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Planning the Liturgical Year National Bulletin on A review published by the Canadian Conference of .

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Planning the Liturgical Year Contents

Page

Introduction ...... 131 Planning the Liturgical Year ...... Christian McConnell 133 Mother to the Poor: St. Marguerite d'Youville ...... 137 Celebrating the in Time ...... Gregory Klein, OCarm 138 Traveller and Parish Woman: Marguerite Bourgeoys ...... 144 Evaluating the Parish's Liturgical Celebration ...... Bernadette Gasslein 145 The Role of the Liturgy Committee ...... 153 Dedication of the Lateran Basilica ...... 158 Preparing the Liturgy: Resources ...... 159 Reverence in Liturgy and Life ...... 166 Introducing Silent Prayer in the Eucharist ...... John G. Hibbard 172 "Let Us Pray to the Lord" ...... 177 Choosing "Good" Music: Ill. According to Your Word ...... Della Goa 178 Regional Liturgy Conferences Hold Meetings ...... 182 Notes from the Annual Meeting of the National Council for Liturgy and the Episcopal Commission for Liturgy ...... 186 Brief Book Reviews ...... 190

130 • National Bulletin on Liturgy Introduction

n earlier edition of the bulletin the Easter season. It takes careful says: "A strong Sunday celebra­ preparation to sustain these festive sea­ Ation of worship is both a sign sons to their end-points. At the same and a cause of a living Christian com­ time, the temptation to focus on the munity" (no. 6 7, p. 21). The renewal of past event more than on the present the liturgy has brought back into focus reality is to be resisted. The heart of the centrality of the in the liturgy is the action of now, the Sunday Eucharist. Yet our culture the mystery of his ongoing presence in of individualism and consumerism mil­ the community. Christ continues to be itates against an understanding of what incarnated as God's plan unfolds. it means for Christians to gather on The hope is that the contents of this Sunday as the . There is, issue will assist liturgy committees in among average Christians, not much the important work they do for the appreciation that Christ is present parish. It is impossible to gather all the among them when two or three are about the liturgical year, gathered in his name and that when information resources has the Scriptures are proclaimed in the but a listing of available hope that com­ assembly it is he who speaks to them. been provided in the mittees will find what best suits their prompts Yet the faith of the needs. The most important source of they can to make parishes to do what information for committees is always the summit and the font of the liturgy the liturgical books themselves, and in of the community. Liturgy the life particular the introductions and pas­ committees that are effective prepare toral notes in these books. Someone the celebrations of the liturgy so that once said that the Church's best kept the faith of the community is strength­ is the Vatican II document the ened by good celebrations and not General Instruction of the Roman Missal. weakened by poor celebrations. This document is not just an introduc­ Liturgy committees that are well tion for "the priest's book," the sacra­ informed understand the centrality of mentary; it is a "how to" for all the the paschal mystery in the Sunday ministries, and above all, it gives the Eucharist and in the liturgical year. theological and historical basis to the flow They know that this year has a structure of the Eucharist. All the ritu­ by that should not be interrupted al books have such introductions. themes and "causes." They also strive to follow through on the seasons. Liturgy committees are always busy There is a temptation to stress the about the business of the community's anticipatory seasons, Advent and Lent, prayer, but they must never forget but to "lose steam," so to speak, when that they too will pray. See the open­ it comes to continuing a sense of cele­ ing prayer for Thursday after Ash bration through to Epiphany for the Wednesday for an appropriate prayer Christmas season and to Pentecost for for opening a meeting. III

Volume 30 • Number 150 • 131 c: E"' ~ as @

This text is prayed at the beginning of the Easter while the is marked with the Greek letters and the numbers of the year.

132 • National Bulletin on liturgy Planning the Liturgical Year

Christian McConnell

hen the members of a liturgy committee gather (usually in September) to look ahead at their parish's liturgy, the prospect of planning the W whole year can seem rather daunting. This committee has to contend with the different seasons, the "extra" on bigger feasts, and the details of a parish's ongoing liturgical life Sunday after Sunday. Sometimes a committee begins to function only on a totally practical level, and it is hard to develop a sense of vision even for each part of the year, let alone the whole year. However, if the community's liturgical celebrations are to have a balanced and unified focus, stepping outside of the details is important. The question is: how?

A Sequential Versus a Therefore it helps to step outside of Structural Approach the sequential framework and look at In the normal course of a liturgical the liturgical year in a "structural" way. year, the most pressing and immediate A structural approach deals with the concerns naturally warrant the most most important elements first and attention. Liturgical planning becomes then moves through to the secondary a "sequential" process, with the various ones. Of course, this cannot always be seasons and occasions being treated in done; during the year the more imme­ the order in which they occur. This is diately upcoming celebrations do need to be expected, but it should not be the attention. But at the same time it is only way that liturgy planning is done. essential that at some time the year be The primary weakness of a sequential planned as a whole, with a balanced approach is that it runs the risk of los, sense of priorities. ing a sense of proportion. Paschal Mystery and In the liturgical year as a whole, the feasts and seasons are not created Before reflecting upon the individual equal. Some are very central and others parts of the year, a committee needs to less so. A liturgy committee may also recognize that the primary aspect of all spend most of its time and attention Christian liturgy is about the salvation on liturgical celebrations that are more won for us in the life, death and resur­ complicated and neglect the simpler rection of Jesus and our sharing in the celebrations, and routine - not ritual paschal mystery by virtue of our bap­ repetition but routine in the real sense tism. Because we live in time, we focus of the word - can set in. on different aspects of that mystery

Christian McConnell is the co,ordinator of Uturgy and music at St. Martin de Porres Parish in Ottawa. He holds a Master's degree in Uturgical studies from St. John's University, Collegeville, Minnesota.

Volume 30 • Number 150 • 133 Planning the Liturgical Year • Christian McConnell

over the course of the year, but at the son is, Sunday is always a celebration same time every liturgical celebration of the whole mystery: the death and is ultimately a celebration of the whole and fulfilment of mystery. the kingdom. It is the first day of the week, the day when Jesus rose from the In practice, this means that there is a dead; according to Justin Martyr, it is difference between anamnesis and his­ also the eighth day, the time outside of toricization. Anamnesis is remembering time. On Sunday we are already living the saving acts of God so that the in the kingdom that we await. meaning of the events is made real for us now. It is not just a simple "calling to This theological basis may appear very mind"; it encompasses past events, pre­ abstract at first, but it has practical sent reality, and future possibility. This implications. One can see that as a means that it cannot be seen as nostal­ starting point, liturgy committees gia (looking back on something that is would do well to pay attention to what gone) nor as playacting (pretending happens at Sunday Eucharist week that the event is happening all over after week. In my experience, the again). At Christmas, for example, we temptation is to focus on the "big" are not pretending that Jesus is being feasts and seasons and to rely born all over again, nor are we really on habit for the Sunday Eucharist. looking back on a quaint scene in However, the "bigger" times of the year Bethlehem, far removed from our expe­ are extensions of what we celebrate rience. On the contrary, we are cele­ every week, and it is imperative to brating and entering into the mystery ensure that the very ordinary aspects of of the Word-made-flesh, a mystery that the liturgy are always done well: homi­ is real and significant for us now. lies, music, art and environment, lec­ tors, eucharistic ministers, and hospi­ Similarly, while we focus on a part of tality. The "routine" activities that the the paschal mystery at any given time, various ministries do should be we are still celebrating the entire mys­ reviewed regularly - and "tweaked" tery. To continue the Christmas exam­ from time to time if necessary. Even ple, even while we are wrapped in Ordinary Time is not "ordinary" at all! images and songs of the newborn child, the main point is that this Also, the paschal mystery is "the child has risen from the dead and point" of the Sunday Eucharist, and saved us. Otherwise we would not be any other "theme" is secondary at best. here celebrating. The readings were not chosen to pre­ sent a series of themes. By its very Sunday: the Original nature, ritual employs symbol, even in Feast Day its words; when symbol functions well, Given that the paschal mystery is the its meaning is open ended, allowing a heart of all liturgy, one might be range of interpretations and inviting inclined to start "structural" planning all who are involved to find meaning with Pascha itself, the Easter Triduum. in the event. Therefore, combing the But that would be skipping a step. The texts for an over-arching "theme" each first and original celebration of the res­ week and making everything fit in is urrection is not Easter, but Sunday - not the way to approach liturgical every Sunday. No matter what the sea- planning. Of course, and

134 • National Bulletin on Liturgy Planning the Liturgical Year • Christian McConnell music selections, for example, should resurrection, from the lighting of the reflect the readings for the liturgy, but fire onward. not in a narrow way. The broader con­ The sense of the whole being one cel­ text counts, too - the season, the ritu­ ebration should also carry through the al actions, and lives (or rather, life) of entire fifry days, or "week of weeks," of the community. the Easter season. It is the whole fifty The Great Sunday: the Easter days, and not just Easter Sunday, that Triduum and Easter Season was called the "Great Sunday" in the While we celebrate the whole mystery early Church. To gain a sense of this every week, we also stretch out the one celebration, all of the aspects of mystery and live with it step by step. the celebration that set Easter apart The Day of the Lord has a special (such as music, art and environment) prominence and intensity once a year should be kept up as much as possible, at Easter, or Pascha. 1 The Easter all the way to (and including) the feast Triduum is at the heart of the liturgical of Pentecost. year. Preparation for Pascha: Lent The great Three Days are one celebra­ In light of what has just been said tion. Originally, Pascha was one litur­ about Easter, several key points about gical event, celebrating Jesus' death Lent are to be kept in mind. The and resurrection (and coming again!) Sundays of Lent present an unusual sit­ in one night. Although we have spread uation: Lent is indeed a time of peni­ it out over three days, it is important tence, but Sunday is still Sunday. The not to lose sight of the unity of those paschal mystery is central in the three days. Again, we are not pretend­ liturgy, and the seemingly contradicto­ ing that the historical events are hap­ ry emphasis of Lent and Sunday must pening now. The of the Last be reconciled. Supper is not primarily about the "themes" of , institution of as such needs to be placed in the Eucharist, or even service. It may the perspective. Lent is about be any or all of these things, but only preparation for Easter which, as is as they are connected to the main Sunday, is about our sharing in the point: the death and resurrection of paschal mystery by virtue of . Christ. Similarly, is not a With the recovery of the RCIA, we " for Jesus," nor does it pretend have restored the original and primary that we do not know about the resur­ purpose of Lent: It is a time of prepara­ rection. The ritual is our entering into tion for those to be baptized and time what his self- means for us. At for the rest of the community to the vigil there is no single "big accompany them on their journey. In moment" when we pretend that the time this season also became a time for resurrection happens. Rather, the penitents to prepare for their restora­ whole liturgy is a celebration of the tion to the community in Holy Week,

The term "Pascha" is the original word for Easter. It comes from the Hebrew term Pesach, the name for Passover. It was originally a celebration not just of the resurrection but also the death of Jesus, taking place, according to the , on or near the Jewish Passover.

Volume 30 • Number 1 50 • 135 Planning the Liturgical Year • Christian McConnell and by extension, for the whole com­ The challenge, then, is to avoid get­ munity to examine their own lives. ting carried away with the "surface fea­ tures" of Christmas and to keep the Penance, properly speaking, is about focus on anamnesis rather dealing with postbaptismal sin. Peni­ than nostal­ gia. We tential practices then, seen in this are not really gathered at the light, are a preparation for the renewal stable; on the contrary, Christ is pre­ of our baptismal promises at Easter, so sent among us now, and we look into that we can more fully know the joy of his face as we look into the faces of sharing in the paschal mystery. In prac­ each other. We are his body now. We tice, this calls for a shift in focus. Peni­ like to talk about the "real meaning" of tential practices are pan of the season, Christmas; the real meaning is that the but they are secondary to the prepara­ Word became flesh and dwelt among tion for baptism and for the renewal of us for a reason: to destroy death by baptism. Lent is not a time for individ­ dying and rising. ualistic navel-gazing (no liturgy is), but it is a time for the whole community Conclusion to be renewed as the body of Christ. All of the liturgical year is rooted in Thus, an important part of the life of the same reality: the paschal mystery the Church in Lent is to celebrate the and the community of the baptized RCIA as fully as possible, making a being able to share in it Sunday after "big deal" over the catechumens. Sunday. This sharing, this participa­ The Advent/Christmas/ tion, comes about through actively Epiphany Cycle remembering the saving events of At first glance there may not seem to Christ and making them present. This be anything explicitly "paschal" about remembering is not relegating them to these seasons. However, Advent is not a distant past, nor forgetting where we just about the first coming of Christ are in history now. It is about the deep­ but about the second - the reality cel­ er meaning of the events and how we ebrated in the original single Easter can be part of that meaning today. feast and every "eighth day." Christmas A liturgy committee and Epiphany obviously celebrate his­ can bring about torical events, but the deeper and more this shift in focus by starting with the important point is Christ's presence central celebrations. When the year is among us here and now, a key aspect of simply dealt with as it comes, the litur­ every Sunday Eucharist. In fact, the gies can become a disparate series of increasingly accepted theory about the isolated activities. By looking out over dates of Christmas and Epiphany is the year and viewing the liturgical cel­ that they were calculated specifically ebrations in perspective, a committee in relation to dates when the Pascha can ensure that the parish's liturgical was celebrated.2 activities are focused and effective. !IJ

2 cf. Thomas Talley, The Origins of the Uturgical Year (Collegeville, MN: Pueblo/Liturgical Press, 1986). According w this "computation theory," the life of a great figure was often imagined to have been a per­ fect number of years. The conception of Jesus would be taken to occur on the same day of the year that he died. The Jewish date for Passover, the fourteenth ofNisan, was equivalent to March 25 or April6, depending on the way the calendars were converted. Therefore, the birth would be celebrated nine months later, on December 25 or January 6.

136 • National Bulletin on Liturgy Mother to the Poor: St. Marguerite D'Youville (1701-1771)

Feast day: October 16 Her life: Marie-Marguerite Dufrost de Lajemmerais, born in Varennes, Quebec, on October 15, 1701, was the daughter of a Breton gentleman who had come to Canada in 1687. Her father died when Marguerite, the eldest of six children, was seven years old. The family went through difficult times while the mother waited for six years before receiving the pension due to widows of officers. After studying for two years with the Ursulines of Quebec City, Marguerite returned at the age of twelve to her family to help educate her brothers and sisters. On August 12, 1722, she married Franr;ois You de la Decouverte, a fur and alcohol trader who turned out to be an untrue and indifferent egoist. After eight years of married life, Franr;ois died, leaving Marguerite in her sixth pregnancy with the bur­ den of his debts and responsibility for two children. In 173 7 she rented a house in Montreal where she harboured needy women. She and three companions made secret religious vows. For seven years the four women were insulted, lied about, and otherwise persecuted. Marguerite was sus­ pected of being involved in alcohol trafficking with the natives as her husband had been, and was accused of drinking (from which came the French term Soeurs Grises, "tipsy sisters"), and of being a prostitute. In 1747 Marguerite was given the responsibility by colonial authorities for the administration of the general hospital of the Charon Brothers. This appointment was later confirmed by Louis XV of France, who also authorized her to form a reli­ gious community. To support the hospital she used her skills in trade and commerce, multiplying her industrial and business investments. The hospital received persons with all types of afflictions. During the wars which preceded and followed the Conquest of 1760, her door remained open to the prisoners, the ill, the wounded, be they French or English. From 1754 on she also received foundlings. She died on December 23, 1771, and was canonized on December 6, 1990, by Pope John Paul II. Her spirituality: Marguerite's piety was conditioned by the apostolic orientation of the prayer of Marie de l'Incarnation while she was with the Ursulines. She followed the spirituality of the period, viewing the cross as the instrument of God's love. Later, her heart broken by the scandalous life of her husband, she became over­ whelmed by a sense of the personal love of God, and from then on her spiritual life drew her along the road of trust and abandonment to divine providence. When she and her three companions formed an association, they saw themselves as secular women in dress but religious women at heart, bound to forever serving the poor. Three words sum up the spirituality of Marguerite d'Youville: Father, provi­ dence, poor. Her universal charity was so well known that it was said: "Go to the Soeurs Grises (Grey Sisters); they refuse nothing." !II

Volume 30 • Number 1 50 • 13 7 Celebrating the Eucharist in Ordinary li.m.e

Gregory Klein, OCarm

he longest "season" of the liturgi­ in Jesus Christ, to the Lord's Supper, cal year is Ordinary Time. The and to the communal life, so we Teucharists of Ordinary Time devote ourselves to this ancient tradi­ focus on the fullness of the mystery of tion, in new and ever-challenging Christ present in all times and places­ ways in our contemporary eucharistic yesterday, today, and tomorrow. celebrations. The Eucharist makes the Church. To Celebrating the Eucharist during be Christian means to participate Ordinary Time presents us with special Sunday after Sunday with a communi­ challenges because of the time of year ty that celebrates the Eucharist. (winter, summer, and fall), the length Participation in the Eucharist is a cel­ of the season (33 or 34 weeks), the ebration of our life-long initiation into assigned Scriptures and , and the mystery of Christ and his Church. the special circumstances of the world In the Eucharist Christians give God in which we live. The unique themes thanks for all that they are, for all that of Ordinary Time and the central they have, and for all that exists. The belief of our faith in the mystery of Eucharist is the mystery of what we are Christ in all its aspects give us the and what we receive. It is the mystery opportunity to provide a context for of Christ in us. our eucharistic celebrations within the framework of our daily The Eucharist enables us to be the life. body of Christ as we assemble to hear Christians assemble for the Eucharist the word of God, not as ancient his­ during Ordinary Time to listen to the torical text, but as a living word spo­ word of God, to prepare the gifts, to ken to us this day, in our time and his­ give God thanks, to enter into com­ tory. The Eucharist enables us to be munion with one another and with the body of Christ as we take bread the risen Christ, and to love and serve and wine, give thanks, break them, the Lord in the world in ways unique and give them to the community in to this season of the church year. The memory of the ministry, passion, colours and textures, together with the death, and resurrection of the Lord sights and sounds of the passing sea­ Jesus Christ, present and active in the sons, give a texture and flavour to community of faith. Just as the disci­ Ordinary Time that cannot be found ples and followers of Jesus devoted at any other time of year. The liturgi­ themselves to the word of God spoken cal colour for Ordinary Time is green

Rev. Gregary Klein, OCarm, who resides at Mount Carmel Centre, Niagara Falls, Ontario, is assistant professor of religious studies at Niagara University in Niagara Falls, New York.

138 • National Bulletin on liturgy Celebrating the Eucharist in Ordinary lime • Gregory Klein, OCarm in a variety of shades and textures respectively. Since Vatican II these appropriate to winter, summer and fall, weeks are called Sunday in Ordinary and points to our Christian hope and Time, numbering 33 or 34 weeks. life, entering into the mystery of Christ There is a short period of winter in all its fullness. Ordinary Time between Epiphany and Lent, and a much longer period, sum­ This essay provides an introduction to mer and fall Ordinary Time, between the history of Ordinary Time, reviews Pentecost and Advent. the various liturgical norms for the period, examines the Scripture, The term "Ordinary Time" is problem­ prayers, and customs associated with it, atic, however. Ordinary Time does not articulates some of the challenges for really mean commonplace, usual, nor­ the eucharistic celebration during mal, or of no exceptional quality or Ordinary Time, and lists some basic value. The term "Ordinary Time" resources which can enrich our prayer means "ordinal" - counted time. The and worship at this special time of year. church organizes the liturgical calen­ dar by simply assigning each Sunday a History of the Season number, counting each week one after In many ways Ordinary Time may be the other. the oldest custom and practice of the in the Church. The is filled Ordinary Time is not a season with references to the fact that after sense that Lent/Easter and Advent/ Time the death and resurrection of Jesus Christmas are seasons. Ordinary Day, Christ, his followers gathered to cele­ focuses on Sunday, the Lord's role brate the Lord's Supper. which has always had a dominant in the life of the Church. The weekly The heart of the church year is the Lord's Day is the original feast day of Paschal Triduum, the celebration of the paschal mystery. Ordinary Time is the Christian Passover. During the sec­ simply the way the Church marks time ond and third centuries, the season of Sunday by Sunday, gathered in Lent, the 40-day period of fasting and eucharistic assembly to celebrate the preparation, and Easter, the 50-day good news of Christ's death and resur­ period of feasting and rejoicing, rection. Ordinary Time enables the emerged as the central and most Christian community to witness to the important cycle of the church year. presence of the risen Lord Jesus Christ During the fourth and fifth centuries, in the community of faith. the annual celebration of the incarna­ Ordinary Time, therefore, celebrates tion developed. Christmas was preced­ the usual and normal pattern of the ed by a four-week period of preparation Church's eucharistic worship - gath­ and fasting, Advent, and was followed ered in assembly to celebrate the by a three-week period of celebration Liturgy of the Word and the Liturgy of and feasting, Christmas time. the Eucharist. Ordinary Time is "ordi­ Until the liturgical reforms of Vatican nary" only in relation to the extraordi­ II, the weeks between Christmas time nary annual celebrations of Advent/ and Lent, and between Easter time and Christmas and Lent/Easter, which Advent, were called Sundays after focus the assembly's attention on two Epiphany and Sundays after Pentecost of the central mysteries of our faith -

Volume 30 • Number 150 • 139 Celebrating the Eucharist in Ordinary lime • Gregory Klein, OCarm

the incarnation and the resurrection. core of the whole liturgical year There is really nothing "ordinary" (no. 106). about Sunday, as Christians celebrate Vatican II's vision of Sunday, the Eucharist every Sunday of the year. the Lord's Day, is a challenge to contem­ Every Sunday is a celebration of the porary persons because of the hectic paschal mystery and its implications pace which characterizes our lifestyle. for our daily living. Sunday is often a day to rest, to catch up on work, to shop, Liturgical Norms for and to take care the Season of all of those things we don't have time for during the week. But for near­ Ordinary Time celebrates Sunday by ly 2000 years, Sunday has only one Sunday the fullness of the mystery of purpose in Christian history and imag­ Christ. Ordinary Time is, therefore, a ination - to gather the faithful in time to focus on the Christian mean­ sacred assembly to hear the word of ing and purpose of Sunday. According God and to take part in the Eucharist. to the , in the Christians have established and main­ Constitution on the Sacred Liturgy: tained their identity by celebrating By a tradition handed down from Eucharist each Sunday. the apostles and having its origin Perhaps the best place to understand from the very day of Christ's res­ the nature and purpose of the Church's urrection, the church celebrates eucharistic celebrations during Ordi­ the paschal mystery every eighth nary Time is in the various introduc­ day, which, with good reason, tions to the and the lec­ bears the name of the Lord's tionary. In articles 43 and 44 of the Day or Sunday. For on this day General Norms for the Liturgical Year Christ's faithful must gather and Calendar, we find the following: together so that, by hearing the word of God and taking part in Apart from those seasons having the Eucharist, they may call to their own distinctive character, mind the passion, the resurrec­ 33 or 34 weeks remain in the tion, and the glorification of the yearly cycle that do not celebrate Lord Jesus and may thank God, a specific aspect of the mystery of who "has begotten them again Christ. Rather, especially on the unto a living hope through the Sunday, they are devoted to the resurrection of Jesus Christ from mystery of Christ in all its the dead" {1 Pt 1.3). Hence the aspects. This period is known as Lord's Day is the first holy day of Ordinary Time. all and should be proposed to the Ordinary Time begins on Monday devotion of the faithful and after the Sunday following January 6 taught to them in such a way and continues until Tuesday before that it may become in fact a day inclusive. It begins of joy and of freedom from work. again on Monday after Pentecost and Other celebrations, unless they ends before Evening Prayer I of the be truly of greatest importance, First Sunday of Advent. This is also shall not have precedence over the reason for the series of liturgical the Sunday, the foundation and texts found in both the Roman Missal

140 • National Bulletin on Liturgy Celebrating the Eucharist in Ordinary Time • Gregory Klein, OCarm and The (vols. III­ The cycle of readings for Ordinary IV) for Sundays and weekdays in this Time also provides a semicontinuous season. reading of the letters of Paul and James, which usually have no themat­ During Ordinary Time the assembly is ic connection to the faced with the complete mystery of and selections. These readings Christ. The challenge is to internalize provide the assembly with the witness and to incorporate the teachings of of the first Christian communities as Jesus in daily living. Whereas Advent/ they struggled to live, in faith and Christmas focuses attention on the action, the words and deeds of Jesus incarnation and Lent/Easter on the Christ. Their pattern of faith and wit­ resurrection, the Sundays of Ordinary ness to the truth challenges the assem­ Time focus on the words and deeds of bly to forge new patterns of faith and Jesus Christ, present and active in the witness to the truth and the presence community of faith in our own time of the risen Lord. and place. Ordinary Time is the season of the One of the hallmarks of Ordinary . While we celebrate the saints Time is the rich and varied pattern of during the course of the entire liturgi­ scripture readings provided. The three­ cal year, Ordinary Time, because of its year cycle of readings during length, provides the assembly with the Ordinary Time provides a semicontin­ greatest number of saints to celebrate. uous reading of the synoptic Gospels. During winter Ordinary Time we cele­ In Year A according to brate the Conversion of Paul, the Matthew is read preferentially, in Year Presentation, and the Chair of St. Bit is Mark, and in Year Cit is Luke. Peter. We also celebrate many memori­ John is read toward the end of Year B, als of the saints. During summer and because Mark is so short, and during fall Ordinary Time, we celebrate four the Christmas, Lenten, and Easter sea­ "movable" solemnities: Holy sons in all years because of its theolog­ (Sunday after Pentecost Sunday), Body ical depth. As the Lectionary for Mass: and , Corpus Christi Introduction indicates: "This reading is (Sunday after Trinity Sunday), Sacred arranged in such a way that as the Heart (Friday after the Body and Blood Lord's life and preaching unfold the of Christ), and Christ the King (last teaching proper to each of these Sunday of Ordinary Time). We also Gospels is presented." celebrate some "fixed" solemnities: the Annunciation of the Lord (March 25), for Ordinary The cycle of readings the Birth of]ohn the Baptist (June 24 ), Old Time provides a rich fare of the apostles Peter and Paul (June 29), Testament readings which have some the Assumption (August 15), and All connection with the Gospel readings. Saints (November 1). The saints of Additionally, the selection of Old summer and fall Ordinary Time are as Testament readings provides the numerous as the stars. assembly with many of the major sto­ ries of the Jewish people and a sense of Scripture, Prayers and Jesus Christ as the fulfilment of God's Customs revelation and covenant with the peo­ The readings and prayers for Ordinary ple of all time. Time provide a wide range of images

Volume 30 • Number 1 50 • 141 Celebrating the Eucharist in Ordinary Time • Gregory Klein, OCarm and themes to help the assembly con­ Sunday after Sunday, Christians gather tinue to witness to the full mystery of to take to heart the word of God and Christ. The assembly hears of kings and to give God thanks in memory of Jesus prophets, covenants made and broken, Christ. The purpose of Eucharist is to powerful parables and wondrous mira­ gather with one another to allow our­ cles, disciples, both faithful and selves to be nourished by God so that unfaithful, the ups and downs of disci­ we, in tum, can nourish and sustain ples struggling to follow in the footsteps one another and all the world. of Jesus. In many ways the readings and Christians love and serve the Lord by prayers of Ordinary Time match the loving and serving one another at sterile, cold quiet of winter, the warmth home, in the neighbourhood, in and sunlight of summer, and the rich school, in the world. and plentiful harvest of fall. The congregation is officially dis­ Ordinary Time take us from missed from the eucharistic assembly a time of planting and sowing seeds, a precisely so that it can be missioned to time of nurturance and growth, to a all the world. Ordinary Time is that time of death and judgment and readi­ long series of weeks during winter, ness. The flowers and seasonal decora­ summer, and fall when Christians tions available in winter, summer, and focus on living the faith in hope amid fall help to focus our attention on the the rhythms and patterns of daily fact that the fullness of the mystery of living. Advent/Christmas and Lent/ Christ is present in all times and places Easter give us extraordinary opportuni­ - yesterday, today, and tomorrow. ties to explore the implications of the Through the rhythms and patterns of incarnation and the resurrection of life, from birth to death, hope is the Jesus Christ in our lives. Ordinary only Christian option. Time gives us the opportunity to wit­ ness to the fullness of the mystery of There is a variety of customs, both Christ Sunday after Sunday. secular and religious, which comple­ ment our Sunday eucharistic celebra­ Ordinary Time presents us with the tions, such as the Week of Prayer challenge of confronting ourselves, for Christian Unity at the beginning both individually and communally, of winter Ordinary Time, and with who we are as the body of Christ, Thanksgiving and All Souls Day the Church. During the 33 or 34 during fall Ordinary Time. weeks of Ordinary Time, Christians need to take a look at how they wor­ The Challenge of Eucharist ship the Lord Sunday after Sunday. in Ordinary lime The gospels especially focus our atten­ Every celebration of the Eucharist tion on discipleship - that life-long ends with these words of exhortation commitment and journey of being a from the presider: "The Mass is ended. learner, a follower of the Lord Jesus Go in peace to love and serve Christ. Sunday after Sunday we are the Lord." The assembly responds: confronted with a radically new style "Thanks be to God." This brief and of living which turns upside down the simple dialogue between presider and usual ways of thinking which the assembly articulates the challenge of world often teaches us. As the assem­ the Eucharist during Ordinary Time. bly hears of prophets who rage against

142 • National Bulletin on Liturgy Celebrating the Eucharist in Ordinary Time • Gregory Klein, OCarm

injustice, it is challenged to work to Ordinary Time the decorations seem establish the justice of God here and to disappear. now. As the assembly hears Jesus' Ordinary Time is a good time to focus teaching about becoming like chil­ on the basic beauty and dignity of the dren, avoiding hypocrisy, forgiving assembly area and to design decora­ always, etc., it is challenged to work to tions in keeping with seasonal items incarnate the kingdom of God in the available during winter, summer, and here and now by keeping faith in a fall. May and October are months world bent on materialism, patriarchy, to Mary, the mother of Jesus, and power. The Eucharists of Ordinary devoted so these months are good for high­ Time bring us always to conversion. and lighting the parish's image of Mary. Given the variety of customs, both Other favourite images of saints can secular and religious, which comple­ also be highlighted during the long ment our Sunday eucharistic celebra­ weeks of Ordinary Time. The varied tions during Ordinary Time, another and beautiful flowers of summer can challenge is to carefully balance these easily be used to enhance the environ­ customs with our primary responsibili­ ment, as can the bountiful harvest and ty to use the liturgical readings and splendid colours of fall. Ordinary Time prayers as the only essential food and presents the parish community with drink of our worship and prayer. While the challenge of discovering the beau­ civic and national holidays and tiful in the ordinary. favourite saints have a practical and Conclusion sensible appeal to many people, the lectionary and the sacramentary pro­ This longest season of the church year, vide us with the only nourishment Ordinary Time, enables us to devote that will really satisfy us. The Sundays ourselves to exploring the mystery of of Ordinary Time provide us with a Christ in all its aspects. Christians wonderful opportunity to expose our­ assembled for the Eucharist during selves to a wide range of scripture read­ Ordinary Time forge new relationships ings and many eucharistic prayers and among themselves, and with society prefaces. Local parishes can incorpo­ and the culture, as they respond to rate civic and national holidays and God's invitation to know, name, and favourite saints and other parish cus­ experience the inexhaustible mystery toms in the general and of God within the ordinary textures of in bulletin articles. human life.

Another challenge for the long weeks This article first appeared in Emmanuel of Ordinary Time is the environment Magazine, Vol. 102, No. 6, july/August and art used in the church. Many 1996, published hy the Congregation of the parishes find it easy to develop regular Blessed , 5384 Wilson Mills Rd., patterns for decorating during Advent/ Cleveland, Ohio 44143. AU rights reserved. Christmas and Lent/Easter, but during Used with permission. III

Volume 30 • Number 150 • 143 Traveller and Parish Woman: Marguerite Bourgeoys (1620-1700)

Feast day: January 12

Her life: Marguerite Bourgeoys, born in Troyes, France, in 1620, appeared to have the ability to organize and gather people around her at a very young age. A reli­ gious experience at the age of twenty led her to make a vow of chastity and to try a new type of living to honour the life of travel of Mary, the mother of God, and to be religious "without veil or wimple." When Governor Paul de Chomedy de Maisonneuve, in 1642, needed a teacher for Ville-Marie, Marguerite volunteered and eventually crossed the ocean with no baggage except a small parcel under her arm. She did not hesitate to look after those stricken by pestilence, and she soon gained the settlers' respect. She built a chapel as a place of pilgrimage to honour Mary, began her work in education in a stable given her by de Maisonneuve, opened a boarding school for settlers' children and established a congregation for young women. At first she recruited young women from France as new companions, but when, after the third trip, permission to bring more companions was denied by the , she admit­ ted the first Canadians into her community, including two Iroquois girls. Marguerite's community, recognized as a group of "secular women," provided an education for girls, preparing them for their role as mothers of families. She soon sent members of her community in pairs to new parishes to teach the settlers' children, and in time the community was formally recognized as one of "parish women." In 1698 the group received its constitution as a religious congregation, and the members then took their first public vows. Marguerite died on January 12, 1700, acclaimed as "mother of the colony." She was canonized on October 31, 1982, by Pope John Paul II.

Her spirituality: Marguerite Bourgeoys was influenced by the mysticism, the apos­ tolic preoccupations and the aspirations in the mission fields of the time, promot­ ed by people such as Teresa of Avila, Philip Neri, Francis de Sales, Jean Eudes and Vincent de Paul. Some of them showed how a life of love of God and charity towards the poor could be lived outside the cloister and without the religious habit. Love of God and neighbour summarizes Marguerite's whole life. She high­ lighted the mystery of Mary's visitation and wanted to be a disciple of Jesus accord­ ing to Mary's way, noting that Mary was not cloistered and never refused to be where charity or need called for help. She was a business woman and a good orga­ nizer but at the same time promoted a simple and unpretentious life and a life of hard work in order not to be dependent on others. She trusted completely in God's mercy and said she would have hope even if she found herself "with one foot in hell." III

144 • National Bulletin on Liturgy Evaluating the Parish's Liturgical Celebrations

Bernadette Gasslein

valuation. The word itself strikes their parishes and deal with these very fear in the heart of many. Couple real questions. I hope that I can, in this Eit with "liturgy" and the level of article, shed some light on these ques­ angst mounts. How, some people ask, tions, frame them differently, and offer dare one evaluate something as sacred some hope for the development of as liturgy? How, others ask, can you processes of evaluation that serve wor­ evaluate the performance of ministers? shipping communities. How dare you stand in judgment on Evaluation Connected to others? After all, they're doing this out Preparation of the goodness of their hearts! Still others ask: What standards will you There is an intimate connection use? The Church has issued no check­ between the processes of preparation list for determining good and bad litur­ and evaluation. I define preparation gy. So, this is being purely subjective. thus: fight enough on our liturgy We already The process by which a particu­ others contend. Why committee, lar celebrating community inter­ make it worse? prets and enfleshes the (gets These are just a few of the challenges the words and rubrics off paper that we face when we tum to the ques­ into action, proclamation, ges­ tion of evaluating liturgy. Over the ture, ritual, song) so that the past few years, I have been working on assembly can celebrate the this question with students in my paschal mystery through full, course on preparing and evaluating conscious and active participa­ liturgy at Paul University's tion in the Church's liturgy. Summer Institute in Pastoral Liturgy. I Participants in this process listen have developed a working definition to the community's (e)valuation of evaluation, along with some criteria of liturgical celebrations to build that can help people use this process in on identified strengths and

Bernadette Gasslein, senior editor and liturgical consultant far Navalis Publishing, Saint Paul University, Ottawa, and editor of Celebrate!, published by Navalis, teaches frequently at Saint Paul University's Summer Institute in Pastoral Uturgy. She has worked as a project specialist at the National Office of Religious Education of the Canadian Conference of Catholic Bishops. She holds a Licence in theology from Institut Catholique de Paris, with a specialization in pas­ toral catechetics and has published a number of articles on catechetics, symbol and liturgy in English and French in collections and journals in Canada and France. She is a member-at-large of the Ontario Uturgical Conference.

Volume 30 • Number 150 • 145 Evaluating the Parish's Liturgical Celebrations • Bernadette Gasslein

remove or transform hindrances Jesus Christ, and expresses who we are to participation. 1 as a believing community. Liturgy has its proper way of functioning according Preparation undertaken in this man­ to its ritual nature, which expresses its ner leads naturally to a certain kind of theological nature. Do our ritual evaluation. It proceeds from an eccle­ actions express the theological nature sial vision of liturgical action that sees of liturgy: trinitarian, christological, this as the central work of God's priest­ ecclesiological, eschatological, incar­ ly people; it recognizes the need to national, euchological? Have we taken incarnate the rites in each community seriously the ritual aspects of our of faith. Such preparation is conscious prayer? Are we doing what we say we that "when the liturgy is celebrated are doing? Are we actually praising something more is required than the God? Do the various ministers - mere observance of the laws governing presiders, musicians, hospitality minis­ valid and lawful celebration; it is also ters, readers, eucharistic ministers, (the pastors') duty to ensure that the those who prepare the environment - faithful take part fully aware of what serve this purpose? Or are people they are doing, actively engaged in the bored, disengaged or offended? rite, and enriched by its effects" (Constitution on the Sacred Liturgy, Every detail of the liturgy bears an no. 11). Evaluation thus must ask answer to these questions, because whether the community's attempts to each detail of the liturgy, from the enable the whole people to participate largest to the smallest, embodies our fully, consciously, and actively have care or inattention to this fundamental succeeded. work of the Christian people. Recog­ nizing this will help you approach the The other link that is too easily over­ process of evaluation in the proper looked is that evaluation leads back to perspective. preparation; the process of evaluation either affirms what has been done in Some Standards Provided the preparation or suggests adjust­ Are there any standards to which we ments that those preparing celebra­ can tum? Definitely. The Constitution tions must ponder and implement as on the Sacred Liturgy, the General they continue the process of rooting Instruction on the Raman Missal, and a the rites more deeply in the lives of number of other documents provide their people. benchmarks that we can use for the process of evaluation. Evaluating Liturgy for What It Is Here are some examples. After each It is critically important that in evalu­ citation or group of citations, I present ating liturgy, we evaluate it as liturgy - a question for reflection. These very not as education or personal prayer, to broad categories represent both a use two possible examples - but as the beginning and an ending point for the Church's ritual action that praises God process of evaluation. Your ability for salvation in the paschal mystery of to articulate what is actually happen-

1 For more on this, see Bernadene Gasslein, Preparing and Evaluating liturgy (Ottawa: Nova! is, 1997).

146 • National Bulletin on Liturgy Evaluating the Parish's Liturgical Celebrations • Bernadette Gasslein ing that supports your answer, both in • shows forth the church to those your celebrations and in your parish, who are outside as a sign lifted up will be very important in responding to among the nations (CSL, no. 2), these questions. If you cannot do that, Does the liturgy in your community then perhaps your answer is more foster a sense of prayer and service? wishful thinking than actual fact. If you asked people what gives them the strength to live their Christian If liturgy is lives, would the Sunday liturgy fig­ the • the outstanding means whereby ure in their response? faithful may express in their lives and be one in manifest to others the mystery of • moves the faithful to Christ and the real nature of the true holiness, of your parish con­ church (CSL, no. 2), Does the liturgy tribute to the unity of the Christian Is the liturgy in your parish the out~ community? Or does it fragment it standing source of energy and inspi~ within the parish? ration for the Christian life? Give details to support your response. • draws the faithful into the com­ pelling love of Christ and sets them on liturgy • a foretaste of that heavenly fire (CSL, no. 10), Jerusalem celebrated in the holy city of What evidence do you see in your (CSL, no. 7), parish life of this people afire with What images come to your mind the love of Christ? What is the role when you read these words? Would of the liturgy in this? the overall quality of celebrations - and Active rich symbols, well~prepared min~ Full, Conscious Participation is tries, joyous song-from Sunday to Sunday allow the people of your Perhaps the clearest general statement community to catch a sense of the that must be considered in evaluation banquet of the kingdom of God? is this: "Mother Church earnestly desires that all the faithful should be indispensable • the primary and led to that full, conscious and active are to source from which the faithful participation in liturgical celebrations derive the true Christian spirit (CSL, which is demanded by the very nature no. 14), of liturgy, and to which the Christian Can people in your community people, 'a chosen race, a royal priest­ count on all aspects of your parish's hood, a holy nation, a redeemed peo­ celebrations to sustain their faith, ple' (1 Peter 2.4~5) have a right and their hope and their love? Do they obligation by reason of their baptism" have to tum to other sources of spir~ (CSL, no. 14). This statement actually ituality to find roots and resources determines both the thrust of prepara­ for their Christian life? tion and the foundation for evaluation. If liturgy: The Role of the • daily builds up those who are with~ General Instruction of the in into a holy temple of the Lord, into Roman Missal God in the Spirit a dwelling place for The General Instruction of the Raman • strengthens their power to preach Missal (GIRM) also offers a number of Christ ... important criteria for evaluation. By

Volume 30 • Number 150 • 14 7 Evaluating the Parish's Liturgical Celebrations • Bernadette Gasslein providing "general guidelines for plan­ at the front of a long, rectangular ning the eucharistic celebration proper­ church may have very different experi­ ly" (ch. 1, no. 6), setting out the pur­ ences of a celebration. You will want to pose of the various elements of the Mass hear from people of different ages: chil­ (for example, no. 56i), delineating the dren, teens, young adults, adults, and shape of the rite (for example, no. 54), the elderly. Hearing from women and and offering performance notes for its men will be important, too. People various aspects (for example, no. 12), who reflect the ethnic mix of your the GIRM provides both the vision parish should be included here, too. which should underpin preparation and Publishing the basic questions you will the criteria that can help communities use for evaluation (see below) in your recognize whether they are growing parish bulletin can enable you to towards "full, conscious and active par­ invite responses from an even larger ticipation." Those involved in both group of people. preparing and evaluating liturgy should be very familiar with the content of the Since people are learning the skill of GIRM, for it provides invaluable evaluating, it will be important for resources for both these processes. them to participate in this process for at least a few months. Make clear to Who Evaluates? them at the beginning the length of Those involved in the ministry of commitment you want. It will be preparation should definitely be important to be able to refresh this involved in the ministry of evaluation. group with new people on a regular So should a few others, lest people mis­ basis; encourage those who leave the take that what they prepared was what immediate evaluation group to contin­ actually happened. Those responsible ue their reflection on their own. for the various ministries obviously should participate. Inviting some What Is Evaluation? interested members of the assembly is I define evaluation in this manner: also important. "Interested" does not "The process of focused [mystagogical] necessarily mean those people who reflection that enables a community to have an "ax to grind" with the Church deepen its consciousness of its call to or with the liturgy. Their presence can praise God and intercede for the destroy the process. For evaluation to world. It builds up the body of Christ build up the body of Christ, you need by reflecting on liturgical celebrations, to engage in it people who care about affirming what promotes the 'full, con­ the liturgy, who are willing to reflect scious, active participation' of the on their experiences of it, and who are assembly in Christ's work of praise and able to share those reflections. If you , and identifying hin­ have a number of celebrations on a drances to this participation." 2 weekend, it will be important to involve people from all of them. You • A process of focused ( mystagogical) may also want to invite people who reflection ... habitually sit in different parts of the Evaluation takes place after ritual church. People who sit at the back and experience. In this it bears a certain

For more on this, see Gasslein, Preparing and Evaluating Liturgy.

148 • National Bulletin on Liturgy Evaluating the Parish's Liturgical Celebrations • Bernadette Gasslein kinship with the process of mystagogy, elements of the liturgy. When you are by which we reflect on the rites so that just beginning to do this, you may they can yield their deeper meaning have to examine very consciously each and draw us more profoundly into the part of the liturgy. Initially, people are mystery that we celebrate. I believe not accustomed to recognizing that that this kinship with mystagogy is each element of the celebration con­ critical in understanding and estab­ tributes to our action of praise and lishing effective evaluation processes. thanksgiving. Here, the criteria pro­ It has the added benefit, when done vided by the GIRM will help you in well, of helping us deepen our practice this examination. of mystagogy. • . . . it builds up the body of Christ by Evaluation should happen fairly soon reflecting on liturgical celebrations ... after a celebration. This proximity If the process ends up in division, assures that participants will remember anger, hurt feelings, resignations and the various elements of the celebration other conflicts, then it is not worth as they happened - not as they might undertaking. The process of evalua­ have been. Even if a group cannot tion must build up the community. meet to evaluate within the few days Participants need to listen carefully following a celebration, its members and respectfully, and share their own should get into the habit of jotting thoughts honestly and courteously. down their reflections soon after the experience. • ... it affirms what promotes the "full, Evaluation is focused. The fundamen­ conscious, active participation" of the tal question I usually use to focus the assembly in Christ's work of praise and reflection is this: "What in this cele­ intercession ... bration helped you praise God?" It is Everyone is called to praise God in the very important that you be concrete in celebration. Rather than target specif­ your responses. These responses can ic ministries, it deals with the experi­ affirm the work of those who prepare ence of the whole assembly. The min­ the liturgy and help them discern istries merit reflection insofar as they those elements on which they should enabled or hindered the assembly from continue to build. its work of praise and thanksgiving. Problems with particular ministries • . . . that enables a community to deep­ should be referred to and addressed in en its consciousness of its call to praise ongoing formation programs. God and intercede for the world ... hindrances to this par­ Sometimes the question on what in • . . . it identifies the celebration helped one to praise ticipation. God provides the entry point into Once a group has worked for a while - mystagogy, since people have to grap­ one or two meetings - with the ques­ ple with praise as the point of our cel­ tion regarding what in the celebration ebration. This is no longer just helped one to praise God, I add anoth­ "Theresa read well," or "I liked the er: "What in this celebration hindered opening ." Rather, praise your praise?" This question allows peo­ becomes the prism through which ple to identify elements that detracted respondents engage with the various from praise. It also provides those

Volume 30 • Number 150 • 149 Evaluating the Parish's Liturgical Celebrations • Bernadette Gasslein

preparing liturgy with input that they must have been something wrong with must consider as they continue to the sound system." "The preacher put shape the community's celebrations. down teenagers. I just turned off." All Building on This Foundation of these responses are personal responses to ritual actions. Formulated this way, these questions do several things. • They set a tone for the process of evaluation. This mode of reflection • They address the purpose of liturgy: isn't out to "get" anyone. It doesn't to praise God. This is critical. It is not target any one group for compliments enough to ask, "Did this celebration or criticism. help me pray?" People's operative defi­ nitions of prayer are too diverse to • By drawing us back to the details of allow for a common understanding of the ritual, they also avoid, as much as what the question might mean. For possible, issues of personality. For instance, if some people's preferred instance, gregarious extraverts do not place of prayer is a quiet walk in the necessarily make better presiders than woods or a favourite comer of their more low-key introverts. The task of home, they may be tempted to dis­ both is always the same: to draw God's count the whole liturgical action as people into this action of praise. This prayer because it draws them into a dif­ is accomplished not through personal­ ferent setting. Those who prefer to ity but through ritual action. pray to Jesus as a friend may not spon­ • They deliberately do not ask if peo­ taneously find that kind of prayer in ple liked a certain element of a cele­ their liturgical experience, yet at the bration. Frankly, our responsibility is same time may be quite able to recog­ not to like our ritual. For instance, nize what elements of a celebration there is the washing of feet, a critical helped them praise God. element of the Mass of the Lord's • They invite respondents to assume Supper. We have heard much debate responsibility for their own responses. in the last number of years about "I found that the opening hymn really whether this gesture is "relevant" at helped me praise." "I was really moved the end of the twentieth century. That by the way the homilist addressed the debate usually takes place before we reality of our situation. I felt like I was have participated in the gesture in a part of the good news - I really could significant way. People's reluctance to see that God was at work among us." have their feet washed, the humbling "The beauty of the field flowers helped that takes place as those who wash feet me recognize the glory of God in all sink down to another plane, and put creation, even though I'd had an awful themselves at someone else's feet, the week." "I appreciated the silences. At tenderness, yes, even the intimacy, first I was uncomfortable; now I miss that the gesture establishes are, each in them if they're not there." "I came to its own way, very challenging. We can church totally preoccupied with what find a good reason to avoid each one, had happened at home just before. I to shrink back from or dislike the found it really hard to let myself be demands they make on our bodies, our drawn into the liturgy." "I couldn't hearts, our imaginations and our faith. hear the reader or the presider. There Peter did; this is not new!

150 • National Bulletin on Liturgy Evaluating the Parish's Liturgical Celebrations • Bernadette Gasslein

Sharing the common cup is another "Let us pray," so we could "" example. A family may share a com­ our own prayers? mon cup; we say we are sisters and brothers in Christ - and still refuse to • Were we totally engaged in this share the cup of the covenant. Yet, celebration? these actions, gestures, words, symbols Liturgy engages us in praise through hear­ and ritual patterns are for us as a com­ the senses: taste, touch, smell, these senses munity our primary entry point into ing, sight. Were all of predominate? the mystery of God. Elements people engaged? Did any one better balance? would not necessarily like can, over How can we achieve them to praise. time, still lead • Did we experience the eucharistic By dealing thoughtfully with elements prayer as "the centre and summit of the that people tend to resist, both the entire celebration" (GIRM, no. 54)? processes of preparation and evalua­ Was the eucharistic prayer pro­ tion help believers to embrace an claimed or read? Were the acclama­ ecclesial spirituality. Such a spirituality tions sung? Is a common setting of urges us to put aside personal or idio­ the acclamations used at all masses? syncratic preferences in favour of the Were people bored or engaged in shared symbols, stories, words and ges­ their own devotions? that give birth to and nurture our tures • Was "the to receive common faith. Christ's body ... an act of community" (GIRM, no. 56i)? Formulating Other Questions Was ours a procession Are there other questions to ask in this or a communion stampede? Did process of evaluation? Yes! An excel­ music that we sang while processing lent resource to help you formulate heighten the meaning of this activ­ these questions is Gil Ostdiek's ity? Was this a joyful event? Catechesis for Liturgy (Washington: Is Pastoral Press, 1986). His work has Determining Perfection Not the Goal of Evaluation inspired a number of the questions I have formulated for this process. Here We do not evaluate liturgy so that we are just four questions you might want can determine if we celebrated perfect­ to use to help you examine your cele­ ly. Liturgy is human activity. We all brations. You will find more in make mistakes, and our action at litur­ Preparing and Evaluating Liturgy. gy is no exception. The voice that sings off key can also praise God - if it • Were we respected as members of is given the opportunity and the the body of Christ in this celebration? encouragement to sing! Were we expected to participate in this celebration? (For instance, were We evaluate our celebrating because it there enough hymnals for every­ is intentional human activity that has one?) Were the various dialogues of as its goal the loftiest of all we under­ the celebration real dialogues? Did I take as a Christian community. Our have time to answer the greeting, evaluation serves to remind us of that "The Lord be with you"? Were there purpose. It keeps us conscious of our real silences after the invitation, work as a Christian people: to praise

Volume 30 • Number 150 • 151 Evaluating the Parish's Liturgical Celebrations • Bernadette Gasslein

God in all that we do, and to do and be For Further Reading each day in our work and play what we Fleming, Austin. Preparing for Liturgy, revised are and do around the Lord's table. We edition. Chicago: Liturgy Training Publications, 1997. can always learn to undertake this mis­ sion more reverently, Gasslein, Bernadette. Preparing and Evaluating more consciously, Liturgy. Ottawa: Novalis, 1997. more fully. If we are to live as a people --, ed., Preparing for Liturgy Series. Ottawa: of justice, love and hope, we have a Navalis, 1997. This series of 48-page books fundamental responsibility to each provides rich resources for the process of prepa­ other and to the whole of creation to ration, and principles and suggestions that will be useful for evaluation. do what is necessary so that our cele­ brations "draw the faithful into the Hoffman, Elizabeth, ed. The Liturgy Documents: A Parish Resource (Third edition). Chicago: compelling love of Christ and set them Liturgy Training Publications, 1991. on fire." Ostdiek, Gil. Catechesis for Liturgy. Washington, DC: The Pastoral Press, 1986. [!]

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152 • National Bulletin on Liturgy The Role of the Liturgy Committee

n the introductory notes in the the Constitution on the Sacred Liturgy or Guidelines for Pastoral Liturgy one the General Instruction of the Roman Ifinds the following in a section enti­ Missal, the latter document does have tled "Goals in Liturgy": this to say: "All concerned should work together in the effective prepara­ Liturgical committees in all tion of each liturgical celebration as to parishes: this is a great dream in its rites, pastoral aspects, and music. need of realization throughout They should work under the direction the country. Renewed commit­ of the rector of the church and should ment to fulfill this dream is consult the faithful" (no. 73 ). 1 required on the part of diocesan and parish leadership. 1 Parish liturgy committees may or may not be connected to a diocesan liturgy The need for liturgy committees in committee, but in all likelihood they parishes came about after the revision do look to their diocesan counterpart of the liturgy following the Second for leadership, resources, information, Vatican Council. This revtswn and educational opportunities. There­ includes many options that will allow fore, a discussion on diocesan liturgy the liturgy to be more geared to pas­ committees, usually referred to as com­ toral circumstances, and preparation is missions, will be included here.3 required to choose appropriate options for a particular liturgy and to make The Diocesan Liturgy pastoral adaptations. As well, because Commission the liturgy is the prayer of the commu­ Commissions at the diocesan level in nity and not solely the prayer of the liturgy, art, and music were mandated presider, the community will also take for the Church after the Second some responsibility for the preparation Vatican Council; that is, they were of that liturgy. The involvement of a endorsed by the entire college of bish­ growing number in the various min­ ops for the entire Church. The istries, readers, cantors, ministers of Constitution on the Sacred Liturgy, after communion, etc., means that prepara­ advising that commissions be set up by tion is required to co-ordinate careful­ the territorial authority to regulate ly their roles in the celebration of the pastoral-liturgical action and promote liturgy. Although parish liturgy com­ studies and necessary experiments (no. mittees as such are not mentioned in 44 ), says the following about dioceses:

Guidelines for Pastoral Liturgy: Liturgical CalenLlar 1996-1997 (Canadian Conference of Catholic Bishops, 90 Parent Avenue, Ottawa, Ontario KIN 7Bl), p. 4. 2 Documents on the Liturgy, 1963-1979: Conciliar, Papal, and Curial Texts (Collegeville: The Liturgical Press, 1982), no. 1463. 3 For a definition of "commission" see John J.M. Foster, "Diocesan Commissions for Liturgy, Music, and Arr: Endangered Species?" in Worship, vol. 71, no. 2, March 1997 (Collegeville, MN: The Liturgical Press), p. 124, footnote.

Volume 30 • Number 150 • 153 The Role of the Liturgy Committee

For the same reason every dio­ These commissions were not "invent­ cese is to have a commission on ed" by the Second Vatican Council; the liturgy, under the direction of they had already been promoted by the bishop, for promoting the previous popes, and some dioceses had liturgical apostolate. such commissions in place. Pope Pius XII in his 194 7 encyclical, Mediator Sometimes it may be advisable for Dei, suggested that, to assist the bish­ several dioceses to form among ops regarding participation of the themselves one single commis­ faithful, each diocese might establish sion, in order to promote the litur­ an advisory committee to promote gy by means of shared consulta­ what was then referred to as the litur­ tion (no. 45). gical apostolate.6 Commissions for art Besides the commission on the and music had been promoted by ear­ liturgy, every diocese, as far as lier popes. possible, should have commis­ The precept of the Vatican II docu­ sions for music and art. ment on establishing these commis­ These three commissions must sions was affirmed in a 1964 instruc­ work in closest collaboration; tion on carrying out the liturgical indeed it will often be best to renewal, Inter Oecumenici, by the fuse the three of them into one Condlium, the Commission for imple­ single commission (no. 46).4 menting the Constitution on the Sacred Liturgy. The two functions suggested With respect to sacred art in churches, in CSL, education and liturgical the document says: reform, were more specific in this instruction: When deciding on works of art, local Ordinaries shall give hear­ The diocesan liturgical commtsstan, ing to the diocesan commission under the direction of the bishop, has on sacred art and, if need be, to these responsibilities: others who are especially expert, a. to be fully informed on the state of as well as to the commissions pastoral-liturgical activity in the referred to in articles 44, 45, and diocese; 46 (no. 126). b. to carry out faithfully those propos­ A key factor for a diocesan commis­ als in liturgical matters made by the sion is the important role of the bish­ competent authority and to keep op as the leader of the liturgical life in informed on the studies and pro­ the diocese. The primary function of grams taking place elsewhere in this the commission is to assist him with field; his responsibility for the spiritual life of c. to suggest and promote practical the diocesan Church.5 programs of every kind that may

4 OOL, nos. 45-46. 5 For more on the role of the bishop as it applies to diocesan liturgy commission, see the National Bulletin on liturgy, val. 11, no. 66 (Nov.-Dec.), p. 285-286. 6 For a historical development of diocesan commissions, see Foster, "Diocesan Commissions for Liturgy.... "

154 • National Bulletin on Liturgy The Role of the Liturgy Committee

contribute to the advancement of 1. What are the liturgical needs in the liturgical life, especially in the inter­ parishes of the diocese? est of aiding priests laboring in the these are Lord's vineyard; 2. Which two or three of most urgent? d. to suggest, in individual cases or even for the whole diocese, timely, 3. What can be done about: step-by-step measures for the work a) various areas of liturgy of pastoral liturgy, to appoint and to Sunday celebration call upon people capable of helping baptism priests in this matter as occasion reconciliation arises, to propose suitable means and resources; e. to see to it that programs in the dio­ other cese designed to promote liturgy go children's Masses forward with the co-operation and children's liturgy of mutual help of other groups along the word the lines mentioned above (no. other Masses 45d) regarding the liturgical com­ other prayer services 7 mission of the assembly of bishops. other areas? The structure of these commissions, b) for whom the number and kind of membership, readers tasks and any further definition of their cantors, choirs, other each diocese. 8 are left in the hands of musicians The National Liturgy Office, through servers the National Bulletin on Liturgy, has presiders and preachers offered some suggestions for liturgy teachers committees, though sparingly for liturgy committees of parishes diocesan commissions. The bulletin's others? first discussion of diocesan commis­ sions included a plan to help them c) by what means define their tasks.9 This plan, pub­ meetings - in parishes; lished 25 years ago, poses questions central that might be helpful to a commission publications in evaluating its task today. They bear workshops repeating. 10 others?

7 DOL, no. 337. 8 In the U.S. support has been given to the various dioceses in establishing and maintaining diocesan com­ missions by the Bishops' Committee on the Liturgy, in part by the following document: Promoting Liturgical Renewal: Guidelines for Diocesan Liturgical Commissions and Office of Worship (Washington, OC: United States Catholic Conference, 1988) 13. In Canada, organizations of representatives have devel­ oped to facilitate communication among commissions, such as the three regional conferences' associa­ tions of liturgy commissions and diocesan directors. 9 National Bulletin on Liturgy, vol. 5, no. 35, October 1972 (Ottawa: CCCB), p. 227-229. See also vol. 11, no. 66, Nov.-Dec. 1978. 10 This issue of the bulletin, no. 35, is out of print and no longer available. Some adaptations have been made to the original text.

Volume 30 • Number 149 • 155 The Role of the Liturgy Committee

g u"' ·o:CD ~ @

d) resource people available ceming diocesan activities but also in who the field of liturgical studies is essential in what areas of liturgy? for the commission to fulfill its role. At the same time, its chief responsibility is e) what about non-parish situations to carry out the proposals made by high schools competent authority, be it the dioce­ communities of religious san bishop, the episcopal conference, others? or the .U He also points out f) co-ordinate with pastoral regions that there is nothing to indicate that how? the mandate of these commissions is intended to be temporary. He is con­ 4. Specific plans for the rest of the year cerned that some dioceses no longer -goals have a functioning commission or an - helping whom office of liturgy because the down­ - how to achieve this sizing trend in society is also evident in -when? the institutional Church. In light of the Church's belief that its most 5. General plans for the coming year important activity is the liturgy, it is 6. The next step. odd, he says, that a liturgy commission seems less important than a finance John Foster suggests that in regard to a committee. 12 One of the tasks of a diocesan commission's education, the liturgy commission - the reform of the gathering of information not only con- liturgy - may appear to have been

11 Foster, p. 13 7 12 Foster, p. 142.

156 • National Bulletin on Liturgy The Role of the Liturgy Committee accomplished, and now that the about what a committee does, is also reform has been launched, the need to given. 17 have a commission is diminished. But One suggestion might be added regard­ the renewal that was to go hand in ing the membership of the committee: hand with the reform is ongoing, and that those invited to become members new opportunities to spark renewal are have a love for the liturgy and under­ available as revised editions of liturgi­ stand the importance of it in the life of cal books come into use. the parish. It is through education, says Foster, that commissions will have the great­ A review of some characteristics of est influence on the life of the dio­ effective parish liturgy committees cesan Church, that is, through the might be in order, however. Ronald J. 18 education of clergy, training of lay Lewinski offers some criteria; the fol­ ministers, and formation of the lowing is a summary of what he offers: 13 Christian people. In the end, what • Liturgy committee members will justifies its continued existence is the commit themselves not only to prepar­ assistance as a competent advisory ing the liturgy but also to making it the body that a commission gives to the basis of their own spiritual lives, allow­ bishop in his role in promoting the ing ample time together for prayer and liturgical life in the diocese. reflection rooted in the liturgy. The Parish Liturgy Committee • The committee needs a plan of The liturgy committee in a parish par­ ongoing formation so that members allels, to some degree, the functions of are acquainted with the rites of the a diocesan commission: that is, taking Church and acquire an understanding care that the liturgy is celebrated well and appreciation of liturgical tradition and that the rites of the Church are and current official documents, and an properly implemented. Past issues of understanding for the meaning and this bulletin have been much more purpose of liturgical law. generous in providing information for • The parish budget should provide parish committees, especially with funds for continuing education, issues such as membership and meet­ 15 including diocesan and national con­ ings, 14 evaluation, information about ferences, and for building up a resource the liturgical year, 16 and information library. on the various sacramental celebra­ tions. An alternative vision for what a • The committee should see what it liturgy committee might be, as does as a ministry to the assembly and opposed to simply being concerned not simply choose what would be suit-

13 Foster, p. 144. 14 See Bulletins no. 35, no. 55, and no. 66. 15 See Bulletin no. 99. 16 See Bulletins no. 4 7 and no. 6 7, as well as those devoted to specific season. 17 See Bulletin 139, p. 251-53. 18 Ronald J. Lewinski, "Liturgical Committees," The New Dictionary of Sacramental Warship, ed. Peter E. Fink, S.J. (Collegeville, MN: A Michael Glazier Book{The Liturgical Press, 1990), pp. 691-694.

Volume 30 • Number 150 • 157 The Role of the Liturgy Committee

able for itself, and it should strive to be sacraments, and at the same time be inclusive of all and sensitive to the concerned about integrating liturgy needs of people of all ages, abilities, into the whole life of the parish. cultures, etc. • There needs to be a regular process • The committee oversees the liturgi­ of evaluation, cal life of the parish, and the training, sometimes with an out­ scheduling and exercise of the various side professional. liturgical ministries, and it plans the • Good communication between the whole liturgical year so that a rhythm committee and pastoral staff is essen­ of the community's special events is tial, as is working with presiders and all established and properly integrated. others concerned to ensure that all are • Ongoing liturgical formation of the comfortable with what is planned. assembly, establishing standards, eval­ uating the celebrations, and possibly • The musicians need to be integrat­ redesigning the worship space are the ed into the parish's liturgical organiza­ responsibility of the committee. tion and involved in the planning • The Sunday Eucharist takes pri­ process. ority, making it a worthy and dignified • Communication with the assembly celebration week after week through can be maintained through the parish consistent attention to details. council, and finally, the committee • The committee should be con­ will include establishing clearly its cerned about the celebration of all the long-range and short-range goals. II]

Dedication of the Lateran Basilica he following is from a circular letter entitled "Encountering Jesus Christ in the Liturgy," published in December 1996 by the Vatican's TLiturgical Commission of the Great Jubilee of the Year 2000. The feast of the Dedication of the Basilica of St. John Lateran will also fall on a Sunday in 1997 (as does the feast of the Exaltation of the Holy Cross). Being a feast of the Church, the Lord's mystical body, it is also a feast of the Lord. If this is a day on which the Church remembers the inauguration of the cathedral of Rome, one of the places of pilgrimage during the jubilee, it is also a day on which every church, no matter how humble can and must show forth its true significance. The mystery of the Church, in fact, transpires in the place of worship in which the bap­ tized gather together, but only if it is a place of prayer, welcome, meet­ ing, and which there is a sense of the presence of Christ the Lord and expectation of his return.

158 • National Bulletin on Liturgy Preparing the Liturgy: Resources

here are many resources available to liturgy committees and others who are responsible for preparing the celebration of the liturgy in a community or Twho are simply interested in learning more about the Church's worship. This list is not intended to be comprehensive but to provide some basic instruc­ tional materials and training tools for those involved in preparing the liturgy and in the liturgical ministries. Members of liturgy committees are encouraged to study the ritual books themselves, especially the pastoral notes that explain the meaning of the rites as well as other instructions (rubrics) that provide guidance for a good celebration of the rite. Many of the resources listed here give refer­ ences to other sources, especially the National Bulletin on Liturgy and the new series from Navalis, Preparing for Liturgy. For liturgy committees music and on art and environment, Guidelines for Pastoral Liturgy: Liturgical are also part of this book. Calendar (Canadian Conference of National Bulletin on Liturgy (Ottawa: Catholic Bishops, 90 Parent CCCB), published four times a year. Avenue, Ottawa, ON K1N 7B1; tel. 1-800-769-1147). This book, pub­ Challancin, James. The Assembly lished each year, has an introduc­ Celebrates: Gathering the Community tory section entitled "Pastoral for Worship (New York and Notes," in which can be found Mahwah, NJ: Paulist Press, 1989). much helpful information on the Cabie, Robert. History of the Mass, liturgy. translated by Lawrence J. Johnson Hoffman, Elizabeth, ed. The Liturgy (Beltsville, MD: The Pastoral Press, Documents: A Parish Resource, 1992). third edition (Liturgy Training Gasslein, Bernadette. Preparing and Publications, 1800 North Hermitage Evaluating Liturgy. From Preparing far Avenue, Chicago, IL 60622-11-1; Liturgy series, Bernadatte Gasslein, tel. 1-800-933-1800). Also avail­ ed. (Navalis, 49 Front Street East, able on disk. This important vol­ 2nd Floor, Toronto, Ont., Canada ume includes the following official Vatican documents on liturgical M5E 1B3; tel. 1-800-387-7164). reform: Constitution on the Sacred Aldi, Kim. Preparing the Assembly to Liturgy, General Instruction for the Celebrate from Preparing for Liturgy Roman Missal, Lectionary for Mass: series (Navalis). Introduction, General Norms for Glendinning, Barry. Preparing the the Liturgical Year and the Eucharistic Table. From Preparing far Calendar, Ceremonial of Bishops Liturgy series (Navalis). (excerpts), and Directory for Masses with Children. A number of other Marrevee, William, S.C.J. The Popular documents published by the United Guide to the Mass (Washington, States bishops, including several on DC: The Pastoral Press).

Volume 30 • Number 150 • 159 Preparing the Liturgy: Resources

Searle, Mark. Liturgy Made Simple Hynes, Mary Ellen. Companion to the (The Liturgical Press, P.O. Box Calendar (LTP). This book is a 7500, Collegeville, MN 56321- resource that can be used with the 7500; tel. 1-800-858-5450). liturgical calendar. The Roman Catholic Mass Today: An Huck, Gabe. Three Days: Parish Prayer Introduction and Overview (LTP). in the Paschal Triduum. Revised VHS video, 30 minutes. edition (LTP). Highly recommend­ Lawrence, Emeric A. The Ministry of ed as a resource for practical sugges­ Believers (Liturgical Press). tions regarding the celebration of Kwatera, Michael. Preparing the the Triduum. (Liturgical This is the Night: A Parish Welcomes Press). This book is not a ready­ New Members (LTP). VHS video, made collection of general interces­ 30 minutes. sions but a guide on how to prepare The Sourcebook Series (LTP). Anthol­ them. ogies of hymns, prayers, prose, and Baker, Thomas, and Frank Ferrone. poetry from various times and tradi­ Liturgy Committee Basics tions. The topics included are (Washington, DC: The Pastoral Advent, Christmas, Lent (two vol­ Press, 1988). umes), Triduum (three volumes), Easter, baptism, eucharist, reconcil­ The liturgical year iation, marriage, music, liturgy, and Scagnelli, Peter. Sourcebook for Sundays death. and Seasons (LTP). Published yearly. Sunday Celebration of the Word and Eddy, Corbin. Preparing the Liturgical Hours (Ottawa: CCCB, 1994). This Year, vol. 1: Sunday and the Paschal ritual book has at the beginning of Triduum. From Preparing for Liturgy each of the liturgical seasons pas­ series (Navalis). toral notes that would be helpful ---. Preparing the Liturgical Year, not only to those who use this book vol. 2: Lent~Easter and Advent­ for worship but also for others look­ Christmas. ing for background material on Days of the Lord: The Liturgical Year these seasons. (Liturgical Press). This seven-vol­ Aids for the parish ume series contains in-depth com­ • bulletins mentary on the liturgical year, aimed at the average reader but also and Liturgy Sunday Bulletins invaluable for anyone looking for a (Liturgical Press). companion to the lectionary and Three Days to Save: Handouts for the sacramentary. Parishioners (LTP). To be distributed Year of Grace: Liturgical Calendar at the beginning of Holy Week. (LTP). Poster size: 26 x 26 inches, Available in packs of 100. notebook size: 11 x 17 inches. Paschal Mission (LTP). An annual Published yearly, this "picture" of series of 14 handouts designed to be the liturgical year is particularly inserted into the parish bulletin and helpful for catechists working with given to each household every week catechumens and candidates. during Lent and Eastertime.

160 • National Bulletin on Liturgy Preparing the Liturgy: Resources

• family prayer Their Prayers (LTP). This book can Table Prayer Card.s (LTP), available for be used to collect the intentions of all seasons. people in the community, and it has a clear pocket into which the gener­ Kwatera, Michael. Sunday Mealtime be inserted to Prayers (Liturgical Press). al intercessions can be read at the Sunday liturgy. An Advent Calendar: FUng Wide the Doors (LTP). Family size: 12 inches Celebrating Children's high; community size: 18 inches Liturgy of the Word high. This activity project has win­ Sunday Book of Readings Adapted for dows and doors for each day of Children, Year A, Year B, Year C. Advent. Introduction by Sr. Paule Freeburg, Keeping Advent and Christmas (LTP). DC (Novalis/T. Shand Publica­ Pocket-size booklet of prayers, espe­ tions, Ltd./Treehaus Communica­ cially for the home, including a tions, Inc.). These three books of blessing of the Advent wreath and Sunday readings adapted for chil­ the Christmas tree. dren have been endorsed for liturgi­ cal use in Canada by the Episcopal Forty Days and Forty Nights: A Lenten Commission for Liturgy, CCCB. Ark Moving toward Easter (LTP). A project for families, with windows Sunday: Weekly Leader Guide, Sundays, and doors, accompanied by a book­ Feast Days and Solemnities, Year let with scripture readings, informa­ A, Year B, Year C. Prepared by tion and prayer, for each day of Lent. Christiane Brusselmans, Sr. Paule Huck, Gabe. An Introduction to Lent Freeburg, D.C., Rev. Edward and Eastertime (LTP). A 13-page Matthews, Christopher Walker information booklet for the parish (Novalis/T. Shand Publications, community. Ltd.,/ Treehaus Communications, Inc.). These guides are companion Joan. Celebrating the Church Halma, books to the books of readings for Year with Young Children (Navalis). children referred to above. • for names and prayer requests How to Celebrate the Word with Children Book of the Elect (Liturgical Press). . .. and Why. VHS video, 33 min­ This good-quality book is intended utes (Treehaus Communications, to be used during the celebration of Inc., P.O. Box 249, Loveland, Ohio the Rite of Election when the 45140). Consultants: Christiane "elect" write their names into an Brusselmans, Rev. Edward enrollment book. Matthews, Rev. Richard Moudry. The Book of the Names of the Dead: Viewer guide included. Christian Communities Remember the Whitty, Gerard, Jeanette Mercer, and (LTP). Intend­ Names ofTheir Dead Elaine Wells. Preparing to Celebrate to give the ed for parishes that wish with Children. From Preparing for place of honour, this book book a Liturgy series (Navalis). can have a special place around the feasts of All Saints and All Souls. Liturgical year in schools Deliver Those in Need: A Book in Which Jeep, Elizabeth McMahon. Children's Members of the Assembly May Write Daily Prayer for the School Year

Volume 30 • Number 150 • 161 Preparing the Liturgy: Resources

(LTP). Published yearly, this format Proclaiming the Word (and of prayer is a liturgy of the hours for preaching) the classroom, including an order of Lectionary: Sundays and Solemnities prayer for each school day plus meal (CCCB, 1992). Study edition, with and end-of-the-day prayers for each a pronunciation guide. month that reflect the spirit of the Lectionary: Weekday A, Weekday B Church's seasons and feasts. It is ( CCCB, 1994). Study edition; suitable also for a family and for a includes a table of readings in bibli­ weekly religious education progiam. cal order. Also available are a teacher's guide, NRSV Bible, Catholic edition. Avail­ children's prayer folders, and a chil­ able from Novalis in paperback or dren's booklet containing the leather with ribbon markers. psalms, meal prayers, and end-of­ Bonneau, Normand. the-day prayers. Preparing the Table of the Word. From Preparing for Bick, Margaret. Preparing to Celebrate Liturgy series (Navalis). in Schools. From Preparing for Liturgy A Workbook for Lectors and Gospel series (Novalis). Readers. Notes by Lawrence E. Mick Presiding (LTP). Published yearly; both the Glendinning, Barry. Preparing to NAB and the NRSV translations of Preside. From Preparing for Liturgy the Scriptures are included. series (Novalis). Days of the Lord: The Liturgical Year. Kavanagh, Aidan. Elements of Rite: A Rossler, Aelred. A WeU-Trained Tongue: Handbook of Liturgical Style Formation in the Ministry of Reader, (Liturgical Press). revised edition (LTP). Hovda, Robert W. Strong, Loving and Proclaiming the Word: Formation for Wise: Presiding in Liturgy (Liturgical Readers in the Liturgy (LTP). VHS Press). video, 43 minutes. Training the Parish Lector (Liturgical Huck, Gabe. Liturgy with Style and Press). VHS video, Grace (LTP). 46 minutes. Wallace, James A. The Ministry of Leading the Community in Prayer: The Lectors (Liturgical Press). Art of Presiding for Deacons and Lay Persons (Liturgical Press). VHS Communion ministers video, 75 minutes. Huck, Gabe. The Communion Rite at Hughes, Kathleen. Lay Presiding: The Sunday Mass (LTP). Art of Leading Prayer (Liturgical Training the Eucharistic Minister (Litur­ Press). gical Press). VHS video, 24 minutes. Kwatera, Michael. The Ministry of Sunday Celebration of the Word and Communion (Liturgical Press). Hours. (CCCB). Communion of the Sick: Ritual and Britz, Andrew, and Zita Maier. Prepar­ Pastoral Notes for Lay Ministers ing Sunday without the Eucharist. (CCCB, 1988). Approved by the From Preparing for Liturgy series National Liturgy Office for use in (Navalis). Canada.

162 • National Bulletin on Liturgy Preparing the Liturgy: Resources

Communion of the Sick: Preparation in McKenna, Edward J. The Ministry of the Home ( CCCB). Contains the Musicians (Liturgical Press). prayer responses from the ritual. Hospitality Music Training for Hospitality: The Ministry of Catholic Book of Worship III (Ottawa: Ushers and Greeters (Liturgical CCCB). Available in three edi~ Press). VHS video, 49 minutes. tions: pew, choir, and instrumental Comiskey, James A. The Ministry of (spiral bound with a four-page Hospitality (Liturgical Press). spread). Smith, Gregory E The Ministry of Catholic Book of Worship III cassettes Ushers (Liturgical Press). (Ottawa: CCCB). Now available: Serving at the Cassette 1, Responsorial Psalms and Hymns for Advent; Cassette 2, Training the Mass Server (Liturgical Responsorial Psalms and Hymns for Press). VHS video, 45 minutes. Christmas and Epiphany; Cassette Hibbard, John G. Preparing to Serve. 3, Music for Lent and the Triduum; From the Preparing for Liturgy series Cassette 4, Music for the Triduum (Navalis). 5, and Easter Season; Cassette Kwatera, Michael. The Ministry of Service Music for Sunday Eucharist. Servers (Liturgical Press). The Milwaukee Symposia for Church Composers: A Ten-Year Report Environment (LTP). Boyer, Mark G. The Liturgical Environ­ ment: What the Documents Say Reid, Heather. Preparing Music for (Liturgical Press). Celebration. From Preparing for Liturgy series (Navalis). Simmons, Thomas G., and James M. Fitzpatrick. The Ministry of Liturgical Sotak, Dianna Kodner. Handbook for Environment (Liturgical Press). Cantors (LTP). Mazar, Peter. To Crown the Year: Training the Parish (Liturgical Decorating the Church through the Press). VHS video, 57 minutes. Seasons (LTP). National Association of Pastoral Ryan, G. Thomas. The Manual Musicians Presents: Cantoring- A (LTP). Part I: The Cantor's Video Notebook; Winkels, Frank. The Ministry of the Craft; Part II: The Relationship of Sacristan (Liturgical Press). the Cantor to the Singing Assembly (NAPM, 225 Sheridan Street, Mauck, Marchita B. Shaping a House N.W., Washington, DC 20011). for the Church (LTP). Hansen, James. The Ministry of the --. Places for Worship: A Guide w Cantor (Liturgical Press). Building and Renovating (Liturgical Press). A Church Organist's Primer (VHS video); Part 1: Manual and Pedal Kuehn, Regina. A Place for Baptism Technique; Part II: Registration (LTP). (Allan Organ Company). Instruc­ Re-examining Baptismal Fonts: Baptismal tor: Sally Cherrington. Space for the Contemporary Church.

Volume 30 • Number 150 • 163 Preparing the Liturgy: Resources

By S. Anita Stauffer (Liturgical Rite of Baptism for Children (Ottawa: Press). VHS video, 36 minutes. CCCB, 1989). Knuth, Jill. Banners without Words Rite of (Ottawa: CCCB, (Resource Publications, Inc.). 1987). Ritual and pastoral notes. Liturgy and Social Justice Order of Christian Funerals (Ottawa: CCCB, 1990). Preaching the Just Word. With Walter J. Burghardt, John L. Carr, Kathleen [Vigils and Related Rites from the Order Hughes, and Sarah A. Sharkey of Christian Funerals (Ottawa: (LTP). VHS Video series, five titles: CCCB, 1991). Book for the mem­ Preaching the Just Word (over­ bers of the assembly, also in funeral view), A Biblical View of Justice, chapels.] Catholic Social Teaching, The Marriage: Ritual and Pastoral Notes Liturgy That Does Justice, Preparing (Ottawa: CCCB, 1979). the . Rite of Penance (Ottawa: CCCB, Searle, Mark. Liturgy and Social Justice 1975). (Collegeville: The Liturgical Press). Pastoral Care of the Sick (Ottawa: Daily prayer CCCB, 1983). Rites of the and The Liturgy of the Hours (New York: . Catholic Book Publishing, 1976). A Book of Blessings (Ottawa: CCCB, Catholic Book of Worship III. 1981). Sunday Celebration of the Word and Hours. General Baptism, Eucharist and Ministry The Psalter: ICEL translation (LTP). (Geneva: World Council of Hardcover with ribbon or paper­ Churches, 1982). Faith and Order back. Paper no. 111, the "BEM docu­ Psalms for Morning and Evening Prayer: ment." ICEL translation (LTP). The four­ Eimer, Robert 0., and Sarah A. week cycle of psalms and canticles O'Malley. Prayer Services for Parish arranged for morning and evening Councils (Liturgical Press). This prayer and including psalms for booklet contains ten short prayer midday and night prayer. services, each with a theme and a Proclaim Praise: Daily Prayer for Parish symbol. and Home (LTP). Wagner, Nick. Modern Liturgy Answers Liturgical books the 101 Most-Asked Questions About Liturgy (Resource Publications, Sacramentary (Ottawa: CCCB, 1981). Inc., 160 E. Virginia Street #290, Lectionary: Sundays and Solemnities. San Jose, CA 95112-5876. 1-888- Liturgy edition, chapel edition. 273-7782). Lectionary: Weekdays A, Weekdays B. Huels, John M. Disputed Questions in Liturgy edition. the Liturgy Today (LTP). Rite of Christian Initiation of Adults ---. More Disputed Questions in the (Ottawa: CCCB, 198 7). Liturgy.

164 • National Bulletin on Liturgy Preparing the Liturgy: Resources

Foley, Edward. From Age to Age: How Baptism of Children, Reception of Christians Have Celebrated the Baptized Christians, Confirmation, Eucharist (LTP). The author traces Penance, Holy Communion and the origins of Worship of the Eucharist outside from its Jewish roots to the present Mass, Marriage, Pastoral Care of through architecture, music, books the Sick, Rites of Anointing and and vessels. Viaticum, and the Order of Fink, Peter, ed. The New Dictionary of Christian Funerals. Vol. 2, second Sacramental Worship (Liturgical edition, contains the Institutions of Press). The entries in this dictionary Readers and Acolytes, Ordination include some that are strictly theo­ of Deacons, Priests and Bishops, logical and others that are pastoral Rite of Religious Profession, and practical, making it an excel­ Blessing of Persons: Abbot, Abbess, lent resource for research. to a Life of Virginity, Harrington, Mary Therese. A Place for Rite of Commission of Special All: Mental Retardation, Catechesis Ministers of Holy Communion, and Liturgy (Liturgical Press). Dedication of a Church and Altar. Appendices include Reception of Smolarski, Dennis C. Liturgical in the Cathedral Literacy: From Anamnesis to Worship the Bishop of Pontifical (Paulist Press, 997 Macarthur Church, Blessing Boulevard, Mahwah, New Jersey Insignia, Rite of the Blessing of Oils, 07430). This book is a dictionary Rite of Consecrating the Chrism, containing over 650 names, dates, Crowning of the Image of the liturgical objects and actions with Blessed Virgin. their definitions. Periodicals Fleming, Austin. Preparing for Liturgy: Celebrate! (Navalis). Six issues a year, A Theology and Spirituality (Pastoral each one with a commentary on the Press, 225 Sheridan Street N.W., scripture passages for the Sundays Washington, DC 20011 ). and major feasts of the year. --. Parish Weddings (LTP). Liturgical Ministry (The Liturgical Canadian Studies in Liturgy (Ottawa: Press, tel. 1-800-858-5450, ext. CCCB). No.1 -Holy Days: Oppor­ 2223 ). Four issues a year. tunities and Challenges; no. 2 - Worship (The Liturgical Press). Six Ministries of the Laity; no. 3 - Mary issues a year. in the Liturgy; no. 4 - The Catholic Priesthood; no. 5 - Culture and the Liturgy 90 (LTP). Published eight Praying Church; no. 6 - Pastoral times a year. Notes: Sunday Celebration of the The Bible Today (The Liturgical Press). Word and Hours; no. 7 - RCIA Six issues a year. and the Period of Postbaptismal Catechesis. Environment & Art Letter: A Forum on Architecture and the Arts for the the The Rites of Parish (LTP). Published monthly. (Pueblo/Liturgical Press). Vol. 1, third edition, contains the Rite of Modem Liturgy (Resource Publica­ Christian Initiation of Adults, tions, Inc.). [I]

Volume 30 • Number 150 • 165 Reverence in Liturgy and Life

Ritual Protocol Reverence Revisited Ritual is the way that we define our Temple decorum seemed sensible and relationship with God. It sets the secure, but the incarnation changed boundaries of encounter. It establishes everything. In a startling act of love, the protocol for a reverent approach to "the Word became flesh and lived the One whose majesty and power are among us" (Jn 1.14 ). Jesus is beyond all telling. Ritual ensures that Emmanuel, "which means, 'God is we stand in awe before the God of our with us"' (Mt 1.23 ). salvation. With this extraordinary event, the The ancient temple in Jerusalem is a protocol for our meeting with God is good example of how ritual space and changed dramatically and forever. In ritual action structure a people's meet­ Jesus we come face to face with a ing with their God. Entering the tem­ divine presence who is in our very ple by the eastern steps, we would first midst. In him we discover the breath­ pass through the courtyard of women taking accessibility of God. and then, up some steps, the courtyard Jesus walked the dusty roads of of the Israelites, reserved for the men. Palestine, his presence shattering the From the courtyard of the Israelites we boundaries of the temple's sacred would see the courtyard of the priests, space. He mingled with the people of with its raised platform and its huge the world, enjoyed the feast altar of sacrifice. at Cana, befriended the family at Beyond the courtyard of the priests Bethany and wept at the death of and up another twelve steps stood the Lazarus. Here is a presence that is truly sanctuary, with a curtain shielding its extraordinary and truly new! entrance. Twice each day, priests Jesus, therefore, opens out a whole offered an sacrifice on its small new world of intimacy between gold altar. The holy of holies, a small, humankind and God. The disciples cube-shaped room, was located at the walked with him, talked with him, ate far end of the sanctuary. The high with him, shared their life with him. priest alone entered the holy of holies They learned to reverence God in a once a year, on the Day of Atonement new way: by leaving all things to fol­ (Yom Kippur). low the Lord, by going with him wher­ ever he went, by clinging to his word, It is easy to see how the ritual space by telling others about him. As we can and ritual action of the temple provid­ see, a very different protocol was ed a religious etiquette for Israel's falling into place. approach to God. Access, yes, but at a distance: This was the proper and rev­ The erent way to encounter the divine The new relationship with God that presence. we find in Jesus demands a new kind of

166 • National Bulletin on Liturgy Reverence in liturgy and life ritual action - one that closes the dis­ lives on! It means that today we dine tance, one that brings communion. with the Lord. It means that today the Jesus gave us that ritual action in the risen Lord of glory gathers us at table Last Supper. Imagine the warmth of with him. He is the host, and now he the occasion, the ease of conversation. invites us to share his life with him. Jesus himself says, "I do not call you What a marvellous event this is! By servants any longer, because the ser­ joining him in this sacred meal, we vant does not know what the master is become the living body of Christ, the doing; but I have called you friends" new temple of the . Leo the (Jn 15.15). Here is an intimate gather­ Great put it well when he said, "For ing of fellow travellers. Here is the new the effect of partaking of the body and way of meeting our God. blood of Christ is nothing other than that we are changed into what we It is important for us to notice the rit­ receive" ( 63, 7). ual transactions of the Last Supper. Jesus gathers his disciples around him Reverence at the Eucharist for a sacred meal, a feast of love. His What we have seen so far is that the intention is to share his very life with presence of the Lord has dramatically them, and to do this in the deepest and altered the way that we relate to God. most profound way: "Then he took a The ritual that the Lord has given us­ loaf of bread, and when he had given the Eucharist or Lord's Supper - is thanks, he broke it and gave it to designed to draw us close to him, them, saying, 'This is my body, which indeed to unite us with him in a com­ is given for you' .... And he did the munion of shared life. The boundaries same with the cup after supper, saying, of the ancient temple have been bro­ 'This cup that is poured out for you is ken down, and the distance has been the in my blood"' (Lk closed. This new kind of meeting 22:19-20). requires a new set of skills for showing our reverence for the Lord. We need part the disciples showed For their the skills of the first disciples, who met respect by cherishing the their with him in the same way centuries by returning love for love, by moment, ago. bonding themselves to the Lord. We reverence the Lord when we The Lord's Supper respond to his invitation with joy, We know, of course, that the Lord's when we are eager to gather at table Supper was not only for those who with him, when we want to run to the gathered with the Lord long ago, for feast. during the course of the meal Jesus said, "Do this in remembrance of me" We reverence the Lord when we greet (Lk 22.19; 1 Cor 11.23-26). Thus, the brothers and sisters with love. To down through the ages the Church has greet them is to greet Christ, for they made the Eucharist - the Lord's are the body of Christ and the temple Supper - the centre of its life. of the Holy Spirit. To neglect them would be to dishonour the Lord. What this means is something of the greatest significance for our Christian We reverence the Lord when we cling lives. It means that the Lord's Supper to his word. As the Constitution on the

Volume 30 • Number 150 • 167 /

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168 ° N ational Bu II e tin on Liturgy Reverence in liturgy and life

Sacred Liturgy reminds us, Christ "is way of showing reverence for the Lord. present in his word, since it is he him­ We began to kneel, to receive the body self who speaks when the holy of Christ on the tongue, and to aban­ Scriptures are read in Church" (no. 7). don the cup. For this reason we proclaim the word grew accustomed to celebrating with living faith, and we receive it as We Lord's Supper in this way. But the living word of God. the then, in our own day, everything We reverence the Lord when we make changed. Following the Second his table blessing our own, when our Vatican Council the liturgy began to great "Amen" is a fervent "yes" that return to its original form. And when, comes from the depths of the heart. once again, we gather freely as com­ panions of the Lord, when we stand for when we We reverence the Lord prayer, when we receive the consecrat­ in holy commu­ respond with love ed bread in the hand, and when we we give our lives to the nion, when share the cup, the learned patterns of as he gives his life to us, Lord even reverence break down. It is perfectly we commit ourselves to be his when understandable that some people in the world. presence would feel that the sense of the sacred We reverence the Lord when we leave has been lost. the Lord's Supper determined to main­ This is why liturgy committees and all tain the bond of love and to be a living pastoral leaders need to be conscious witness to the kingdom of God. of the change that has taken place. We reverence the Lord when we prize Transitions are never easy; reverence is the book of the gospels and the pre­ an important part of our lives, and the cious cup of salvation, and when we community has a right to a solid cate­ prepare the Lord's table as for a feast. chesis on the proper way to gather with the Lord. Dealing with Change There is no doubt that this way of Our best source of catechesis is the showing reverence for the Lord stands Last Supper itself. The disciples were in contrast with the recent past, and a reverent, to be sure. But they didn't bit of history is in order. fall silent, they didn't distance them­ selves from the table, they didn't During the course of the kneel, they didn't receive on the the overall shape of the Eucharist tongue, and they didn't forsake the changed; the original liturgical space cup. They didn't put on a sombre face; became stretched or lengthened. As a rather, they sang hymns of joy (Mt result, casual observers may be forgiven 26.30). Their reverence rested in their if they made too close a connection hearts. It was a reverence of love. between the church building and the ancient temple. The community gath­ Some ritual actions are easy to explain. ered in the nave, but the altar table With regard to communion in the had made its way to the far end of the hand, the Lord himself told us to take sanctuary, in an area that was reserved and eat; and regarding the cup he said, for the priest and his attendants. "Drink from it, all of you, for this is my Distance seemed to have returned as a blood of the covenant" (Mt 26.27).

Volume 30 • Number 150 • 169 Reverence in Liturgy and Life

The same mandate is repeated at every secondary in relation to the altar: Eucharist. "There is also to be a cross, clearly vis­ ible to the congregation, either on the Although standing for prayer is the tra­ altar or near it" (GIRM, no. 270). For dition of the Church, it does require obvious reasons, ministers who are car­ some explanation. Standing is first of rying liturgical objects, such as the all the posture of a resurrection people. cross, candles, incense pot or the book The Apostolic Constitutions, an ancient of the gospels, do not bow. Since the Church document, reminds us of this: bow is an initial and a final sign of "Whoever has been raised up respect, there is no need for servers, (i.e., baptized) must stand for readers or ministers of communion to prayer, since when one is risen, make a further bow when they one stands upright. Whoever has approach the altar or pass across it dur­ died and been raised up with ing the course of the celebration. Christ will therefore stand If the chapel of reservation is not upright" (VII, 45, 1-2). enclosed and the tabernacle can be There is more. Standing identifies us seen, the members of the community as a people who are travelling with the would normally genuflect to the Lord, a people who are making our way blessed sacrament as they enter and to the fullness of the kingdom of God. leave the celebration space. Other­ It is the posture that engages us active­ wise, it seems appropriate that they ly in a covenant of love with God. It would bow to the altar. The same pro­ reveals the freedom of the children of tocol would apply in mission churches God, who know that they are friends and chapels where the blessed sacra­ and companions of the Lord. But it is ment is not reserved. also the basic posture of respect. We In church buildings where there is no always stand when someone we wish separate chapel of reservation, the to honour enters the room. tabernacle is sometimes placed on a Reverence for the pedestal where one of the side used to be located. The Ceremonial of Following the recommendation of the Bishops prescribes that "those who pass General Instruction of the Roman Missal before the blessed sacrament genuflect (no. 276), newer church buildings will except when they are walking in pro­ probably have a separate chapel of cession" (no. 71).lt follows, then, that reservation. In the opening and clos­ members of the community who pass ing , the bishop or pres­ by the blessed sacrament on entering byter and the accompanying ministers or leaving the celebration space should reverence the altar with a profound likewise genuflect. bow (GIRM, nos. 84, 125, 234). The The same gesture would seem appro­ altar is the focus of the paschal sacri­ priate even when entering or leaving fice and eucharistic feast (GIRM, no. by another door, provided, perhaps, 259); it is therefore a sign of Christ that the tabernacle can be seen. himself {Instruction on the Worship of the Eucharistic Mystery, no. 24). The A bit of a problem arises when the bow is not made to the cross, which is tabernacle has been placed closer to

170 • National Bulletin on Liturgy Reverence in Liturgy and Life the altar. Do the ministers bow to the We reverence God when we carry the altar or genuflect to the blessed sacra­ Lord's presence to the whole of the ment? There is no provision for both! world: "Do not lag in zeal, be ardent in Following the Ceremonial of Bishops spirit, serve the Lord. Rejoice in hope, quoted above, they should bow to the be patient in suffering, persevere in altar, since in any event they are walk­ prayer. Contribute to the needs of the ing in procession. saints, extend hospitality to strangers" Reverence in the (1 Cor 12.11-13). Whole of Life Reverence for God flows outward from Perhaps the best way to sum up our the liturgy to the whole of life in a continued and constant reverence for myriad of ways. God is to tum to the First Letter of Paul to the Thessalonians: We reverence God when we give thanks for the whole of creation. We urge you, beloved, to admon­ to God; Everything that exists belongs ish the idlers, encourage the faint it does not belong to us. It is ours to hearted, help the weak, be care for and to share. Those who patient with all of them. See that revere God will cherish the earth and evil for evil, all that is in it. none of you repays but always seek to do good to one God when we love our We reverence another and to all. Rejoice brothers and sisters from the heart: always, pray without ceasing, "Let love be genuine; hate what is evil, thanks in all circumstances, hold fast to what is good; love one give another with mutual affection; outdo for this is the will of God in one another in showing honour" Christ Jesus for you. Do not (1 Cor 12.9-10). quench the Spirit (5.14-19).1IJ

The Next Issue ... a complete index.

Volume 30 • Number 150 • 171 Introducing Silent Prayer in the Eucharist

John G. Hibbard

ow often have you heard the not just a pleasant experience; it is the complaint that the liturgy has essence of the liturgy and a part of the Hlost its sense of mystery since way the assembly carries out its role. Vatican II? For some this refers to what As Vatican II's Constitution on the they perceive as a loss of a sense of the Sacred Liturgy reminds us, the first transcendence of God. For others it principle of liturgy is the "full, active may have more to do with the absence and conscious participation of the of a prayerful spirit. faithful" in the worship of the Church. This translates into an awareness on This absence of a prayerful spmt ts the part of the assembly that the often due to the lack of silent prayer Church's sacramental worship is the and reflection that characterizes many activity of the whole congregation. of our liturgies, making them seem rushed. In our day, life in general The task of implementing times of moves at too rapid a pace; however, silent prayer and reflection is not as our liturgies do not need to imitate easy as it might seem. I have done this that fast pace. Not infrequently we now in three parishes, and the experi­ leave the church with a breathless feel­ ence was different each time. There ing because the liturgy was celebrated was a common thread: It took time in a hurry. Like a conversation, liturgy and effort to plan, educate, and espe­ needs a pace that includes a time to cially to make the assembly comfort­ talk, a time to listen, a time to ponder: able with it. I am convinced that silent in short, an ebb and flow. The rhythm prayer in the liturgy helps to keep a of the liturgy does not mean that balance between communal and per­ everything is done at the same slow sonal prayer and to provide a sense of speed; some things are approached what God does and what we do. It is expeditiously, while others need time my experience that in many parishes it to be pondered or savoured. is one of the last reforms of the GIRM, no. 23, and the Introduction to the An observance of the times of silence Lectionary (IL), no. 28, to be imple­ listed in the General Instruction of the mented. It is a change that carmot be Roman Missal (GIRM) is one way to brought about without some thought help the Christian community exer­ and plarming. Therefore, I suggest cise its ministry of worship in a prayer­ three steps: plarming and preparation, ful atmosphere. A prayerful liturgy is education, and implementation.

John G. Hibbard is the pastor of Saint]ohn Bosco Parish in BrockviUe, Ontario. He is the imme­ diate past director for the National Liturgy Office and a member of the Natiorw.l Committee for the Revision of the Sacramentary.

172 • National Bulletin on Liturgy Introducing Silent Prayer in the Eucharist • John G. Hibbard

Planning and Preparation The parish liturgy and pastoral com­ This stage must begin with all who mittees and ministers must begin by preside at the parish liturgies, with reading over the appropriate sections the appropriate parish committees, of the GIRM and the IL, followed by whether the liturgy committee or the discussion in order to come to an parish pastoral council, and the minis­ understanding of how important an ters of the parish who will be involved, element of silence is in the liturgy. especially the musicians and lectors. Preparation involves setting up the The planning sessions must also procedure to be followed by the lectors and musicians as well as by the priests include an examination of the most who preside at the Eucharist, how long effective means for educating the min­ a time of silence will be observed at isters and the assembly, whether it will the various points of the celebration, be through homilies, workshops, bul­ and how the parish will be educated letin notices and/or written materials. and guided through the procedure. The process of planning must involve Without planning by the presiders, the parish ministers before involving musicians and lectors, nothing effec­ the assembly. The ministers must see tive will happen. clearly their role of assisting the assem­ bly to exercise its ministry of worship. There are some practical questions Unless the ministers are convinced of that must be answered, for example: this, the assembly will not be able to Who will determine the length of exercise its full, active role of celebrat­ reflection after the readings, the lec­ ing the liturgy. tors or the musicians? In some parishes the lector remains at the ambo until In addition, the implementation of the the first notes of the psalm or gospel times of silence will be the responsibil­ acclamation are sounded. In this case ity of the ministers. By providing the the musicians have decided the length time of silence after each reading and of the silence. by encouraging it by their attitude of In other places this decision is made by prayer and respect, the ministers can the lector, so that the psalm or accla­ reinforce the prayer of the assembly. If mation begins only after the lector has a reader leaves the ambo immediately left the ambo. In those places where after the reading, the prayerfulness of the musicians decide the length of the . the time of silence may be disturbed; if silence, there is a tendency for the lec­ the cantor or musician begins the tor to leave before the time of silence psalm or gospel acclamation immedi­ is completed. In some cases there are ately after the reading, the time of two times of silence; one after the silence will not take place. If a presid­ reading before the lector leaves the ing priest does not allow the assembly ambo and another after the lector time to pray after inviting them to do leaves. In my opinion this is a less so, nothing will happen. All the minis­ effective method. Even if the lector ters must know why and when the sits fairly close to the ambo, move­ times of silence occur. And they must ment, whether immediately after the not engage in any activity that jeopar­ reading or after a short period of dizes the silence and prayerful atmos­ silence, can be disruptive and sends a phere that is necessary. signal to the assembly that the reading

Volume 30 • Number 150 • 173 Introducing Silent Prayer in the Eucharist • John G. Hibbard with its time of reflection is complet­ 41, flow from the liturgy itself as well ed. A good general principle is that as from the readings. In many parishes there be no movement during prayer, the homily is the only time for reach­ silent or vocal. Therefore, it seems ing the majority of the people who preferable that the lector remain in assemble for worship. In my experi­ place at the ambo for the entire period ence at least three homilies are neces­ of silent reflection. After the lector has sary: the first to talk about the impor­ moved from the ambo, it is hard to re­ tance of silence, a second one to establish or continue in a reflective emphasize the active role of the assem­ silence. bly in praying and reflecting in silence, and a third one to mention the four How long should the silence last? principal times that the GIRM calls for When one is involved in ministry, silence in the celebration of the time seems to move slowly, and a sec­ Eucharist. The past experience of the ond seems like a minute. Some prac­ assembly will also determine what tice will be needed to determine the approach and examples will be most proper length of reflection. Of course, helpful to assist them in comprehend­ silence will have to be introduced ing and embracing their role. gradually. To begin, shorter periods of time may be appropriate; after the In conjunction with the homily and assembly has adjusted to the prayerful short announcements in the parish nature of silence, they can be slightly bulletin, a brochure outlining the rea­ extended. In addition, silence after the son and times for silence in the liturgy readings and homily may be longer is a helpful instrument of information. than the silence during the opening Because each time of silent prayer is rite and at the "Let us pray." Suitable unique and calls for a different feedback from some designated mem­ response on the part of the assembly, it bers of the assembly or the liturgy com­ is important to communicate this mittee will help the ministers to know information and allow the assembly if the silence was too long or too short. time to integrate this information into their worship patterns so that it may Education become a prayerful experience. The largest task involves the for­ mation of the assembly. Bulletin Implementation announcements, homilies, adult edu­ The time for implementation comes cation, and small-group formation are after the preparation and education. I all important. In addition, seeing or can remember very well my first expe­ experiencing what should happen is as rience. The lectors and musicians were important as telling the assembly what prepared, and I thought I was pre­ should happen. Video tapes for small­ pared. The first reading was finished, group education can help show how and there was silence - dead silence. I silence functions and how it can play a can recall how awkward it was and vital role in the prayerful celebration how lacking in a sense that the com­ of the liturgy. munity was praying. My first thought was: "What have I done"? I was not Although I dislike using the homily prepared for the time it would take for primarily for educational purposes, the the assembly to grow into a prayerful homily can, according to GIRM, no. silence. But I can also remember very

174 • National Bulletin on Liturgy Introducing Silent Prayer in the Eucharist • John G. Hibbard vividly a specific Sunday a number of times by GIRM, no. 23, and the IL, months later when the silence was no. 28. prayerful and fruitful. It was worth the limes of Silent Prayer time and effort. The GIRM speaks of four times when To celebrate the Eucharist truly as the the should pray in body of Christ, we must appreciate the silence during the celebration of the role of song, word, gesture, and silence Eucharist: the penitential or opening as component parts of the community's rite, the opening prayer after the invi­ prayer life. Silence helps us to appreci­ tation to prayer, after the readings and ate our role in the liturgy and to recog­ the homily, and after communion. nize the presence in our midst of the transcendent God who sent Jesus in In order to implement silence in the human form. When too much empha­ liturgy we must appreciate what the sis is placed on our activity, there is a assembly is called to do at each of danger that liturgy will be only a these moments of silent prayer, each human activity. Liturgy is also the with a different focus and purpose. activity of God, who speaks and trans­ These occasions of silence, except for forms us into a holy people. When a the time after the readings and homily, balance between activity and silence is are part of a pattern of liturgical prayer, present, liturgy truly has the possibility involving the presider and assembly in of being an encounter between the a unique dialogue not only among assembly and God by the power of the themselves but also between God and Holy Spirit. Silence also makes the the community. communal prayer of the liturgy a per­ • The opening rite begins with an experience of prayer. It allows sonal invitation to reflect on the mystery of each person to encounter God, invit­ God's mercy and love that has called ing the Spirit to speak in a unique way us together. This is not the time for a to each person even though all hear personal or communal examination of the same words. For liturgy is mystery, conscience followed by a of and mystery needs time and space to personal sin but an opportunity to be understood. recall the saving love of God that is There are two kinds of silence in the given to us in Christ despite our liturgy. The first is simply a lack of unworthiness. It is an opportunity for activity in order to prepare for some­ the assembly to remember that God thing, a pause, such as the break before first loved us and called us together as the liturgy of the word begins (IL, no. a people anointed by the Spirit of 28). It allows the assembly to change Jesus. This is a time to prepare our posture and to be ready to listen before hearts to praise God's mercy and love. the reading begins. A similar pause • In the opening prayer the words also separates the eucharistic prayer "Let us pray" introduce a time of and the communion rite. silence for prayer (see GIRM no. 32). A second type of silence is more than What should we pray for? The prayers a lack of activity; it is a time of recol­ themselves suggest that we ask to be lection, prayer and reflection, a time of transformed into the image of Christ, active silent prayer required at certain or that we will be faithful to God's call-

Volume 30 • Number 1 50 • 17 5 Introducing Silent Prayer in the Eucharist • John G. Hibbard

ing, or that we will come to the king­ the gift of communion, but it prays dom of eternal glory. For those who use that what we have received may be missalettes to prepare, this may be an effective in our lives. What we have opportunity to read the prayer ahead done in praising God and what we of time and reflect on it during the have received for our transformation silence, so that when it is proclaimed into Christ is given not just for us by the presiding priest, we can listen to alone but for the transformation of the it and make it a prayer from our heart. whole world. The ancient name of this prayer, the "collect," reminds us that the presiding In the general intercessions, when we priest all our prayers and exercise our baptismal priesthood and unites them in one prayer to God. mission of praying (interceding) for the needs of the Church and the • After each reading and the homily world, I would also suggest that silence the assembly sits in silence to reflect is also important. The universal scope on what it has heard in the reading or of the intentions invites us out of our homily. The word of God remains only own world to pray for the good of oth­ a set of words unless we give ourselves ers and the salvation of the whole time to reflect on and digest its mean­ world. Yet, there are personal concerns ing. After each reading we can ask that are always dear to us. Time is what impressed or challenged us and needed during the intercessions to reflect on it. The reading should pray for those things close to home. inspire us to pray for some aspect of our This time of silent prayer may also be Christian life and growth or to give linked to the collection, providing the thanks for God's activity. time to remember that we have come • In the silence after communion we to offer ourselves voluntarily to God as are able to reflect on the great gift that a sacrifice of praise. God has given us. Many were probably It is in taught to pray in thanksgiving for the the liturgy that God's people gift of Christ in holy communion; exercise their baptismal priesthood of however, we have already given praising God and interceding for the thanks in the eucharistic prayer. This world. Each invitation to prayer to the is rather a time to pray for the effec­ assembly by the presider and each time tiveness of what we have celebrated. of reflection after the readings holds Thus, in communion, the saving pres­ the potential for an encounter ence of Jesus continues the process of between God and the assembly. How­ our salvation. The new life which we ever, if the members of the worship­ received in baptism is renewed and ping community do not know what strengthened in communion by our their vocation as the body of Christ is encounter with the risen Lord. In or what to do when they gather for other words, the presence and action worship, silence can be a problem. of Christ in the Eucharist is to trans­ Silence then can be deadly, and plan­ form us more and more into his image. ning and catechesis are essential if For this reason the prayer after com­ silence is to be prayerful and integral munion rarely gives thanks to God for to the worship of the community. III

176 • National Bulletin on Liturgy 11Let Us Pray to the Lord"

o ask on behalf of someone else, we may even begin to feel it in our to plead or to beg for the well hearts. So we speak up. We speak up Tbeing of other people- especially for those whose pain is so great, whose people who, for whatever reason, are struggle is so all-consuming that they unable to ask or plead or beg for them­ might not even be able to speak up for selves - is a noble act. When we do so themselves .... in prayer, it's called "making interces­ sion," and intercessory prayer is an God knows what we need before we important Christian responsibility. In even say it. But by saying it, we begin fact, intercessory prayer is so important to act like Christ, who suffered with that it has a prominent role in the those who suffered and who lifted up Mass and the Liturgy of the Hours .... the poor and needy as he himself was lifted up on the cross, begging forgive­ The scripture readings in the liturgy ness for the whole world, even his exe­ the reign of God. proclaim and present cutioners, and pleading the case for all we hear that, with the So at Mass sinners, including us. When we make coming of God, the blind will be able intercession for others, empathy and to watch the lame dance, the mute compassion are generated and magni­ will sing and the deaf will hear the fied.... And we stand ready, ready to song, children will be safe from all become part of God's answer to our harm, no one will be without life's prayers. necessities and joys, the earth will be tended with care, and creation itself Our job is to focus our minds and will live in harmony. Then we stand hearts at that moment to include in before God and admit in concrete that general intercession all those that terms that this is not happening every­ we know or that we have heard about, where and for everyone - a conse­ to hold them up to God in this prayer. of human quence not of God's will but And not just family members and both social and choices and of sin, friends either. We must strive to individual. include people that we don't know but We begin to see the world with about whom we've heard from others, Christ's eyes and hear it with Christ's from the radio or television. Our inter­ ears. We cannot ignore the pain that cessions must reach far and wide, so we see and the anguish that we hear; our compassion and love will, too.

Excerpt from "Let Us Pray to the Lord." Saving Signs, Wondrous Words, by David PhiU~p~rt, C...QJryright © 1997, Archdiocese of Chicago. AU rights reserved. Used with permzsswn. l!l

Volume 30 • Number 150 • 177 Choosing liliGood" Music Ill. According To Your Word

Della Goa

e are a people of the Word. is that the music yields to the rhythm The language of the liturgy of the words, rather than the other way W expresses our faith. I use the around. As the "Guidelines for Music word "language" because all these in the Mass" (CBW II, no. 85) state: words together create a common "Official documents on the liturgy do idiom, a collection of words that help not endorse the use of non-biblical describe a world of meaning to us as texts, psalm paraphrases, metrical Christians. Our liturgical celebrations psalms (emphasis added), or other of the Word and the Eucharist culti­ hymns as alternatives to the appointed vate our awareness of the Word that responsorial psalm." Metrical psalms dwells among us. Our song, at its best, will often set a full text of a psalm, but will be a sung response to the presence the beats within the bar lines still hold of God in our life; our music, at its final sway over where the accent and best, will increase our comprehension stress of a line will fall. However love­ of a living language of faith. Musical ly metrical and paraphrased versions of settings for psalms, gospel acclama­ psalms may be, they do not belong in tions, and eucharistic acclamations the context of the liturgy of the word. especially must be written in such a They function solely as any other way that the musical message is com­ hymn does. patible with the words they support. Tempo Unmetered Psalmody Tempo for a given piece of music may Musical settings for responsorial be prescribed by an editor or composer, psalms will always be governed first by but practically speaking, tempo is set the requirements of the text. This is by instrumentalists or song leaders at important for the response, but it is the time of performance. We all know absolutely mandatory for the verses. instinctively what various tempos in We have seen how metered rhythms music communicate. If a piece of music can distort and diminish the meaning moves quickly, it may communicate of words.' The great freedom in using excitement, joy, festivity, anxiety, ener­ psalm tones for the responsorial psalm gy, or humour; music that moves slow-

Della Goa has a degree in musicology from the University of Alberta and serves as a song leader at St. Joseph's Basilica in Edmonton. This article concludes a series on liturgical music that began in no. 148 of the National Bulletin on Liturgy and continued in no. 149.

See "Choosing 'Good' Music: II. Rhythm" in the last issue of t:he National Bulletin on Uturgy.

178 • National Bulletin on Liturgy Choosing "Good" Music • Della Goa ly may communicate serenity, sadness, this sung acclamation, the best music consolation, solemnity - or boredom; we can muster is inadequate. But what all of these effects are distinguished settings we do have of the "Holy" from each other by other elements in a should be evaluated based on how well musical setting, such as text, mode, they communicate the majesty of God melody, rhythm and contour. We and our response to God's presence depend on these other elements to among us. This hymn, a direct help us make judgements about tempo. response to the of the eucharis­ A proper tempo will make good music tic prayer, should follow it immediate­ better. A hymn that is meant to com­ ly and unequivocally. This is not the municate joy will lose its message if it place for elaborate or confusing musi­ moves at a laboured pace. A piece of cal introductions. Because it occurs in music that is meant to communicate the context of a spoken or chanted grandeur and majesty becomes glib if it dialogue, it should not, because of its moves too fast. rhythms, disrupt the rhythm of the speech/ nor the quality of prayer We are invited at the beginning of the that precedes and follows it. eucharistic prayer to lift up our hearts and give thanks. The presider reminds Sung text is almost always delivered us that we do well always and every­ more slowly than the spoken word. If a where to give thanks through Jesus text is to communicate praise and awe, Christ our Lord. This is the call to a stately or majestic tempo does it best. prayer of the Christian faith. In If we really believe we are in the pres­ response to this call, we unite our voic­ ence of the Holy One, the "Holy" we es with all the angels and saints to pro­ sing should have about it a reverence claim the glory of God. And we unite that transcends current fashions in with our Jewish brothers and sisters in rhythm and harmony. That is not to singing a text adapted from the great say that our music will not reflect our Hebrew prophet, Isaiah: "Holy, holy, cultural context, only that whatever holy is the Lord of hosts; the whole musical style is present will be subordi­ earth is full of his glory" (6.3). Then, nate to the grandeur of our expression. in union with the throngs that wel­ A well-known setting by Bob Dufford comed Jesus into Jerusalem in joyous and Dan Schutte (CBW III, no. anticipation of his reign, we sing 278A) indicates in the top left comer "hosanna" to the one who comes in of the first page a metronome setting the name of the Lord. The Hebrew of 84 for the quarter note. I have never blessing for all pilgrims who entered heard this setting given that spacious a the temple, "blessed be he who enters tempo at any liturgy. We like things to in the name of the Lord," becomes our move along; we think a lively tempo recognition of the one whose pilgrim­ adds interest, but does it allow us to age blessed all of life. enter fully into what we profess to experience? The "Holy" is the most solemn hymn of the Eucharist. It expresses our awe The metronome setting for Marty at standing in the presence of the Lord Haugen's "Mass of Creation" (CBW of all creation, and with it, we bless the III, no. 279A) should read 46-52 beats Lord. If we consider the meaning of to the dotted half note, not to the

Volume 30 • Number 1 50 • 179 Choosing "Good" Music • Della Goa

quarter note. 2 I prefer the slower discussion about the contour of the tempo. Even so, this "Holy" moves melody and duration of the notes. This along more quickly than the setting by simple acclamation makes a few ges­ Dufford and Schutte. However, tures in its contour that enhance our because the Haugen setting uses a appreciation of the text. The line straighdorward rhythm, it has the "heaven and earth are full of your effect of expanding the quality of glory" begins with "heaven" on a speech which, when the preface is repeated "G#," then falls to "earth" a sung to the same setting, creates an perfect fifth below. "Glory" fills up integrated and prayerful eucharistic three-fourths of a measure with a half 3 celebration. note followed by a quarter. Our Contour "hosannas" are on "B," the highest As music rises and falls, moves forward note of the setting except for the or sustains its resonance, we try to "Lord" on "C#," a whole tone above. make sense of what it is doing. From We may not be conscious of the effect time to time composers and theorists the relative placement of pitches have, of the Western world from the but if we sing "Hosanna in the highest" medieval period on have tried in vari­ at the top notes of the hymn, we do 4 ous ways either to write music to what we say we do. It makes the sense express objective reality or particular of the text more immediate; we expe­ emotions, or to describe how music rience the highest notes of our accla­ does this. This kind of study may be of mation as we sing our "hosannas." limited value in determining exactly Both Haugen and Richard Proulx what shape a musical phrase should (CBW III, nos. 279A and 282A take, but the fact that people have respectively) make good use of contour been asking these questions for as long in their settings of the "Holy." The as they have been writing about music "Mass of the suggests that we do well to ask whether Divine Word" by Howard our music is sensitive to these issues. Hughes (CBW III, no. 284A) is very sensitively written in terms of contour, Stephen Somerville's "Holy" (CBW but I have not heard it sung in the III, no. 283A) is a good example for a context of a liturgy. My impression is

Z See CBW Ill "Errata," September 6, 1994. 3 The Haugen acclamation does something no other "Holy" in CBW Ill does. The awkward phrase, "God of power and might" (which, to me, is a poor substitute for "God of hosts"- God of people and angels) is rhythmically almost impossible to set well because of the shift in stress:

God of I pow-er I and might which usually becomes: God of I pow'r and I might The "New Mass" by David Hurd (CBW III, no. Z81A) is the only setting that uses both sylla­ bles of the word "power," and this is, of course, because without the constraints of meter, the words can dictate the rhythm. Haugen gets around this difficulty of this line in a metered context by using "God of power, God of might." The result is a setting that creates a more balanced phrase structure and does not bury the word "power" with a contraction. 4 I am always bothered by the melody line of"Every Valley" (CBW Ill, no. 308) where the word "exalted" falls to the lowest note of the song, and "low" is placed at the upper end of the range of the piece. I do not think that every "high" and "low" in a text must be placed on high and low notes respectively, but it is equally important that the music not contradict what the text expresses, especially when the point of the text is to speak of the disparity between the two being reconciled. In such a situation the dispari­ ty should be palpable so the reconciliation can be heard to be necessary.

180 • National Bulletin on liturgy Choosing "Good" Music • Della Goa that the verse/refrain arrangement described above will make up for a may create a sense of musical interlude poor text. in the midst of the eucharistic prayer, adding to the struggle in many of our Of course, choosing music appropriate parishes to integrate sung responses to the day, the feast, or the season is of into the rest of the liturgy. It is impor­ primary importance. But appropriate tant that excellence in one aspect of music must first be good music. Much musical setting not be the only deter­ of our music is identified with a partic­ mining factor in choosing music. ular feast or season and adds layers of meaning to our celebration. It is Conclusion important to develop continuity both None of the above considerations by in the acclamations we use throughout itself ensures that a musical setting will a given season and in the way we inte­ be worthwhile, and often, if some grate modem music with the best that aspects are given appropriate atten­ our tradition and the traditions of tion, more modest achievements in English hymnody can offer. If we focus other areas may be acceptable. These on one composer or style of music, in are the first considerations in choosing fifteen years we may find ourselves "good" music for the liturgy; they are rebuilding our parish repertoire from not the only ones. The criteria I have the ground up. The best way to build a set out simply ensure that the music solid foundation for a singing assembly will be comfortable to sing, that the is to choose carefully and well from a meaning and quality of the text will be wide variety of composers, traditions, enhanced by the setting, and that the centuries, and styles such as those rep­ music will serve the liturgy, not detract resented in the new Catholic Book of from it. None of the positive qualities Warship III. [I]

Prayer for a Liturgy Committee

Lord, may everything we do begin with your inspiration, continue with your help, and reach perfection under your guidance.

We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Opening prayer far Thursday after Ash Wednesday.

Volume 30 • Number 150 • 181 Regional Liturgy Conferences Hold Meetings

Atlantic Liturgy Conference liturgical rites that can be used when Representatives from nine dioceses of cremation is involved, is being pre­ the Atlantic region participated in the pared annual meeting of the Atlantic -a proposal for a new ritual for mar­ Conference, held May 5-7, 1997, at riage has been completed by the ad Mount St. Vincent Motherhouse, hoc committee set up to work on it Halifax. Chairperson Marilyn J. Sweet of Halifax began the meeting with a - work on the sacramentary is contin­ discussion on the commission's strug­ uing, focusing next on the weekday gle with financing. volume and then on the ritual volume In a report to the conference from the - the next triennial national meeting National Liturgy Office of the of directors of liturgy is scheduled for Canadian Conference of Catholic November 10-13 at the Grey Nuns' Bishops, director Donna Kelly, CND, Centre, Edmonton. noted the following: Archbishop emeritus James Hayes, - the Catholic Book of Warship III tap­ member of the Episcopal Commission ing project is continuing, with four for Liturgy and liaison with the tapes presently on the market and a Atlantic Episcopal Assembly, reported fifth one, consisting of service music, on the procedure of voting on the to be available at the end of May revised sacramentary. If the sacramen­ tary is accepted, it goes back to ICEL - work on the lectionary in light of the with recommendations for changes, guidelines prepared by the Congrega­ and only then is it sent to Rome for tion of the Doctrine of the Faith is approvaL continuing A report on the National Council for - the revised sacramentary is (at the Liturgy was presented by Marilyn time of this meeting) in the hands of Sweet, who by virtue of her position as the bishops for voting chair of the ALC is also appointed as a - regarding the calendar of saints for member of this counciL She noted Canada, the celebration of St. Anne that Saint Paul University in Ottawa and the Canadian Martyrs are now to would not be able to take its Summer be observed as feasts Institute for Pastoral Liturgy to the - two publications on preparing for the Atlantic region, and therefore it would Jubilee Year 2000 from the CCCB be in order for the region to go ahead Publications Service, one a booklet of with its own program. prayers and the other the Spring 1997 Other topics discussed during the issue of the National Bulletin on Uturgy, course of the conference include: are now available • Paper on posture: The paper on pos­ - a supplement to the Order of ture, begun several years ago as an edu­ Christian Funerals, consisting of the cational project, was re-visited.

182 • National Bulletin on Liturgy Regional liturgy Conferences Hold Meetings

• Atlantic Liturgy Congress: Plans Labrador-Schefferville: The diocese are being made by Grand Falls diocese has no liturgical commission, and to host it in October 1998, possibly at there is little information available. Gander. A possible speaker is Kenan There are problems in the diocese that Osborne, and the event will be con­ make it difficult to provide training: nected to preparation for the Jubilee many parishes without a priest, great Year 2000. distances to travel, and the difficulty of translating the ritual books into the • AST summer school in liturgy: The various dialects. Some parishes need Atlantic School of Theology has Catholic Book of Worship II. There is announced that it is introducing a cer­ hope that the people will carry on, tificate program in lay liturgical leader­ even when faced with spiritual starva­ ship, consisting of a two-week session tion without the Eucharist. in July 1997 and a second two-week session in July 1998. It is intended for St. John's, Newfoundland: The 13- lay persons in the Anglican, Roman member archdiocesan Liturgical Com­ Catholic, and United Churches who mission has four subcommittees: art lead or prepare liturgical worship or and architecture, music, RCIA, and who are involved in a specific ministry. workshop planning. The commission It is an introductory-level program was involved in preparing opening and focused on the history, theology, and closing liturgies for the 1997 CWL practice of Christian worship and will national convention, and it is looking at ways to use the diocesan web site for offer denominationally appropriate information. leadership skills. liturgical Grand Falls: Rev. Wayne Cummings • RCIA: The conference sees a need has visited all the parishes in the dio­ to have a team of resource people cese in order to meet with liturgy com­ available for workshops on RCIA. It mittees and others interested or proposed that the conference pre­ was involved in the liturgy. The purpose of a statement of what a regional pare the meetings was to assess the level of permanent body of resource people liturgical activity and to list difficulties might look like. and needs with a view to addressing Diocesan Reports these needs and improving the quality of parish worship. He is looking at the Charlottetown: The members of the possibility of establishing regional Diocesan Liturgical Commission are committees. Among the workshops spending a part of their meeting time presented in the diocese was a work­ on study of the Constitution on the shop in about eight parishes in devel­ The commission is Sacred Liturgy. oping or enhancing the bereavement preparing guidelines for renovating team. and building of churches. Materials to help in the selection of liturgical music St. George's, Comer Brook: A work­ at weddings and funerals has been shop in the diocese on Catholic Book of made available. The commission is Worship III received a positive considering whether it can offer guid­ response. Posture during the liturgy ance to funeral directors, particularly was discussed at different levels. (The in regard to vigil services. policy in the diocese is to stand during

Volume 30 • Number 150 • 183 Regional Liturgy Conferences Hold Meetings the eucharistic prayer.) The liturgical Yarmouth: The diocese has again commission is rebuilding, but a prob­ organized the RCIA at the diocesan lem in the diocese is that there are not level so that parishes do not go their many people with an educational separate ways. background in liturgy. The conference included a study day Moncton: The archdiocesan Liturgical for the community at large on the pro­ Commission is struggling to have posed revisions of the sacramentary. representation of all the English­ This session was a follow-up to a simi­ speaking parishes. The ordination of lar study day held at the 1996 ALC. Archbishop Ernest Leger in January The topics in this year's session were marked the first time the French and the introductory rites and the conclud­ English liturgy commissions were ing rites. The animators for this year's called together to prepare the liturgy. session were Archbishop Hayes and The commission hosted a CBW III Donna Kelly, CND. workshop, which 85-90 people attend­ ed, and is presently planning a work­ Ontario Liturgical Conference shop with Rev. Richard Vosko in The Ontario Liturgical Conference October. held a meeting and workshop April 21-24 at St. Joseph's Centre Morrow Halifax: The Liturgical Commission Park, Willowdale. This was a working as well as all other commissions of the archdiocese came to an end in June conference for diocesan directors of 1996 in order to make way for a new liturgy, members of liturgical commis­ structure. There will not be a liturgical sions, bishops, directors of catechume­ committee among the new commit­ nates, and pastoral staffs. The topic tees to be formed. It is not clear how was "Liturgical Spirituality, Part II: the need for a liturgy advisory group Pastoral Perspectives." The aim of the will be addressed. The diocese saw the conference was to identify specific fruits of many years of liturgical forma­ characteristics of liturgical spirituality tion of youth in the work of two young and apply them to the liturgical cele­ people who planned the liturgies for brations, catechetical undertakings, the diocesan youth fest. and devotional life of the parish com­ munity. Members of the conference Antigonish: The Liturgical Commis­ facilitated the sessions. sion was re-established in October 1996, and a liturgical resource office In the first session the participants was established at the pastoral centre. began their study of a foundational The 13-member commission includes liturgical spirituality by exploring the subcommittees for music, art and topic: Dining with the Lord. When architecture, RCIA, and publications the Word became flesh, a whole new and communication. The commission presence was initiated, a presence published two newsletters, evaluated which required a new ritual action. the organ lesson program (which is The Last Supper initiated a ritual considered quite successful), prepared entirely new and different from the guidelines for lay presiders for the bish­ temple ritual. The meal is a sign of op's approval, and made available a shared life, and the Lord is the host of directory of resources and resource this meal. The disciples did not hang people. back from this table; they did not

184 • National Bulletin on Liturgy Regional liturgy Conferences Hold Meetings receive on the tongue, they did not In joy Christians reach out to the kneel, nor speak a special language. world to invite others in. In the assem­ bly a new world is being built. Meeting at the table of the Lord is the focus of Christians' spiritual lives, the Regarding the topic, building a new spirituality of the whole Church. The temple, the question was posed: Is the transaction of the Lord's supper is the Mass intended to make Christ present Lord doing something for us, an act of in the host, to be carried to the taber­ divine hospitality. The Christians' nacle, or does the Lord call us togeth­ work is to respond. A mere perfor­ er to become one with him, to be the mance of the ritual does nothing for body of Christ, the real presence of salvation. There must be a personal Christ in the world? If the assembly is meeting over food and drink - pres­ the body of Christ, ignoring this pres­ ence meets presence, love meets love. ence means ignoring Christ. Neglect­ All true devotion begins and ends ing brothers and sisters means neglect­ here: dining with the Lord. ing Christ. Sacred space is where the When considering the announcing of people gather; holy ground is where the end times, one must see the the people tread. "inbreaking of the kingdom." The Living in covenant love is a founda­ Lord's supper is the Lord gathering his tional element of Christian liturgical people today. God's kingdom is break­ spirituality. This covenant theme is ing now into our midst. One must look to present in catechesis for for the signs of that kingdom. The awkward in Lord's supper is the feast of that king­ children, but it must have a place dom. The folly of devotion is to make catechesis and in church life. There is people excited about the second com­ more involved than just saying ing of the Lord - in the year 2000. prayers, receiving communion, hear­ Emphasis on the crucifixion and for­ ing Mass; it means being Christ in the getting about the resurrection and world, living like Christ. This changes ascension has changed the Lord's sup­ the whole of our lives, and there is no per from a feast of joy to sombre fare, room for self-righteousness. When the with kneeling, hanging back from Christian life is rooted in the covenant God, beating breasts. If the Lord's sup­ experience of the Lord's supper, all per does not come alive as a feast, if theological disciplines can be related there is no joy, nothing else happens. to the liturgy. IIJ

Volume 30 • Number 150 • 185 Notes from the Annual General Meeti·ng of th·e National Council for Liturgy and the Episcopal Commission for Liturgy

he Episcopal Commission for members had been asked to look into Liturgy (ECL) and the National several aspects of it. However, many of TCouncil for Liturgy (NCL) held this year's new members brought fur­ their annual meeting November 14-17, ther questions, and it was suggested 1996, at Comer Brook, Nfld. Present that this be an ongoing topic to be were the four members of the ECL, discussed at next year's meeting. Bishop John Knight of Toronto (chair), Meanwhile the members were asked Archbishop emeritus James Hayes of to: Halifax, Bishop Blaise Morand of Prince - do further research on the different Albert, and Abbot Peter Novecosky, ways of celebrating the Mass of OSB, of Muenster, Sask. The seven Chrism: for example, how the celebra­ members of the council were Rev. tion is carried out in the French Murray Kroetsch of Oakville (chair), dioceses Kim Aldi of Edmonton (representative - look at the possibility of recom­ of the Western Conference for Liturgy), mending an alternative date for priest­ Margaret Bick of Toronto, Rev. Bill ly renewal. Corcoran of Calgary, Rev. Ed Gale of Stephenville, Nfld., Sr. Loretta Manzara • Sunday Mass on Saturday evening of London (representative of the A concern was expressed about what Ontario Liturgical Conference), and message is given to people when high­ Marilyn Sweet of Halifax ( representa­ profile groups choose to celebrate tive of the Atlantic Liturgical their Sunday Eucharist on Saturday Conference). Also present were guests evening when it is not necessary to do Bishop Raymond Lahey and Bernice so. Maddock of Comer Brook and three • Generic devotions versus bizarre members of the National Liturgy Office. devotions Following the reports from the region­ This issue had first been raised by the al conferences1 and from the National previous director of the National Liturgy Office, the NCL/ECL dis­ Liturgy Office, Rev. John Hibbard. cussed the following issues: The concern was that many devotions have been developing, and some are • Chrism Mass not based on good liturgical principles. This topic had been discussed at last It was agreed that good models need to year's NCL/ECL meeting, and the be presented as guides. The following

Reports from these regional conferences have been included in the National Bulletin on liturgy, some else­ where in this issue and some in the Spring 1997 issue.

186 • National Bulletin on Liturgy Notes from the Annual General Meeting projects are intended to provide that revision and editing; it will be present­ kind of assistance: ed to the members of the ALC in - the Ontario Liturgical Conference is 1997. Rev. Kroetsch concluded that to look at this topic at its April 1997 for the moment there was nothing fur­ meeting2 ther that could be done. - the jubilee booklet prepared by the National Liturgy Office (NLO) • Eulogies includes some resource material. Discussion on the topic, which was on This topic will again be on the the agenda last year, indicated that the for discussion at next year's meeting. practice is widespread across the coun­ try. Members concluded that this • Liturgies for those with special needs problem could be corrected only by The director of the NLO, Donna education. This education needs to Kelly, CND, reported that the take place prior to funerals, since the American bishops have voted on the time of death leaves families in too use of American sign language as a emotional a state for catechesis. liturgical language and have sent their • Letter to Canadian bishops regarding request to Rome for approval. If the draping of the flag over the coffin approved by Rome, such approval will Some background information regard­ likely be given for Canada, if the bish­ ing the letter was presented. Members ops so wish. Upon further discussion indicated that problems are arising in on the topic, the members decided dioceses as a result of the letter. A that they need to contact people who lengthy discussion concluded with a have special needs and seek their help decision that more education on the in discerning how NCL/ECL might use of the pall was needed. The mem­ help them. Members were asked to bers were asked to inquire what other identify people who would be willing denominations did at the funeral of a to do the research and bring this infor­ veteran. They are to report their find­ next year's meeting. Several mation to ings to the National Liturgy Office. members volunteered to contact peo­ ple who were involved with l'Arche • Cremation communities. Donna Kelly, CND, reported that work had begun on a supplement to the • Posture Order of Christian Funerals, a project During a lengthy discussion it came to which was to be discussed later by the light that the practice of standing for Episcopal Commission for Liturgy. This some or all of the eucharistic prayer supplement will address the issues during the Eucharist varies in the dio­ which are a surfacing because of the ceses across Canada. The chair, Rev. more frequent occurrence of cremation. Murray Kroetsch, pointed out that it is most important to have uniformity in • Canadian Liturgical Society the diocese. Marilyn Sweet noted that Loretta Manzara, CSJ, reported that in the paper that the Atlantic Liturgical June 1998 a symposium will be held in Conference had been working on had Toronto on the topic "Worship Educa­ been turned over to a member for tion: Church, College, Congregation,

2 See page 184 for a brief summary of this conference.

Volume 30 • Number 150 • 187 Notes from the Annual General Meeting

World." It is her hope that as this ed and was not a good example for such becomes more defined there would be a program. Donna Kelly, CND, report­ Roman Catholic representation at the ed that in the diocese of Antigonish conference. She said the language in there is a television program entitled the various churches may differ slight­ "Mass for Shut-ins," which is well ly, but the concerns are much the received. The producer, Rev. Paul same. Abbas, had provided a written report, and a video was available for viewing. • Canadian Studies in Liturgy A proposal was made that someone be Two proposals for topics were present­ found to set up some guidelines, which ed by Dr. J. Frank Henderson: would then be available to diocesan - Jewish Liturgy: An Introduction for offices and to the media, on the pro­ Christians duction of televised Masses. - Liturgy, Music and Culture in Early Canada. • Honour guards It was the consensus of the group to Members of the council expressed proceed with the first topic, with the concern over the use of honour guards suggestion that a number of writers made up of members of the Knights of might contribute to the issue. The Columbus and the Catholic Women's members expressed some concern League. Their concern was interfer­ whether there was a market for the ence with liturgical protocol and publication on the second topic. It was whether any guidelines were available. suggested that perhaps other organiza­ It was stated that canon law forbids the tions would be willing to share the cost bearing of arms in the church, and this of production, such as the Canadian should be made known to the KCs. Catholic Historical Society, the Hymn Guidelines on the topic have been Society, the bishops of the North. issued by the Ontario branch of the Some investigation is to be done on KCs; copies were distributed to those this. present. • Summer Institute in Pastoral Liturgy • National meeting of diocesan directors (SIPL) and chairperson of liturgy commissions The members, upon studying SIPL's The next national meeting is sched­ proposal for 1997, commented that uled for November 10-13, 1997, at perhaps by offering evening classes the Grey Nuns' Regional Centre, SIPL might draw more people from the Edmonton. The meeting will be divid­ Ottawa area. They noted that among ed into four parts: the subjects proposed, topics not men­ - Part I: history line, follow-up to the tioned were reconciliation, marriage, 1991 meeting (Monday - where we presiding and liturgy of the hours. have been) - Part II: sacramentary (Tuesday - • National Bulletin on Liturgy where we are at) The members offered comments and - Part Ill: process day (Wednesday­ suggestions on the new design. where we are going) • Televised Masses - Part IV: business meetings. The issue was raised because of an A draft of the statement prepared after example of a televised Mass in which the 1991 conference was reviewed. the presentation had been pre-record- Once the statement has been reviewed

188 • National Bulletin on Liturgy Notes from the Annual General Meeting again by regional conferences and by other world writers. There is no time the committee that prepared the origi­ set for completion. nal draft, it will be mailed to bishops and . • Book of the Gospels A number of parishes are now using a worship • Youth at Book of the Gospels, and this is often A number of changes were proposed to not done well. Reference was made to the draft document prepared by an article by Rev. John Hibbard in the Marilyn Sweet. The document will on Liturgy on the use then be sent to the council and the National Bulletin commission for consultation. She was of the Book of Gospels. He will be asked commended for the excellent work to condense this article into a leaflet, done. which could be forwarded to diocesan directors and chairpersons of liturgy • Order of Christian Initiation of Children commissions, with permission to Reporting on the work being done by reprint, together with a caution that ICEL, Bishop Raymond Lahey said the information is being prepared to that ICEL's hope is that all resources help them until the Book of the Gospels be for initiation of children will is published. included in one volume. The outline that ICEL proposes is: • Concelebration -Part I: Christian Initiation of Young This practice was welcomed and Children endorsed when it was introduced by • Order of Baptism of Children Vatican II, since it appeared to solve • Confirmation and Admission to said Bishop Lahey, Eucharistic Communion many problems, - Part II: Christian Initiation of Older who raised the issue. It has become Children common practice, but there is lacking - Part Ill: Period after Christian a theology on the practice. What the Initiation principles are, what is inherent to the - Part IV: Rites for Particular practice, and what is it that we are Circumstances. doing are some questions that need A set of new resources is being prepared answers, he said. The topic will be on by several Canadian authors as well as next year's agenda. !II

Volume 30 • Number 150 • 189 Brief Book Reviews

Good Liturgy, Small Parishes, by Linda parishes, to those who have some Osborn (Liturgy Training Publications, training in liturgy but have been 1800 North Hermitage Avenue, Chicago, offered models which are based in larg­ IL 60622-1800, 1996). Paperback, 129 pp., er parish communities. $12 us. Linda Osborn's nine-year experience Extraordinary Preaching: Twenty Homilies as a liturgist in a small parish of fewer by Roman Catholic Women, edited by than a hundred families prompted her Roslyn A. Karaban and Deni Mack, fore­ to share her reflections on how liturgy word by Walter J. Burghardt (Resource can be celebrated well even if all the Publications, Inc., 160 E. Virginia Street, resources normally available in a larg­ #290, San Jose, CA 95112-5876). er parish are not there in a small Paperback, 95 pp., $13.95 US. parish. The editors point out in the preface to the book that the word "extraordi­ Her experience brought home to her nary" has a double meaning here. that because the parish family is small Since according to canon law the ordi­ there already exists a faith community nary preacher is a presbyter or a dea­ in which the members know each con, a lay person being authorized to other and share each other's joys and preach is designated as "extraordi­ sorrows, the kind of community that nary." But, the editors say, extraordi­ larger parishes strive for within their nary also refers to the quality of the structures. Using the General Instruc­ preaching of the nineteen women tion for the Roman Missal and the whose reflections are included here. Constitution on the Sacred Liturgy as a The editors claim two other distinc­ basis, she offers ideas on adapting rites tions: that all the homilies in this col­ and rituals, making suggestions on lection were delivered by Roman "downsizing without compromising" as Catholic women and all of them from far as liturgical principles are con­ one diocese. cerned. At the same time she claims that what she offers is not new or Many, but not all, of the subjects of revolutionary. these homilies are gospel stories about women: for example, the Samaritan The ten chapters include theological woman, the Canaanite woman, the reflections on the centrality of the woman caught in adultery, the liturgy as the "font from which all unnamed women in the gospel of flows," how to get the community Mark, Marrha - and Mary, the mother involved and using the gifts to be of God. Others reflect on the relation­ found there, the specific ministries in a ship between preaching and giving small parish (with special emphasis on witness, and still others reflect on the the role of lay presiders), music, the story of a particular situation, such as liturgical year, special occasions, and the memorial of a woman who was above all, education. murdered on the streets. This book is addressed not so much to These homilies, presented in a variety the small parish community itself but of styles from academic to storytelling, to those who work in these small offer a woman's perspective on the

190 • National Bulletin on Liturgy Brief Book Reviews subject, and they challenge both men Christian Initiation of Adults focuses and women to reflect with faith and on the unbaptized. freedom on the scripture readings con­ cerned. An index of the scripture ref­ This book addresses that problem. Part erences is included in the book. I includes five articles on the theologi­ cal foundations of the formation of adults preparing for initiation. In the Windows into the Lectionary: Seasonal first of these, Kathy Brown explores Anecdotes for Preaching and Teaching, the possibility of expanding the limits by Donald L. Deffner (Resource Publications, Inc., 160 E. Virginia Street of initiation and draws to the reader's #290, San Jose, CA 95112-5876). attention the fact that there is a third Paperback, 131 pp., $14.95 US. category of individuals who present themselves: the baptized candidate Donald Deffner, a homiletics profes­ who is not uncatechised, who has been sor, offers a collection of illustrations present at Sunday Eucharist and who that are meant to help the preacher has participated in parish life with a apply scriptural truth to the everyday Catholic spouse for many years, and life of the listeners, to communicate at who may need a much shorter time of a level different from exegesis or pre­ preparation for reception into full senting a study on the text, to help communion. The second article, by bridge the sacred with the secular. Rita Ferrone, presents a brief history of Perhaps the most useful section of the and thus gives a context to book is the section in the preface in the present approach towards the bap­ which the author gives his "Criteria tism of Christians other than Catholic for the Use of Illustrations," in which - an approach which not only recog­ he warns against using stories simply nizes that baptism but appreciates it for for the sake of using them. He also what it has given the person. Joseph gives a brief introduction to the litur­ Favazza develops the connection gical season to "set the stage" at the between reconciliation and initiation. beginning of each section. Mark Searle writes on the effects of For those who are looking for baptism, including an explanation of resources to assist them in preparing the sacramental "character" of bap­ homilies, this book will be a useful tism. Finally, the author writes on the addition. normative dimensions of initiation as presented in the RCIA.

One at the Table: The Reception of In the second part of the book the Baptized Christians, by Ronald A. author discusses the pastoral imple­ Oakham (Liturgy Training Publications, mentation of the kind of adaptations 1800 North Hermitage Avenue, Chicago, required by the pastoral notes in the IL 60622-1101, 1995). Paperback, 159 pp., ritual itself. Using the experiences of a $11 us. number of parishes (including two The majority of those who present Canadian parishes), he reflects on themselves to Catholic parishes in their experiences under five headings: Canada and the United States to be the formation of uncatechised accepted into that community are Christians, the final preparation of already baptized, usually in another these Christians, the formation of cat­ denomination. Yet the process of for­ echized Christians, celebrating their mation used tends to treat all as if they reception, and the mystagogical aspect are catechumens, since the Rite of of the journey. He proposes in these

Volume 30 • Number 150 • 191 Brief Book Reviews reflections what will seem to some a church building can embody the rather challenging pastoral plan for Catholic belief system. making appropriate adaptations. In the many references the author makes to There may be dissatisfaction with both the pastoral notes and the rites some of the newer church buildings, themselves, he consistently includes but going back to styles of previous these from both the U.S. and the ages is not the answer, he says. Canadian ritual books. Churches must honour the stories, struggles and achievements of the local This book will be helpful to anyone church, and then it will be an expres­ involved in parish catechumenate pro­ sion and embodiment of the passion, grams. It will not only give invaluable death and resurrection of Christ. background information on the process of bringing baptized Christians This little book is generously illustrat­ into the full communion of the ed, and although it is addressed to the Catholic Church, but will also assist American church in particular, it catechetical teams in evaluating what should prove to be thought provoking they are doing and developing further also for Canadians involved in design­ their vision of what is to be done. ing a community's worship space, from architects to building committees. Meeting House Essays: Designing Future Worship Spaces, by RichardS. Vasko, no. Winter: Celebrating the Season in a 8 in a series (Liturgy Training Publications, Christian Home, by Peter Mazar (Chicago: 1800 North Hermitage Avenue, Chicago, Liturgy Training Publications). Paperback, IL 60622-1800). 63 pp., $6 US. 48 pp., $15 us. Richard Vasko, a designer and consul­ Since winter in the northern hemi­ tant for worship environments, poses two questions that he says should be sphere coincides roughly with the asked about the design of a worship Advent/ Christmas season and the few space: To what extent should a church weeks of Ordinary Time prior to the intended for the communal celebra­ beginning of Lent, this book is almost tion of the Eucharist be designed to entirely about keeping a less hectic accommodate private devotions? Can Advent and Christmas season, culmi­ a worship space for public ritual also nating in the feast of Epiphany. The satisfy the needs of individuals' person­ final page is devoted to celebrating the al piety? To arrive at some kind of time of carnival before the fast of Lent. answer one must look at the factors There are stories about the traditions influencing the life of the Church, of Advent and Christmas and ideas on Vasko says. He looks at five areas: dis­ keeping these traditions alive in a coveries in space, societal transitions, home, even suggestions about choos­ cultural diversities, religious attitudes, ing the right evergreen as a Christmas and changing perception of space and tree. There are also suggestions for a time. He then goes on to discuss some wholesome lifestyle, including gift characteristics of the worship environ­ ideas that help the less fortunate. The ment as places of beauty, justice, mem­ book is full of colourful drawings, and ory and imagination. He goes on to the ideas, including a few recipes, are give examples of how a church can be presented in an easy, conversational a place of imagination, how a Catholic manner. III

192 • National Bulletin on Liturgy Resources for the Preparation . and the Celebration of the Great Jubilee of the Year 2000 PRAYERS FOR THE JUBILEE YEAR 2000 This attractive and user-friendly booklet offers a variety of prayers, and many suggestions for prayer, for the preparation and the celebration of the Jubilee of the year 2000. Parishes, schools, religious communities, church-based organi- 2000 zations, families and individuals will find this new resource useful for special devotions and for any other time for prayer in parish PRAYERS FOR THE JUBILEE YEAR 2000 and family activities, even if they are not focused on the Jubilee. ------72 pages. 15 x 23 em, two-colour text, full-colour cover: 1-9 copies $4.95 each 10-49 copies $4.50 each 50 + copies $3.50 each FULL-COLOUR POSTER This colourful poster features the logo of the Great Jubilee of the year 2000; this logo has been chosen by Pope John Paul II as a symbol of the Jubilee. A decorative and worthy symbol, this poster will serve as an ideal rallying symbol for prayers and other activities for the preparation and celebration of the Jubilee Year 2000. 46 x 61 em C18 x 24 inches), full colour: 1-49 copies: $5.00 each 50-99 copies: $4.00 each 100 + copies: $3.50 each NATIONAL BULLETIN ON LITURGY Number 148 Preparing for the Jubilee Year 2000 This issue of NBL presents the following subjects related to the Jubilee Year 2000: by Bede Hubbard Denotations and Connotations of Jubilee: Reflections on its Origins and History; Principal themes and concerns of the Apostolic Letter Tertio Millennia Adveniente; Pastoral Possibilities; Pastoral Resources. by Bishop .Henri Goudreau It Pastoral Letter of the Jubilee Year 2000 by the Editor The Jubilee Year 2000 and the Liturgy; A Prayer in Expectation of the Jubilee Year 2000 64 pages, 17 x 25.5 em, saddle-stitched: $5.50 APOSTOLIC LEDER ON Place your order with PREPARATION FOR THE JUBILEE PUBLICATIONS SERVICE OF THE YEAR 2000 Canadian Conference of This Apostolic Letter by Pope John Paul II contains Catholic Bishops five chapters: 90 Parent Avenue, I. "Jesus Christ is the same yesterday and today... "; II. The Jubilee of the Year 2000; Ottawa, Ontario K1 N 7B1 Ill. Preparation for the Great Jubilee; Tel.: 1-800-769-1147 IV. Immediate preparation a) First Phase b) Second Phase CYear One: Jesus Christ, Year Two: the Holy or (613) 241-7538 Spirit, Year Three: ) c) Approaching Fax: (613) 241-5090 the Celebration; V. "Jesus Christ is the same ... for ever". http:!/www.cccb-publi-cecc.com 76 pages, 13 x 23 em, saddle-stitched: $2.95 Publications Mail Registration No. 2994 Ville Saint-Laurent