We just heard how God is present in the liturgy, and here the liturgy is portrayed as where we come to God and go from God, yet Daneels still separates “the local community” and God. 10 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. But the Eucharist is both: a convivial meal and an act of worship and sacrifice. @Alan Griffiths – comment #6: ( Log Out /  Here’s where we get “source and summit” in Vatican II, one of the most-quoted sections of the whole constitution: 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. It’s a noteworthy fact about the Constitution that it quotes scripture and the fathers (and even, here, the church’s prayer) far more often than it quotes papal statements. 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. Post Tridentine catholicism was very different in substance to what had gone before. There is no cosmic or supra personal or (significant) wider societal element any more in our ‘celebrations’ – particularly the domestic ones. They presume God is securely ensconced in heaven, not active here on earth. A similar problem is that of balance between horizontality and verticality. Let go, let God. “A good example of this is the way people want to ‘personalise’ funerals these days, usually to the detriment of the Church’s Liturgy. Put another way, we need to care about each other more, within the liturgy not just outside it. Mindazonáltal a liturgia az a csúcspont, mely felé az Egyház tevékenysége irányul; ugyanakkor az a forrás is, amelyből fakad minden ereje. A symptom of the failure to adequately internalize this teaching is visible in the widespread incomprehension of why Mass attendance is necessary. So I don’t see such rituals as “manipulating” divine power, as magic seeks to do, but rather humbly praying for what we desire, with the understanding that God’s in charge. Fact 7 Religious organizations contribute to the solving of social problems:65% agree, Fact 7. A good example of this is the way people want to ‘personalise’ funerals these days, usually to the detriment of the Church’s Liturgy. There is a disconnect between many people’s undoubted generosity and community action outside the liturgical context and their lack of generosity and reciprocity within the liturgical context. Religious organizations protect and strengthen morality: 76% agree. While we are taking each article in turn, it’s good to reflect that this particular one comes after the article dealing with eschatology. It’s much bigger than that. It originated within an intra-mural Italian theological dispute and in an attempt to lessen the influence of the extraordinary Vatican II theologian, Giuseppe Dossetti. It seeks to re-establish *old* understandings that lived in an either/or world rather than a grace builds on nature world. It was approved by the assembled bishops by a vote of 2,147 to 4 and promulgated by Pope Paul VI on 4 December 1963. Re-Reading Sacrosanctum Concilium: Article 35. They are (or at least I am) exasperated that pastoral staff are not listening. General Norms (22-25) 2.3.2. This attitude is by no means exclusive to EF adherents. 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.” 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. 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 It is, in fact, complete nonsense.”. I’d suggest that the whole point of liturgy is the opposite, that the cosmic is personal. 10. Unfortunately, the manner of many celebrations belies the title. Liturgical Press | School of Theology • Seminary | Saint John's Abbey | Comments Policy | Contact Us As the Synod on the Eucharist presided over by Pope Benedict XVI is under way, it seems appropriate to revisit the role of Sacrosanctum Concilium, the Second Vatican Council's document on the sacred liturgy, in the liturgical changes that have produced the liturgical crisis that this Synod (one hopes) will address. 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. That when they pray alone, as Jesus did many times, their prayer is the prayer of Christ. We talk about ‘celebrating’ Mass – and so we should, given the fundamental place of the Paschal mystery in Christian faith. Constitution on the Sacred Liturgy Sacrosanctum concilium (4 December 1963). But acts of prayer aren’t just individual and do encompass the validity of ritual, particularly when they lead to that metanoia Todd, Bill and many of us speak about at the missio. It provides a real entry into the ‘mysteries re-called and celebrated’. The celebration facing the people suggests in the first place the local community and puts less focus on God. Paul Inwood writes: For me, this is closely related to Romano Guardini wondering if modern human beings were actually capable of genuine liturgical celebration any longer — by which I think he meant that we have largely lost the connection between liturgy and life, and between, I would suggest, liturgy and community. And it will take a deeper dip into the arts to achieve this. If ‘celebrating the liturgy’ – a predominantly post-Vatican II term – cannot be reinvested with meaning, then we have a real problem. Or we simply must stop proclaiming the Credo, no? I am curious to know, in your opinion, the way in which Romano Guardini understood this interpersonal emphasis within the context of Catholic liturgy in a post-Enlightment, existentially agnostic or even atheist worldview. 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. Massimo Faggioli. Despite all the facts you adduce, Jack, which I have no dispute with, I think the liturgy is still the problem area. Nope, can’t go there, for one. and the world has kept on turning. These “people” are quite often the clergy. SACROSANCTUM CONCILIUM ... to be a "bodily and spiritual medicine" (9), the Mediator between God and man (10). Bartimaeus, Mark tells us, “followed him on the way.” That way leads to Jerusalem, to suffering, death and resurrection. The majority of those presiding, as well as those “attending”, still view the liturgy as a source for individual devotional graces. From “Vatican II Fifty Years Later” by Paul Collins: “We also need to recall that Vatican II remains unfinished business. Re-Reading Sacrosanctum Concilium: Article 10. 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. I’m not saying that the communion and/or intercessory factors of our theology of saints is tantamount to ritual “making the world go round,” but its implications of “crossing some sort of cosmological veil” need to be taken into consideration. We need to stop blaming the people and the society, and start facing the real problems. #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 That’s not the point. The problem is in our worship. 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”(Postcommunion for both Masses of Easter Sunday. 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). This pastoral commentary examines the Constitution article by article. Joncas observes from Pius X’s Tra le sollecitudini and from J.D. 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. LOL. 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. Amen. Boston: Pauline Books, 1999. Would suggest that some comments reveal that the theology, sacramental economy, and ecclesiology of Vatican II continues to be *unrealized*. Whether all this can mean anything nowadays is what is open to question. 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. We can probably blame Trent for a lot of that. For many the focus of their prayer is on the needs of others. Joncas’s excellent translation that the id (“it”) in the above phrase likely refers to culmen, “summit”, in the previous sentence. Sacrosanctum Concilium vindicated the liturgical movement of the Roman Rite. 8-10 Email This BlogThis! Just to say I at least am not ‘blaming’ anyone. 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. 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. They want good examples, not more words, more formation, and all. @Philip Sandstrom – comment #15: All I am saying is that it’s God who holds the universe in being, not our rituals. 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. It’s all a matter of noticing what’s before our very eyes. They must go through a metanoia, a complete change of their value system. That’s why Jesus demands a repentance of those who receive this good news. 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. at 4:47 PM. 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. Introduction (1-4) 2. Share to Twitter Share to Facebook Share to Pinterest. 10. Awareness, Wisdom, Will: A “Culture of Care”–in Liturgy, Pray Tell: An open forum on faith in South Texas. Vatican approves ban on Communion on the Tongue, No one should be excluded from the grace of these sacraments, Short Commentary: OCP’s Contemporary Mass Propers, Pope Francis: The Zaire Rite, a Model for the Amazon. de Nantes had the impression that he was before a theoretically very beautiful text, coupled, however, with uncertain and disturbing “practical applications”: 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. 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. The purpose of preaching faith and conversion to non-believers is so that they may enter the community of the faithful through faith and Baptism; church membership, in turn, is oriented toward praising God ecclesially (which may be a reference to the Liturgy of the Hours, and the liturgy of the sacraments and sacramentals other than the Eucharist) and celebrating the Eucharist (using the categories of the 1958 Instruction, with external, internal and sacramental participation). Its affinities with texts that either arise out of the corpus of Scripture or from the first millenium, in other words, is a significant fact about it. This has now become the ‘accepted dogma’ in Vatican and hierarchical circles. Is this not more to the point of divine worship? We know that historically it takes roughly 100 years for a council to be absorbed and integrated into the life of the church – during that time, we experience resistance, push back, abortive efforts to implement change, etc. I appreciate Alan Griffith’s thoughtful comments, and would like to respond to the one above. We need to ask the people for their advice; they are not the problem. Change ), You are commenting using your Google account. 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”. @Paul Inwood – comment #13: ( Log Out /  Christians gathered for a sacred meal which they understood as somehow enacting/replicating/modelling/making possible their life both as a commonwealth and, equally important, as being lived out in the light of a dynamic divine framework whose structure had been determined by God from all eternity. This blog is not associated with Pray Tell: An open forum on faith in South Texas. Often we denigrate their prayer as private devotion and individualistic piety, even though most priests and religious say the Divine Office in private. Unfortunately, we are currently experiencing a *reaction* out of fear and defensiveness – a fear that still separates God and heaven from human and creation – as if God/heaven are physical geographic locations. One cannot blame tigers for being tigers or an octopus for being an octopus. and the world has kept on turning. SC explicitly reminds us that both aspects stand on equal footing. 1. 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. It is still possible to see the traces of this idea in the prayers of the Missal. ); 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 agree it’s time to stop blaming people. We’d logically expect him to command, “Receive your sight!” or something similar. The numbers given correspond to section numbers within the text. And it takes a good deal of faith to see the liturgy in terms of celebration: it’s much easier to play the half-committed semi-passive semi-participant and simply go through the rubrical requirements half-heartedly. This isn’t about magic or manipulation of the supernatural as I see it. 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. 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. Christians nevertheless praise God for creation and pray for the coming of God’s kingdom, in faith, and are more deeply rooted in their relationship with God for having done so. 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. Fill in your details below or click an icon to log in: You are commenting using your WordPress.com account. Would agree with Paul Inwood. 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. In parishes where great effort is put into the formational process and rites of Christian initiation of adults, SC 10 is lived out–to varying degrees of success, of course, but those would still be degrees of “success.” The recovery of celebrating the Triduum as a three-in-one celebration at the very heart of parish life is an another example of successfully appropriating SC 10. 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. I don’t like to disagree with Cardinals, but this remark highlights the difficulty envisioned by SC. 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. 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.”. Daily Prayer: 58% of Americans report praying daily, Fact 8. Postcommunion for both Masses of Easter Sunday. Catholic Sensibility is a personal blog by a Catholic layperson with comments and occasional other writings by Catholics and non-Catholics. 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. Well, admittedly Rita, we’re on some tenuous existential and semantical territory. 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*. The choice of the expression: “font from which all her power flows” seems to me to be related to the nexus of symbolism surrounding the Holy Spirit in the Scriptures. Collect of the Mass for Tuesday of Easter Week. Countless people are capable of doing that, and more, together in liturgy. Nonetheless the Liturgy is the acme/summit to which the Church’s action strives and likewise the fountain/source from which its power arises. That relationship doesn’t solely exist via ritualization, yes. 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. Sacrosanctum Concilium, nn. Sacrosanctum Concilium, the Constitution on the Sacred Liturgy, is one of the constitutions of the Second Vatican Council. Americans also believe in God, think about the meaning and purpose of life and pray daily. God became human, and is present when the Church prays and sings. So the problem is not the people. 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. Whoever thought a blind beggar would actually show us what to pray for? Priests, on the other hand, and especially more with this younger generation (but not exclusively) seem more than willing to bring their own personal sensibilities into the liturgy. RCIA and Triduum truly order parish life where they are taken seriously, in parishes that dedicate substantial time, effort, personnel (paid or volunteer) and yes, money, to their implementation. Professor Marie Nuar discusses Sacrosanctum Concilium and the main points of the liturgical renewal begun by Vatican II. ( Log Out /  General Principles for the Restoration and Promotion of the Sacred Liturgy (5-46) 2.1. That when two or more of them pray together Christ is there. Four hundred years of empirical science, a philosophical tradition based on the exclusivity and supremacy of individual consciousness, the prevailing image of an impersonal universe with no special place for humanity, may have pulled the rug from under any ability we might have had to act ritually in any meaningful sense. Taken as a whole, the Constitution can be read by an ecumenical audience much more easily because of such choices. I don’t deny the intercessory role of the saints, or the possibility of miracles (interventions in the natural order). The problem IS modern Roman Catholics, including Americans, many of whom are still trying to celebrate in a preconciliar mode. In The Sixteen Documents of Vatican II, ed. 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. It’s not their fault. Searching for the cosmic as if it is far off runs counter to the nature of liturgy presented here, as where God comes to meet us. ); it prays that “they may hold fast in their lives to what they have grasped by their faith” (. 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. But instead, he simply tells him, “Go your way; your faith has saved you.”, In a sense, Jesus is saying, “I don’t have to give you your sight; your faith has already done that. It was the first document of the Council and was issued toward the end of the second session. 10. 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