Jan 20, 2008
From Fr. J-Glenn
Murray, S.J.
The reason Blessed John XXIII called for an ecumenical council and the reason the bishops of the world gathered, we are told by historians, was their concern to read the signs of the times and to proclaim the Truth of the Gospel in ways in which it could be heard in the modern world. In no way were they concerned with “adapting” the Truth to fit the modern world, but they were concerned with engaging in new and compelling ways to preach the Good News of Jesus Christ and his Church. It was because of this desire that issues of Church identity, interfaith and ecumenical dialogue, collegiality, justice and peace, evangelization, and a universal call to holiness (among others) were discussed.
The very first document from the Second Vatican Council was the Constitution on the Sacred Liturgy, Sacrosanctum Concilium in Latin (hereafter SC). In the very first paragraph of this very first document, we are told that there were four great aims in mind for the entire Council: (1) to increase vigor of Christian living, (2) to adapt those things that could change to the needs of the times, (3) to promote unity among all Christians, and (4) to evangelize (SC 1). Then, they said that the reform and promotion of the Liturgy would be the great means of accomplishing these goals. WHY? Because these bishops under the leadership of the Pope, in consultation with pastors, lay people, experts, women and men of other Christian communities and other faiths — all under the guidance of the Holy Spirit — believed that if the Church were to reform and promote the Liturgy, there were be holier Christians, a courage to speak the Gospel in the ways of the modern world, Christian unity, interfaith dialogue, and brave evangelization. They believed that if we the Church understood what God in Christ by the power of the Holy Spirit was doing at Liturgy, it would transform us; and we, the Body of Christ — Head and members — would transform the world. What a vision!
So what did they think and say was happening at Liturgy? What did they say Liturgy was? Though SC offers no definitive definitions, it does provide detailed descriptions. Perhaps none is more important to remember than this: Liturgy is, first and foremost, the work of God, before it is the work of the people. God, by the death and resurrection of Christ Jesus, has redeemed and continues to redeem the world, by the power of the Holy Spirit — the Paschal Mystery, in short (SC 5). In the celebration of the Liturgy (Eucharist, Sacraments, and Liturgy of the Hours) God comes to save and set us free. Our work, the work of the people, is to enter into this sacred mystery of salvation; and through this same Christ and Holy Spirit, give glory, honor, praise, worship, and thanksgiving to God.
In describing the Eucharist (the experience of the Paschal Mystery), SC says that it is a sacrament of love, a sign of unity, a bond of charity, a paschal banquet in which Christ is eaten, the heart is filled with grace, and a pledge of future glory is give to us (SC 47). Liturgy is thus sanctification and glorification. God makes us holy and we in turn give God thanks and praise.
This
is no abstraction [See Vincent J. Miller, “The Liturgy and Popular Culture,” Liturgical Ministry Volume 15 (Summer
2006): 168]. This is not simply some idea, some notion, some “head thing.” No,
this is about life and death. Each one of us struggles each and every day with
how to do what we know is right and just, to love, to find meaning in a world
of fragile dreams and broken promises. We struggle mightily to follow Jesus and
not turn back. We struggle to be good
neighbors, to be loving spouses, supportive children, honest workers,
hard-working students. We exhaust ourselves to help and heal the broken hearted
and the bring relief to the poor and suffering. And not on one occasion have we
said and experienced with
[i][i]
Hilaire Belloc,