This attitude is by no means exclusive to EF adherents. One is tempted to wonder whether the religious ferment of the 16th century did not in fact produce two ‘christianities’ the Protestant and the Catholic. Fifty years past the Council, the Constitution is still the most important and foundational and provides the lens from which all other liturgical documents should be interpreted.. 10. The Liturgy is the Great Prayer of Christ the High Priest within his Mystical Body on earth and in heaven. Fr. It skips over the newer historical and theological understandings that throughout human history, cultures and religions celebrated sacrifice through a meal (they are not opposed or either/or) or that there is some type of wall between the vertical and horizontal (as if the horizontal is less than the vertical when, in fact, the council fathers understood that sacrament means symbols/signs through human creation – the essence of *incarnation*. 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. 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. Of this there are no more examples in our current culture. 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. #10 The liturgy is “the source and summit” of the church’s life. It provides a real entry into the ‘mysteries re-called and celebrated’. This is nothing new: David scandalised the people by dancing before the Ark. There is no concept of *metanoia*. For heaven’s sake, the Old Testament offers numerous instances when God spurns ritual offerings, sacrifices, etc. I would avoid anything like a homily but would use brief commentary introducing the lessons and hymns as a way to feature the depth of lay talent we have in our ... October 10, 2020 Rita Ferrone. For apostolic works are ordered to it so that all, made God’s children through faith and Baptism, might gather together into one, might praise God in the midst of the Church, might participate in the Sacrifice and might eat the Lord’s supper. Nam labores apostolici ad id ordinantur ut omnes, per fidem et Baptismum filii Dei facti, in unum conveniant, in medio Ecclesiae Deum laudent, Sacrificium participent et cenam dominicam manducent. Msgr. The Reform of the Sacred Liturgy (21-46) 2.3.1. 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. Create a free website or blog at WordPress.com. The liturgy in its turn moves the faithful, filled with “the paschal sacraments,” to be “one in holiness”. Despite all the facts you adduce, Jack, which I have no dispute with, I think the liturgy is still the problem area. 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. Rituals in older societies were what kept the whole of being in being, as it were.”. Sacrosanctum Concilium vindicated the liturgical movement of the Roman Rite. Often we denigrate their prayer as private devotion and individualistic piety, even though most priests and religious say the Divine Office in private. Examples are RCIA members are incorporated into the parish fall Community Week-end; they become active in parish organizations and report back to the parish, etc. Thanks for your comment. In The Sixteen Documents of Vatican II, ed. 12 Sacrosanctum concilium, §21. @Charles Culbreth – comment #24: I appreciate Alan Griffith’s thoughtful comments, and would like to respond to the one above. Nevertheless the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows. Defending a fortress Church against the wiles of Protestantism led us away from seeing liturgy as nourishing and sustaining the Body (with a capital B). 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. I don’t like to disagree with Cardinals, but this remark highlights the difficulty envisioned by SC. @Alan Griffiths – comment #3: Boston: Pauline Books, 1999. 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. So Americans certainly see religion as being important and related to life in general and community in particular. Reconciliation Lectionary: Isaiah 63:16b-17, 19b, 64:2-7, Fratelli Tutti 62: Love Exudes Compassion For All, Fratelli Tutti 61: The Bible Witnesses To Welcome, The Parish Blog of St. Edward the Confessor. Marianne L. Trouve, 47-83. We can probably blame Trent for a lot of that. Put another way, we need to care about each other more, within the liturgy not just outside it. We make no particular claims to have the completeness of a Roman Catholic expression of Christianity. The problem is in our worship. 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. Sacrosanctum Concilium, the Constitution on the Sacred Liturgy, is one of the constitutions of the Second Vatican Council. 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. 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. LOL. @David Philippart – comment #21: To describe this union between ourselves and Christ in the eucharist, the Council cites the prayer over the gifts for Monday within the octave of Pentecost as a model for our understanding of its mystery: “It is on this account that, during the sacrifice of the Mass, we pray the Lord “to receive the offering of the spiritual victim,”“ -- which is ourselves and Christ -- “and then raise “our very selves” to their perfection in … In so doing, he provided a rationale for the reform and promotion of the liturgy, “whereby the faithful may express in their lives, and manifest to others, the mystery of Christ and the real nature of the true Church” (SC, 2). What we really need is more inspiration, and less rationalist formula. It began a task that is not completed.” Karl Rahner has commented that while ecumenical councils sometimes resolve theological or faith issues from the past, they are almost always the beginning of new discussions within the Church.”. Calvin Symposium on Worship 2021 – Online and Free! Besides, symbols are always meager: just think of “symbolic” punishment. Liturgy is “source” insofar as it is genuinely sacramental, i.e., a sign system that effectively causes what it signifies. Does this help? No wonder many do not see much connection between their daily Christian lives and the weekend worship. 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 … Change ), You are commenting using your Twitter account. 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. Nevertheless the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows. The Pew data for White Catholics is almost identical to that for Americans @Jack Rakosky – comment #10: When 55% of Catholics pray daily, they are doing their best (without knowing it) to have a Divine Office in their lives. Cardinal Godfried Danneels recently gave a speech in praise of Vatican II and its liturgical reforms while still recognizing some of the problems that other commenters have mentioned above: “Often today there is resistance to repetitive and stereotyped repetition of the same words and gestures. The present document, Sacrosanctum Concilium (named for its opening words), is called a “constitution on sacred liturgy” (per the title of the conciliar schema). Norms Base… ‘vertical’ which rile up in so many of the arguments and misunderstandings on this subject (from both the ‘tradi’ side and the rest of the Church). The outpouring of the Holy Spirit is an eschatological theme in the New Testament that continues to be implicit in these texts (and many others) relating to the celebration of liturgy. The personal, the interior, is prized over the public and the ritual.”. That’s it. Sacrosanctum Concilium and the Meaning of Vatican II. Entries (RSS) and Comments (RSS) TOP Attamen Liturgia est culmen ad quod actio Ecclesiae tendit et simul fons unde omnis eius virtus emanat. Mr Griffiths echoes this divide with comments like “no cosmic or supra personal…element” as if the personal is not cosmic. ‘Liturgy’ had to find a new role. He had been a partisan against the Fascists and Nazis during World War II, a prominent Christian Democrat politician, then a priest, monk, and the man who “has most inspired Italy’s Catholic culture during the second half of the twentieth century” (Sandro Magister). However worship comes in at the bottom of the list. Scholastic categories and vocabulary are not cast aside, but clearly they are not the only means by which the truth about Liturgy can be spoken. Your email address will not be published. Norms Drawn from the Hierarchic and Communal Nature of the Liturgy (26-32) 2.3.3. 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. I’d suggest that the whole point of liturgy is the opposite, that the cosmic is personal. 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. As my favorite Vibrant Parish Life Study says: people put liturgy first and community second in importance but they gave both mediocre marks for being well done. They are (or at least I am) exasperated that pastoral staff are not listening. We need our lives to be woven into the fabric of the lives of others, and to be able to integrate all the joys and woes of each other’s lives into the celebration. On December 4, 1963, St. Paul VI (Pope) promulgated the Constitution on the Sacred Liturgy [ Sacrosanctum Concilium ]. For the aim and object of apostolic works is that all who are made (daughters and) 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. The personal, the interior, is prized over the public and the ritual. A good example of this is the way people want to ‘personalise’ funerals these days, usually to the detriment of the Church’s Liturgy. Your email address will not be published. It is still possible to see the traces of this idea in the prayers of the Missal. 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. Half of Catholics, like half of Americans, are critical of religion because it focuses too much on rules, money, power and politics. Well, admittedly Rita, we’re on some tenuous existential and semantical territory. 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