toll-free number (1-800-769-1147) to call us about our interest-free financing option and other ways to beat the cost of implementation of CBW III. Place your order with: PUBLICATIONS SERVICE (CCCB), 90 Parent Avenue, Ottawa, Ontario K1 N 781 Tel.: 1-800-769-1147 - (613) 241-7538 Fax: (613) 241-5090

SUMMER SCHOOL IN LITURGICAL STUDIES Newman Theological College, Edmonton

Session 1: July ~17, 1998 Session II: July 20---31, 1998 Morning Morning • Introduction to Liturgy • The Liturgical Year and the Lectionary (Rev. Stephen Malkiewicz) (Kim Wanner) • Liturgical Prayer • The Word of God in the Lectionary, Year A (Rev. Bill Corcoran) (Rev. Lawrence Frizzell) • Ritual and Symbol in Pastoral Practice • Reconciliation (Kim Wanner) (Rev. Jan Michael Joncas) Evening Evening • Eucharist • The Rite of Christian Initiation of Adults (Rev. Stephen Malkiewicz) (Most Rev. Gerald Wiesner) • Preparing for Baptism, Confirmation • Liturgies with Children and Youth and Eucharist with Children (Marilyn Sweet) (Rev. Leo Hofmann) • Liturgical Music for Sacramental Celebrations • The Christian Initiation of Children (Rev. Jan Michael Joncas) (Rev. Bill Corcoran) • Pastoral Adaptation of the Byzantine Liturgy (Most Rev. Lawrence Huculak)

For further information contact: The Registrar Summer School in Liturgical Studies Newman Theological College 15611 St. Albert Trail, Edmonton, AB T5L 4H8 Tel: (403) 447-2993; fax (403) 447-2685 ARCHDIOCESE OF EDMONTON SUIIIIER SCHOOllH UTURGJCAL ST\ItXES Publications Mail Registration No. 2994 Ville Saint-Laurent