Preparation for Liturgical Discussion III

Jan. 27, 2008

Before all else, let me make an apology. It has come to my attention that some among us believe that this series of columns and bulletin inserts is a sort of “condescending teaching,” a “lecturing down to us,” a “finger-wagging corrective.” If that is how you feel, I sincerely apologise. It is certainly not the intention of any of us here in leadership. Our intention was to “frame” our conversations for the Town Hall Meeting by examining together some of the issues presented by the Second Vatican Council. It is that Council that has set the agenda for the Church now and for many years to come. Our intention and our hope is to look again at what the Council said, especially in terms of the Church’s Liturgy. For some of us, this is “been there, done that,” that is, some of us are well versed in what the Council said. So, our hope is that this is just a refresher. There are some among us who have not ever had the opportunity to read any of the 16 documents from Vatican II. Our intention and hope is to present some of insights about the Liturgy in as precise a way as possible. For all of us this meant to be a time of reflection wherein we will be both affirmed and challenged. I know that I am every time I go back to what this great Council taught, even some 40 years later.

Finally, if there is a better way of my expressing these ideas so that it does not seem as even I am speaking down to any of us, please let me know in writing. All of us in leadership are here to serve.

These things having been said let us continue. Last week we began our discussion of the Constitution on the Sacred Liturgy (Sacrosanctum Concilium = SC). We spoke of how that foundational document detailed the goals of the whole Council: holier Christians, courage to speak the Gospel in the ways of the modern world, Christian unity, interfaith dialogue, and brave evangelization. We also noted that it was the belief of those gathered at the Council that these goals would best be fulfilled by the reform and promotion of the Liturgy. They believed that reforming the Liturgy would renew our lives and that would transform the world. Then, we looked at what this reality that we call Liturgy is according to that self-same document. In short, 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.

After describing the Liturgy, SC mentions over 17 times the phrase “full, conscious, active participation.” The most oft-quoted is SC 14:

Mother Church earnestly desires that all the faithful should be led to that full, conscious and active participation in liturgical celebrations which is demanded by the very nature of the liturgy. Such participation by the Christian people as "a chosen race, a royal priesthood, a holy nation, a redeemed people" (1 Pt 2:9; cf. 2:4-5), is their right and duty by reason of their Baptism.

Later SC says that this is the aim to be sought before all else. The aim of each and every liturgy is not great music, not a brilliant homily, not a sacred space to take your breath away, not creativity, not professionalism, not rubrical exactitude — as worthy and necessary as these may be — the aim is full and active participation by all the people in God’s work of saving and setting us free in Christ by the power of the Holy Spirit.

So let’s look at the word “participate.” For most of us who live in the United States we are asked to participate in voting, to participate in our children’s education, to participate in our work places and neighborhoods, to participate in our parish. In these cases “participate” means to “have our say.” And that is a good and necessary thing, for we are lovers of the democratic process. And that process has served as well. To “participate” in the Liturgy is something else. How do we know that, because the above quote notes that all the faithful should be led to that full, conscious and active participation in liturgical celebrations which is demanded by the very nature of the Liturgy. Liturgy demands that we enter into a mystery that is greater than ourselves. Liturgy demands submission. Liturgy is a God-given gift. It is our salvation here and now. In short, Liturgy is not something that we make up or plan. It is a mystery for which we prepare ourselves to enter into so as to be transformed. For many of us, this is a hard saying. But it is nevertheless what the very nature of the Liturgy demands.

Full and active participation only makes sense when it is first, conscious, which means we must know what it is that we are doing. Every part of the Liturgy (Mass in particular) is rooted in the Scriptures and has a deep and profound meaning. Do we know what every thing means? Conscious participation demands that.

Full participation means that every thing that we do, we do with all our heart, all our mind, and all our strength. It means to be attentive to each and every word, symbol, and gesture. Full participation calls demands that we be deliberate and attentive.

Finally, active participation is to remember that we are embodied spirits. Or as SC 30 says:

To promote active participation, the people should be encouraged to take part by means of acclamations, responses, psalmody, antiphons, and songs, as well as by actions, gestures, and bodily attitudes. And at the proper times all should observe a reverent silence.

So there we have it, a great challenge. But it is a way of being that will transform us and if we are transformed we might fully, consciously, actively participate in transforming the world. Amen? Amen!