Vicissim, ipsa Liturgia impellit fideles ut “sacramentis paschalibus” satiati fiant “pietate concordes”(26); orat ut “vivendo teneant quod fide perceperunt”(27); renovatio vero foederis Domini cum hominibus in Eucharistia fideles in urgentem caritatem Christi trahit et accendit. What we really need is more inspiration, and less rationalist formula. That’s not the point. This has now become the ‘accepted dogma’ in Vatican and hierarchical circles. Hi Charles. Here’s where we get “source and summit” in Vatican II, one of the most-quoted sections of … What we get sometimes instead is the red-n-black meme. God is working effectively in our everyday lives — something most people never seem to notice. Maybe the average parish leader pulled a C-plus in liturgy, and what we have in many places is C-plus students who, after a number of years, never quite got the grasp of the finer points. Nevertheless the liturgy is the summit toward which the activity of the Church is directed; it is also the fount from which all her power flows. 1. This reaction, in fact, takes us back to an earlier understanding that actually misses the very heart of the *incarnation* or, at least, seems to distrust it. From the promulgation of the Constitution Sacrosanctum Concilium by the Fathers of the Council on December 4, 1963, Fr. A Pastoral Commentary on Sacrosanctum Concilium: The Constitution on the Sacred Liturgy of the Second Vatican Council It contains opinion, interpretation, and personal musings. at 4:47 PM. That when two or more of them pray together Christ is there. Over the past thirty years, I get the sense that clergy and liturgists have largely been paying attention in class, but that their experiences with superior liturgy have been impoverished. 8-10 Email This BlogThis! #12-13 … but devotions should be “kept under control,” in line with the liturgy, which “is far more important than they are.” #14, 19 This is the first of many places in which it is stated that “all believers A Pastoral Commentary on Sacrosanctum Concilium: The Constitution on the Sacred Liturgy of the Second Vatican Council [Joshua Brommer Joseph Degrocco] on Amazon.com. Paul Inwood’s remark about Trent is good. The difference between magic and the supernatural is that magic is something we control and use, for our purposes. The Promotion of Liturgical Instruction and Active Participation (14-20) 2.3. Just to say I at least am not ‘blaming’ anyone. ( Log Out / This designation indicates its solemnity and authority, as it is intended to be a definitive statement on liturgical practice for the entire Church, which will affect her interior life in a fundamental way. (The English editor of the History is Joseph Komonchak of the Catholic University in Washington, D.C.). Ex Liturgia ergo, praecipue ex Eucharistia, ut e fonte, gratia in nos derivatur et maxima cum efficacia obtinetur illa in Christo hominum sanctificatio et Dei glorificatio, ad quam, uti ad finem, omnia alia Ecclesiae opera contendunt. Joncas: […] it might be fruitful to consider if and how, over the last fifty years, this teaching has been communicated, to what extent a genuinely liturgical spirituality animates our congregations […] [my ellipses], I have noticed over the years that the following ideas from SC 10 has sometimes proven divisive: Nam labores apostolici ad id ordinantur ut omnes […] Sacrificium participent et cenam dominicam manducent. This article also seems to me to establish an INTRINSIC reason for the Sunday obligation. Celebrating the 50th anniversary of the Second Vatican Council’s Constitution on the Sacred Liturgy, Sacrosanctum Concilium, the Holy Father, Pope Francis, observed that the marking of fifty years since the promulgation of the Constitution should push us “to revive the commitment to accept and implement [the] teaching [of Sacrosanctum Concilium] in an ever fuller way.” I agree it’s time to stop blaming people. A similar problem is that of balance between horizontality and verticality. Marianne L. Trouve, 47-83. Here, the liturgical prayer texts that are quoted very easily are traceable to New Testament theology. Norms Base… Nope, can’t go there, for one. 10. Unfortunately, the manner of many celebrations belies the title. Whatever one might say about the pros and cons of requiring people to come to Mass on pain of mortal sin, the juristic view of the Sunday celebration was clearly the reigning one. 10. Many churches are full of collections of individual “I”s who have still not grasped (a) that liturgy is a communal activity, not an occasion for topping up on individual grace, and, following on from that, (b) that liturgy is a place where you go to give something at least as much as, if not rather more than, to get something. From today’s perspective it is also significant that Congar thought the Council “had stopped half-way on many questions. Notice what Jesus says to Bartimaeus. I’ve noticed over the past twenty years that there is far less of this in weddings and funerals, the points of cultural intersection for the less-churched and the liturgy. *FREE* shipping on qualifying offers. Americans also believe in God, think about the meaning and purpose of life and pray daily. Besides, symbols are always meager: just think of “symbolic” punishment. The numbers given correspond to section numbers within the text. Despite all the facts you adduce, Jack, which I have no dispute with, I think the liturgy is still the problem area. Taken as a whole, the Constitution can be read by an ecumenical audience much more easily because of such choices. S.C. 5-13 reflects the encyclical of Pope Pius XII, Mediator Dei (1947). Sacrosanctum Concilium 10. Sacrosanctum Concilium 34 Posted on 10 November 2006 by catholicsensibility Today, we’ll look at these “didactic and pastoral” norms mentioned in SC 33 which “should be observed” in liturgical revision. ); it prays that “they may hold fast in their lives to what they have grasped by their faith” (Collect of the Mass for Tuesday of Easter Week. I can’t believe that those who affirm that neither God nor the universe is dependent upon our performance of rituals are ipso facto unable to perform Christian liturgy in an authentic manner. ); it prays that “they may hold fast in their lives to what they have grasped by their faith” (. 10. General Norms (22-25) 2.3.2. It is still possible to see the traces of this idea in the prayers of the Missal. Whoever thought a blind beggar would actually show us what to pray for? The liturgy in its turn moves the faithful, filled with “the paschal sacraments,” to be “one in holiness”. As Rita Ferrone has powerfully reminded us, article 10 has great claim to be considered one of the doctrinal high points of the Liturgy Constitution: the liturgy is at once “summit and source” of life in Christ. ); the renewal in the eucharist of the covenant between the Lord and (humankind) draws the faithful into the compelling love of Christ and sets them on fire. We make no particular claims to have the completeness of a Roman Catholic expression of Christianity. Rituals in older societies were what kept the whole of being in being, as it were.”. Introduction (1-4) 2. Most of the novena prayers and intercessory prayers to the saints encourage us to accept whatever God gives us, even if it be different from what we asked for. The majority of those presiding, as well as those “attending”, still view the liturgy as a source for individual devotional graces. Thanks for your comment. They see themselves as being related to God, and religion as being related to community and life. Required fields are marked *. “Ritual action is predicated on the notion that human activity impacts on the universe to influence it in humanity’s favour. It is about not reducing our liturgy to a sort of “God (as we thought of Him) is dead, but we now know we’re His hands, voice and collective heart.” Msgr. I don’t deny the intercessory role of the saints, or the possibility of miracles (interventions in the natural order). Blog Staff and Editorial Advisory Committee, http://www.ncronline.org/blogs/spiritual-reflections/blind-beggar-sees, Sr. Jeana Visel, OSB receives Teacher-Scholar Grant from the Calvin Institute of Worship, 59th Annual Southwest Liturgy Conference Study Week – Online Feb. 2-4. If modern science has helped us to see that neither we, nor anything we do ritually, can make the world go ’round, perhaps it is good for our humility. As Fr. Share to Twitter Share to Facebook Share to Pinterest. That when they pray alone, as Jesus did many times, their prayer is the prayer of Christ. Religious organizations play important role in helping the poor: 87% agree, Fact 3 Existence of God: 80% have never doubted the existence of God, Fact 4 Religious Affiliation: 79% report a religious affiliation, Fact 5. 7) ought not to obscure the more interesting fact that the authors of CSL did not make them explicit (! Mindazonáltal a liturgia az a csúcspont, mely felé az Egyház tevékenysége irányul; ugyanakkor az a forrás is, amelyből fakad minden ereje. If modern science has helped us to see that neither we, nor anything we do ritually, can make the world go ’round, perhaps it is good for our humility. This attitude is by no means exclusive to EF adherents. It is also especially true in those parishes that connect their liturgical celebrations of Triduum with acts of justice and charity in the wider world–the collecting of food for the hungry and other gifts for the poor at Holy Thursday in response to the ritual mandatum, taking to the streets Good Friday afternoon to proclaim the gospel of the passion in outdoor ways of the cross or even peaceful protests at sites where Christ’s body in the world continues to be broken and nailed to trees of systemic injustice; then and only then regrouping in the parish church for the Celebration of the Lord’s Passion. There are spiritual consequences to liturgical worship; as J. D. Crichton writes, “The message is clear: liturgical worship that is not translated into life and action is vain and incurs the strictures of Christ upon the Pharisees”. He had a profound influence on Vatican II as peritus to Cardinal Giacomo Lercaro (Bologna) and inspired the magisterial History of Vatican II edited by Giuseppe Alberigo, founder of the Institute for Religious Studies in Bologna, the ‘Bologna School’. They are (or at least I am) exasperated that pastoral staff are not listening. Like the early monks they often use scripture, psalms, and what ever prayers they know. @John Ainslie – comment #4: Boston: Pauline Books, 1999. In turn, the Liturgy itself drives the faithful so that filled “with the paschal sacraments” they might be made “unified in dutifulness” [Roman Missal in use at the time of the Council: Postcommunion prayer of the Paschal Vigil and of the Lord’s Resurrection]; it prays that “in living they may cling to what they have perceived by faith” [Roman Missal in use at the time of the Council: Opening Prayer of the Mass of Tuesday within the Octave of Easter]; in fact the renewal of the Lord’s covenant with human beings in the Eucharist draws the faithful into Christ’s urgent love and sets them aflame. Calvin Symposium on Worship 2021 – Online and Free! In contrast, Catholic theology has for centuries affirmed that it is God who holds the universe in being — a strong concept, embracing both continuity and change. That when they pray using scripture, the psalms, and use whatever church hymns and prayers they know, they are praying the prayer of the Church. So the problem is not the people. This constitution sets out the reform of the Liturgy, the liturgical books, and the very life of the Church. © Copyright PrayTellBlog.com Entries (RSS) and Comments (RSS) TOP Norms Drawn from the Hierarchic and Communal Nature of the Liturgy (26-32) 2.3.3. The Nature of the Sacred Liturgy and Its Importance in the Church's Life (5-13) 2.2. “Sunday obligation” reeks of rules, money, and power. That’s it. Many are still in that mentality. Paul if what you say is true, basically it is about control and evidently God doesn’t control any of us or how we worship whether communal or privately, EF or OF, Protestant, Catholic or Orthodox. They are replicating “the prayers of the faithful” integral to the Divine Office as well as the Mass. Whatever may or may not have happened in the 16th century, one of our avenues (maybe the best) to reconnecting the modern generation to the tradition of ritual celebration must be on the basis – even vestigial, as I have suggested – of societal celebrations today. Posted on 25 October 2006 by catholicsensibility. They get the blame. Reverence and celebration don’t sit easily together. 8-10 from the Catholic Answer Forum study I'm leading. They are “high-sounding” as a result, activating anticipation. CSL here proposes an alternative vision of the necessity of the celebration — one that springs from its nature rather than from its context or from governance. Your email address will not be published. de Nantes had the impression that he was before a theoretically very beautiful text, coupled, however, with uncertain and disturbing “practical applications”: Interesting scriptural story from this Sunday’s gospel: http://www.ncronline.org/blogs/spiritual-reflections/blind-beggar-sees. #10 The liturgy is “the source and summit” of the church’s life. Paul VI Was Once In Favor of Sacrosanctum Concilium Gregory DiPippo It is perhaps difficult to believe, especially for those who were born after Vatican II, but there was really was a time when people within the Church, even at the uppermost levels of the hierarchy, thought that the reforms and changes that would be introduced after the Council would actually have something to do with … SC explicitly reminds us that both aspects stand on equal footing. for the goal of apostolic endeavour is that all who are made sons of God by faith and baptism should come together to praise God in the midst of his Church, to take part in the Sacrifice and to eat the Lord's Supper. 10. The question posed (rhetorically) by Guardini was about whether ‘modern’ man could inhabit a ritual culture which would act as a symbolic enactment of human dwelling in the universe. and the world has kept on turning. Short Commentary: Can Communion Elements Transmit the Virus? Therefore from the Liturgy, especially from the Eucharist, as from a fountain, grace is distributed into us and with greatest effectiveness that in Christ the sanctification of human beings and the glorification of God is obtained, toward which, as toward an end, all other works of the Church strive. Attamen Liturgia est culmen ad quod actio Ecclesiae tendit et simul fons unde omnis eius virtus emanat. It’s not their fault. Again, from Paul Collins: “This re-interpretation first really surfaced in the early 1990s. Still, if we define God primarily as away, we should not be surprised if we end up with a liturgy that does not find God near to us. When we remove liturgy from the daily prayer life of people, we divorce liturgy not only from their lives and their relationships with other people but also divorce liturgy from their prayerful relationship to God. What Sacrosanctum Concilium provides, within the framework of restored tradition and sound doctrine, is the opportunity to assist the faithful in experiencing more deeply and richly the incarnate wisdom and love of God. Change ), You are commenting using your Twitter account. Awareness, Wisdom, Will: A “Culture of Care”–in Liturgy, Pray Tell: An open forum on faith in South Texas. The History is caricatured as representing a so-called “hermeneutic of rupture” interpretation of Vatican II. Importance of community of shared values: 49% say very important, Fact 10 Religion is too focused on rules: 51% agree, Fact 11 Religion is too concerned about money and power: 51% agree, Fact 12 Religion is too involved in politics: 46% agree. I apologize for characterizing EF adherents in general as interested in separating the sacrifice of the Mass from the eucharistic banquet. So there is a lot of flexibility in our congregations which is comprised of the so-called drag collection of the parable and that’s the way it was, is and will be, world without end. We talk about ‘celebrating’ Mass – and so we should, given the fundamental place of the Paschal mystery in Christian faith. Fact 6 Meaning and purpose of life: 67% report thinking about this often. Perhaps it is worthwhile to recall in this discussion the insight of Alexander Schmemann (and others) that there is a necessary ‘attitude of eschatological event’ both for the whole assembly and the ministers too each time the Divine Liturgy/Mass is celebrated. The implicit echoes of Pius X here (or Pius XII in art. That relationship doesn’t solely exist via ritualization, yes. These self reports are not just giving socially acceptable answers, since about half of the respondents are critical of religion for being too focused on rules, money, power and politics. The liturgy in its turn moves the faithful, filled with “the paschal sacraments,” to be “one in holiness”(Postcommunion for both Masses of Easter Sunday. Nothing official or authoritatively connected to the Magisterium. There are spiritual consequences to liturgical worship; as J. D. Crichton writes, “The message is clear: liturgical worship that is not translated into life and action is vain and incurs the strictures of Christ upon the Pharisees….” A modified formula from Pius X’s Tra le sollecitudini in which liturgy is described as (simultaneously) the glorification of God and the sanctification (and edification) of the faithful appears embedded in the final sentence of the article, reinforcing the notion that all of the Church’s activity derives from and is ordered to declaring/manifesting/celebrating God’s glory and receiving/modeling/witnessing to human transformation in holiness. Rita, in all humility and ignorance of theological nuance, it seems to me the last portion of your quote essentially denies the efficacy of the processes of canonization of saints, which by all accounts (by those who believe the process and tradition as credible) is a rigorous and meticulous one. Reflection on the nature and the effects of the liturgy leads to perhaps the best known passage of the Constitution, which has become a genuine theological axiom: "the liturgy is the summit towards which the activity of the Church is directed and the source from which all its power flows" (SC 10). For heaven’s sake, the Old Testament offers numerous instances when God spurns ritual offerings, sacrifices, etc. In his recently translated Council Journal Yves Congar says that he felt that historically Vatican II came twenty-five years ‘too early’, that only the youngest bishops had imbibed the renewed theological, historical and scriptural studies that underpinned the conciliar documents. These “people” are quite often the clergy. Crichton, “all of the Church’s activity derives from and is ordered to declaring/manifesting/celebrating God’s glory and receiving/modeling/witnessing to human transformation in holiness.” Some Catholics, and not infrequently Catholics attached to the EF and its spirituality, overemphasize the sacrificial aspect of the Eucharist at the expense of the banquet. For the aim and object of apostolic works is that all who are made sons of God by faith and baptism should come together to praise God in the midst of His Church, to take part in the sacrifice, and to eat the Lord's supper. First, we may as well admit our intercessory prayers are in vain and useless, and either pack it up and go home or keep vigil out of love ( a miracle itself.) This is nothing new: David scandalised the people by dancing before the Ark. Trivialization or omitting certain ritual aspects, deprives the celebration of its reference to the underlying mystery. All I am saying is that it’s God who holds the universe in being, not our rituals. The liturgy in its turn moves the faithful, filled with “the paschal sacraments,” to be “one in holiness” ; it prays that “they may hold fast in their lives to what they have grasped by their faith” ; the renewal in the Eucharist of the covenant between the Lord and man draws the faithful into the compelling love of Christ and sets them on fire. Liturgy is “summit” insofar as other ecclesial actions are ordered to it, as was intimated in article 9. The council fathers supported this SC paragraph buttressing it with a theological understanding that Jesus Christ is the *sacrament* of the Trinity, that *sacrament* lives on in the sacrament of the church; that grace builds on nature, that creation exists in a both/and; not an either/or which had existed for centuries and prolonged the Manichean divisions between grace and nature, vertical and horizontal, meal and sacrifice. It expresses itself by not understanding the theology of the council fathers – rather, it dismisses it as *disruption* and appeals again to an over-emphasis on the *vertical*, *sacrifice*, *individualistic grace mentality*. 12 Sacrosanctum concilium, §21. While commentators are free to go in any direction they wish, it might be fruitful to consider if and how, over the last fifty years, this teaching has been communicated, to what extent a genuinely liturgical spirituality animates our congregations, and what modifications of this teaching (if any) we might offer in the light of fifty years experience. They must go through a metanoia, a complete change of their value system. : Second Vatican Council. So Americans certainly see religion as being important and related to life in general and community in particular. If you have the appropriate software installed, you can download article citation data to the citation manager of your choice. Whether all this can mean anything nowadays is what is open to question. No wonder many do not see much connection between their daily Christian lives and the weekend worship. Your email address will not be published. But the Eucharist is both: a convivial meal and an act of worship and sacrifice. We need to ask the people for their advice; they are not the problem. These are two examples of the liturgy being the high-point (summit) of parish life as well of the source of the parish’s apostolic energy, especially in those parishes that understand the making of new Christians as meaning making new active and intentional disciples of Jesus who work to change the every day worlds they live and love in. Not all are based on an individual. I do wonder if the great stress some EF adherents place on the holy sacrifice is the result of a false identification of versus populum celebration with the notion of sacrificial banquet. The celebration facing the people suggests in the first place the local community and puts less focus on God. IMO, the Triduum becomes the parish liturgical highpoint which continues to live in the parish; is consistently invoked almost every week-end; has RCIA members involved throughout the Easter Season and beyond; and can significantly impact how the parish and its communal liturgy sees itself. Religious organizations protect and strengthen morality: 76% agree. The celebration facing the people suggests in the first place the local community and puts less focus on God. Or second, we actively petition within the tradtion, humbly accept the outcome, but acknowledge that outcome which is otherwise inexplicable to natural causality is an act of recognition, acknowledgment and thanks to God for such graces. Trent and Renaissance Catholicism reconstructed the narrative, making what had been a ritual community into an idelogical one. I do, however, wish to address the subject of the ambiguity which is often imputed to the documents of Vatican II, particularly because it is of great relevance to the Apostolic Constitution on the Sacred Liturgy, Sacrosanctum Concilium, the very first document issued by the Council, and the most pertinent to the subject and interest of NLM. One more thought, concerning the “divine framework… from all eternity” of which Alan Griffiths speaks: What has become problematic to modern people, I would submit, is not that there are eternal stakes involved in worship nor even divine election and providence, but that what is eternal is being confused with what is historical, and God’s providence is being confused with specific decisions arising from a hierarchical model that is itself outdated and in need of change. Importance of Religion: 58% of American say religion is very important, Fact 9. @David Philippart – comment #21: Nevertheless in my opinion, any consideration of SC 10 requires a consideration of the tendency of a number of Catholics to focus on the consecration as the “high point” of the Mass. Total participation in the liturgy, immersion in the Paschal mystery, is a great deal more demanding than we might care to admit. Of this there are no more examples in our current culture. So what have we left? Intercession and even supernatural intervention (miracles) on the other hand, which is what I think you are pointing to in speaking about the saints, is always toward God’s purposes and beyond our control or manipulation. Credo, no general and community in particular spurns ritual offerings, sacrifices etc! Who holds the universe in being, as it is also significant that Congar thought the Council and was first. Visible in the ancient sense, and start facing the people for their ;! 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