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Number 172 · Salle de lecture - CECC • .· Volume 36 .. Spring 2003 · Reading Room·- CCCB Vatican II: Are We Part I - Foundations
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Vatican II: Are We There Yet? Part I - Foundations
. I National Bulletin on Liturgy is published by CCCB PUBLICATIONS. Canadian Conference of Catholic Bishops. It appears in spring, summer, fall and winter.
This bulletin is primarily pas toral in scope. It is prepared To Order Subscriptions for members of parish liturgy committees, readers, musi Subscriptions to the National Bulletin on Liturgy cians, singers, catechists, are managed and distributed by NOVALIS. Please teachers, religious, seminari ans, clergy, diocesan liturgical · copy this coupon and send it with your payment to: commissions, and for all who Novalis are involved in preparing, celebrating, and improving the C.P. 990, succursale Delorimier, community's life of worship Montreal, Quebec H2H 2T1 and prayer. Telephone Fax (514) 278-3030 Editorial commentary in the 1-800-NOVALIS (668-254 7) E-mail bulletin is the responsibility of or (514) 278-3025 [email protected] the editor. Editor: Margaret Sick Editorial Office: I would like __ CQty) subscription(s) to the NATIONAL LITURGY OFFICE National Bulletin on Liturgy 2500 Don Reid Drive, __ Ottawa, Ontario K1 H 2J2 Name ______Telephone: Address ------(613) 241-9461 extension 221
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Publication Mail: Registration Number 009647. CCCB Publications CCCB Publication No.: Canadian Conference of Catholic Bishops 182-572 2500 Don Reid Drive We acknowledge the Ottawa, Ontario K 1 H2J2 financial support of the Telephone Government of Canada, through the Publications 1-800-769-1147 or C613) 241-7538 Assistance Program on Vatican II: Are We There Yet? Part- I Foundations Dedication This issue of the National Bulletin on Liturgy is dedicated to the memory of Angelo Giuseppe Roncalli, (Blessed) Pope John XXIII (October 28, 1958- June 3, 1963) and of Rev. Patrick Byrne, Editor of the National Bulletin on Liturgy (1972- 1987) Acknowledgements Unless otherwise indicated in footnotes, quotations from scripture are from the New Revised Standard Version of the Bible (where applicable, as adapted for use in the Canadian edition of the Lectionary), copyrighted, 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. All rights reserved. Unless otherwise indicated in footnotes, quotations from the Constitution on the Sacred Liturgy are from Documents on the Liturgy, 1968-1979: Conciliar, Papal, and Curial Texts © 1982, International Commission on English in the Liturgy, Inc. All rights reserved. 2 • National Bulletin on Liturgy Contents Page Acknowledgements About This Issue...... 4 Vatican II: Are We There Yet? Part 1 - Foundations This Sacred Council Desires ... "To Impart an Ever-Increasing Vigour to the Christian Life of the Faithful" ...... Gerald Wiesner 5 "To Foster Whatever Can Promote Union among All Who Believe in Christ" ...... Fred Graham 10 "To Strengthen Whatever Can Help to Call the Whole of Humanity into the Household of the Church" ...... Adele Bolduc 15 To Accomplish So Great A Work ... "Christ Was Sent by the Father"...... 19 "Christ Is Always Present in His Church" ...... Martin Moser 22 "We Take Part in a Foretaste of the Heavenly Liturgy" 29 "The Liturgy Is the Summit, Fount and Source" ...... Bernadette Gasslein 32 The Church Earnestly Desires ... "Full, Conscious, and Active Participation" ...... James Hayes 42 "That All the Faithful Be Led" ...... James Ravenscroft 49 Helpful Resources ...... 51 From the National Liturgy Office Additions to the Liturgical Calendar...... 52 Commentary: The Saints and the Calendar ...... Kenneth Pearce 53 Music Notes Music for the Sunday Assembly Year B: Trinity Sunday-21st Sunday in Ordinary Time (June 15-Aug. 24, 2003) ...... 55 Last Word ...... James Weisgerber 58 Announcements Networking ...... 59 Summer Institute in Pastoral Liturgy ...... 59 Index to Volume 35 (2002>...... 60 Volume 36 • Number 172 • 3 About This Issue One in a Series: teens, adults, lay mmtsters, catechists, Vatican II Are We There Yet? teachers, seminarians, deacons, priests, This is the first in a series of four issues that seminary staff, theology professors, reli will arrive on your doorstep between the gious communities, bishops: all must be 40th anniversary of the opening of the formed in a context that takes seriously Second Vatican Council and the 40th the Council's call for liturgy-based educa anniversary of the promulgation of the tion and formation (Constitution on the Constitution on the Sacred Liturgy. This year Sacred Liturgy, 16). Here are just a few (2003) offers us a golden opportunity to concrete examples of our failure in this (re)acquaint ourselves with this document regard: that has had such a profound and perva sive effect on Christian life and spirituality Just a few years ago a Canadian liturgist at the dawn of the 21st century. surveyed the staff of the theology depart ment of a local Catholic university, asking The Bulletin will approach the Constitu how often the phrase "paschal mystery" tion on a section-by-section basis and will came up in the courses they taught. There provide discussion questions to guide was an uncanny consistency in their reflection on the pastoral reality in which answers: "Never." Given the central role readers find themselves in the light of the of the paschal mystery in liturgical call of the Council Fathers. Begin now to theology, this may be taken as a strong schedule group sessions. Let us know how indicator that paragraph 16 is being largely you use these issues and how else you are ignored in this context. celebrating this special year. (See the list of "Helpful Resources" for further Newly ordained priests across the country assistance.) report that specific study of the liturgy does not play the pivotal role in their Bulletin # 172 focuses on the foundational seminary formation prescribed by para principles out of which the reform arose as graph 16; most report they are not even expressed in articles 1-19 of the Consti tution. Bulletin #173 will deal with the asked to open a copy of the Rite of various norms that have guided and will Christian Initiation of Adults (and other continue to guide the shaping of the ritual books) during their seminary years. liturgy for the 21st century, as expressed in Introduction to these crucial texts is often articles 21-46. Bulletin #174 will deal left to the staff of the first parishes in with the specific reforms called for in the which they serve. celebration of the eucharist and the other At a recent in-service for experienced sacraments (articles 47-82). And finally, Catholic teachers, the phrase "RCIA'' Bulletin # 17 5 will focus on the concerns of kept recurring. When one of the partici the final chapters of the Constitution: the pants asked what that stood for, the person divine office, the liturgical year, and sacred beside her confidently chimed in, "Roman music, art and furnishings. Catholic Information Agency." No Part I - Foundations wonder the liturgically oriented "Born of the Spirit Series" is so under-appreciated! As editor, I found it most significant to notice the call that echoes throughout the I could go on but perhaps it will be more articles in this first issue in the series: the useful to let the discussion groups surface need for liturgical formation. Children, local concerns. II] 4 • National Bulletin on Liturgy VATICAN II: ARE WE THERE VET? PART I ·- FOUNDATIONS THIS SACRED COUNCIL DESIRES ... 11To Impart an Ever-Increasing Vigour to the Christian Life of the Faithful" Gerald Wiesner A Timely Challenge The Voice of the Council The Second Vatican Council, in the It is well for us to call to mind some key opening paragraph of the Constitution on aspects of the liturgy as presented in the the Sacred Liturgy, states that the Council Constitution on the Sacred Liturgy. had several aims in view and saw the To accomplish so great a work reform and promotion of the liturgy as a ("redeeming humanity and giving 1 primary means of addressing them. In the perfect glory to God" [5]),4 Christ is Apostolic Letter of his Holiness Pope John always present in his Church, espe Paul II, Novo Millenia Inuente, we read: "I cially in its liturgical celebrations. thought of its (Holy Year 2000) celebra Rightly then, the liturgy is consid tion as a providential opportunity during ered as an exercise of the priestly which the Church, 35 years after the office of Jesus Christ. In the liturgy, Vatican Ecumenical Council, Second by means of signs perceptible to the would examine how far she had renewed senses, human sanctification is sig herself, in order to be able to take up her nified and brought about in ways evangelizing mission with fresh enthu proper to each of these signs; in the 2 siasm" (2). Using the Second Vatican liturgy the whole public worship is Council as a benchmark, a point of performed by the Mystical Body of comparison, the question to be asked now, Jesus Christ, that is by the Head and 40 years later, would appear to be whether his members. From this it follows and how the liturgy has effected an ever that every liturgical celebration, increasing vigour to the Christian life of because it is an action of Christ the the faithful. 3 Priest and of his Body which is the International Commission on English in the Liturgy (ICEL), Documents on the Liturgy 1963-1979, Conciliar, Papal, and Curial Texts, (Collegeville, MN: The Liturgical Press, 1982) 4. 2 Pope John Paul II, Apostolic Letter Novo Millenia Inuente, (Vatican: Libreria Editrice Vaticano) 4. 3 ICEL4. 4 ICEL6. Gerald Wiesner, O.M.I. is the bishop of the Diocese of Prince George (BC). He is on the staff of the Summer School for Liturgical Studies, Newman Theological College, Edmonton AB. Volume 36 • Number 172 • 5 "To Impart an Ever-Increasing Vigour to the Christian Life of the Faithful" ., -~.," en z~ .2 0 c3= The Second Vatican Council was a meeting of the World's Catholic bishops called together by Pope John XXIII in 1962 in order to encourage spiritual renewal, to promote peace and the unity of all people, and to bring the Church up to date. Pope Paul VI closed the Council in 1965. Church, it is a sacred action surpass is their right and duty by reason of ing all others; no other action of the their baptism (italics by author). Church can equal its effectiveness In the reform and promotion of the by the title and to the same degree (7).5 liturgy, this full and active participa tion by all the people is the aim to ... the liturgy is the summit towards be considered before all else. For it is which the activity of the Church is the primary and indispensable directed; at the same time it is the source from which the faithful are to fount from which all the Church's derive the true Christian spirit ... power flows ( 10).6 (14).7 Several references in the Constitution A further general principle that addresses underline the importance of the quality of this point is found in paragraph 49. the celebration. Without wanting to They (the sacraments) do indeed overload this article with quotations, there impart grace, but, in addition, the is a salient point that must be noted: very act of celebrating them disposes The Church earnestly desires that the faithful most effectively to all the faithful be led to that full, receive this grace in a fruitful man conscious and active participation ner, to worship God rightly and to in liturgical celebrations called for practice charity.8 by the very nature of the liturgy. Such participation by the Christian peo It is very clear that in the mind of the ple as "a chosen people, a royal Church the liturgy is the "primary and priesthood, a holy nation, God's indispensable source" for the imparting of own people" (1 Peter 2.9; see 2.4-5) an ever-increasing vigour to the Christian life of the faithful. Moreover, what is called for is full, conscious and active 5 ICEL 6. participation on the part of all of the faith 6 ICEL 7. ful. This quality participation is called for 7 ICEL 8. 8 ICEL 16. by the very nature of the liturgy. One 6 • National Bulletin on liturgy "To Impart an Ever-Increasing Vigour to the Christian Life of the Faithful" could say the very nature of the liturgy likelihood, the effort that has been made demanils it. The right and duty of this in the area of adult faith education. participation is incumbent on the faithful by reason of their baptism. Challenges This having been said, what is the chal Three Questions lenge that remains? One way of respond At this particular juncture in the discus ing to this is to use a quotation of Father sion there are three pertinent questions Richard Fragomeni. "Once I went to Mass that can be asked. First, has the quality of with my aunt. The liturgy was lifeless and liturgical celebrations improved so as to boring. Lousy was the term my aunt used reflect the true nature of liturgy? Second, as I recall. Singing was largely absent, the has the quality of liturgical celebrations so homily grew worse by the minute, and it improved that the very celebration itself went on for many minutes. I sat fidgeting disposes the faithful most effectively to in the pew, growing angrier with each receive the grace in a fruitful manner, liturgical outrage, and finally, at the end of worship God rightly and practice charity? Mass, I asked my aunt, 'You put up with Third, while the life of faith is a gift, it does this every week?' Then she made me require a response on the part of the promise that if I ever had the opportunity person; if there is to be the imparting of an to work with the liturgy of the Church I ever-increasing vigour to the Christian would help people to understand it in such life, the Christian will have to be involved a way that folks like her wouldn't have to fully, consciously and actively. Is this tum off their hearing aids." 10 happening? When we ask the questions "What are the Some Observations barriers?" "What further work needs to be done?" Father Fragomeni's story helps to Successes set the stage. Faith education remains a Many positive things have happened and great need. While much has been done, are happening in order that the desire of adult faith education needs an ever Vatican II be achieved. The celebration of increasing imparting of vigour. In a recent the liturgy in the vernacular has furthered lay formation program one person the goal of liturgy. The quality of celebra observed: "I have been disillusioned. The tion, enhanced by good music ministry, Second Vatican Council happened 40 has played an important role in imparting years ago and I am hearing of it only now." vigour to the Christian life of the faithful. How prevalent is this observation? On another front, it was Paul who asked A recent informal survey indicated that the question: "But how are they to call on liturgical renewal is still wanting in many one in whom they have never heard? And parishes. One could question further how are they to hear without someone to whether existing parish liturgy com proclaim him?"9 The strong teaching on mittees have studied or are familiar with the place of the word of God in the liturgy the Constitution on the Sacred Liturgy. Do together with the restoration of and most parishes have an active liturgy insistence on the homily in the liturgy committee? have contributed greatly to the invigora In the Dogmatic Constitution on Divine tion of the life of the faithful. Revelation the Council Fathers state: And a more general contributing factor The Church has always venerated addressing the desire of Vatican II is, in all the divine Scriptures as she vener- 9 Romans 10.14. 10 Richard N. Fragomeni, Come w the Feast, An lnviration w Eucharistic Transformation, (New York: The Continuum Publishing Company, 1997) 9. Volume 36 • Number 172 • 7 "To Impart an Ever-Increasing Vigour to the Christian Life of the Faithful" ated the Body of the Lord, in so far hearts of the participants. Jesus as she never ceases, particularly in Christ is present in these scriptures the sacred liturgy, to partake of the a5 read and preached. He Is also pre bread of life and to offer it to the sent sacramentally in the preacher faithful from the one table of the who breaks the bread of the Word of Word of God and the Body of God to the people-present most Christ (21). 11 strongly when Jesus Christ domi nates the preacher's own life and To this we need to add a similar point found in the Constitution on the Sacred words (36)Y Liturgy: The document goes on to say: He (Christ) is present in his word Sometimes, alas, Christ's ministers since it is he himself who speaks fail to make this presence of Christ when the holy Scriptures are read in visible in their conduct. Our failures 12 the Church (7). contribute to Christ's apparent 14 As one reflects on this teaching on the absence (37). word of God in the liturgy one cannot When general surveys indicate that there help but question how much vigour is are three elements that make or break a being given to the life of the faithful in Sunday Eucharistic celebration, one of and through scripture. We are to be which is the homily, it certainly calls us to table of the nourished from one table, the pause and ponder. word of God and the Body of Christ. Christ is present offering an intensifying How Conscious is of life in his word. In order for the word to Participation? be effective it must be listened to attentively and with faith. What is Sacraments of Initiation happening in our liturgical celebrations In the post-synodal Apostolic Exhorta the word? during the proclamation of tion, Ecclesia in America, the Pope notes: Often many people are still entering the place of worship; distractions can be While dioceses in America have plentiful. In social events like stage plays, made undeniable progress in prepar symphonies, hockey games, one cannot ing people for the sacraments of take one's seat until there is a pause in the Christian initiation, the Synod event. The word of God is often not given Fathers nonetheless expressed regret equal respect. that "many receive them without adequate formation." In the case of Several years ago the Canadian Bishops the baptism of children, efforts to published a document entitled Jesus the Christian Life. The catechize the parents and godpar Christ, Centre of 15 document states: ents should not be spared (34) . In all liturgies the scriptures are read When one examines the nature, gravity, and preached in order to inspire and consequence of baptism, it is not too faith and worship in the minds and difficult to see how preparation for 11 Austin Rannery, O.P., General Editor, Vatican Council II, The Conciliar and Post Conciliar Documents, (Collegeville, MN: The Liturgical Press, 1975) 762. 12 ICEL 6. 13 Canadian Conference of Catholic Bishops (CCCB), jesus Christ, Centre of the Christian Ufe, (Ottawa: Concacan) 20. 14 CCCB 20. 15 Pope John Paul II, Post Synodal Apostolic Exhortation Ecclesia in America, (Vatican: Libreria Editrice Vaticano) 58. 8 • National Bulletin on Liturgy "To Impart an Ever-Increasing Vigour to the Christian Life of the Faithful" baptism needs to be imparted with "an externals and details rather than that ever-increasing vigour." which is of the essence of things. Eucharist Christian Marriage Frequently the Constitution of the Sacred To say that there exists a general malaise Liturgy and other Council documents call regarding the present status of marriage for the faithful to and family life would appear to be an self take part in the sacred service con evident statement. The need for a better scious of what they are doing, with preparation for the celebration of marriage devotion to full involvement ... by clearly remains a challenge. This is offering the immaculate Victim, not reflected in the frightening numbers of only through the hands of the priest, marriages ending in separation of one form but also with him, they should learn or other. Furthermore, often in the actual to offer themselves as well (48). 16 celebration of the marriage it would appear that much more attention is given What is to be noted is that the baptized, in to the ring-bearer and photographer than virtue of their priesthood, offer the to the God-witnessed covenant being immaculate Victim. A very valid and celebrated. necessary question is: How many persons are conscious of this? Many of us were Conclusion likely brought up with the understanding Now, 40 years after the Second Vatican that "Father said Mass and the rest of us Council, has the Council's desire that the received communion." It is difficult to liturgy "impart an ever-increasing vigour reconcile this with "offering the to the Christian life of the faithful" immaculate Victim, not only through the happened? Clearly, it has! Does the need hands of the priest, but also with him." Is remain for an ever greater imparting of an there not much more discussion around ever-increasing vigour to the Christian life the issue of posture-Should we stand or of the faithful? The answer is left to the should we kneel?-than there is around reader! the central issue of what it is we are really doing in the celebration of the eucharist? Questions for Reflection Again in the Constitution on the Sacred and Discussion Liturgy we are reminded that in the eucharist Christ entrusted "to his beloved 1. What difference has Vatican II made in Bride, the Church, a memorial of his your life? death and resurrection: a sacrament of 2. What further changes would impart an love, a sign of unity, a bond of charity, a ever-increasing vigour to your life? paschal banquet 'in which Christ is eaten, 3. What signs of ever-increasing vigour do the heart is filled with grace, and a pledge you see in your life? of future glory given to us"' (47). 17 We 4. What signs of ever-increasing vigour do have been entrusted with this awesome you see in the life of your parish? gift-a sacrament of love, a sign of unity, a 5. What are the barriers to a more bond of charity-and we are divided over vigorous life in your own life and in standing and kneeling! In his dialogue that of your parish? with the Pharisees one of Jesus' major 6. Is the liturgy helping or impeding concerns was their preoccupation with growth? How? III 16 ICEL 14. 17 ICEL 14. Volume 36 • Number 172 • 9 THIS SACRED COUNCIL DESIRES ... 11To Foster Whatever Can Promote Union among All Who Believe in Christ" Fred Graham n the opening paragraph of the founda affirming shared views of baptism in 1967. tional statement of the Second Vatican Presbyterian, Lutheran, United, Roman ICouncil, the Constitution on the Sacred Catholic and Anglican communions Liturgy, a highlight of this liturgical land agreed that the matter of baptism was mark runs: "to foster whatever can pro water, and that the enunciation was visible mote union among all who believe in use of water in the name of the Father, and Christ." After forty years of living under of the Son, and of the Holy Spirit. This has this mandate, what, if any, "sense of fostered a renewed sense of unity in Christ. union" has derived from liturgical renewal, Each January brings about the world-wide ecumenical sharing, and recent policy Week of Prayer for Christian Unity, developments? sponsored through the World Council of Conversation across Churches. Design and distribution of Denominational Lines resources on the theme selected is assigned in Canada to an ecumenical group that Take two single women in their late meets twice a year to coordinate resources seventies: one raised a "strict" Methodist, for bible study, preaching, and liturgical the other from a large Irish Roman celebrations. The ecumenical editorial Catholic family with deep faith roots. On group, chaired normally by a Roman Monday, checking in about their weekend, Catholic, works enthusiastically and they discover, and refresh, their common respectfully to accomplish the goal of help experience of the bible readings for the ing neighbourhood churches pray, study and weekend. These neighbours, formerly celebrate in a spirit of unity. One of the isolated in (even divided by) their religious active principles emerging from the litur worlds, extend their liturgical experience gical reform of 1962 was the approach to into their daily lives. The liturgical conver liturgies as communal, including use of the gence sponsored by the acceptance and vernacular. These two precepts have sup publication of the Constitution on the Sacred ported immeasurably the preparation and Liturgy has made it much more possible for realization of the ecumenical Week of those who believe in Christ to talk with Prayer. one another. In parish life, the resulting adjustments in It has become possible for juridical bodies worship habits have had a huge pastoral to talk with one another. In my own impact. In these forty years, interdenom United Church of Canada, we were able to inational marriages, families flung across join Roman Catholic and other leaders in the globe, and individuals opting to Dr. Fred Graham was Worship Officer of the United Church of Canada for 15 years, and is now professor of Church Music at Emmanuel College of Victoria University in the University of Toronto. He also serves as chair of the Consultation on Common Texts. In consultation with Rev. Dr. Sandra Beardsall, Saskatoon; Rev. Dr. Paul Gibson, Toronto; Dr. Frank Henderson, Edmonton; Rev. Dr. David Holeton, Prague, Czech Republic. 10 • National Bulletin on liturgy "To Foster Whatever Can Promote Union among All Who Believe ... " worship in chosen rather than in tradi texts. The successor group is known as the tional communities have become unexcep English Language Liturgical Consultation. tional; a revised sense of "the whole" of the In light of the evolution of the English Christian family has been at work through language, they took several years to agree the aim of seeking unity provided by the on translations for use in the liturgy: the Constitution on the Sacred Liturgy. Gloria, Creed, and an ecumenical Lord's Prayer (Our Father in heaven ... ) amongst A Word about "the Word" others. This body, though interdenomina Thanks to the reform of the lectionary and tional in membership, received significant the insistence that Word must be a part of leadership and technical support for many every liturgy (already a norm--even exag years from ICEL, the International Com gerated in its proportions-in Reformed mission on English in the Liturgy, based in worship) there are further commonalities Washington, as an agency of Roman to be celebrated. The liturgical, theolog Catholic liturgical text preparation. ical, and pastoral platform of excellence supplied by the Ordo Lectionum Missae Year of Grace (1969) ignited a group of liturgical theolo Once Roman Catholics had shared the gians in North America (Consultation on shape of their finely-crafted lectionary with Common Texts) to prepare a variation of all Christian groups, and those groups had that schema in the Common Lectionary re-discovered the power of the Christian ( 1983) and the Revised Common Lectionary Year, long a fixture in the timing of faith ( 1992 ). As the Consultation struggled with expressions of Roman Catholics, other the design and contents of the refinements, benefits accrued. As congregations traced the members were in constant dialogue in sequence the birth, ministry, death and with Roman Catholic liturgical scholars, resurrection of]esus of Nazareth, the gift of this offshoot of who joined in reflecting on narrative theology began to take root even respect for the original and who deepened in "un-liturgical" groups of Christians. the important prime source. Within a few years, liturgical theology Many church leaders have united in their became a discipline and a practised art praise for and use of readings as suggested across denominational lines. Reference in the Ordo Lectionum or one of the lec points were often highlighted in Catholic tionaries. Whereas many Protestant practices or documents such as the preachers formerly selected a "thematic" Constitution on the Sacred Liturgy. Such text (often from a restricted and influences have resulted in shifts in "favourite" list of Bible passages) the liturgical and sacramental theology in freshly broadened base of scriptures denominations yearning for excellence and galvanized students of homiletics into breadth in theology and liturgical practice. action and deepened the attention given to the art of preaching. Such innovations How Has the Liturgical have affected all partners in the ecumeni Renewal Addressed the cal forum. Again, unexpected but bene Goal of Unity? ficial conversations across denominational lines came into play, and researchers, In Music preachers, and scholars became aware of The community that sings together is common struggles in exegesis and sermon prone to pray together. No longer the hall delivery beyond their own tradition. mark of only the Mass, musical liturgy has become a norm in many quarters. Across Praying with One Voice denominations, psalms are being sung A worldwide forum initially called the where they were previously said or ignored; International Consultation on English the Ordinary of the Eucharistic Rite is sung Texts (ICET) began to work on common increasingly. Many such innovations could English translations of the basic liturgical hardly be called new by Roman Catholics, Volume 36 • Number 172 • 11 "To Foster Whatever Can Promote Union among All Who Believe ... " but their models inspired other traditions The Ongoing Dialogue to emulate the practices. The United Church of Canada and the ---- Hymns of the 19th century (often sung Roman- Cathoiic Church have recently slowly and without engagement) have enjoyed a very fruitful conversation on the been influenced by the energy and inner matter of Trinitarian language, a conversa beat in music of contemporary composers tion which now overflows helpfully into and text-writers seen in the wake of the discussion of the areas of ecclesial identity Vatican reforms. In the English-speaking and sinfulness. The United Church sector, we have experienced since 1965 representative in the Roman Catholic one of the greatest outpourings of hymns United Church Dialogue found that her hearing of the Trinitarian formula was ever witnessed, and new hymn collections clarified. Whereas many Reformed have been sponsored by Catholic, oriented persons interpret its use as simple Anglican, Presbyterian, and United bodies, "adherence to a traditional formula" it is soon to be followed by the Lutherans. The heard elsewhere as connected to the contents of such collections hold much "immanence" of the Holy Three. During more in common than might be first the debates it was also realized that printed assumed. This is another visible sign of a words bear historical and current freight, congruence in "theology of the people" as and everyone would like to retain the they act liturgically, uniting their voices. power of traditional theology while improving the level of understanding In Mission through use of accessible language. The In an ecumenical sense, denominations are fruits of the efforts of this interdenom still learning that the work of the kingdom inational dialogue may be seen on the is not finished at the end of the liturgy. United Church website www.united Many worshippers are increasingly mindful church.ca/ucc/pdf/iwn.pdf entitled "In of the need for fruits of the spirit engaged Whose Name?" in worship to be lived out and realized in daily life. This is an important concept of Most of the people I know-academics, the Church growth movement in the USA clergy, lay worshippers, musicians-are (and to some extent in Canada.) It is no excited about the outflow from Constitution on the Sacred Liturgy and the ecumenical longer strange for worshippers to agree to openness. Often, though, the Roman meet folks from several area churches as Catholics in the conversation, being a they all do the mission of the local Food large dominant group, fail to grasp imme Bank, for example. diately that conversion of habit or attitude Acting Locally might also be required of them. This is particularly true in conversations with At the local level, there are many regional judicatories (such as my own examples of excellent work based on the United Church of Canada) that make "search for unity." In Saskatoon, a decisions in a group process, often region suburban United Church has entered a ally. An atmosphere of doubt often invades covenant with the Roman Catholic a discussion as to who stands behind a church nearby. These groups study the theological statement when it comes from scriptures together, plan occasional joint an ever-changing group, especially in worship events, and are committed to ecclesial bodies where committee members listening to and learning about each other. receive a three-year appointment. The These experiences and fresh under rotation of accountability in Protestant standings prove beneficial in society, where circles comes under scrutiny in light of the people encounter "the other" in academic weightiness of a theological statement from settings, marriage arrangements, and in the a single source as historical as the magis course of social justice and outreach work. terium of Rome. On the other hand, some 12 • National Bulletin on Liturgy "To Foster Whatever Can Promote Union among All Who Believe ... " denominations, including the United indications that promoting unity through Church, may feel increasingly isolated in broadening and inclusivity does not seem ecumenical settings when discussions tum to be a priority any longer. to honouring the history of liturgy or the application of liturgical norms developed Liturgiam Authenticam over centuries, norms that are possibly In May, 2001, the document Liturgiam taken for granted in ecclesial bodies such as Authenticam published by Rome rejected the Roman Catholic Church. many guidelines that were clearly enun ciated or implied by the Constitution on the Where Are the Barriers? Sacred Liturgy. In place of flexibility and Eucharist and Church inculturation, the new document insists As mentioned above, there is the perennial upon greater uniformity and a more and difficult conversation on issues relating traditional approach in liturgical texts, to authority. Those who have acted on avoiding "wording or styles that the their conviction that there is one body, one Catholic faithful would confuse with the Lord have already dared to gather "in unity manner of speech of non-Catholic ecclesial ...." The with brethren" at one table. Many have communities or of other religions chosen to act out rather than speak their universal response in ecumenical circles is belief that matters of faith need not be that this approach flatly contradicts the four defined by a specific or an historic author helpful "search for unity" announced Such ity. They have asked, in a manner of speak decades earlier by the Constitution. three ing, whether Church derives from the pronouncements tend to undermine decades of work by agencies such as the encounter with the Saviour at the Holy English Language Liturgical Consultation Table, or whether Church derives from texts such as parameters stated (often by Church author and their aim to share revised "Our Father in heaven" with all Christians. ities) prior to the gathering of the assembly. By summer, 2001, ICEL (see above) The "promotion of unity" seems to have announced its withdrawal from all given permission for some to ask whether ecumenical cooperation. This has been felt the Church is established for the holy as a severe loss to international liturgical communion and therefore the arbiter of inspiration and collegiality. who participates, or whether the eucharist The appearance of this document presents precedes the Church, hence providing it a major barrier. In an interview for the with both the locus of its orders and the Reporter (Rome, March central moment for articulating faith. National Catholic 2202), Rev. Dr. David Holeton, noted Loss of Momentum Canadian Anglican writer and professor of liturgics, termed it a "disabling blow". "It In addition, one finds a growing divergence felt as if a process I have been engaged in of conservative and liberal theologians. my entire adult life was coming to a halt." This trend is visible within denominations He added that the importance and value as well as between denominations and is placed on a common lectionary, resulting contrary to the spirit of the Constitution on from Vatican II initiatives, cannot be the Sacred Liturgy. Several observers have overstated. In the arena of public worship, noted that the first fifteen years (a theo some traditions such as the Anglican have retical phase one) included the reintro been able to make the journey from archaic duction of traditions of excellence from the to modem forms of worship much more past, and succeeding phases (probably easily because of the liturgical reforms occurring about now!) were likely to modelled by the Roman Catholic Church. include many facets of inculturation, as well as engagement with feminist and Rev. Dr. Horace T. Allen, Jr., a committed other theologies. Recent statements from American ecumenist, Presbyterian minis Rome, however, have been interpreted as ter and professor of worship at Boston Volume 36 • Number 172 • 13 "To Foster Whatever Can Promote Union among All Who Believe ... " University, felt Iiturgiam Authenticam was a Whereas there has been a highly beneficial deliberate attempt to "repeal the Second re-examination of the importance and Vatican Council's decisions relating to ·rhe meaning ·of ChFistian initial'ion for the language of liturgy." He cites its clear entire Christian flock following the directive that no liturgical texts are to be appearance of the Rite of Christian Initiation created in "vernacular" languages. This of Adults, the Roman authorities recently suggests word-for-word translation from offered the wisdom that only some (superior) Latin originals, ignoring what is traditions admit young, old, male, female known in biblical and liturgical translation to full membership privileges, including as "dynamic equivalence." The matter of roles in the celebration of the divine generic language also insinuates itself, liturgy. This retrenchment will need since English makes no use of the neuter. prayerful understanding and possible The Roman document sets "classical bridge-building. language" as the standard- one that With prayer and hymn composition at an remains undefined: Elizabethan? Turn of all-time high in the English-speaking the century?It seems ironic, in that Roman world-using phrases and vocabulary Catholic liturgical reforms since Vatican II immediately accessible by the average per have inspired a host of language reno son speaking that language-it is difficult vations in partner churches. As a bible to hear that some of those "vernacular" quoting scholar, Professor Allen also efforts stand to fall short of requirements expresses alarm at the suggestion of one set up by persons far removed from the "approved translation" of the bible. In an evolving language practices in South age of globalization, this seems "at least Africa, Australia, the United States or misguided, if not wrongheaded."1 Canada. Work will be needed to clarify Perhaps the highest barriers erected in that certain Latin phrases no longer carry May, 2001 were the dismissive references meaning, even when translated, in the to "Protestant ecclesial communities" and Inuit languages, to say nothing of English their representatives. The Anglican or French. observer noted his mild amusement at the The aim to promote unity, stated four worry about the document's suggestion of decades ago, has brought most of the "Protestantization" when in his own Christian world closer to the prayer of sphere, concerns are raised about "Roman Christ: That all may be one. It is devoutly ization." Dr. Holeton hopes that worst-case to be hoped that deeper liturgical inter scenarios will not result, and that damage action, which happens already in many to the unity of the churches will be limited. parish settings, and agreements to explore Q: What further work is unity of intent will overcome whatever needed? fears exist, so that original aims of the Constitution on the Sacred Liturgy will be A: Address the setbacks increasingly realized. Given these recent developments and the changes in guidelines, it is difficult to know May this be our prayer, as we strive to be whether encouraging "all that promotes" Christ to one another, united by the Spirit unity is a widely shared vision any longer. in faith in the one Lord, Jesus Christ. Whereas many Roman Catholics and most Questions for Reflection ecumenical observers thought that litur gical expressions were beginning to flow in and Discussion a life-giving way between denominations, 1. What has been your experience of the newest documents advocate strongly ecumenical worship? for individual and restricted identity for 2. What has been your experience of Roman Catholics. other ecumenical endeavours? III National Catholic Reporter June 29, 2001 14 • National Bulletin on Liturgy THIS SACRED COUNCIL DESIRES ... ''To Strengthen Whatever Can Help to Call the Whole of Humanity into the Household of the Church" Adele Bolduc In My Experience than what met the eye. Parish priests and missionaries alike all said that lives were San Juan de Miraflores, September 1972 being transformed; God was communicat ing with God's own people in their mother My first day in the suburbs of Lima, Peru. tongue. Men and women were encouraged Early morning mass. First contact with the to express their faith in their own ways. Peruvian people after a brief ride on a city bus. The participation is vibrant; voices As days and weeks passed in my new unite to praise God, to respond to ritual Peruvian environment, I became increas dialogues. A woman reads a passage from ingly aware that with the adaptation of one of Paul's letters; "alleluias" soar in this Catholic liturgy into the vernacular came small chapel at the heart of an overpopu a new desire in "ordinary participants" to lated area of the capital. Thus went my better know the word of God. Small initial exposure to a liturgy in this land of groups of eager faithful clustered every adoption. week to reflect on Sunday readings. People Seven days before touching ground at got together in order to grow in their faith Callao airport in the middle of the and to let gospel values transform them. previous night, I had left Quebec City and They had encountered Jesus Christ; the spent a few days with friends at La Plaine Holy Spirit was at work in hearts and lives. du Nord, in northwest Haiti. While there, The urgent desire to be transformed by I took part in a Sunday eucharist that God's power and gifts inhabited young and lasted over two hours: vibrant procession old alike. Volunteers to share in the to the altar; spontaneous dancing for joy; preparation of liturgies were numerous. guitars and drums sounding; readings, The desire to become personally part of songs, prayers in Creole. Every person in parish life was on the rise. that remote church was celebrating! After almost four years in the suburbs of Except for the tourist that I was, every Peru (Mariano Melgar and Comas), I child and adult understood what was returned to Canada where I was privileged being said! As for myself, I was carried by to live in a Cree Native community, north this inculturated expression of faith. of Edmonton. My stay there was from Within a short week, I had experienced April1976 to July 1980. Here again, locals first-hand the openings made by were actively involved not only in the Sacrosanctum ConciUum (Latin title of the celebration of liturgies, but also in their Constitution on the Sacred Liturgy). This preparation. The increased familiarity transformation would prove to be deeper with the mass transformed the individual Adele Bolduc is the director of the Office for the Evangelization of Peoples of the Canadian Conference of CatlwUc Bishops. Volume 36 • Number 172 • 15 "To Strengthen Whatever Can Help to Call the Whole of Humanity ... " and communal participation in other When asked to contribute to the present aspects of parish life. Church-related issue of National Bulletin on Uturgy, I was topics were no longer the concern of given art opportunity to reflect on this. In priests and sisters alone. retrospect, I strongly believe the liturgical renewal brought about by the Second Cree-l In both cultures--Peruvian and Vatican Council was welcomed within discovery of witnessed and took part in the Catholic communities worldwide. Some liturgy as a means of letting oneself be would even say it was long overdue. The transformed by the sacraments of our proclamation of the Constitution of the common Catholic faith. Between 1972 Sacred Uturgy was made by bishops of and 1980, sincere efforts were indisputably every culture who had seen the need to made to reach people on their own adapt the expression of faith in their linguistic and cultural territory. Adapta people's own ways. Guided by the Holy tions and translations were not imposed Spirit, bishops had declared that this "from above." They originated within the orientation was a true expression of God's local practising baptized who had also will for his Church on earth. received the Holy Spirit. All this newness occurred because the Fathers of the Through the guidance of their diocesan Council had proclaimed: "This Sacred bishop, local pastors were strongly Council . . . desires to impart an ever encouraged to involve lay faithful into the increasing vigour to the Christian lives of preparation and celebration of liturgy. the faithful ... to strengthen whatever can Great efforts were made to train local help to call the whole of humanity into leaders. The more people were engaged the household of the Church" (Constitu personally, the more they experienced the tion of the Uturgy, 1 ). People were drawn to Church as being their own, and the more the Church. New life was happening. they wimessed in their daily lives the richness of their faith, the support of Fast forward ... gospel values in their existence. It would September 1999 be impossible to assess how many lives had not travelled to Lima since my were changed because of one's personal departure in February 1976, and my return relationship with Christ, frequent to Comas was extremely pleasant. celebration of the eucharist, and assiduous Although I only stayed for three days, I reading of scripture. was able to reconnect with old acquain Another recollection comes to mind. The tances and attend mass at the parish call to leave Comas and return to Canada church. I was stunned! People were and eventually to settle in Saddle Lake, singing the same hymns as when I left! Alberta, came on a Friday. I was expected Had there not been any changes over the to be on the next Tuesday's flight back years? Unfortunately, I did not have the home. As you may guess, once I had opportunity to talk with the local priest, purchased a plane ticket, the bidding of and therefore I cannot say if involvement farewell to the many I lived and worked in parish life and/or liturgy was modified with had to be somewhat rushed. For a over the last quarter of a century. I can number of months I had been doing only affirm that from an outside observer's pastoral work in one area of the parish and point of view, it seemed that lay participa during that time I had accompanied a tion was not as lively as in former years. weekly bible study group. I owed it to them Many factors could explain this, and I can to briefly explain what my new environ only state a perception: the initial energy ment in western Canada would be. All was no longer apparent. were sad about this abrupt departure, but one participant, senora Victoria, spoke on What Happened? behalf of all: "Adela, we would love to An Energetic Welcome keep you with us; we still need you. But we 16 • National Bulletin on Liturgy "To Strengthen Whatever Can Help to Call the Whole of Humanity ... " are happy to know that where you are ments found their expression in con going, brothers and sisters will have an temporary ways. In a word, change was not opportunity to learn more about the word sought for its own sake, but for the sake of of God. Our prayer and affection are with better understanding. When one you." You can well imagine what effect understands the symbols, the mystery can this simple statement had on me. After be glimpsed at. When rites are meaning twenty-seven years, I still hear those words less, people hardly feel the need for . . . and taste the dozen oranges the group sacraments. Is it not the purpose of gave me as a parting gift. sacraments to bring one closer to God, to further one's relationship with Christ? Would these words and thoughts have been possible before the liturgical renewal? Liturgical renewal required steadfastness Of course, I cannot say. What I can say is on the part of pastors. In some instances, that here was an illiterate woman who not episcopal conferences approved of truly only had a deep faith, but who also had a locally adapted rites. One may refer to the sense of sharing with Catholics in other Rite zai'rois, where elements of the parts of the world, a sense of a common, eucharistic celebration follow an ordo universal missionary vocation. better attuned to the cultural patterns of Cultural Adaptation African peoples. Other countries have also experienced local adaptations where years following the long awaited In the venerable cultural traditions are included liturgical renewal, the desire to adapt and in rituals. However, I do not believe this to discover new forms of ritual expression profound work has been commonplace. was appreciable. The faithful were full of enthusiasm, since they were given the The years following publication of the opportunity to take an active part in the Constitution on the Sacred Liturgy were visible life of the Church. Bishops and dedicated to experimentation. Even with parish priests were fulfilling a new pastoral the best of intentions, some experiences role: that of accompanying and overseeing were less productive than others. New local inspiration and adaptations. This ideas sometimes expressed more a mode du was not an easy task, for one could not jour than a true reflection of the living refer to previous experiences. They could faith of Catholics. Eventually, after a fair rightfully put their trust in the Spirit at period of trials and errors, bishops decided work, but not every new idea came collegially what was appropriate for their directly from heaven! local Church. As a rule, most pastors were courageous; it Creative fidelity is never easy to practice. takes courage to move into the unknown. Ideally, the quest for liturgy to remain They monitored closely every suggestion meaningful in the life of all the faithful made. They watched how local initiatives should be continuous. In fact, it is less in adapting traditional rites were to be put demanding to adopt a pattern, settle in, into practice. Errors were abundant, but and not be attentive to evolution. readily corrected. Opinions were shared; Essentially, liturgical celebrations foster an points of view were seriously debated. One ambiance where faithful encounter their person alone could not rightfully be the God in beauty. Hymns, music, paintings, interpreter of a cultural tradition; mem and liturgical gestures express an incarnate bers of communities entered into dialogue. sense of dignity and spiritual comfort con Pastors had to constantly have one eye set ducive to this personal contact with one's on age-old Church liturgical tradition and Creator and Saviour. In my travels in the other on efforts deployed to start new different countries, I was given the invalu tradition, or to witness to a living able privilege of experiencing liturgies tradition. The challenge envisaged was to celebrated in diverse environments and ensure that essential elements of sacra- languages: India, Philippines, Bolivia, Volume 36 • Number 172 • 17 "To Strengthen Whatever Can Help to Call the Whole of Humanity ... " Argentina, Papua New Guinea, both in from North and South America. The city contexts and removed parishes. Each session opened with eucharist, and from time, although everything was new.. to me, the chapel we went in. procession with the I was drawn into the prayerful celebration. blessed sacrament to the place where the Mass, especially, was the same as the one sessions were to be held. This moving in Ottawa. But oh so different! It is always opening ceremony was presided over by a fascinating for me to discover how lan bishop; the manner of praying and the guages express universal beliefs. Who can symbols used were those of local say one way is better or superior to the Amerindian cultures. next? The reader has by now discovered that I In 1997, I travelled to Asia. The seven am always impressed by different cultures. days spent in Papua New Guinea were I am the more so when given the oppor extremely enriching for me. There, I tunity to find how Catholics express their encountered people who were profoundly faith. The multi-faceted expression of committed to the Church, to the faith. common beliefs remind us that God Most of my stay was in Kiunga (diocese of incarnate dwells among all his children. Daru-Kiunga), and for the weekend Our Creator took the risk of making celebration I travelled over four hours individuals different, of making peoples with Bishop Gilles Cote, S.M.M. to a different. There are hundreds of languages, mining town, Tabubil. What a celebra thousands of local traditions, millions of tion! When we arrived in town, Bishop communities. Who can say that one is Cote told me that mass would be at 7:30 better than the other? Numbers do play a p.m. that Saturday evening, "but people role and traditions are not 'born on a like to gather at 6:00 p.m. They take the whim.' By definition, they reflect the lead for that first part of their celebration." experience of a people, of a natural com After an early supper, I went to church. It munity. They live and grow, but not nece was already filled with people and lay ssarily on a daily basis, and most certainly leaders were inviting the community to not on one or a few people's command. prayer. For almost one hour and a half, we prayed the fifteen decades of the Rosary; In my experience, the Second Vatican these were separated by short Scripture Council opened doors wide, and gusts of readings, hymns, and spontaneous prayer. the Spirit reached the confines of the It was obvious that the faithful were happy Church. The invitation to listen to the to be there, because the fair-sized church Spirit's inspiration stimulated and upraised was filled. After that preparation, Bishop all the faithful. Lay people who had never Cote came in and mass started. The received the opportunity to experiment spirited liturgy was genuinely a com with rituals in a manner close to their own munity event. I was left with the impre culture were permitted to express their ssion that this expression of spiritual life faith in their own way. Energies were was normal for the community. I suspect expended to express beautifully the that this particular sign of faith could sacraments of Christ. Numerous people hardly be reproduced in another cultural perceived that they were fulfilling their environment. On the other hand, other baptismal commitment. Many engaged in cultural ways would probably not touch the works of their Church. Celebrations the Papuan with the same intensity. were understood not solely by a few initiates. God reached each and every one In November 2001, I attended a meeting of his children. in Guatemala City. The purpose of the meeting was to prepare a forthcoming The Onset of Lethargy continental mission congress (CAM 2). After a number of years of intense adapta The three hundred delegates came mostly tion in the vernacular, the old sin of sloth from Central America, but many came has shown its head. Courage to continue 18 • National Bulletin on liturgy "To Strengthen Whatever Can Help to Call the Whole of Humanity ... " this demanding task of adaptation • courage to listen to the voice of the diminished. Under the guise of "keeping Spirit present in believers, tradition," some are tempted to rest. This • resolution to discern what comes from human reaction is quite normal, and some the Spirit - even if it jostles securities, have fallen into temptation. Lack of • fortitude to encourage living liturgies. courage may also play a role in lethargy. Men and women were created to be creators; creative fidelity is the best way to It would be naive to impart responsibility be faithful. to one single cause. It would also be absurd to see one particular reason for success. As Questions for Reflection in all of life, there are ups and downs. and Discussion Inspiration is not always present on request. Talents are not equally shared 1. What are your personal recollections of among all. This is real life. But, there is a the first changes in the liturgy during but ... the 1960's and 70's? 2. How well do you think the liturgy has All humans have in common the desire to been adapted for the cultural milieu in surround themselves in beauty. All share which you worship? the impetus of an inner life, of a spiritual 3. What is your experience of liturgy in a life. When this life is the one of Jesus culture other than your own? Christ spread in all baptized, the 4. What aspects of our liturgy are attract "impetus" is the life of the Holy Spirit. ing unbaptized people to the Church? The Spirit present in God's people guides 5. What else is helping to call the whole God's people. If"beauty is in the eye of the of humanity into the household of the beholder," I suspect that the Lord of all Church? who looks lovingly on each of his children 6. What is obscuring this call? sees beauty when his own praise him. 7. What aspects of our liturgy are prob lematic for people coming to us from The Work Ahead various cultural traditions? What further work is needed today to 8. Do you see any symptoms of lethargy in continue the inspiration of Sacrosanctum the preparation and celebration of the Concilium? One might identify a few: liturgy in your community? [I] • TO ACCOMPLISH SO GREAT A WORK ... 11Christ Was Sent by the Father" Foundations It would be difficult to overestimate the Paragraphs five and six of the Constitution importance of this teaching. It has been on the Sacred Liturgy present the funda a long, long time since the paschal mystery mental theological note that underlies the of Christ has been put forward as the heart entire liturgical reform, namely that the and centre of Christian life and celebra liturgy is the celebration of the paschal tion, but its "recovery" by the Council mystery. has opened the door to a fresh and Volume 36 • Number 172 • 19 "Christ Was Sent by the Father" exciting way to understand who we are as each celebration there is an out Church. pouring of the Holy Spirit that makes the unique mystery present The Paschal Mystery (1104). "paschal" is derived from the The word The Council's teaching on the liturgy as "Pasch," which is an archaic name noun the celebration of the paschal mystery for "Passover." Thus the paschal mystery came as a surprise to many theologians of Christ can be described as the passage of working in other categories of thought Jesus back to God-a passage that and to many Catholics at large. Yet the embraces Jesus' obedient death, resurrec liturgy itself has always made this truth tion, and ascension into glory at the right quite clear. For example, the eucharistic hand of the Father. This passage or prayer proclaims, "Father, we celebrate the passover of Jesus is called "mystery" memory of Christ, your Son. We, your because it has to do with a plan for our people and your ministers, recall his salvation, once hidden in the mind of passion, his resurrection from the dead, God, but now revealed and achieved in and his ascension into glory" (EP I). And time. the preface of Lent I reads, "Each year you It is this passage that is the focal point of give us this joyful season when we prepare the whole of salvation history. In the to celebrate the paschal mystery with fullness of time, God sent his only Son, mind and heart renewed." born of a woman, to reconcile the world to himself. In his obedient death, resurrec Out of Focus tion and ascension, Jesus leads the whole In the course of the Middle Ages, the of humankind back to God. Church lost its focus on the paschal mystery of Christ as the central event of The Liturgy its life and celebration. The liturgy did Since the paschal mystery of Christ is the continue to profess a paschal faith, but essential event that marks the reconcilia when the style of celebration put tion of the world with God, the question meaningful participation out of reach, the remains: How do we, the people of the people turned to popular devotions to world, become one with Christ in his nourish their spiritual lives. passage to the Father? These devotions emphasized the earthly It is at this point that the Council's princi life of Jesus, especially his suffering and pal statement in paragraphs five and six death on the cross. This change in focus is comes into play: the liturgy is precisely the readily traced in the artistic treatment of celebration of the paschal mystery. The the cross. The traditional jewelled cross sacraments (and above all the eucharist) (with jewels marking the wounds) and are those events that make the passover of later the cross bearing the image of Christ Christ so present that we are drawn into the King gave witness to the paschal that passage and make it our own. The mystery, which issued in the triumph and sacraments are, therefore, events of glory of the Lord. But from the eleventh salvation in the life of the world. century on, these crosses gradually gave The Catechism of the Catholic Church way to the crucifix, with its unique focus makes the following observation: on the painful death of Christ on the cross. Eventually, the crucifix made its way Christian liturgy not only recalls the into the liturgical celebration itself. events that saved us but actualizes them, makes them present. The When the liturgy is approached from the Paschal mystery of Christ is cele singular perspective of the passion and brated, not repeated. It is the cele death of Christ the mood and tone of the brations that are repeated, and in celebration changes dramatically, and a 20 • National Bulletin on Liturgy "Christ Was Sent by the Father" kind of sober silence takes over. In fact, forced to travel to another parish, if there however, if the liturgy is not suffused with is one nearby, in search of a celebration paschal joy it can hardly be called a that meets their new-found expectations celebration at all. Even more to the point, and needs. Surely these parishioners have if the participants fail to recognize the a right to a genuine celebration. liturgy as the celebration of the paschal mystery they will likewise no longer see Embracing the Paschal the liturgy as the celebration of their Mystery salvation. What is needed at this time is, above all, enthusiastic leadership on the part of Recovering Our Focus parish priests. It is they who bear the first There can be no doubt that the "new responsibility for instructing the commu mass" has been received with genuine nity of faith. And if the Church's teaching enthusiasm by the vast majority of on the liturgy as the celebration of the Catholics in our country and beyond. The paschal mystery-and on its implications opportunity for a joyful liturgy and for full, for liturgical celebration-are not reach conscious, and active participation has ing the people, then we must first look been embraced as a breath of fresh air here. blowing through the celebration. Of course, parish priests can only give At the same time, there is a growing and what they have themselves received. And troubling sense of frustration over the the theological education and liturgical actual quality of parish celebrations. inculturation of older priests no doubt There has been little effective teaching on bypassed the paschal mystery of Jesus the liturgy as the celebration of the Christ. One can understand why many of paschal mystery, and communities are left them, at least without further study, would struggling over whether they should bring be less than enthusiastic about expressions a sober or joyful face to their Sunday of paschal joy or even the full and active liturgies. participation of the whole assembly in what they had come to know as "their" In so many cases there has been little or no celebration. This despite the fact that the effort to encourage participation, even Catechism of the Catholic Church is at pains though the Constitution calls this par to point out that "It is the whole ticipation "indispensable" and charges community, the Body of Christ united with pastors to "zealously strive in all their its Head, that celebrates" ( 1140; emphasis pastoral work to achieve such participa belongs to text). tion by means of the necessary instruc tion" (14). (The reason that this What is more perplexing and worrisome is participation is "indispensable" is quite the anecdotal evidence indicating that simply that we must reach out to the even some newly-ordained priests are invitation of the risen Lord and make the unenthusiastic about-indeed inimical paschal mystery our own.) to-the liturgical reform set forth by the Second Vatican Council. This even The result is that far too many people though the Constitution mandated a new continue to mumble prayers and responses regimen of liturgical studies in seminaries or do not participate vocally at all. Too (Constitution on the Sacred Uturgy, 16). many choirs continue to perform as for an audience and pay little attention to Part of the failure to introduce this new supporting the assembly in its song. Above regimen in seminaries can be attributed to all, however, many Catholics who are differences of opinion among the Roman enthusiastic about the new liturgy are congregations regarding the text of a faced with celebrations that lack the joy of follow-up document to paragraph sixteen a paschal feast. They find themselves of the Constitution. The whole matter is Volume 36 • Number 172 • 21 "Christ Was Sent by the Father" detailed in The Refonn of the Liturgy lay hold of this cause and make it their 1948-1975 (Bugnini, 1990, 859-869). In own. Nothing less will do. ·bPief, suee~ssive clraft:s J:'lfe)3aFecl--by ·!'he . ·-~--·..-- - .,. _..,.,...... _. ___ Congregation for Seminaries and then by Questions for Reflection the Congregation for Catholic Education and Discussion failed adequately to reflect the mind of the 1. Is there anything in this article that conciliar document. And when an surprises or excites you? instruction on liturgical formation in 2. What signs of joy do you see in your seminaries was finally issued by the parish Sunday celebrations? Congregation for Catholic Education 3. How does parish Sunday liturgy (June 3, 1969) it was viewed by the balance death and resurrection to Congregation for the Sacraments and proclaim the entire mystery of Christ? Divine Worship as falling well short of the 4. Does music proclaim a Christ now mark. risen and glorified or do the songs focus All of this being said, it remains true that on moments in the earthly life of the success of the liturgical renewal, Christ? rooted in the Council's teaching that the 5. How would you assess the general level liturgy is the celebration of the paschal of energy the assembly ~ts into mystery, can be assured only if the bishop participation in the liturgy! l!J and the parish priests of the local Church • TO ACCOMPLISH SO GREAT A WORK ... 11Christ is Always Present in His Church" Martin Moser Present How? Christ is present: in the presider of the eucharistic liturgy; especially in the form A key teaching of the Second Vatican of the eucharistic bread and wine, the Council concerns the various modes or sacramental body and blood of Christ; in forms of Christ's personal presence in the the sacraments; in the proclamation of the liturgy. Articles 5-8 of the Constitution on word; and in the assembled community, the Sacred Liturgy (1963) present a the Church. theology of liturgy from the viewpoint of salvation history. 1 In article 7, the Council Although this way of speaking sounded speaks about the various ways in which new at the time, Pope Pius XII had already There is a more detailed and better presentation of the theology of liturgy in the Catechism of the Catholic Church, 107~1158. Martin Moser, o.m.i., teaches liturgy and systematic theology at Neurman Theological College in Edmonton, AB. 22 • National Bulletin on liturgy "Christ is Always Present in His Church" written about the presence of Christ in the grace in the world and in people. The liturgy in his encyclical on the liturgy in Trinity is the foundation of Christian life. 194 7 .z There he mentioned the presence God as Father is the source of all life and of Christ in the minister of the eucharist, being. He sent his Son into the world to in the sacramental form of bread and wine, share in life with all people. The paschal in the sacraments and in the gathered mystery, the death and resurrection of community. Vatican II added the presence Jesus Christ and gift of the Holy Spirit, is of Christ in the word, which has been the centre of salvation that is celebrated traditional since the patristic period and and experienced in the liturgy. which was highlighted by the Protestant When we speak of God's grace, we mean reformers. God's life and power and presence. This important teaching about the various Uncreated grace is the life of the Trinity in modes of Christ's presence in the liturgy itself, revealed and communicated in and in the Church has been repeated in history through Jesus Christ and the Holy different ways in subsequent Church Spirit. Created grace is the spiritual effect documents. In his encyclical on the that God's presence has on people. We eucharist in 1965, Pope Paul VI mentions believe in the indwelling of the Trinity in other ways in which Christ is present in the believer. Through God's grace we are the Church: in the gathered community at justified; that is, we are transformed and prayer, in works of mercy, in preaching the healed by the power of the Holy Spirit word of God, in the exercise of authority in the believer. Paul writes in Romans in the Church, in each member of the 5.1-2, 5: Church, in the celebration of the eucharist Therefore, since we are justified by and other sacraments, and in the sacra faith, we have peace with God mental form of bread and wine in the through our Lord Jesus Christ, eucharist.3 Christ's presence goes beyond through whom we have obtained the liturgy to include other ministries in access to this grace in which we the Church as well as the presence of stand; and we boast in our hope of Christ in each believer. In relation to the sharing the glory of God. . . . God's eucharist, the Pope says: "This presence is love has been poured into our hearts called the real presence not to exclude the through the Holy Spirit that has other kinds as though they were not real, been given to us. but because it is real par excellence, since Created grace is the life and power of God it is substantial, in the sense that Christ in the believer who responds to God's whole and entire, God and man, becomes revelation, promise and love through present."4 faith, hope, love, and freedom, which The Mystery of are gifts of God's grace. The Holy Spirit God's Grace empowers us to respond to God. (The best parallels in human experience are Before we consider the various modes of friendship and love.) There is a personal Christ's presence in the liturgy\ it is useful relationship between God and the to reflect briefly on the mystery of God's believer. The circle of personal presence 2 Encyclical Mediator Dei, 19. 3 Encyclical Mysterium Fidei, 35-39. See also Congregation of Rites, Instruction on the Worship of the Eucharistic Mystery, 1967, 9; Catechism of the Catholic Church, 1373-74. 4 Mysterium Fidei, 39. 5 Studies on the presence of Christ in the liturgy: L. Boeve and L. Leijssen eds., Sacramental Presence in a Postmodem Context (Louvain: Peeters, 2001); Peter Fink, "Perceiving the Presence of Christ", Worship 58 (1984) 17-28; Edward Kilmartin, Christian Liturgy (Kansas City: Sheed and Ward, 1988) 303-355; Karl Rahner, "The Presence of the Lord in the Christian Community at Worship", in Theological lnvestigatians (London: Darton, Longman and Todd, 1973) Vol. 13, 71-83. Volume 36 • Number 172 • 23 "Christ is Always Present in His Church" and relationship is complete when the connection between life and liturgy, since presence of the Lord and the Spirit is Christian life begins with the sacraments offered and is received by the believer and of inidation-baptism, confirmation and when the believer responds to God eucharist-and our relationship with God through faith, hope, and love. is deepened and renewed through the eucharist and the other sacraments. Grace and Presence In article 7 of the Constitution6 we read The notion of personal presence always that the liturgy is "an exercise of the includes the reception of that presence by priestly office of Jesus Christ" which is another person in space and time, and the performed by the Church as the body of the active response of the other to Christ, together with Christ, the head of initiative of the first one. In our human the body. Thus the liturgy is an action of experience we can see that the mutual the Church that surpasses all others. presence of two people has degrees of intensity of presence according to the The Epistle to the Hebrews is the only revelation and response, love and commit New Testament writing that speaks about ment between the two people. The same is the priesthood of Christ. Christ is the high true for the presence of Christ and the priest, the perfect mediator between God Holy Spirit in the experience of grace. and humanity. Since he is both human Created grace, a divine gift, is experienced and divine, he is both a source of salvation at the centre of the person as the grace of and a compassionate priest (Hebrews justification and conversion that results in 1.1-4; 2.5-8; 4.15-5.10). He experienced new life and personal transformation. In temptation and he shared in our human the intellect and will, imagination and condition. Jesus' passion and death was a feelings, it is experienced in the response unique, once for all, event that resulted in of faith, hope and love. the transformation of death into a glorified heavenly existence (Hebrews 9.24-28). In our daily actions we are empowered by Christ's priestly mediation in his glorified the Spirit to love others, to pray and to do humanity continues until the parousia. He our part in fulfilling our mission in the continually intercedes with the Father for world. Paul reminds the Corinthians that the world and he gives life to the world each believer is a temple of the Holy Spirit through the continuous sending of the (1 Corinthians 6.19) and that the local Spirit (Hebrews 7.25; 9.14-15, 24-28). Church, Christians together, are a temple of the Holy Spirit. "Do you not know that In the liturgy we worship, praise, thank, you [plural] are God's temple and that and pray to God through Christ; God's life God's Spirit dwells in you? ... For God's comes to us through Christ, the high temple is holy, and you are that temple." priest, in the presence and power of the (1 Corinthians 3.16-17). Paul had a Holy Spirit. Most liturgical prayers, powerful awareness of God's presence in including the eucharistic prayer, are the believer. He wrote to the Galatians: addressed to the Father, the source and "[It] is no longer I who live, but it is Christ goal of all life, through the mediation of who lives in me. And the life I now live in Christ, and in the Holy Spirit. the flesh I live by faith in the Son of God, who loved me and gave himself for me" Presence and (Galatians 2.20). the Holy Spirit God is personally present in our lives In speaking about the presence of Christ through grace both within and apart from in the liturgy, we always include the Holy the liturgy. However, there is an intimate Spirit. Our glorified Lord and the Holy 6 Throughout the remainder of this anicle the phrase "the Constitution" refers to the Corutitution on the Sacred Liturgy. 24 • National Bulletin on Liturgy "Christ is Always Present in His Church" Spirit are together in the believer and in gathered ecclesia, the body of Christ. the liturgy. In 2 Corinthians 3.17 we read, People are present to one another and "The Lord is the Spirit." Even though they they pray and worship together as a are distinct, whenever we experience the gathered community that is a sign of presence of the Holy Spirit, we also Christ to the world. The Constitution experience the presence of the glorified underlines the importance of active par Lord. Existentially it is one experience. ticipation based on baptism and the priesthood of all believers (14). They are the Holy Paul wrote that the Father and encouraged to celebrate, listen, and (Romans Spirit raised Jesus from the dead participate as fully as possible through 8.11) and in his glorified state Christ hymns, acclamations, and psalms as well Corinthians became a life-giving spirit ( 1 as actions, gestures, and bodily attitudes. 15.4 5). One of the weaknesses of Western theology has been the lack of balance As the community gathers, they are between the role of Christ and the Holy welcomed by ministers of hospitality. We Spirit together in salvation. greet each other as we prepare to celebrate the liturgy together. When we speak of the presence of Christ in the liturgy, we realize that there is only The local Christian community that one personal presence of the glorified Lord celebrates liturgy is a more intense that is always experienced together with actualization of the Church. This is true the presence of the Holy Spirit. St. Paul for any form of common prayer and reminds us in Romans 8.26-27 that the worship especially the celebration of Holy Spirit, present in the believer, helps morning and evening prayer, liturgies of us to praise God in prayer. Without the the word, and celebrations of the sacra Spirit in us, we cannot call Jesus our Lord ments. It reaches its highest form in the (1 Corinthians 12.3). This one presence of celebration of the eucharist, the paschal Christ is then mediated through the mystery of the death and resurrection of assembly, the minister, the word of God, Jesus Christ in the Holy Spirit. the sacraments, and the bread and wine of The local assembly celebrating liturgy is the eucharist. This one personal and not just one part of the Church. The active presence of Christ can be realized Church becomes "event" in word and with varying degrees of intensity and sacrament, community and ministry in effectiveness, reflecting the faith of the this time and place. The Council affirmed believers who are praying and celebrating this in the Dogmatic Constitution on the the liturgy. In this way it is similar to our Church: human experience of different degrees of presence of two people to each other, from This Church of Christ is really pre just being there to a full form of personal sent in all legitimately organized presence in listening, attention, reception, local groups of the faithful, which, and response. in so far as they are united to their pastors, are appropriately called Christ's Presence in the Churches in the New Testament. Liturgical Assembly For these are in fact, in their own localities, the new people called by Christ and the Holy Spirit are already God in the power of the Holy Spirit, present in believers through grace as they and as a result of full conviction (cf. gather to celebrate the liturgy. As baptized 1 Thessalonians 1.5). In them the disciples of Christ they experience the faithful are gathered together grace and presence of the Trinity in their through the preaching of the Gospel daily lives. of Christ, and the mystery of the The liturgical assembly is a more intense Lord's supper is celebrated . . . . In realization of believers as Church, as the these communities, though they Volume 36 • Number 172 • 25 "Christ is Always Present in His Church" may often be small and poor, or and received in faith, it contains the real existing in the diaspora, Christ is and personal presence of Christ in the present through whose power and Spirit. It is an active word that gives life, - influence the One, Holy, Catholic deepens faith, forgives; heals, and chal and Apostolic Church is constituted lenges. It can also be experienced as a (26). 7 word of judgement. The word is the saving presence of Christ related to his action in Christ's Presence sacramental celebrations. Of course, the in the Word word must be received by the hearers in a One of the major contributions of the spirit of openness, faith and repentance. Council was the importance given to the Here we can see the importance of effec scriptures or the word of God. This had tive reading and preaching. The word always been emphasized in the early must be heard clearly so that people may Church. It was eclipsed at the end of the respond. The preacher must be able to middle ages and during the reformation break open the word so effectively that it period, as the reformers championed the will be a life giving word that nourishes importance of the bible and of preaching the faith of the hearers. in the liturgy. Through the biblical Vatican II underlined the importance of renewal in the Catholic Church in the the ministry of preaching. Although the twentieth century, the scriptures have ordinary minister of preaching is a bishop, again assumed a central place in liturgy, priest, or deacon, lay people may also theology, and the lived spirituality of preach (with permission) in certain litur Christians. gical celebrations, apart from the eucharis The readings, the psalms, and the preach tic liturgy; this is affirmed in the 1983 ing in the liturgy express the presence of Code of Canon LaW'. Furthermore, the Christ and the Spirit in the Canadian bishops have published norms word of God. 9 One of the best New Testament references on lay preaching. is 1 Thessalonians 2.13: Lay preaching provides an opportunity for We also constantly give thanks to people to hear other Christians, men and God for this, that when you received women who are not part of the ordained the word of God that you heard ministry. Since this is such an important action, all from us, you accepted it not as a preachers must be properly prepared human word but as what it really is, and trained for this ministry in God's word, which is also at work in which the faith of the Church is handed you believers. on in preaching the word. The Paul's preaching of the gospel-the liturgy of the word leads us to sacrament; the message of the death and resurrection of word is part of sacrament, as we can see in the eucharistic prayer. Christ, the call to conversion and the gift Here the presence of Christ and the Spirit of the Spirit-was the word of God, which is actualized in its highest form when, was present and active. through the words of the eucharistic The same is true in the readings and prayer, the bread and wine become the preaching at liturgy. If the word is heard body and blood of Christ. 7 Quotes from the "Dogmatic Constitution on the Church" are from Vatican Councilll Austin Flannery ed. (New York: Costello, 1975). 8 Canon 766. 9 Canadian Conference of Catholic Bishops, "Decree No. 6" in Complementary Nonns to the 1983 Code of Canon Law (Ottawa: CCCB, 1996) 43. 26 • National Bulletin on liturgy "Christ is Always Present in His Church" Christ's Presence change, as is clear in the epiclesis: "And so, in the Minister Father, we bring you these gifts. We ask you to make them holy by the power of Christ is also present in the minister who your Spirit, that they may become the leads the assembly in worship. The body and blood of your Son our Lord Jesus presider is a sign of Christ's presence to the Christ (EP II)." assembly; he ministers to the assembly but does not take the place of Christ's pres The difference between this form of ence. The minister is an instrument, a Christ's presence and the other modes of servant for the effective and personal presence in the liturgy is that this is a presence of Christ and the Spirit. The personal and substantial sacramental presider mediates God's action in the litur presence of Christ that remains as long as gical celebrations of word and sacrament. the forms of bread and wine remain. It is the gift of Christ himself as sacramental This is clearest in the role of the bishop or food and drink in communion. Paul writes priest at eucharist. The presider acts both in 1 Corinthians 10.16-17: in the person of Christ, who is the source, and also in the name of the Church. The The cup of blessing that we bless, is Constitution, in article 41, notes that it not a sharing in the blood of the fullest expression of the local Church Christ? The bread that we break, is occurs when the bishop presides at it not a sharing in the body of eucharist, especially in the cathedral Christ? Because there is one bread, church. Furthermore, the presence of we who are many are one body, for Christ in the liturgical minister is true for we all partake of the one bread. all liturgical celebrations, including those The presence of Christ in the eucharist is where lay people preside, and in the cele not an end in itself. It is there to be eaten bration of marriage, where, in the Latin and drunk and shared as sacramental food rite, the couple are the ministers of the in communion. This sharing in sacrament. communion brings about a deeper life in Christ's Presence the Church, the body of Christ, and in in the Eucharist each member of the eucharistic assembly. In the second epiclesis of the eucharistic In speaking about the presence of Christ prayer we pray: "Grant that we who are in the eucharist, the Church documents nourished by his body and blood, may be always speak about this presence being the filled with his Holy Spirit, and become highest form of the presence of Christ. one body, one spirit in Christ." That is The Constitution says that Christ is why, the first reason for reserving the present "especially in the eucharistic eucharist is so that it will be available as species. For in this sacrament, Christ is sacramental food for the sick and the present in a unique way, whole and entire, dying. God and man, substantially and perma nently" (7). The Presence of Christ This is a personal, sacramental, and in the Sacraments permanent presence of Christ. It remains Christ and the Holy Spirit are present in as long as the forms of bread and wine the celebration of all the sacraments. This remain. This presence comes about during is a real, active, and personal presence of the eucharistic prayer, especially in the Christ, effective when the sacrament is epiclesis, the prayer of petition to the Holy celebrated. It differs from Christ's presence Spirit, and in the words of institution, in the eucharist in that Christ's presence where bread and wine become the in other sacraments does not remain after sacramental body and blood of Christ. the celebration. The goal of this personal The Holy Spirit is the agent of this presence is to deepen and strengthen the Volume 36 • Number 172 • 27 "Christ is Always Present in His Church" life of Christ and the Holy Spirit in the even if they are not fully aware of that recipients. We are drawn into the body of powerful, life-giving presence in their Christ and are wgshed clean iP baptism; lives. We joJfl in the celebration of our energized by the Spirit in confirmation; world. Our bodies are broken as we give forgiven in reconciliation; healed and ourselves for others and as we suffer. We strengthened in the anointing of the sick; share food together and experience com graced in servant leadership in ordination; munion with other people and with God. and bound together in love as a couple in We realize that life and the world are marriage. The central prayers in the sacramental and that they show forth the celebration of each sacrament express the glory of God. meaning and the effect of each sacrament. I appeal to you therefore, brothers Christ and the Holy Spirit are personally and sisters, by the mercies of God, to present and active in each sacramental present your bodies as a living sacri action; the minister is the servant of fice, holy and acceptable to God, Christ who leads the celebration. which is your spiritual worship We speak of the eucharist as being a (Romans 12.1). sacramental sacrifice when the assembly joins with Christ as he offers his body and Questions for Reflection blood of Christ to the Father. This is the and Discussion sacramental celebration of the paschal 1. In your parish's Sunday liturgy, what mystery, the unique death and speaks to you of the presence of Christ? resurrection of Christ whose saving power 2. How have you experienced grace we experience in the celebration of the outside the liturgy? eucharist. We pray, together with the 3. How is Christ's presence in the communion of saints, for ourselves, and gathered assembly honoured in your for the living and the dead. parish's Sunday liturgy? How is it dishonoured? One Lord, One Spirit, 4. How is Christ's presence in the One Presence proclaimed word of God (readings and In the liturgy in general, and especially in preaching) honoured in your parish's the eucharist, Christ in the Holy Spirit is Sunday liturgy? How is it dishonoured? present in a variety of different ways. 5. How is Christ's presence in the However, it is the one personal presence of presiding minister honoured in your the Lord and the Spirit whose presence parish's Sunday liturgy? How is it become deeper, stronger and more intense dishonoured? in the community, in each member, and in 6. How is Christ's presence in the the universal Church. It grows and eucharistic elements honoured in your expands from the presence of Christ at the parish's Sunday liturgy? How is it beginning of the liturgy in the assembly dishonoured? and the presider, to the presence in the 7. How is Christ's presence in the other word of God, in the eucharist and in each rites of the sacraments (adult initiation, sacramental action. infant baptism, confirmation, first communion, weddings, reconciliation, The Liturgy of Life visiting and communion to the sick, The liturgy is the source and summit of anointing of the sick, wakes and vigils) our Christian life. There is also a liturgy of honoured in your parish? How is it life, our daily lives at home and at work, dishonoured? where we offer ourselves and all that we do 8. How do you carry Christ's presence to to God in a silent prayer of praise and the world in daily life? How does your thanksgiving. The Spirit of Christ is parish as a community do so? II] present in people, often in a silent way, 28 • National Bulletin on Liturgy TO ACCOMPLISH SO GREAT A WORK ... 11We Take Part in a Foretaste of the Heavenly Liturgy" Foundations To carry our thoughts on kingdom time further, we need to remember that Jesus Paragraph eight of the Constitution on the has already died and risen from the dead, Sacred Liturgy introduces one of the most that he has already ascended in glory to important dimensions of Christian liturgy, the right hand of the Father, and that, as namely that it is, even in this present time, Spirit-filled Lord, he has already sent the a participation in the divine liturgy of the life into the kingdom of God. Holy Spirit to breathe new world and to transform it into the shape of This teaching is likely to surprise and the kingdom of God. This is happening startle most Catholics, who are accustomed today. It is happening now. to think of the kingdom of God and a "heavenly liturgy" as strictly future events Thus we read about Paul in the closing that are quite distant from what is going on verses of the Acts of the Apostles: in the world today. But this only makes the He lived there [in Rome] two whole Council's statement more intriguing and years at his own expense and wel worthy of careful investigation. comed all who came to him, pro claiming the kingdom of God and Kingdom Times teaching about the Lord Jesus Christ It may be common to think of the with all boldness and without hin kingdom of God (or the reign of God) as drance (28.30-31; emphasis added). something that will happen only at the end of time, but scripture tells a different The Liturgy of the Kingdom story. One of the most telling passages Once we recognize that we live in king from Luke's gospel reads as follows: dom times our life in the Church becomes Once Jesus was asked by the much more exciting. We look around us Pharisees when the kingdom of God for signs of the kingdom making its was coming, and he answered, "The entrance, step by step, into the world. And kingdom of God is not coming with then we see our sacramental celebrations things that can be observed; nor will in a new light, for they are the very events they say, 'Look, here it is!' or 'There that signify, reveal and embody the it is!' For, in fact, the kingdom of coming kingdom of God. God is among you" (17.20-21). The Sunday eucharist provides some In other words, Jesus inaugurates the excellent insights in this regard. We can kingdom of God. He is the long-awaited begin with the great assembly, the central Messiah, the one who was expected and sign of the work of the risen Lord. We read who, it was foretold, would usher in the in John's gospel, "And I, when I am lifted kingdom. In fact, he is the very embodi up from the earth, will draw all people to ment of the kingdom of God. Jesus myself' (12.32). Even now we see this therefore opens out the end times, the taking place, as people by the hundreds of final age of the world, the time of millions and in every comer of the earth fulfilment, the time of the coming of the are coming together in a new assembly, kingdom of God. setting divisions and hatreds aside and Volume 36 • Number 172 • 29 "We Take Part in a Foretaste of the Heavenly Liturgy" gathering in unity, peace, harmony, and 2. Throughout the time when the paschal joy under the power of the Holy Spirit. mystery was alive and well in the minds an:d'hearts·of thdaithful,t 30 • National Bulletin on Liturgy "We Take Part in a Foretaste of the Heavenly Liturgy" yet have a clear sense of the liturgy as the stand in wonder and awe before the feast of the kingdom of God. The use of mighty works of God accomplished in our the vernacular, however, is surely paying salvation today. It is homilies of this kind, dividends, and participants hear, again proclaimed again and again from Sunday and again, the concluding words (in one to Sunday that will reveal and unfold the form or another) of the preface: "And so, kingdom character of the Sunday feast. with all the choirs of angels in heaven we A greater effort needs to be made to shore proclaim your glory and join in their up the Sunday gathering as the new unending hymn of praise." assembly of God, gathered in unity, peace, The current General Instruction of the and love. The large and welcoming Roman Missal (fourth edition, 1975) pre vestibules of contemporary churches have scribes a "cross" on or near the altar (no. to be used well, and the establishment of a 270), leaving the way open for a jewelled gracious ministry of hospitality should be cross, more reflective of the kingdom feast. driven forward toward a similar ministry Some parishes have moved in this direc on the part of everyone who comes. tion. However, the most recent document Finally, the interior arrangement for the (General Instruction of the Roman Missal, accommodation of the faithful should be 2002) calls once again for a crucifix, not given a careful, second look. simply a cross. The location of the table should be re More importantly, the table has been examined. Whenever possible, the table brought forward from the back wall and should be placed within the outer limits of now assumes a more traditional shape. In the general assembly, and the lines for practically all parish churches, however, communion should lead the faithful to the people do not approach the table areas that are visually connected to that directly; the ministers of communion table. position themselves at the edge of the Sharing in communion needs to be a sanctuary, where the communion railing festive affair. The right music, sung by the once stood. assembly, will be of great help here. The The awareness of the Sunday gathering as ministers of communion need to be joyful an assembly gathered in unity and peace servants of the Lord's table, who never under the hand of God has surely grown, rush the faithful. Sharing the cup should no doubt in part because of communal be encouraged as the ancient norm, not participation and the restoration of the presented as something that the faithful sign of peace. But many Catholics leave can do if they really want to. the impression that they are still "going to mass" to fulfill an individual obligation, Questions for Reflection and the interior arrangement of the cele and Discussion bration space often still supports that idea. 1. Is there anything in this article that surprises or excites you? Embracing Kingdom Time 2. What signs of the presence of the Perhaps the most important requirement kingdom or reign of God do you see of the present time is genuine, effective most clearly in your parish Sunday homilies at the Sunday eucharist. This eucharist? means homilies that begin with the good 3. What is the general thrust of homilies news proclaimed in the readings and that in your experience: pointing out the lead the assembly forward to see how that presence of the kingdom or reign good news is fulfilled, even as we listen, in of God and the action of the Holy this celebration today. In other words, the Spirit among us here and now in this homily should open our eyes to the celebration? Or is it moralistic or wonder of the moment; it should make us exegetical? Volume 36 • Number 172 • 31 "The Liturgy is the Summit, Fount and Source" 4. If the parish Sunday liturgy is "a 5. What issues addressed in this article foretaste of that heavenly liturgy need attention from those who prepare c;elebr(lteq_iruhe hply city ofJett!?akm lit~rgy in your parish? III toward which we journey as pilgrims" (Constitution on the Sacred Liturgy, 8), does our experience there create a longing for its fulfillment? • TO ACCOMPLISH SO GREAT A WORK ... 11The Liturgy is the Summit, Fount and Source" Bernadette Gasslein "Enter Anew the Mystery directed; at the same time it is the and Draw the Practical fount from which all the Church's Cenci usions" 1 power flows. For the aim and object of apostolic works is that all who are I confess: it was something of a loaded made children of God by faith and question. Time was short and I had been baptism should come together to asked to cover a lot of liturgical territory praise God in the midst of his and engage participants in discussion in a Church, to take pan in the sacrifice, parish adult education session on liturgy. So and to eat the Lord's Supper. I developed a true/false questionnaire covering a wide range of liturgical topics. The liturgy in its tum moves the The provocative question was this: "Liturgy faithful, filled with "the paschal is more important than acts of charity. True sacraments," to be "one in holiness"; or false?" The discussion was terrific. One it prays that "they may hold fast in wise woman, Mary, looked me straight in their lives to what they have grasped the eye and said, "I always thought Liturgy by their faith"; the renewal in the was supposed to lead us to do acts of eucharist of the covenant between charity." the Lord and his people draws the faithful into the compelling love of have read and pondered article Mary must Christ and sets them on fire. From 10 of the Constitution on the Sacred Uturgy the liturgy, therefore, particularly the (CSL): eucharist, grace is poured forth upon [T]he liturgy is the summit toward us as from a fountain; the liturgy is which the activity of the Church is the source for achieving in the most The phrase is that of Annibale Bugnini in The Reform of the Liturgy 1948-1975, trans. Matthew J. O'Connell (Collegeville: The Liturgical Press, 1990), 40. Benuulette Gasslein is editor of Celebrate!, published by Navalis. She holds a Licence in Sacred Theology with specialization in pastoral catechetics from the lnstitut Catholique de Paris. 32 • National Bulletin on liturgy "The Liturgy is the Summit, Fount and Source" effective way possible human sancti Liturgy," Jungmann remarked: "At all times fication and God's glorification, the the purpose of the liturgy has been to bring end to which all the Church's other the faithful together, so that they might activities are directed. stand before God as the Church, as the people of God. But the liturgy has also This vision was not new. Pope Pius XII had intended more than this: it has aimed w lead expression in his 194 7 already used the the faithful w a conscious Christian faith." 3 encyclical Mediator Dei. Speaking of the In a slightly later article, published in fruits which the liturgical movement had German virtually on the eve of the produced until then, he writes: "With more Council, he wrote, "[the liturgy] must widespread and more frequent reception of become the support of a joyful awareness of the sacraments, with the beauty of the Faith and of a Christian life in the harsh, liturgical prayers more fully savoured, the everyday world." 4 worship of the Eucharist came to be regarded for what it really is: the fountain Why did theologians like Jungmann head of genuine Christian devotion" (5). consider that the liturgy as it was celebrated on the eve of the Council could not JosefJungmann, theologian, member of the support Christian life (that is, be the source Sacred Congregation of Rites and peritus at of the Church's activity or its summit)? Vatican II, was one of the chief proponents Over the centuries, the liturgy had become of that theology. His work is credited as increasingly less a source of Christian lying at the heart of article 10 and its more vision, language, imagination, and ethics. expansive version in article Z.Z At the 1958 The liturgy had become the privilege and Assisi conference, in his address entitled, preserve of the clergy; the language of the "The Pastoral Idea in the History of the liturgy distanced it profoundly from the people, most of whom did not speak Latin and knew little of it. CD~ ~ z0 In response to these difficulties, private 13' devotions had taken the place of corporate c .Q prayer during the liturgy. ~-U) { ~ .. Common prayer in the vernacular had made its appearance during the liturgy. People said the Rosary and made the Stations of the Cross in church; they sang Christmas hymns and celebrated the Resurrection. . .. but these had no connection with the liturgy: they were part of that peripheral sphere which was dis tinctly marked off from the esoteric sphere, from the temple-precincts Pope Pius XII and the liturgy.5 2 Source and Summit. Commemorating josef A. ]ungmann, S.]., Joanne Pierce and Michael M. Downey, eds (Collegeville: The Liturgical Press, 1999). See especially Kathleen Hughes, R.S.C.J., "Meticulous schol arship at the service of a living liturgy," 27-29. 3 Josef A. Jungmann, "The Pastoral Idea in the History of the Liturgy" in The Assisi Papers (Collegeville: The Liturgical Press, 1957), 23 (emphasis mine). 4 Josef A. Jungmann, "The defeat of Teutonic Arianism and the revolution in religious culture in the early Middle Ages" (originally published as Liturgisches Erbe und Pastoral Gegenwart in the 'SO's by Tyrolia Verlag, lnnsbruck,) in Pastoral Liturgy (New York: Herder and Herder, 1962), 99. 5 Jungmann, "The defeat of Teutonic Arianism ... ", 91. Volume 36 • Number 172 • 33 "The liturgy is the Summit, Fount and Source" Such a situation stands in sharp contrast priests should ensure that the celebration of with what J ungmann calls "a living liturgy," the Eucharistic sacrifice is the centre and for centuries "the mosr-important form of culmination of the entire hfe 0f the pastoral care," for only the liturgy could Christian community" (30.2). Clearly, . . . daily build up those who are what the CSL enunciated is not simply a within into a holy temple of the liturgical vision, but an ecclesial vision as Lord, into a dwelling place for God well as a vision of ministry.U in the Spirit, to the mature measure Far from being set aside, this theology has of the fullness of Christ, at the same recently been reiterated. Pope John Paul in time [as] it marvelously strengthens two major documents, his 1998 apostolic their power to preach Christ and letter Dies Domini (The Day of the Lord) thus shows forth the Church to those and his January 6, 2001 apostolic letter, who are outside as a sign lifted up Novo Millennia Ineunte (At the Beginning among the nations ...." 6 of the New Millennium), puts it forth. Initially the Council Fathers did not In Dies Domini, John Paul writes, "The unanimously welcome the theology of eucharist is not only a particularly intense article 10. Jungmann relates the disagree expression of the reality of the Church's ments: the salvation of souls and the glory life, but also in a sense its 'fountainhead.' of God was the summit of the Church's The eucharist feeds and forms the Church" activity; the highest virtue was love; the (32). In speaking of prayer in Novo 1 liturgy was not an end, but a means. Yet Millennia Ineunte, he says, "It is therefore they voted overwhelmingly for the obvious that our principal attention must 8 Constitution on the Sacred Liturgy • Mathijs be given to the liturgy, the summit towards Lamberiots comments, "The fathers had which the Church's action tends and at the clearly opted for a different, more vital same time the source from which comes all liturgy. The interventions themselves leave her strength" (35). John Paul sees the no doubt that genuine pastoral concern was 9 Sunday liturgy as "the privileged place the motive for their choice." where communion is ceaselessly This theology of liturgy is woven into other proclaimed and nurtured" (36). This is the conciliar documents. Lumen Gentium, the communion that lies at the heart of both Dogmatic Constitution on the Church, takes it CSL 2 and 10: "the Church, a sign ... up: "Taking part in the Eucharistic sacrifice, under which the scattered children of God the source and summit of the Christian life, may be brought together" (CSL, 2); "the they offer the divine victim to God and aim and object of apostolic works is that all themselves along with him" ( 11 ). 10 Christus who are made children of God by faith and Dominus, Vatican Il's Decree on the Pastoral baptism should come together to praise Office of Bishops points out that "parish God" (CSL, 10). 6 CSL, 2. 7 In "Constitution on the Sacred Liturgy," in Commentary on the Documents of Vatican II, Volume 1, Herbert Vorgrimler, ed., (New York/Montreal: Herder and Herder/Palm, 1967), 15. 8 Reiner Kaczynski, "Toward the Reform of the Liturgy," in Hiswry of Vatican II, Volume III, Guiseppe Alberigo and Joseph A. Komonchak, eds., (Maryknoll:Orbis/Leuven: Peeters, 1997), 219. 9 Mathijs Lamberiots, "The Liturgy Debate," in History of Vatican II, Volume 11, Guiseppe Alberigo and Joseph A. Komonchak, eds., (Maryknoll:Orbis/Leuven: Peeters, 1997), 149. 10 All quotes from conciliar documents, with the exception of the "Constitution on the Sacred Liturgy," are taken from Vatican Council II. The Basic Sixteen Documents, Austin Rannery, ed., New York: Costello Publishing Company, 1996. 11 Joseph Jungmann notes in his commentary on the "Constitution on the Sacred Liturgy": "From the very beginning the revival of the liturgy went hand in hand with the renewal of the concept of the church." Commentary on the Documents of Vatican II, Volume 1, 9. 34 • National Bulletin on liturgy "The Liturgy is the Summit, Fount and Source" In Novo Millennia Ineunte John Paul defines may forget is that each of these reforms is making the Church the home and the part of the process of realizing and school of communion as the great sustaining the theology of liturgy as the challenge facing us if we wish to respond to summit and source of the Church's life. We God's plan and to the world's yearnings in will now briefly examine some of these to our time (43). He clearly hopes that the see how they have helped develop and how liturgy will nourish we might further actualize, this vision of the liturgy as the source and summit of our a spirituality of communion [that] life. indicates above all the heart's con templation of the mystery of the 1 . Embraced by Trinity dwelling in us, and whose the Paschal Mystery light we must also be able to see shin Although the paschal mystery stands at the ing on the face of the brothers and heart of every liturgical celebration and sisters around us. A spirituality of every liturgy is a celebration of some aspect communion also means an ability to of the paschal mystery of Christ, 12 the CSL think of our brothers and sisters in spends surprisingly little space breaking faith within the profound unity of open this mystery. In his commentary on the Mystical Body, and therefore as Article 5 of the CSL, Cyprian Vagaggini "those who are a part of me." This remarks that the "paschal mystery, which makes us able to share their joys and recurs time and again in the constitution sufferings, to sense their desires and (Art. 6, 47, 61, 81, 102 to 111) ... attend to their needs, to offer them unfortunately is explained only very deep and genuine friendship. A spir synthetically in the words: 'dying he ituality of communion implies also destroyed our death and rising he restored the ability to see what is positive in our life."' 13 Yet it is by this term that the others, to welcome it and prize it as a Constitution defines the mystery of Christ gift from God: not only as a gift for that is the source with which the liturgy the brother or sister who has brings us into intimate contact, "the act received it directly, but also as a "gift with which Christ redeemed us, and which for me." A spirituality of communion is continued in the activity of the means, finally, to know how to 'make Church."14 In his commentary, Jungmann room' for our brothers and sisters, notes: "Public worship is not an external bearing "each other's burdens" command which must be obeyed; rather it (Galatians 6.2) ... "(43). is the point at which the mystery of Christ Key "Practical" Reforms continues to operate. It is the heart of ecclesiallife." 15 The great challenge with this theology is that it is very difficult to evaluate how well Both Vagaggini and Jungmann insist that it has taken root in the Church's life. The the many aspects of the mystery of Christ more "practical" reforms mandated by the constitute the paschal mystery: they Council actually lay out how this theology include his kenosis (humbling himself in can be realized in practice. We can see a the incarnation); his overcoming death in lectionary or new liturgical books and his resurrection; his ascension and his experience revitalized ministries. What we sharing of the Spirit with the world, and 12 Bugnini, 40. 13 Cyprian Vagaggini, O.S.B., "The Nature of the Sacred Liturgy and Its Importance in the Life of the Church," in The Commenwry on the Constitution and on the Instruction on the Sacred Liturgy, A Bugnini, C.M. and C. Braga, C.M., eds., (New York, Benziger Brothers, 1965), 65. 14 Joseph Jungmann, "Constitution on the Sacred Liturgy," in Commenwry on the Documents of Vatican II, Volume I, Herbert Vorgrimler, ed., (New York/Montreal: Herder and Herder/Palm, 1967), 11. 15 Jungmann, 12. Volume 36 • Number 172 • 35 "The Liturgy is the Summit, Fount and Source" that he continues to make us share in this accounts for the vocabulary of passage through the sacraments of "celebration" by which our liturgical initiation. actions are so ofren designated. We glorify God for the salvation offered us in Christ So he makes us like to himself and in and made present and operative in the a way makes the whole world like to Church.18 himself dying and rising until the process be complete in the glorious Thus the paschal mystery opens up resurrection of our body and in the particular understandings of God, of restoration of a new heaven and a humanity, of creation. God is intimately new earth."16 and passionately implicated in human history. God continues to breathe new life Thus, the paschal mystery constitutes the on the world. "The Lord has done great source and summit of the liturgy itself, for it things for us" (Luke 1.49). This is our great is what is celebrated in the liturgy. Through dignity, God's action enables us to stand the liturgy, the source and summit of before God and give thanks and praise on ecclesial life, we encounter the source and our own behalf and on behalf of all summit of the life of faith, for the paschal creation. Created things are capable of mystery is not an intellectual construct, but revealing and incarnating God's presence. a way of identifying how we enter into the We know what God has done for us. Our hidden life of the Trinity, which we know dying, our lingering at the tomb (some through Christ himself. Annibale Bugnini times for more than three days), our notes: "Only by entering ever anew into discovery of new life in and all around us, this mystery . . . and drawing all the are all caught up in this mystery that is practical conclusions from this relationship neither distant nor speculative, but alive in will the world find salvation; only thus will our midst today. 19 Christian life be radically renewed." 17 Without this recognition, proclaimed and While the CSL may have provided only a embodied in a thousand different ways in synthesis of the paschal mystery, treatments our liturgy, we will not be able to claim our of it in ordinary parish life often might be identity as sharers in Christ's paschal labelled simplistic; generally nothing mystery, the heart of the entire liturgy. 20 beyond Christ's dying and rising is understood to be part of this mystery. Some 2. Full, Conscious and people even dismiss the paschal mystery as Active Participation the stuff of liturgists only. The paschal in Liturgical Celebration mystery, the mystery of Christ through The CSL points out again in article 14 that which we discover and are drawn into the the liturgy is "the primary and mystery of the Trinitarian communion, is indispensable source from which the shorthand for describing the pattern of faithful are to derive the true Christian God's action in human history, past and spirit." Their full, conscious and active contemporary. The paschal mystery refers participation is "their right and duty by to how God creates communion out of a reason of their baptism" (14 ). This neces broken world. Its primary focus is God's sitates that a solid theology and anthro action, what God has done for us. In this it pology of the baptized be articulated 16 Vagaggini, 65. 17 Bugnini, 40. 18 Bugnini, 40. 19 Two examples of the kinds of theological reflection that can enrich our understanding of the paschal mystery are Anne Hunt's The Trinity and the Paschal Mystery, New Theology Studies 5 (Collegeville: A Michael Glazier Book, The Liturgical Press, 1997), and The Work of Love. Creation as Kenosis, ed. John Polkinghome (Grand Rapids, Michigan/Cambridge, UK: William B. Eerdmanns/SPCK, 2001). 20 Bugnini., 40. 36 • National Bulletin on Liturgy "The Liturgy is the Summit, Fount and Source" and honoured, year in and year out, by then, when he is moved, find themselves in preaching, catechesis, and pastoral a kind of "liturgical desert," wherein the practice. new pastor resists continuing the work of a predecessor, or even works vigorously to 3. The Role of Scripture undo what has been done. Some pastors "The treasures of the Bible are to be opened have interpreted the "more" that is up more lavishly, so that a richer share in "required" very loosely, and thus have God's word may be provided for the created situations where the fundamental faithful" (CSL, 51). Perhaps nowhere else shape and norms of the liturgy are ignored. has the impact of the reformed liturgy on Some scarcely moved from the pre daily life been felt as in the renewed conciliar rubricism, and now others are lectionary. In the early days of liturgical implementing a new rubricism that still renewal, the Sunday readings often formed indicates a lack of understanding of this the basis of scripture study groups; often "more" that is "required." Christus Dominus these were groups of lectors called to asked pastors to "ensure that the cele minister to the community by proclaiming bration of the Eucharistic sacrifice is the the word. Some such study groups still exist centre and culmination of the entire life of today. Many people still pray and prepare the Christian community" (30.2). This is with the Sunday readings before they come hard work, demanding sustained commit to Sunday worship; they make these ment to preparation of celebrations and readings a prayer focus for their week. ongoing formation of assembly and Other people make praying with the ministers alike. Its fruitfulness is reflected in scriptures of the weekday lectionary part of those studies that have indicated that good' their prayer, even if they do not celebrate celebrations and good preaching are the the eucharist daily. In this way, the Sunday two elements of parish life that keep people table of the word continues to nourish coming to a particular parish. people for their daily living. many Without consistency between pastoral about the priority of liturgical life, 4a. The Role of the Pastor leaders the liturgy will find its rightful place in the After 40 years of post-conciliar experience, life of the faithful, and of a parish to it is clear that the pastor's commitment community, only with great difficulty. good liturgy makes or breaks the parish Without consistency, praxis will inevitably is experience of liturgy. The simple reality teach the people of God that while the of, this: some pastors put liturgy at the top Church may profess the centrality of liturgy or close to the top of, their pastoral as the "source and summit" of their 11 of the priorities. Others do not. Article Christian lives, this teaching will be CSL says: honoured only according to the priest's In order that the liturgy may possess personal preference. Where the pastor does its full effectiveness ... [p]astors must not take the liturgy seriously as the "source . . . realize that when the liturgy is and summit" of the Christian community's celebrated, more is required than the life, people will tum to other resources to mere observance of the laws gov nourish their daily faith and living. The erning valid and lawful celebration; building of the kind of communion it is also their duty to ensure that the described by John Paul II will be faithful take part fully aware of what compromised. they are doing, actively engaged in People the rite and enriched by its effects. 4b. The Role of the Article 11 of the CSL also says: This injunction has been implemented variably in most situations. Some parishes In order that the liturgy may possess enjoy the ministry of a liturgically its full effectiveness, it is necessary conscientious pastor for several years, and that the faithful come to it with Volume 36 • Number 172 • 37 "The Liturgy is the Summit, Fount and Source" proper dispositions, that their minds (CSL, 48). For Christians, this self-offering be attuned to their voices, and that is the climax of all life and the source of the they cooperate with divine grace, lest communion which is our goal. they receive it in vain. 5. Liturgical Formation Simply being a warm body in a pew is not enough. We must come intending to give Whether for pastors, various ministers, or God thanks and praise, open to the the assembly of the baptized, liturgical transforming power of the Spirit at work in formation is an essential component of a the assembly and in the liturgy, and ready life in which liturgy is the source and to live the words our tongues utter. summit of the Church's activity. This will mean that we must become adept as a In the last forty years two tendencies have people at the practice of mystagogy. not always fostered these proper dispositions. In the early years of the In her book Saying Amen: A Mystagogy of reform, much energy was invested in Sacrament, Kathleen Hughes describes the developing liturgical ministries. This was consistent characteristics of mystagogy: "In necessary and laudable. But it was all cases, its function was to help its hearers frequently accompanied by the sense that if enter the world of the liturgy, walk around you weren't exercising a ministry, you inside it, explore their experience of its weren't really involved in the liturgy. sights and sounds and smells, savor its Others believed that liturgical ministry was memory, ponder the meaning of what was the pinnacle of all ministries. The said and done, and live out of its vision." 21 contributions of those people who worked "And live out of its vision." That may be with the poor, ministered to the sick, or the one element that liturgical formation as participated in other less visible parish practiced in the last forty years has often ministries were often viewed as less noble neglected. When done, it has usually dealt than those of liturgical mmtstries. (Proximity to the altar determined the with history, theology, or practicality. status of the ministry.) Because of this, the Rarely has formation forged the con understanding of the assembly as joined to nection between liturgical words, actions, the risen Christ, exercising through, with gestures, symbols, and life. Rarely has it and in him its priestly role, assisted by the asked the question, "What differences does various ministries, only began to emerge in this make tomorrow, Monday at the office, the late 1980's. Fostering this understand or Wednesday at my meeting, or Saturday ing and building it into all future minis when I'm playing with my kids?" While the terial formation programs continue to be conciliar document is clear that liturgy is important factors in helping people tune not the whole of life (CSL, 12, 13), it is their minds, hearts, words and lives equally clear that there is a relationship together. All ministries must "ensure that, between liturgy and the whole of life when present at this mystery of faith, (source and summit). The formative power Christian believers should not be there as of mystagogy, practiced regularly in the strangers or silent spectators. On the Christian assembly in the homily, practiced contrary, having a good grasp of it through in all kinds of other contexts of ongoing the rites and prayers, they should take part formation, will reveal the words, actions, in the sacred action, actively, fully aware, and symbols of the liturgy as meaningful and devoutly.... " so that, "[o]ffering the beyond the immediate context of the immaculate victim, not only through the liturgy. It will reveal the kinds of hands of the priest but also together with commitment we make in the words, him, they should learn to offer themselves" symbols, actions, and gestures of the liturgy, 21 Ka[hleen Hughes, Saying Amen: A Myswgogy of Sacrament (Chicago: Lirurgy Training Publica[ions, 1999), 9. 38 • National Bulletin on Liturgy "The Liturgy is the Summit, Fount and Source" commitments that must outlive the homilists reduce the scripture passage to duration of the liturgical act itself. "what we should do" in response to God's word. But for the homily to play its role in Becoming adept at the practice of mysta enabling the liturgy to become the source gogy will necessitate ongoing formation for and summit of our lives, a different preachers, presiders, and catechists of all approach is necessary. The American kinds. It demands more than knowing bishops' document Fulfilled in Your Hearinlf 1 content and method; valuing experience, explains that the homily draws on the both religious and secular, and under scriptures to interpret peoples' lives. It standing our liturgical tradition as clarifies the role of the homily: "Such meaningful action will be fundamental would be to show how and where the components of a mystagogical practice. mystery of our faith, focused upon that Most often, this approach will find its place day's scripture readings, is occurring in our in the preaching at a Sunday celebration of lives. This would bring the hearers to a eucharist or a Sunday celebration of the more explicit and deepened faith, to an word or hours. This approach will take full expression of that faith in the liturgical advantage of the possibility of exploring celebration and, following the celebration, not only the scriptural texts, but liturgical in their life and work" (73 ). texts, actions and seasons as set out in the Note that the American bishops suggest Introduction to the Lectionary for Mass (24 ). that this style of preaching enables the liturgy to become a source of faith. Enabled 6. The Role of the Homily to recognize that what God is doing in the The restoration of the homily to the biblical stories is still happening in our renewed liturgy was an important gain world today, people have reason to lift up (52). The CSL describes its function in their hearts and give God thanks and these ways: "Preaching should draw its praise. Moreover, they can return to their content mainly from scriptural and 24/7 lives more able to live their faith in liturgical sources, being a proclamation of that context, more able to recognize God's God's wonderful works in the history of presence and action there. A steady diet of salvation, the mystery of Christ, ever such preaching forms people to live from present and active within us, especially in the communion they experience in the the celebration of the liturgy" (35.2), and liturgy and to cultivate communion in later, "By means of the homily the mysteries their daily lives. of the faith and the guiding principles of the Christian life are expounded from the sacred 7. Fostering text during the course of the liturgical year" Liturgical Spirituality (52). The Introduction to the Lectionary for Spirituality can be called a core set of Mass notes, "Whether the homily explains beliefs, which gives our lives meaning the biblical word of God proclaimed in the and purpose, and which enables us to act readings or some other texts of the liturgy, it and interact with the rest of the world. must always lead the community of the Mark Parent, in Spiritscapes, quotes Naisbitt faithful to celebrate the eucharist and Aburdene writing in Megatrends 2000: wholeheartedly ... " (24). Proclaiming, "Spirituality, yes, Organized religion, no." expounding and explaining are three Other researchers such as Don Posterski different acts of communication. In many and Michael Adams, along with Tom instances, homilists do an adequate job of Beaudoin, author of Virtual Faith: The explaining the historical-critical analysis of Irreverent Spiritual Quest of Generation X the appointed scriptures. In others, and Jeremy Langford, author of God-Talk: 22 United States Catholic Conference, Fulfilled in Your Hearing (Washington, 1982), in The Ururgy Documents, Third Edition (Chicago: Liturgy Training Publications, 1991), esp. 67, 70. Volume 36 • Number 172 • 39 "The Liturgy is the Summit, Fount and Source" 13 Why Faith Matters to a New Generation , all in our whole lives. It raises questions that contend that today people are looking for a any functioning, life-giving spirituality spirituality, a core sense of meaning out of must raise: how we relate to ourselves, to which they can live their lives with some the world around us, to wail< and money sense of purpose. as well as to God. We have to make some decisions about how we will live. The What the CSL does in calling the liturgy theology of the Lord's Day is a tightly the source and summit of the Church's life woven whole; but shall it remain simply is establish the liturgy as that core of that? How do we embrace and live this meaningful activity from which the rest of meaning? the believer's life flows. In an age when spirituality is clearly of significance to A similar approach can be applied to each many people, reviving the liturgy as the of the prayers, gestures, symbols and spiritual centre of our lives can offer new actions of the liturgy. Not only does such resources for living to every person who an approach rescue liturgy from rubricism, chooses to participate. This spirituality is ritualism, or reduction to a series of "how available to all; it is not limited to those to's"; it also makes it fresh and real. who would go on retreat or participate in a weekend movement. And what about the summit? This entails a shift in our understanding of liturgical activity. If it is treated only as Assessing how well the liturgy has become obligatory attendance at Sunday liturgy, it the source and summit of our ecclesiallives cannot function as a spirituality. If, is a daunting and even dangerous task, however, it is treated as a source of because it means assessing not just the meaning for everyday living, it can liturgy, but the life of the Church as a resource spirituality. whole. That is far too broad for this article. The question here is not so much whether How might this work? Take, for example, we have implemented all the conciliar an example from Dies Domini. John Paul reforms, or how well we have implemented insists on Sunday as a day of solidarity and them, but what kind of effect that a day of rest. How do we live this in a 24/7 implementation has had on our lives. Has society, in which at least one generation, if the liturgy become a source for our not two, no longer has a memory of Christian living, an impetus to the kind of Sundays without stores open? When we communion Pope John Paul describes? begin to explore this issue, all kinds of other realities surface: questions of our In 1997, Canadian researchers Don relationship to money and to each other, Posterski and Gary Nelson's study Future the amount of work and money-related Faith Churches: Reconnecting with the Power stress in peoples' lives, the busy-ness and of the Gospel for the 21st Century 24 was over-commitment that so many people published. The only one of its kind in endure. Sunday is often just more of the Canada, this study examined fourteen same-old, same-old. At this juncture, the Canadian churches considered by their "Sunday obligation" (which, as Pope John peers to be thriving and vital churches that Paul points out, comes from our profound valued both personal faith in Jesus Christ identity as the baptized, not simply from an and social concern ministries. They noted external law) begins to have a ripple effect that worship is the focal point from which 23 Adams, Michael. Sex in the Snow. Toronto: Penguin, 1997; Better Happy Than Rich! Canadians, Money and the Meaning of Life. Toronto: Viking, 2000. Beaudoin, Tom. Virtual Faith. The Irreverent Spiritual Quest of Generation X. San Francisco: Jossey-Bass, 1998, Langford, Jeremy. God Moments. Why Faith Really Matters w a New Generation. Maryknoll, NY: Orbis: 2001; Parent, Mark. Spirit Scapes. Mapping the Spiritual & Scientific Terrain at the Dawn of the New Millennium. Kelowna: Northstone, 1998. 24 Don Posrerski and Gary Nelson, Future Faith Churches: Reconnecting with the Power of the Gospel for the 21st Century (Winfield, BC: Wood Lake Books, 1997). 40 • National Bulletin on Liturgy "The Liturgy is the Summit, Fount and Source" congregational life flows, stimulating do our own research on this topic in our congregations to encounter God and communities. people personally. This sounds affecting So far this article has focused on liturgy as like the Council's "liturgy is the remarkably the source of the Church's strength. But from which all the Church's power font what about the liturgy as the summit The authors continue: flows." towards which everything else tends? When worship is right, it touches the In Dies Domini, John Paul writes: heart, but it also stimulates more than just emotional feelings. Wor The rhythm of the week prompts us ship motivates people into action. It to gather up in grateful memory the prompts people in the pews to prac events of the days which have just tice in their daily lives the truth they passed, to review them in the light of encounter in their worship services. God and to thank him for his count . . . In a Catholic focus group the less gifts, glorifying him 'through question was asked: "If you were to Christ, with Christ and in Christ, in move and have to leave this church, the unity of the Holy Spirit.' The what would you miss?" the response Christian community thus comes to from a middle aged man was pro a renewed awareness of the fact that found: "I would miss the quality of all things were created through the liturgy. It inspires me to love and Christ (cf. Colossians 1.16; John forgive.ms 1.3), and that in Christ . . . all things have been restored (cf. Ephesians and Nelson remark: Later, Posterski 1.10) .... Then, giving assent to the Energized hearts and awakened Eucharistic doxology with their minds cannot be contained. Indiffer 'Amen,' the People of God look in ence to neighbors in need is not an faith and hope towards the eschato option when God is rooted in the logical end, when Christ "will deliver inner spirits of transformed people the kingdom to God the Father ... so and the truth of the gospel is embed that God may be everything to ded in the minds of the followers of everyone" (1 Corinthians 15.24, 28). Jesus. Compassion is translated into This 'ascending' movement is inher action; visions for mercy ministry ent in every Eucharistic celebration emerge. The theology of the gospel is and makes it a joyous event, over authenticated in the lives of God's flowing with gratitude and hope ... people reaching out and caring for The truth that the whole community others.16 shares in Christ's sacrifice is espe cially evident in the Sunday gather us reason to pause These comments give ing, which makes it possible to bring If we were to ask our parish and reflect. to the altar the week that has passed, how would they ioners the same question, with all its human burdens" (42-43). respond? Would the quality of the liturgy figure at the top of the list? Would they, like Still, tangible evidence of the liturgy as the Mary in my class, know that liturgy should summit of our lives is difficult to see. We lead to acts of charity? And would they must not presume that correct rubrics, experience liturgy that enabled them to beautiful singing, and warm feelings at and live the demanding law of Christian love? after Sunday eucharist are incontrovertible Perhaps we need to consider how we might evidence that the liturgy is the summit of a 25 Posterski and Nelson, 126-127. The only Catholic parish studied in this project was St. Basil's Parish in Ottawa, Ontario. This book is worth studying, since it examines not just the liturgy but the whole life of a community. Clearly liturgy is a crucial element, but other elements figure prominently: ecclesiology, leadership styles, attitudes towards culture, to name several. 26 Posterski and Nelson, 143. Volume 36 • Number 172 • 41 "Full, Conscious, and Active Participation" community's life. The actions that John 2. Which of the seven key "practical" Paul describes presume a people who have reforms has been most effective in your cultivated graritticle daily; who live Otlt of e-x~erience?-Why?·- their baptismal priesthood, who eye 3. Which of the seven key "practical" horizons of hope that stretch forward to the reforms has been least effective in your day of the Lord and outward to the needs of experience? Why? the poorest and most oppressed. Most 4. How would you assess the other five surely, they presume people who, conscious (i.e., those not mentioned in questions 2 of their communion with the risen Lord, and 3)? hand themselves and their lives over to 5. If liturgy is the summit of the Church's God, trusting that what God did for Jesus, activity, what does the experience of God will do for them. Paradoxically, this Sunday liturgy in your parish say about assurance will be most clearly manifested the life of the Church? each day in their paschal love for the 6. What in your parish liturgy is most life poorest and littlest. The summit is revealed giving? How is it source and fount for in what the source engenders. your daily life? 7. Discuss some of the questions posed Questions for Reflection within the article. IIJ and Discussion 1. What in this article surprises or excites you? • THE CHURCH EARNESTLY DESIRES ... 11Full, Conscious, and Active Participation" James Hayes "The Church earnestly desires that their baptism. In the reform and pro all the faithful be led to that full, motion of the liturgy, this full and conscious, and active participation active participation by all the people in liturgical celebrations called for is the aim to be considered before all by the very nature of the liturgy. else. For it is the primary and indis Such participation by the Christian pensable source from which the people as 'a chosen race, a royal faithful are to derive the true priesthood, a holy nation, God's Christian spirit" (Constitution on the own people' (1 Peter 2.9; see 2.4-5) Sacred Uturgy [CSL], 14). is their right and duty by reason of Archbishop Emeritus ]ames M. Hayes was ordained a presbyter of the Archdiocese of Halifax in 194 7, became auxiliary bishop in 1965, and served as archbishop of Halifax from 1967 w 1990. He was present at the first session of Vatican I Iand returned as a Council father for the final session in 1965. 42 • National Bulletin on Liturgy "Full, Conscious, and Active Participation" The Aim to Be Considered ings, and directives on how the Church Before All Else might be able to accomplish the saving work of Christ in the world. They came to the When I read this paragraph of many of us as guidelines or directions to 40 Constitution on the Sacred Liturgy, almost follow, and we were to await results. On II, years after it was proclaimed by Vatican December 8, 1965, we had the idea that I am still intrigued by its penultimate the Council ended and we should just get of sentence: "In the reform and promotion to the work of implementing it. But forty the liturgy this full and active participation years later, we realize that the Council has by all the people is the aim to be con not ended. It has moved into a different sidered before all else." This ambitious goal phase, but it is still alive and calling us to received generally broad support. Not hear what the Spirit is saying to the grasped immediately were the implications Churches. that active, personal participation in liturgy would have on our understanding Vatican II was not called to treat some and appreciation of the Church itself. The particular problem or settle some difficult fact that the bishops of the Council turned situation. It was convoked by Blessed John from liturgy to discuss the Dogmatic XXIII to give the whole Church an Constitution on the Church (LG) and came opportunity to look at the signs of the to the task with a renewed sense of the times and update the Church's pastoral Church as a worshipping community, activity to meet the needs of people living surely had a bearing on the Council's in vastly different situations in a rapidly presentation of the Church as a sacrament changing world. of God (LG 1, of Christ and as the people The purpose of the Council was not to the Catholic 9.2; CSL 5; Catechism of provide a library of fine documents or offer Church (CCC) 775, 776). some encouragement. Its aim was to We read the documents of Vatican II change minds and make people aware of differently now than we did in 1963-1965. who they are as God's people. Documents, Then, they were new instructions, teach- directives and teachings are helps in this regard but, in the end, it is a matter of changing attitudes and values to bring -~"' them in line with what God is asking of us. (/)"' (/) This constant, slow, and at times, even z~ difficult process is referred to as the .2 0 .<:: "reception" of the Council. It is clear that Cti () a council, no matter how beautiful in itself, will not achieve its purpose unless it is received and put into practice by the members of the Church. Among the many efforts to promote acceptance of the Council, the Catechism of the Catholic Church, is very helpful.' In 1985, Pope John Paul II convoked a special Synod of Bishops to mark the twentieth anniversary of the close of Vatican II. The Synod renewed the Church's commitment to continue the path of renewal begun by the Council. It also asked for a compendium of Pope John XXIII Church teachings to help priests and lay Throughout the remainder of this article the phrase "the Catechism" refers to the Catechism of the Catholic Church. Volume 36 • Number 172 • 43 "Full, Conscious, and Active Participation" faithful understand, appreciate and put The eucharist, the central act of the into effect the program of renewal Christian worship, makes the Church, and demanded by the Council. The result was the Church makes the eucharist. What we the publication of the Catechism on do at eucharist is re-live, renew, and make October 11, 1992, the thirtieth anniver present again Jesus Christ and his saving sary of the opening of Vatican II. work. Christ became human to be a priest to offer a sacrifice on behalf of all Embracing the Vision humanity. He lived, he suffered, and he We read the Council documents today, died like every other human. But in the not to say: "We tried that and it hasn't had saving event we call his paschal mystery, the hoped for results, so let's forget about it he rose again and began a new life, a new and go back where we were." Rather we creation. He calls us to share that life. have to hear a sentence like the one about When we say we share in the priesthood of the "aim before all else" and say, "Well, the Christ, it means that we are given a we're still working on that one." Perhaps if share, an active share, in that sacrifice, in people realized the purpose of our efforts that work of salvation. That's what the and programs, they would be more first part of the paragraph declares to us in interested and· involved. When we are its reference to 1 Peter: "Like living stones, trying to encourage and promote some let yourselves be built into a spiritual thing, we have to look ahead and try to see house, to be a holy priesthood, to offer the vision. What would it be like if we spiritual sacrifices acceptable to God really achieved the goal? The vision may through Jesus Christ. . . . You are a chosen be clouded or obscure, but it can still be race, a royal priesthood, a holy nation, glorious. Imagine if all the people partici God's own people." pated actively in the celebration of the liturgy, the worship of the Church. What Liturgy, Priesthood and would it mean? What would our parishes Ordained Ministry and communities of faith be like? In Chapter II of the Dogmatic Constitution Everyone would have a great regard and on the Church, the Council deals with the appreciation of the grace of baptism, their priesthood of the baptized as it relates to dignity as a Christian. They would, in the the priesthood of the ordained. There we words of the Constitution, be aware of find the often-quoted statement: their share in the priesthood of Christ and Though they differ essentially and of their right, duty and privilege to join in not only in degree, the common the renewal of his sacrifice in the mass and priesthood of the faithful and the of the unique gift of his sacramental ministerial or hierarchical priest presence in the eucharist. Christ is present hood, are nonetheless ordered to in the eucharist to be present to us in one another; each in its own way another way, transforming us into mem shares in the one priesthood of bers of his body, the Church. That mar Christ (LG 10).2 vellous, mystical transformation means that what happens to us in the eucharist is The same Council document affirms the not left behind when we leave the foundational unity of all who share the Church, but we actually carry it into the priesthood of the baptized: world with us. All this is concentrated in The distinction which the Lord has the few lines of paragraph fourteen in the made between the sacred Constitution. ministers and the rest of the people of God involves a unifying purpose, for the 2 All quotes from Dogmatic Constitution on the Church (LG) are from Austin Aannery, ed., Vatican Council Il: The Conciliar and Post Conciliar Documents (New York: Costello, 1975). 44 • National Bulletin on liturgy "Full, Conscious, and Active Participation" pastors and the other faithful are community. The ministry is necessary joined together by a mutual need because of the sacramental nature of the (communi necessitudine) (LG 32). Church. The ordained minister has a responsibility that is much broader than can simply stand In other words, neither the individual. He is to be a reminder to one another for the alone; they need the Church of this radical dependency. the Church of Christ, Church to be truly The ordained minister is an icon, a symbol In the which comes to us from the gospel. of the head of the Mystical Body, which is renewal through ongoing work of Church the Church. the liturgy, these formulations of the Church's teaching still invite further study, Ordained ministry is a function marked by reflection and clarification. high nobility and deep poverty. The tragedy is that too often the nobility is the noted Moving in this direction, exalted and the poverty is obscured. As a Jean-Marie Dominican ecclesiologist, result, people tend to define the Church by There, the Tillard points to 1 Peter 5.1-3. its ministry, whereas the ministry should this own writer of the letter speaks in be defined by its place in the Church. I words: "As an elder (presbyter) myself ... When the Church is identified with exhort the elders among you to tend the ministry, the Church is understood as a flock of God .... Do not lord it over those society formed by obedience to the in your charge, but be examples to the hierarchy, rather than a communion in the flock." This is how the Church is built up, "once for all" of the Lord's sacrifice.4 with the network of mutual relationships based on baptism and ordination. Sharers The Heart of Participation in the one priesthood of Christ discover The opening words of paragraph fourteen, and respond to the mutual need they have "The Church earnestly desires that all the for one another. Together they make the faithful be led to that full conscious and community: not a collection of individuals active participation in liturgical cele seeking their own sanctification, but the brations called for by the very nature of the unique and indivisible "royal priesthood," liturgy," encapsulate the goal of renewal in the priestly community of the King, the the Church. The challenge is passed on to "spiritual house of God."3 The priest who us in no uncertain terms, telling us that offers sacrifice has an office, a role, that participation is "the aim to be considered continues; we are familiar with that reality before all else." in the case of the ordained priests. But, by our baptismal priesthood, all of us share in Full, active participation in the liturgy is the everlasting sacrifice ofJesus. not simply a matter of following directions about how one should act, when to The paschal mystery of our salvation is respond, what postures to take, what words eternal. We celebrate it over and over, but to say or sing, etc. The goal of renewed we do not repeat it. We repeat the liturgy is to evoke a deep, personal celebrations by which it becomes present involvement in what is happening. The to us and draws us into its "mysterious" real purpose is to change people-in other power and fills us with its grace and words to bring about conversion, to solicit strength (CCC 1104). a renewed commitment to join the The necessity for ministry is not based on community of faith in worship. It is all an arbitrary structure or on laws and about deep spiritual realities valued by directives to regulate the life of the persons of faith, often accompanied by 3 ).M.R. Tillard OP, Flesh of the Church, Flesh of Christ (Collegeville, Minnesota: Liturgical Press, 2000) 23. 4 Tillard, 142. Volume 36 • Number 172 • 45 "Full, Conscious, and Active Participation" feelings of consolation, and always the functions of this priesthood. It is in the appreciated as God's gift to us and our way liturgy that the ordained and the baptized, of giving thanks and praise for salvation in each in their own proper way, make the Jesus Christ. Church present and reveal its true nature and activity. By their participation When the Constitution uses words like in the celebrations, they exercise their priesthood "full, active, conscious" to describe litur and deepen their incorporation in Christ. gical participation, it calls for the For large numbers of people involvement of mind, body, heart and who are accustomed to think of the priest as the senses. Before we can enter such an all celebrant, or active encompassing exercise, we must know not agent of the liturgy, and the people as only what we are to do but also why we are the recipients of his ministry, calling everybody priests to do it. First of all, the liturgy calls us to will likely create more unease than confidence. participate in the saving work of Jesus But the catechism, Christ. He is still the first active agent in in drawing out some of the theological implications what we are about. The events of his of paragraph paschal mystery-real events in history fourteen in the Constitution, makes it very clear that "it is the have passed into the divine eternity and whole community, the body of Christ that are still present to us and for us when we celebrates" and "the celebrating celebrate the mysteries (sacraments) of assembly is the community of faith. Christ, the eternal high priest, the baptized" (CCC 1141, 1142). Speak ing offered to God the perfect sacrifice of specifically of Christ's faithful at the praise once and for all. It cannot, it need eucharist, paragraph forty-eight of the not, be repeated. Yet, it is continually Constitution states: "They should give made present for us when we celebrate the thanks to God by offering the immaculate liturgy (CCC 1085). victim, not only through the hands of the priest, but also with him." In many other By Reason of Our Baptism places where sacramental celebrations are mentioned, the Catechism is careful to In quoting the text from 1 Peter (2.9, 4-5), include references to the community as the Council reminds us that all the the active celebrant of the rites. baptized share in the priesthood of Christ. This share in the priesthood is our right The call to full, active, conscious partici and duty, "by reason of our baptism." It is pation is not new. The most detailed interesting to note that the reference to account we have of the eucharist in baptism was the only amendment to the apostolic times is given to us by St. Paul in original draft of this paragraph, and passed 1 Corinthians (1 Corinthians 10.16-17; by a vote of 2,109 to ten.5 11.23-29). He was trying to help the Church in the community to understand When Vatican II published the Constitu the meaning of what they were doing and tion on the Sacred Liturgy forty years ago, to recognize "the body of the Lord in the the bishops were aware that liturgy, espe bread broken and the cup shared and in cially eucharist, had become a very special the gathered community." Writing around ized activity. The celebration of mass was the year 400, St. John Chrysostom reminds done by "the celebrant," the priest. He was the people of their part in the eucharistic the "active agent"; the assembly were prayer. That prayer, he says, mainly passive "hearers." "is a common prayer, for the priest does not give thanks Full, conscious, active parttclpation alone but the people with him; he does not demands that the faithful be not merely begin it until the faithful have signified called a priestly people, but they carry out their assent by: 'It is right to give him 5 Joseph Jungmann in Commemary on Vatican II, Vol. I, ed. H. Vorgrimler, (New York: Herder & Herder, 1968}, 17. 46 • National Bulletin on Liturgy "Full, Conscious, and Active Participation" thanks and praise.'"6 At the same time, St. broadness of vision, free from the super Augustine tells his community that their ficiality and haste which sometimes "Amen" to "the Body of Christ" at characterize relations between humans."7 communion is to declare what they are receiving and who they are (CCC 1396). The Church Led by Here the two forms of sharing in Christ's the Spirit priesthood meet. Here is the "unifying The enormous efforts made throughout purpose" and "mutual need" (LG 32). And the whole Church to adapt, reform, it is all the action of Christ. promote and sustain the full, conscious Participation of the and active participation called for by the Constitution were undertaken with Whole Person resolute vigour and generally with con That phrase, "full, conscious and active siderable haste. The theological, personal, participation," tells us that the kind of and cultural foundations and implica worship the Church earnestly desires is all tions-the broader vision-in Pope John's encompassing. It must involve the mind, statement, is still in the process of being our understanding. We must know why we formed. This is not a cause for discourage are expected to act, move, speak etc. What ment, much less a reason for halting or are we trying to express to God, to our reversing our achievements in liturgical neighbour, to ourselves? renewal since 1965. The celebration itself is directly about In the brief excerpt of the Constitution words, gestures, postures, etc., but these are under consideration, here, the worship all means to establish, deepen, heal and ping community in its broader vision sees sustain relationships. The relationships are itself as the Church and recognizes its with God, the members of the wor members as the Mystical Body of Christ shipping community and the Church. The the priest, in whom and with whom they words are what we are expected to hear, share actively in offering the sacrifice of listen to and receive. The words of worship praise. By starting with the liturgy as its may be read for our instruction or devo first major Constitution, and choosing the tion, or they may be the responses we Church as its second, the Council points make to participate in the rite. They may to the path on which the Spirit leads the be psalms, songs, or hymns that gather the Church. community to proclaim its praise, peti Pope John XXlll opened the Council with tions, or penitence with one voice. They the words: "Gaudet Mater Ecclesia" are all important. Full, active, participa (Mother Church rejoices). The bishops tion means we can't leave it to someone undertook the liturgy as a practical matter. else. We have to be involved personally. It was one in which everyone had personal In his closing address at the end of the first experience and in which many felt they session of the Council, the only one over were experts. It was central to their which he presided, Pope John XXlll said: pastoral activity. Many would have "It was not by chance that the first schema considered it an internal matter, a sort of to be completed was on the Sacred Liturgy family affair between themselves and which defines the relationship between "their" people. But as the discussions and humans and God. Since it is the highest debate on the Church began, the com form of relationship, it must be based on munity, which now came to be called more solid foundations . . . to proceed with properly a "communion," emerged as a 6 Homily on 2 Corinthians 8.16, (#18) n.J. 7 Council Daybooks of Vatican ll, (Washington: National Catholic Welfare Conference, 1965) First Session, p. 119. Volume 36 • Number 172 • 47 "Full, Conscious, and Active Participation" much broader entity, "the people of God," but rather Christ, himself, using us as his with all their relationships with God, with instruments to bring salvation to all one another, and with the world in which humankind.9 they live. The debate on the Dogmatic Constitution The three issues that sparked most debate on the Church started with a presentation of on the liturgy were the introduction of the the Church as a mystery (a sacrament), vernacular, communion under both rather than an institution. Membership in species, and concelebration by priests. the Mystical Body, participation in the Participation was widely supported from triple roles of Christ as priest, prophet and the beginning, but some bishops expressed king became essential elements of the a fear that it might interfere with the debate. This discussion, which began at devotion of the faithful and one eminent the first session of the Council in 1962, father of the Council went so far as to say: was carried over to the next session in "Participation by the people is nothing but September 1963. In June of that year, Pope a distraction." Among the strong sup John XXIII died and Cardinal Montini was porters of the liturgy constitution were elected to succeed him as Pope Paul VI. In Cardinal Montini of Milan (later Pope his opening address at the second session, Paul VI) who spoke in favour of it on the Pope Paul made a commitment to follow very first day, and Cardinal Leger of the direction set by Pope John. However, Montreal, who offered strong positive in the address he took as a theme a line reasons to accept the three most contested from the Prayer of the Church for issues.8 Wednesday morning: "Te Christe solum novimus." (Thee alone, 0 Christ we It was during the first session of the know.) It is clear from the vision set by Council that Cardinal Montini said that Constitution on the Sacred Liturgy that the the Church was nothing by itself. It was primary purpose of the Council was not not so much a society founded by Christ, the domestic concerns of Mater Ecclesia, but the Church as the presence of Christ in the world-the sacrament of salvation. ·~"' en"' (/) Questions for Reflection z~ and Discussion .2 0 .r:. 1. In general, on a scale of 0 (non ;3 existent) - 10 (full, conscious and active), how would you rate participa tion of the whole assembly at parish Sunday eucharist in your experience? 2. What aspects of participation are best honoured? 3. What aspects of participation need more work? 4. What barriers to participation do you see? How could these be removed? 5. What image of Church seems to domi nate your parish liturgy? Give examples. III Pope Paul VI 8 Xavier Rynne, Vatican Council II (Maryknoll, NY: Orbis Books, 1999) 61, 70, 72. [Editor's note: Xavier Rynne is the pseudonym used by Francis Xavier Murphy, a Redemptorist priest of Bronx, NY in his reports from behind the scenes at the Council.) 9 Rynne, 117. 48 • National Bulletin on Liturgy THE CHURCH EARNESTLY DESIRES ... 11That the Faithful Be Led" James Ravenscroft The 1994 Mississauga Canada Echoing the Statement and "The New Voices of the Past Evangelization" The Council especially Ecclesia in In recent documents, This is not a new impulse. In the Consti Novo Millenia Ineunte, Pope America and tution on the Sacred Liturgy, the Council Paul II encourages a "new evan John fathers suggest that it is "necessary that the gelization," that is evangelization with faithful come to it [the liturgy] with proper new ardour, new methods and new dispositions, that their minds be attuned expression (Ecclesia in America, 6). to their voices, and that they cooperate Amongst other things, the call to a new with divine grace, lest they receive it in evangelization includes formation in the vain" ( 11). Furthermore, "it is ... their [the liturgy and sacraments. Perhaps it was pastors'] duty to ensure that the faithful providence or a little bit of kismet, but in take part fully aware of what they are 1994, the various directors of offices of doing, actively engaged in the rite, and liturgy and the chairs of diocesan liturgical enriched by its effects" (11). commissions from across Canada gathered to reflect on the history of in Mississauga Paul VI the liturgical renewal in Canada and to evaluate its progress. After much sharing This thought is reiterated by Paul VI and dialogue, the participants in the (Evangelii Nuntiandi) in his call for a re meeting came to the conclusion that what launching of evangelization. He suggests we need is a greater effort towards litur that evangelization is most fully operative gical formation. Compiling their recom when the word of God and the sacraments mendations in a document known as The are brought together. Liturgical formation 1 "the 1994 Mississauga Statement , the partici is an undercurrent in his thought: pants affirmed that much has occurred in role of evangelization is precisely to the liturgical renewal in terms of the educate people in faith in such a way as to externals of worship but that "a second lead each individual Christian to live the phase now must begin, that is, a renewal at sacraments as true sacraments of faith a deeper level of spirituality, lived and not to receive them passively or ecclesiology, and liturgical theology" (I). reluctantly" ( 47). The text of The 1994 Mississauga Statement can be found in National Bulletin on Liturgy #154 Vol. 31 Fall 1998 "Environment for Worship," p. 185-190 or contact the National Liturgy Office for a copy. ]ames Ravenscroft is a presbyter of the Archdiocese of Keewatin-Le Pas. He holds a master's degree in liturgical studies from the University of Notre Dame and is currently the director of liturgy in the Archdiocese of Keewatin-Le Pas. Volume 36 • Number 172 • 49 "That the Faithful Be led" John Paul II the sacraments because they are "the root In Redemptoris Missio John Paul II picks up and endless source of God's grace" (29). Paul VI's s11ggestion and speaks not just This isespeciaHy--true·ofthe sacraments of about the initial mission ad gentes but also baptism, confirmation and eucharist. The "the new evangelization of those peoples pope stresses the importance of prepa who have already heard Christ pro ration for the sacraments as a vehicle for claimed" (30). He speaks of Christian evangelization: "these sacraments are an conversion as the aim of evangelization, excellent opportunity for an effective leading not only to baptism but also to the evangelization and catechesis, when formation of local churches who listen to preparation for them is entrusted to people the word of God, focus their prayer in of faith and competence" (34). Eucharist eucharist, live in communion of heart and is highlighted as "the outstanding moment soul and share according to the needs of of encounter with the living Christ" (35), their members (cf. 46 and 51). especially on Sunday. Liturgical formation is a necessary part of this hoped-for Pope John Paul II is giving this call for a encounter with the risen Lord, both in new evangelization increased impetus as dioceses-"as a particular church, the we begin a new millennium. In Ecclesia in diocese is charged with initiating and America he stresses that an encounter with deepening the encounter of all members the Risen Lord is the foundation of evan of God's people with Jesus Christ" (36) gelization. This encounter is not simply an and in parishes-'"parishes are called to be individual experience but rather is a com welcoming and fraternal places of munal one. There is a liturgical dynamic Christian initiation, of education in and to this encounter as he asserts in article celebration of the faith"'( 41). Liturgical 12: "a second place of encounter with formation is an essential part of the new Jesus is in the sacred liturgy." It is when evangelization: "Catechesis is a process of the faith community gathers to recall the formation in faith, hope and charity.... It saving mystery of God, Sunday after introduces the believer more fully into the Sunday, that the risen Lord is experience of the Christian life, which encountered. Every Christian is invited to involves the liturgical celebration of the grow in the spiritual life through personal mystery of the redemption and the and liturgical prayer, especially through Christian service of others"' (69). 0 c: In Novo Millenia Ineunte he asserts that E "'0 education in prayer, including liturgical a: prayer, is essential, and that the liturgy ~ 0 should be given principal attention (34, ~ (]) (/) 35). It is apparent that liturgical formation (/) 0 is a significant part of the new evan gelization. Equipping the Church for the Third Millenium The importance of formation proposed in these recent papal documents is echoed in The 1994 Mississauga Statement. As asserted by the participants, "formation in every facet of the life of the church is necessary to forge a liturgical spirituality that will unite the Church amidst diversity as it faces the challenge of the Pope John Paul II third millennium" (2). The 1994 50 • National Bulletin on liturgy Helpful Resources Mississauga Statement provides recommen 2. How has it influenced your ministry or dations for on-going liturgical formation work in the Church? in seminaries, for new bishops and in 3. What evidence do you see of its parishes, and as such presents practical influence in your parish? In your suggestions for the Catholic Church in diocese? Canada. Concretely applied in regions, 4. How would you rate the liturgical dioceses and parishes, their imple formation offered in your parish? In mentation will be an important step in your diocese? In the local university? In ensuring that the liturgical renewal begun high school? In elementary school? nearly forty years ago continues in the Give evidence. spirit intended by the Council fathers. 5. In light of article 16 of the Constitution Beyond that it will be to take to heart the on the Sacred Liturgy, how would you new evangelization that will launch us rate liturgical formation in the into the third millennium and beyond. seminaries? In religious houses of study? Give evidence. Questions for Reflection 6. What is needed in your parish's and Discussion program of liturgical formation? In the 1. Have you ever read The 1994 schools? In the diocese? In the Mississauga Statement? university? In the seminary? II] • Helpful Resources • On Video The Faithful Revolution: Vatican II (Allen, Texas: Thomas More Publishing, 1997). A set of five videos with valuable study guide for groups. Rather American in perspec tive. Excellent on-screen comments by people who were there. • On CO-Rom Destination Vatican II: an interactive exploration of the Second Vatican Council. (Allen, Texas: Thomas More Publishing, 1997). Access people, places, texts (documents, speeches, daybooks, reports), themes and timeline of the Council. • In Print Bill Huebsch. Vatican II in Plain English: The Collection Vols. 1, 2, 3. (Allen, Texas: Thomas More Publishing, 1997). Reader-friendly introduction to the Council and an inviting paraphrase of the Council documents. Documents presented in thought-phrases for even easier comprehension. Volumes available separately. • Back Issues of the Bulletin National Bulletin on Liturgy #87 Vol. 16, January-February 1983, "Twenty Good Years." Volume 36 • Number 172 • 51 FROM THE NATIONAL OFFICE .Add.ition.s~to_ .th.e Liturgical Calendar he revised edition of the Roman • May 22: Missal has included certain new Rita of Cascia, religious Tcommemorations. Some of these are Born in Umbria (1381), she refused to already noted in the Liturgical Calendar allow a vendetta after the violent murder and their texts published in A Supplement of her husband. to the Sacramentary. Those indicated here • July 9: Augustine Zhao Rong, will be included in the next edition of the priest and martyr, and Calendar. Texts will be published when companions, martyrs available; in the meantime the appro A Chinese diocesan priest and his 119 priate Commons are used at eucharist and companions were martyred in 1815. in the liturgy of the hours. The cele • July 20: brations (except where noted) have the Apollinarus, bishop and martyr status of optional memorial. Tradition has it that he was commissioned by St. Peter and sent as missionary bishop • January 3: to Ravenna. Holy Name of Jesus • July 24: The 1969 Norms lessened the number of Sharbel Makhluf, priest "devotional feasts" in the Calendar. Some A Lebanese monk and hermit. Ordained of these celebrations were suppressed; in 1858, he had particular devotion to the others were included in the section of Blessed Virgin. Votive Masses or left to local calendars. The feast of the Holy Name, formerly • August 9: Teresa Benedicta of celebrated on or about January 2, is the Cross, virgin and martyr restored to this date. Edith Stein, a convert from Judaism, was a major force in German intellectual life. • February 8: She died in Auschwitz in 1942. Josephine Bakhita, virgin • September 12: A Sudenese girl, sold into slavery and Holy Name of Mary brought to Italy, she was baptized and Restored to this date. joined the Canosian Daughters of Charity in 1896. • September 23: Pio of Pietreclina, priest • May 13: Our Lady of Fatima memorial Born Commemorates Mary under the title of in 1887, "Padre Pio" was a spiritual advisor whose life the 1917 apparitions. was devoted to the eucharist and prayer. (This memorial was • May 21: added after publication of the new edition Christopher Magallanes, priest of the Roman Missal.) and martyr, and companions, • November 25: Catherine of martyrs Alexandria, virgin and martyr Members of the Cristeros movement, they A fourth century woman of learning, she worked against the anti-Catholic Mexican eached the gospel in Alexandria, Egypt. government of the 1920's. 00 52 • National Bulletin on Liturgy Commentary The Saints and the Calendar Kenneth Pearce orty years ago, the Second Vatican saints are included in the universal Council called for a revision of the calendar, while the majority is left to local Fcalendar. Churches. This distinction often leads to Lest the feasts of the saints take confusion, especially when a region or precedence over the feasts com group has a devotion to a particular saint memorating the very mysteries of not included in the calendar. them should be salvation, many of To return to Christopher, the commentary left to be celebrated by a particular on the 1969 Calendar reads: Church or nation or religious family; those only should be extended to The memorial of Christopher, the universal Church that com which entered the Roman Calendar memorate saints of truly universal in 1550, is not a part of the ancient significance (Constitution on the Roman tradition. It is now left to Liturgy [CSL], 111). particular calendars. Although the Acta of the life of Christopher are The result, continuing the work of Pope legendary, the existence of his cult is John XXIII's 1960 revision, was a new "General Calendar" published in 1969. very old. At the same time, a reply to the question The Martyrology and of his place as titular of a parish indicates: the Calendar [E]very church retains its title and The new calendar transferred some celebra celebrates the corresponding feast tions, combined or deleted others, and gave even if the General Calendar no still others the status of votive masses. Lent longer carries the title (Notitiae 5 and the last days of Advent were to be kept [1969]404, no. 18). clear of feasts of the saints. There were some interesting consequences. St. Christopher Not every saint is celebrated with a (July 25) was removed from the general universal feast day. calendar; letters to liturgy offices inquired if St. Christopher medals still "worked" and Particular Calendars what to do about parishes bearing his name The liturgical year is governed by the (including one reply that the letterhead general calendar of the Roman Rite, issued could always read "Mr. Christopher"). At in 1969 and revised occasionally, notably the heart of this question, current again, is in the new edition of the Roman Missal. In the relationship between the Martyrology practice, this calendar is a reference docu (the list of saints) and the Calendar (the ment. Each local Church (and religious feasts commemorated in the universal or community) publishes its own "particular particular Church). calendar" after receiving approval of the Pope John Paul II has raised an unprece Holy See. The Canadian (particular) dented number of men and women "to the calendar was approved in 1999 and is altar," often to great acclaim. But publicity published for each year as the Liturgical is not the same as significance. Some new Calendar. Kenneth Pearce is a priest of the Archdiocese of Toronto and currently edits the Liturgical Calendar for the Canadian Conference of Catholic Bishops. Volume 36 • Number 172 • 53 Commentary: The Saints and the Calendar This calendar contains the specific [O]ften it will be better to create a celebrations for the dioceses of Canada. It celebration limited to whichever notes that contrary to the general calendar, locality is more closely tied to the "Canadian Martyrs" is celebrated on Blessed or Saint (28). September 26 rather than October 19. It Thus, while a priest or parish cannot sim includes saints proper to Canada (e.g. ply replace the liturgy of the day, local Marguerite Bourgeoys and Bishop Laval) devotion or need might warrant a par and celebrations of the blesseds (e.g. ticular celebration. Also, like-minded com Brother Andre and Kateri Tekakwitha). It munities are invited to join for one indicates feasts for particular dioceses such celebration rather than multiplying the as Elizabeth Seton, in Halifax. Just as these number of individual events. Religious feasts would not be found in the calendars communities, for example, have their own of other countries, so feasts that might be proper calendars; people are free to cele important elsewhere (which might even brate with them in their churches, so that include St. Patrick), will not find a "it is in no way necessary that such celebra mention here-except as "optional memo tions ... be also added to diocesan calen ~ial~" _or as celebrations to be organized by dars" (35). md1v1dual parishes or communities. That "except" is important. Parishes or groups may wish to celebrate a p~rticular saint by virtue of a geographical, Each particular calendar is approved for a historical or devotional connection. The country or region, for a diocese, or for a Martyrology provides the appropriate date, religious institute {Instruction on the Revision even if it is not in the general Calendar. If of Particular Calendars (1970), 13 ). The the season permits and if no other feast is local area does not simply decide what is to m~ndated, the celebration may take place, be celebrated; the approval of the Holy See usmg the texts from the "commons" of the or the local bishop is involved. The missal (and even of the lectionary). Thus, calendar itself (in the Table of Liturgical a celebration honouring Our Lady of Good Days) provides that each diocese will Counsel (April26), patron of the Catholic celebrate its patron(s) and those saints and Women's League (CWL), could be the blesseds with special connection; each occasion of an important regional gath parish will celebrate the anniversary of its ering. The feast itself remains an optional dedication, its titular feast and those memorial; CWL members would celebrate memorials proper to it. National patrons are it locally, with appropriate solemnity as the to be included if not already in the calendar. calendar permits. What about Saints Not in The Primacy of the the General Calendar? General Calendar The General Instruction provides that on weekdays of Ordinary Time (and on Consideration should always be given to those who do not share a certain devotion; certain other days) "the priest can particular celebrations must not habitually celebrate either the Mass of the weekday or that of any Saint inscribed that day in replace the parish liturgy. The primacy of the Roman Martyrology" (Notification on the general (particular) calendar is always Proper Calendars (1997) no. 33). This is respected; the community has a right to not an invitation to invent a personal cal authenticity and to a noble simplicity in endar; in fact the priest is enjoined to worship (CSL, 43). This includes the sense consider the larger good of the faithful and of the season and the flow of the con not impose his own personal preference tinuous readings of ordinary time. (GIRM, no. 316). But there is a framework The liturgical year is central to the life of for local celebrations where there is God's people for through it the Church particular need or devotion and when the "unfolds the whole mystery of Christ" so general calendar permits. The same that "all may be filled with saving grace" instruction notes: (CSL, 102). III 54 • National Bulletin on liturgy MUSIC FOR THE SUNDAY ASSEMBLY: Year B: Trinity Sunday to the 21st Sunday in Ordinary Time (..June 15-August 24, 2003) he following pages provide hymn suggestions from the Catholic Book of Worship III for the summer months in Year B. As David Jafelice pointed out in Bulletin #168, T"The summer is a time when many people have holidays. Some travel for weeks at a time enjoying the warm summer weather. Others take weekend excursions or simply spend time at the cottage. Life in the parish slows down. Many parish groups stop meeting in the summer. The priest takes his vacation, the attendance at mass is down (or maybe swollen with visitors) and sometimes it's hard to find enough liturgical ministers to help at the weekend liturgies. Parish music resources can be thin as well. You want to encourage good singing but it's harder when there are less people in the pews (or when the pews are filled with visitors), so ... • Keep it simple. • Learn little, or no new music; wait to teach new repertoire when all the parishioners are back from summer vacations. • Use widely familiar repertoire; it is helpful to repeat hymns over a few Sundays. • Make it hospitable for visitors by avoiding pieces that are unique to your parish. • Repeat new music that was learned earlier in the year if appropriate." The Character of These Sundays In addition to the solemnities Trinity Sunday (June 15) and the Body and Blood of Christ (June 22), the Solemnity ofSts. Peter and Paul (June 29) is celebrated during this period. A special aspect of this portion of Year B-the year of Mark-is the five-week period (17'h-21" Sundays) given to the "bread oflife discourse" from chapter 6 of the Gospel of John. It requires some careful attention in music planning, which will be spelled out in more detail below. The intervening Sundays (14'h-16'h Sundays) deal with chapter 6 of the Gospel of Mark. Hymn Suggestions Though hymns are specifically suggested for Entrance, Preparation and Recessional, many (if not most of them) are interchangeable; for Entrance and Recessional try to choose a hymn of praise that is appropriate for a procession. If your community does not know any of the suggested hymns for a particular Sunday, you can never go wrong by choosing a familiar hymn of praise to God or the Trinity; and that goes for every Sunday in the Church year. One alternative to singing an unfamiliar hymn is to change the tune to one your assembly knows well. Just be careful when choosing a different tune, and sing through the whole text to make sure there are no strange results. See the hymnal's metrical index found in both, pew and choir editions of the hymnal (700). Volume 36 • Number 172 • 55 Music Notes • Year B: Trinity Sunday to the 21st Sunday in Ordinary Time The Communion Procession for All Summer Sundays During the procession to communion, always sing a communion hymn. See the list !:J~low. The_h.Yl!lQ J:>egins "wb~n the p~st t_a,kes COJll.ITI\.i_lliQn" (Generc¥ Imrruction of the Roman Missal, 56i). Suggested Processionals for Summer Sundays Entrance 542 Canticle of the Sun 562 0 Bless the Lord 564 Praise to the Lord, the Almighty 577 Come, Rejoice Before Your Maker 578 All People That on Earth Do Dwell 580 Rejoice in God 591 God is Alive! 593 0 Praise the Lord, Sing Unto God Preparation of Altar and Gifts 422 Sing We Praises to the Father 482 Eye Has Not Seen 511 Joyful, Joyful, We Adore You 531 For the Beauty of the Earth 543 All Creatures of Our God and King 544 0 Sing to God a Joyful Song 555 Holy God, We Praise Your Name 557 Let Heaven Rejoice 563 Sing a New Song 565 Praise, My Soul, the King of Heaven 571 Praise the Lord with the Sound of Trumpet 613 A Living Hope Communion 602 Eat This Bread 603 Gift of Finest Wheat 610 Taste and See 611 Take and Eat Recessional 345 City of God 508 Go to the World! 514 Forth in the Peace of Christ We Go 691 Lord, You Give the Great Commission 521 Now Let Us from This Table Rise 533 Sent Forth by God's Blessing Trinity Sunday Processionals These hymns are also appropriate, but they must be sung through w the end. 361 Great God of Mercy 4 21 0 God, Almighty Father 422 Sing We Praises to the Father 466 Father, Lord of Earth and Heaven 56 • National Bulletin on Liturgy Music Notes • Year B: Trinity Sunday to the 21st Sunday in Ordinary Time Responsorial Psalm If the assigned psalm setting (#221) is too difficult for the summer assembly, try using the refrain of #99 with the verses of the day. · Solemnity of the Body and Blood of Christ Processionals These hymns are also appropriate. 67 Ubi Caritas 376 Where True Love and Charity Are Found/ Ubi Caritas 424 I Come with Joy Responsorial Psalm If the assigned psalm setting (#221) is too difficult for the summer assembly, try using the refrain of #66, which should be familiar from the Mass of the Lard's Supper. Sequence The sequence (#693) is sung before the gospel acclamation. The lectionary also provides a shorter version-the last two verses. It is omitted if not sung by all. This text can be sung to any 87 87 87 metered tune. See the "Metrical Index" (#700). Solemnity of Sts. Peter and Paul Entrance and Preparation of gifts and Altar 450 Around the Throne a Glorious Band 455 By All Your Saints Still Striving Recessional 508 Go to the World! Responsorial Psalm If the assigned psalm setting (# 221) is too difficult for the summer assembly, try using the refrain of# 118 or # 130 with the verses of the day. 14th-1 6th Sundays Responsorial Psalm If the assigned psalm settings for the 14"' and 15"' Sundays (# 152 and #155) are too difficult for the summer assembly, try using the refrain of# 118 or # 130 with the verses of the day, especially if one of these was used for the Solemnity of Sts. Peter and Paul. For the 16"' Sunday use any familiar responsorial setting of Ps. 23. 17th-21"' Sundays Responsorial Psalm For the 17"'-18"' Sundays, if the assigned psalms are too difficult for the summer assembly, use the refrain from the setting of Ps. 34 that you have chosen for the 19"'-21" Sundays with the verses of the day. For the 19"'-21" Sundays, the Church has assigned Ps .34. The hymnal offers a different musical setting for each week (#167, 170, 173), but it is probably pastorally wiser to choose one and use it for all three weeks. The refrain of #55 wiU also fit. You may use the refrain of #61 0 but you wiU have to compose a chant tone for the verses of the day. Whatever setting you choose for the refrain, it is important to sing the verses assigned to the particular day, because they reflect the deepening theology expressed in the gospel text. Ill Volume 36 • Number 172 • 57 THE LAST WORD Source, Summit, and Challenge James Weisgerber e are told that it takes one hundred years for the vision of W an ecumenical council to be fully received in the Church. 2002 marks 40 years since the beginning of Vatican II. We're not quite halfway towards full reception, but 40 years is a wonderful bib lical number inviting us to take stock, regroup, and forge ahead. It would seem to me that it is in the area of liturgical reform that most progress has been made in the post-conciliar Church. Celebration, participation, proclamation, music, symbol, gesture have all taken on new life, and, for this we need to be most grateful. We've come a long way from "Kumbayah"! The Council's Constitution on the Sacred Mass on the First Sunday of Advent 1964 - Liturgy states that the liturgy is the summit in the vernacular, ]ames Weisgerber presiding and source of the entire life of the Church. Both summit and source are relational: the one priesthood summit of something, source of something, of]esus, calls us to offer our lives as spiritual sacrifices to God. and it is here, I believe, that we face the All our present challenge. struggles toward conversion, fidelity in relationships, responsibility towards one Much has happened in our cultures since another and to the earth, all of these are the end of the Council. Great attempts are gathered together and offered to God in made to define us as consumers, isolated the eucharist, which is truly a summit. from one another, accountable only to The more intentional we are in allowing ourselves. God is more and more God's Spirit to transform our daily lives, marginalized in our society and this really the more our lives are characterized by affects the way we see ourselves. How do generous self-giving, the more truly we we find practical, effective ways to define participate in the paschal mystery. ourselves by the power of the mysteries we A significant challenge for the celebrate? Liturgy must flow into grati next 40 years: to help one another tude, prayer, contemplation, proclaiming deepen our identity as disciples and to our identity as Christ in the world. Liturgy see the daily reality of is, after all, a source. discipleship as the gift we offer in and through Jesus in the eucharist. The Liturgy is also the summit of our Christian sacred liturgy truly is the summit and lives. Baptism, giving all of us a share in source of our life in Christ. [I] ]ames Weisgerber is archbishop of Winnipeg, MN and a member of the Episcopal Commission far Liturgy. 58 • National Bulletin on Liturgy Networking The following have been offered in response International w our call for the sharing of resources Available from: the Archdiocese of produced by dioceses. Melbourne, Australia Canada • The Summit - a magazine from the Office for Worship, containing articles Available from: the Diocese of on liturgy and the catechumenate, as London, Ontario well as weekly resources for breaking • Liturgical Celebrations on Weekdays: The open the word Mass, The "Communion Service," The • Rite of Christian Initiation of Adults: Liturgy of the Hours - catechesis, Forming Your Parish Team- a resource rationale and guidelines for the ongoing formation of the parish • The Liturgy of the Hours - catechesis, team rationale and guidelines • The Christian Initiation of the Young - a • Morning Prayer - leader's and assembly lectionary-based resource in preparing editions the young for Christian initiation • Evening Prayer - leader's and assembly Contact: editions Elio Capra SOB Contact: RCIA Coordinator, Christina Ronzio Archdiocese of Melbourne Liturgy Office, Diocese of London 383 Alber Street Box 2400, 155 Bruce St. East Melbourne, Victoria 3002 London, ON N6A 4G3 Australia Phone: (03) 9926 5677 Fax: (03) 9926 5767 Email: [email protected] .&. Summer Institute in Pastoral Liturgy ~ at Saint Paul University • July 7-18, 2003 • Introduction to Liturgy • The Ministry of Reconciliation: Gerard Whitty Word, Celebration, Pastoral Practice David Power • Worship and Culture: With Whom Do We Celebrate? • Advent Christmas Epiphany: William Marrevee Celebrating the Whole Season Corbin Eddy • Ritual & Symbol John Hibbard • Preparing & Evaluating Liturgies • Synthesis Course for Graduates Bernadette Gasslein Patty Fowler & Miriam Martin Other electives may be drawn for the offerings of the Summer Institute in Religious Education For further information contact: Summer Institute in Pastoral Liturgy Faculty of Theology/Saint Paul University I ~ UNIVERSITE SAINT-PAUL 223 Main Street, Ottawa, Ontario K1S 1C4 U£ SAINT PAUL UNIVERSITY Tel.: 613-236-1393 ext: 2247 Fax: 613-751-4016 Email: [email protected] Volume 36 • Number 172 • 59 Index to Volume 35 (N·u·m·heFs 168---171-, 2082) Note: References to the official texts of church councils are listed under the commonly used names of the councils. References to works written by or issued under the names of popes are listed under the names of the popes. Titles of published works (books, encyclical letters, etc.) are italicized. see also Rite of Christian lnitiatian of at masses with children 168:27-S •General Adults for the communion procession A anointing with holy oill71:200n 169:101 Acceptance into the Order of Catholic Book of Warship 1/1 (I 994) for Sunday eucharist Catechumens (CBW III) 168:5; 169:100-106 evaluating 171:232-34 see Rite of Christian lnitiarion of see also church music for rites of initiation 171:239-43 Adults and masses with children 168:27 for Lent, Triduum, and Easter season adaptation criteria for inclusion of hymns (Year B) 171:244-48 see "adaptation" under the names of 169:104-D5 for Trinity Sunday to the end of various rites and ceremonies indexes of 169:100, 103-4 Ordinary Time (Year A) Advent wreaths 170:184 compared to previous editions 168:42-50 ambries 171 :204-D5 169:101-D2 church musicians 169:100-106 Anointing of the Sick process leading to publication and the lectionaries 169:76-SO see Pastaral Care of the Sick; 169:101-D3 prayers 170:145, 156, 159, 180 Communion of the Sick audio recordings of hymns 169:104 church year 169:110--112 anointing 171: 197 and weddings 168:40-41 see also Raman Martyrology see also holy oils Catholic Church in the Sunday lectionary 169:76-7 of kings and queens 171:202 relations with judaism 171:227-29 committals (burial rite) antiphonals 168:7 CBWIII see Order of Christian Funerals Asperges 168: 11-12 see Catholic Book of Warship Ill communion (bread and cup) aumbries celebration of the Word 169:69-72 see also Lord's Supper see ambries see also Sunday Celebrarion of the liturgical posture and gestures Ward and Hours; "liturgy of the 170:191 B Word" under the heading for each baptism {liturgy) purification of sacred vessels applicable sacrament or rite 170:191 of infants during Sunday liturgy Ceremonial of Bishops (1989) 168:6 168:15 Communion of the Sick: Ritual and and deacons 168:16, 19 Pastaral Notes far Lay Ministers baptized candidates for sacraments of children initiation 169:88-92 (1988) 168:5, 34 with developmental disabilities see also Pastaral Care of the Sick reception of into full communion see developmentally disabled with the Catholic church 169:88 concelebration children at the Chrism Mass 171:198-201 Basic Norms far the Fonnarion of children's liturgies 168:25-S PmMnent Deacons (1998) 168:16 confirmation see also Directory far Masses wirh celebrated with the dying 168:33 bereavement Children see Order of Christian Funerals conscience, examination of 168:12 for developmentally disabled chil conversion of life 169:83-4 Bible dren 171:217-24 liturgical use 168:10 special eucharistic prayers 168:28 D New Revised Standard Version using missalettes 168:29 darkness (NRSV) chrism see nightfall used in the lectionaries 169:77 see holy oils De Benedicrionibus (1984) 168:24 biblical saints Chrism Mass 171:197-224 deacons see Roman Martyrology see also holy oils, blessing of as celebrants 168:21 bishops 170:192 definition 171:209 and liturgical books 168:16-25 and the Chrism Mass I 71:198-99, rites and ceremonies 171:209-212 and funerals 168:23-2 4 201, 203 texts 171:209,212-16 and the lectionaries 169:7 6-SO A Book of Blessings (1981) 168:5 liturgical role 168:17, 25 and deacons 168:24-5 time of celebration 171:209 Christian initiation of adults death and dying books see initiation rites, Christian Rice of see Pastaral Care of the Sick; reviews 169:125-26; 170:187-90 Communion of the Sick burials Christian Initiation of Adults Christian initiation (the process) developmentally disabled children see Order of Christian Funerals masses with Burns, Suzanne, c.s.c 169:66 169:81-2 see also Rice of Christian lnitiatian of see children's liturgies Byrne, Pat, Monsignor devotional calendars 169: 111 in memoriam 171 :194 Adults Evangelization and devotions 169:107-122; c Precatechumenate 169:82-3 see also prayer; Directory on Popular "Canticle of Mary" church music 169: 100-106 Piety and the liturgy see "Magnificat" see also ollholic Book of Worship III; characteristics of 169: 108-110 canrors church musicians; "Music Notes" definition 169:108 see church musicians for Advent and Christmas seasons relation ro liturgy and church year catechumens 169:84-5 (Year B) 170:184-86 169:108, 110--111 60 • National Bulletin on Liturgy Index to Volume 35 • General derived from the Middle Ages H Lectionary: Weekday A and B (1994) 169:110, 118 "Hail Holy Queen" 168:5 Diocese of Labrador Ciry-Schefferville see Salve Regina see also Weekday Lectionary; celebration of the Chrism Mass Hebrew Scriptures Lectianary: Sundays and 171:255-56 saints Solemnities; New Introductions to Directory far Masses with Children see Roman Martyrology the Sacramentary and Lectionary (1996) 171:217n Holy Communion and Warship of the two-year cycle of 169:79 see also children's liturgies Eucharist Outside Mass (1976) lectors and teachers 168:26--8 169:114 see lay readers Directory far Sunday Celebrations in the holy oils 171:197-216 LeGan, Alben, Bishop 171:256 Absence of a Priest (1988) 168:18 see also Chrism Mass Litany of the Saints 171:242 Directory far the Ministry and Life of blessing of 171:210 liturgical books 168 Pennanent Deacons (1998) 168:16 history and evolution authenticity 168:5 Directory on Popular Piety and the 171:197-99 and deacons 168:16--25 Liturgy: Principles and Guidelines by priests 171 :203--D4 national editions 168:15-16, 21 (2001) 106:107-22; 171:234 time of celebration 171:199, and teachers 168:25-9 divine office 202--D4 Liturgical Calendar: Guidelines far see liturgy of the hours care of 171 :204--D7 Pastoral Liturgy chrism 171:202,213-16 see Guidelines far Pastoral Liturgy E displaying 171:205 liturgical music Eastenide disposing of 171:207 see church music see Concerning the Preparation and oil of the catechumens 171:200, liturgical musicians Celebration of the Easter Feasts 201, 213 see church musicians Easter Vigil oil of the sick 171:201,212 liturgical singing see also Rite of Christian Initiation vegetable or olive oill71: 199, 206 see church music of Adults, Purification and adding perfume 171:199-200, 202 liturgical year Enlightenment reception and distribution in the see church year Litany of the Saints 171:242 parish 171:207,216 liturgy music for 171:242-43 symbolism of 171:205 centered on Jesus as Lord 169: 112 time of celebration 171:249 Holy Saturday imponance of 169:107--D9 enlightenment music panicipation 169: I 07 period of purification and enlight see Easter Vigil liturgy committees enment in Christian initiation Holy Thursday prayers 170:146, 160, 170 see Rite of Christian Initiation of see holy oils; Chrism Mass Liturgy of the Hours (1975) 168:6; Adults holy water 168:11-12 169:74-6 hours (liturgical rite) enrolment of names Holy Week liturgy of the see Rite of Christian Initiation of see the names of the various days 169:109 Adults of Holy Week liturgy of the Word and liturgies of the Ward episcopacy liturgy of the see Sunday Celebration hours, and Hours; "liturgy of the Word" see bishops see liturgy of the hours eucharist under the heading for each indi see Lord's Supper I vidual sacrament or rite; celebra eucharistic devotion illness tion of the Word; see Lord's Supper, adoration; Lord's see ministry with the sick; Pastoral Lord's Supper Supper, exposition of elements; Care of the Sick; Communion of the see also Roman Missal; communion Lord's Supper, reservation Sick (bread and cup) eucharistic prayers 168: IS lmproperia 171 :225n adaptations by national episcopal masses with children 168:28 infant baptism 169:98 conferences I 70: 191 Eucharistic Prayer far Masses far initiation rites 169:93-4 adoration 169:114-17 Various Needs and Occasions Christian 169:94-5 celebrant's prayers 168: 13 (1994) 168:5 see also Rite of Baptism far eucharistic prayers 168:15 see also Sacramentary Children; Rite of Christian exposition of elements 169:115-17 examination of conscience Initiation of Adults frequency of communion see conscience, examination of Instruction on Infant Baptism (1980) 169:114-15 169:98 general intercessions 168:14 F introductory rites 168:11-13 Forty Hours Devotion 169:117 J music see also Lord's Supper, exposition of judaism see church music elements relations with the Catholic Church penitential rites 168:12-13 funerals 171:227-29 liturgical postures during 170:191 see Order of Christian Funerals reservation L as sacred meal169:114-16 G lay ministry as thanksgiving meal 169: I 08--D9 Gallican Rite 168:13 and Sunday Celebration of the Ward General Instruction of the Roman Missal and Hours 169:69-76 M (GIRM) 168:12 lay readers "Magnificat" (prayer) 169:120 and deacons 168:17 and the lectionaries 169:7 6--80 see also Mary, Blessed Virgin new edition (2000) 168:17 lectionaries 168:6; 169:76--80 Marriage: Ritual and Pastoral Notes and teachers 168:26--7 Lectionary: Sundays and Solemnities (1979) 168:5,38-41 Good Friday (1992) 168:5; 169:76--79 and deacons 168:21-22 Rite of Veneration of the Cross see also Weekday Lectionary; readings for weddings 168:39-40 171:225n Lectionary: Weekday A and B; New music for weddings 168:40-41 grace at meals 169: I09 Introductions to the Sacramentory manyrologies 171:225-26 Guidelines far Pastoral Liturgy 168:5, and Lectionary Martyrologium Romanum ( 200 I) 25 and the church year 169:76--7 see Roman Martyrology Volume 36 • Number 172 • 61 Index to Volume 35 • General Mary, Blessed Virgin p National Liturgy Office 168:2, see also Magnificat parish council meetings 51-53 and the church 169:119 prayers 170:133, Rite of Acceptance into the Order of feasts 169:120 Paschal triduum (Holy Thursday, Catechumens hymns 170:182--83 Good Friday, Holy Saturday) see Rite of Christian Initiation of May devotions 169: Ill music 167:236--40 Adults mass Pasroral Care of the Sick (1983) 168:5, Rite of Baptism for Children (1989) see Lord's Supper 30--34 168:5; 169:93-9 Mass of the Chrism see also Communion of the Sick and deacons 168:19 see Chrism Mass anointing of the sick 168:31-32 adaptations 169:95 Masses with Children (1975) 168:5 commendation 168:23-33 baptism by a catechist 169:97 see also Sacramentary communion of the sick 168:31 role of the family 169:95, 96,99 masses with children and deacons 168:22-23 role of the parish community 169:95 see Masses with Children; children's prayers after death 168:33 pastoral considerations 169:98--9 liturgies rites with the dying 168:32-33 place of celebration 169:96 Maundy Thursday viaticum 168:32 sponsors and godparents 167:95 see Holy Thursday Pasroral Guidelines for Interchurch appropriate times of celebration ministers of music Marriages between Anglicans and 169:96 see church musicians Roman Catholics in Canada (1987) Rite of Blessing and Sprinkling Holy ministers of the word 168:5 Water 168:11 see lay readers see also Marriage: Ritual and Pasroral Rite of Bringing a Baptized Child to ministry with the bereaved Nares the Church 169:97 see Order of Christian Funerals patriarchs (Bible) Rite of Christian Initiation of Adults ministry with the sick in the Roman Martyrology (1987) 168:5; 169:81-93 see also Pasroral Care of the Sick; 171:227-31 Rite of Acceptance into the Order Communion of the Sick Paul VI, Pope (1897-1978) of Catechumens deacon's role 168:22 Mysterium fidei (1996) 169: 117 music 171:239-40 ministry with the terminally ill penance adaptation for children 169:91-2 see Pasroral Care of the Sick; celebrating with the dying 168:33 for baptized candidates 169:88--92 Communion of the Sick Penance Celebrations (1981) 168:6 the book Missale Romanum (2002) penitential rites 168:11-12 organization 169:82 see Roman Missal pontificals 168:7 terminology 169:83, 85,87 missalettes 168:29 popular piety catechumenate 169:84-5 missals 168:7 see devotions and deacons 168:20 see also Roman Missal prayer dismissal of candidates 171:240 music in churches see also devotions celebrated with the dying 168:33-4 see church music and Christian life 169: 108 Rite of Election, or Enrolment of "Music Notes" 170: 182--83; rites and ceremonies 169:107-122; Names 169:85-6 171:232-34 170: 133--SO music 171:241 for a bible study group 170:144, N sacraments of initiation 169:87 152-53, 176--79 celebration at the Easter Vigil National Meeting of Directors of for a choir practice 170:145, Liturgy and Chairs of Liturgical music 171:242-43 156--57, 159, ISO postbaptismal period 169:87--S Commissions (Halifax, 2001) for parish council meetings 169:128; 171:250--54 mystagogy 169:87 170:133-35 Rite of Purification and New Introductions w the Sacramentary for the finance council and Lectionary (1983) 168:5 Enlightenment 169:85-6 170:150--51 Scrutinies see also Sacramentary for parish leadership team New Testament saints music 171:241-42 170:140--41, 157-58, 166--69 for the terminally ill 169:91 see Roman Martyrology for the liturgy committee nightfall for unbaptized candidates 169:82--S 170:146--47,160--61,170--71 Rite ofCanfinnation (1987) 168:5 times for Easter Vigil171:249 for ministry training Rite of Consecrating the Chrism North American Forum on the 170:138-39, 148-49, 162-63, Catechumenate (Washington, 171:197-201,210--216 172-73 Rite of Distribution DC, 2002) 168:63; 170:181; for sacrament of Communion preparation team at Sunday celebration 171:195 170:142-43, of the word 155-56, 164-65, and hours 169:72-3 0 174-75 Rite of Penance : Guidelines for for a school meeting 170: 136--3 7 Old Testament saints Celebration of the Sacrament; see Roman Martyrology preaching and the lectionaries 169:76--SO Reconciliation of Individual oil of the catechumens Penitents; Reconciliation of Several see holy precatechumenate 169:83-4 oils prefaces Penitents with Individual Absolution Ontario (liturgy) 168:14 Liturgical Conference priesthood and Confession (1975) 168:5 170:179 and the Chrism Mass 171:198--99, Rite of the Blessing of Oils Order of Christian Funerals (1990) 171:197-201,210--13 168:5, 35--8 201 propers (liturgy) 169:70, 79 Rite of Election and bereavement ministry 168:35--8 prophets see Rite of Christian Initiation of and deacons 168:23-24 in the Roman Martyrology Adults music 168:36 171:227-31 Rite of Welcome for an Adopted vigil service 168:3 5--6 Child Who Is Baptized 169:98 ordinals (liturgical books) 168:6; R Rite of Welcoming Candidates for 169:80 readings from scripture Confirmation and Eucharist ordinaries (liturgical texts) 169:70 see Bible, liturgical use 169:90 Ordo (liturgical book) "Regina Caeli laerare" 170:183 rites and ceremonies see ordinals Riopelle, Dorothy, secretary to the see prayer, rites and ceremonies; and 62 • National Bulletin on liturgy Index to Volume 35 • Contributors the names of various rites and Scrutinies u ceremonies see Rite of Christian Initiation of unction rituals {liturgical books) 168:6--7 Adults, Purification and see Pastoral Care of the Sick; Roman Martyrology (2001) Enlightenment Communion of rk Sick; anointing 171:225-31 sick people see ministry with the sick v Jewish saints in 171:227-31 Council II Roman Missal (2002) 170:191-92 Stations of the Cross 169:108, 113 Vatican 1 70:191 Summer Institute in Pastoral Liturgy Constitution on the Sacred Liturgy not yet implemented or referred to) 168:26; Roman Ritual168:7 (Saint Paul University) 168:50 (quoted Summer School in Liturgical Studies 169:107; 169:121 Roman PontificaJ168:6 to the Chrism Mass rosary 169:108, 110, 120-21 (Newman Theological College, revisions Edmonton) 169:80 171:199 see also Mary, Blessed Virgin Veneration of the Cross (Good rubrics 168:9 Sunday Celebration of the Word and Hours (1995) 168:5, 13; Friday) s 169:69-76 see Good Friday sacramentaries 168:6 and deacons 168:18-19 Viaticum (liturgy) Sacramentary (1983) 168:5, 11-16 and leaders of prayer 169:69-76 see Pastoral Care of the Sick; see also New Introductions to the and Rite of Distribution of Communion of the Sick Sacramentary and Lectionary Communion 169:72-3 vocal music, sacred and deacons 168:17 Sunday mass see church music and teachers 168:26--28 see Lord's Supper sacraments w T water, holy of initiation see holy water music 171:239-43 table blessings see grace at meals Way of the Cross sacred vocal music of the Cross see church music teachers see Stations and liturgical books weddings saints see Marriage: Ritual and Pastoral in the bible see liturgical books illness Notes see Roman Martyrology terminal Weekday Lectionary (1974) 168:5 biography see Pastoral Care of the Sick; the Sick see also Lectionary: Sundays and see martyrologies; Roman Communion of A thanksgiving Solemnities; Lectionary: Weekday Martyrology to the see also Lord's Supper and B; New Introductions calendars Sacramentary and Lectionary see martyrologies; Roman and devotions 169:108-09 music 171:235 Western Conference for Liturgy Martyrology and Sunday (Prince George, 2002) 170:190 cult 169:117-19 triduum Paschal triduum Word, celebration of the "Salve Regina" 169:110; 170:183 see of the Word school staff meetings triumphalism see celebration of 169:89 Word, liturgy of the prayers 170:13 7 avoidance see "liturgy of the Word" under the heading for each applicable sacra ment or rite [I] • Contributors Berthelet, Jacques. "Note by the Canadian Gasslein, Bernadette. "Ordinary Time Prayer for Conference of Catholic Bishops on the the Parish Leadership Team." 170:140 Implementation of lnstitutio Generalis Missalis Greene, Lois. "Advent Prayer for a Choir Romani." 170:191 Practice." 170:156 Burke, Bill. "A Bereavement Minister's Guide to Greene, Lois. "Easter Season Prayer for a Choir the Order of Christian Funerals." 168:35 Practice." 170:180 Crosby, Douglas. "Celebrating the Chrism Mass in Greene, Lois. "Lent Prayer for a Choir Practice." Canada's North." 171:255 170:159 Finlan, C. Ross. "A Baptism Preparation Team's Greene, Lois. "Ordinary Time Prayer for a Choir Guide to the Rite of Baptism for Children." Practice." 170:145 169:93 Hibbard, John. "A Guide to Sunday Celebration of Finnerty, Sheila. "Advent Prayer for a Bible the Word and the Hours for Lay Leaders of Study/Faith Sharing Group." 170:152 Prayer." 169:69 Finnerty, Sheila. "Easter Season Prayer for a Bible Hibbard, John. "Treasures of the Sacramentary." Study/Faith Sharing Group." 170:176 168:11 Finnerty, Sheila. "Ordinary Time Prayer for a Jafelice, David. "Music for the Sunday Assembly: Bible Study/Faith Sharing Group." 170:144 (May 26- Sept. 1, 2002)" 168:42 Gasslein, Bernadette. "Christmas Prayer for the Kelly, Donna. "A Marriage Preparation Team's Parish Leadership Team." 170:157 Guide to the Rite of Marriage." 168:38 Gasslein, Bernadette. "Lent Prayer for the Parish Kroetsch, Murray. "Brief Book Reviews." 169: 125; Leadership Team." 170:166 170:187 Volume 36 • Number 172 • 63 Index to Volume 35 • Index of Books Reviewed Lang, Lucille. "Advent Prayer for the Finance Richards, James. "Ordinary Time Prayer for Council." 170:150 Ministry Training Session, Workshop, Manzara, Loretta. "A Musician's Guide to the Rehearsal." 170:138 I Catholic Book of Worship Ill." 169:100 Ronzio,Thristina~ ''Advent Prayer for the Liturgy -- McConnell, Christian. "Ordinary Time Prayer for Committee." 170:146 a School Staff/PTA Meeting." 170:136 Ronzio, Christina. "Easter Season Prayer for the O'Mahoney, Cornelius. "Ordinary Time Prayer for Liturgy Committee." 170:170 Parish Council Meetings." 170:133 Ronzio, Christina. "Lent Prayer for the Liturgy Pearce, Kenneth. "Are Marian Hymns Suitable at Committee." 170:160 Eucharist?'' 170:182 Roussin, Raymond. "Sharing Our Faith in Christ." Pearce, Kenneth. "Sacred Chrism and Holy Oil." 169:128 171:197 Rumboldt, Mona. "Advent Prayer for the Pearce, Kenneth. "The Deacon· and the Liturgical Sacrament Preparation Team." 170:155 Books." 168:16 Rumboldt, Mona. "Easter Season Prayer for the Ravenscroft, James. "A Beginner's Guide to the Sacrament Preparation Team." 170:174 Rite of Christian Initiation of Adults." 169:81 Rumboldt, Mona. "Lent Prayer for the Sacrament Reid, Heather. "A Teacher's Guide to Liturgical Preparation Team." 170: 164 Books and documents." 168:25 Rumboldt, Mona. "Ordinary Time Prayer for the Richards, James. "A Guide to Pastoral Care for Sacrament Preparation Team." 170:142 Ministers of Care to the Sick and Dying." Sweet, Marilyn. "Finding Your Way Around a 168:30 Liturgical Book." 168:8 Richards, James. "Advent Prayer for Ministry Watson, Murray. "Figures from the Hebrew Training Session, Workshop, Rehearsal." Scriptures in the New Roman Martyrology." 170:148 171:225 Richards, James. "Easter Season Prayer for White, Steven G. "Masses with Children Ministry Training Session, Workshop, Who Have Developmental Disabilities." Rehearsal." 170:172 171:217 [I] Richards, James. "Lent Prayer for Ministry Training Session, Workshop, Rehearsal." 170:162 • Index of Books Reviewed Ages of Initiation: The First Two Christian Millennia, The Uturgy of the Hours, by the Liturgical by Paul Turner. 170:188 Commission for the Diocese of London. The Art ofCatechesis: What You Need w Be, Know 170:187 and Do, by Maureen Gallagher. 169:125 Morning Prayer & Evening Prayer, by the Liturgical Basket, Basin, Plate and Cup, edited by David Commission for the Diocese of London. Philippart. 170:188 170:187 Biblical Fundamentalism: What Every Catholic Mystical Women, Mystical Body, by Owen E Should Know, by Ronald D. Withetup. 170:187 Cummings. 169:126 Celtic Blessings and Prayers: Making AU Things The Passover Celebration: A Haggadah for the Seder, ~· Sacred, by Brendan O'Malley. 169:126 prepared by Rabbi Leon Klenicki and Myra An Everyday Book of Hours, by William G. Storey. Cohen Klenicki. 170: 189 170:189 A Prayer Book for Remembering Women, compiled Guide for Sacristans, by Christina Neff. 170: 189 by J. Frank Henderson. 170:189 Hymns for Morning and Evening Prayer, by Aelred The Promise of Obedience: A Ritual History, by Seton Shanley. 169:126 LeonE Sttieder. 170:189 Images of Baptism, by Maxwell E. Johnson. The Sacrament of Reconciliation, by David M. 169:125 Coffey. 170:188 The Joy of Being a Eucharistic Minister, by Mitch The Spirit of Worship: The Uturgical Tradition, by Finley. 169:126 Susan J. White. 170: 188 The Joy of Being a Lector, by Mitch Finley. 169:125 Teaching Kids the Basics ofUturgy, by Robert D. The Lector: Effective Delivery of the Word, by Mary Duggan. 170: 190 Lyons. 169:125 The Three Days: A Uturgical Guide, by Lawrence J. Uturgical Celebrations on Weekdays, by the Johnson. 170:188 Liturgical Commission for the Diocese of The Word In and Out of Season: Homilies for the London. 170: 187 Major Feasts, Christmas, Easter, Weddings and Funerals, Richard Yiladesau. 169:12 [I] 64 • National Bulletin on Liturgy !new A Practical Guide for Fostering a Vocation Culture in North America Pastoral Plan of the Third Continental Congress on Vocations to Ordained Ministry and Consecrated Life in North America This pastoral plan derives from the Third Continental Congress on Vocations, held 18-21 April 2002 in Montreal. It is key to encouraging and sustaining all our Christian communities in their mission of fostering a thriv ing "vocation culture" in the Church. The document contains a facilitator's guide for meetings in parishes, deaneries, dioceses, eparchies, communities, national organizations and regions. Fostering a Vocation Culture in North America is a reflection and practical action guide that provides answers to the question "How do we create and establish a 'vocation culture' Place your order with throughout the Church in North CCCB Publications America?" It is intended for every one for whom vocations make a Canadian Conference of difference. Catholic Bishops 2500 Don Reid Drive, Ottawa, Ontario K I H 2J2 136 pages, 21.5 x 28 em., Tel.: 1-800-769-1147 full-colour cover, Fax: (613) 241-5090 ISBN 0-88997-477-2 E-mail: [email protected] Code 4-453 $14.95 Salle de lecture - CECC Reading Room - CCCB ... PAP Registration No. 009647 Publications Mail Agreement No. 1388886