Sacrosanctum Concilium: Part I, Principles of Liturgy
The Second Vatican Council gives us the Constitution on the Sacred
Liturgy for three basic purposes. The first goal is to outline what
liturgy is and what the goals of liturgy are (paragraphs 1-20). None
of this is new, of course, but the council wanted the faithful to
reflect a bit and better prepare themselves. The second goal is to
outline the principles for the reform of the liturgical life of the
Church (21-46). Sacrosanctum Concilium (SC) was the first document to
come out of the Council, and provides the ideas which would later be
realized in the Novos Ordo Mass. We'll see the fruits of these
principles in the General Instruction of the Roman Missal (GIRM).
Finally, the Constitution on Sacred Liturgy begins to apply these
principles in a more concrete way to the sacraments (47-82), Liturgy
of the Hours (83-101), the liturgical calendar (102-111), music
(112-121) and art (122-130). These teachings are in some sense just a
beginning, and we'll see plenty of further growth in thought and
practice on these topics from both the Vatican and the USCCB.
This particular meditation focuses on the first chapter of SC. A more
detailed focus on the Mass, music and art will follow in later
meditations. Attached to several points are italicized ``discussion
questions.'' Use as necessary.
Dictionary definition: Derived from the Greek leitourgia or
public duty/service, which is rooted in the Greek laos or
people. In the Septuagint, this word is used specifically for
priestly service in the temple. With the coming of Christ, it takes
on the specific meaning of the Christian celebration (cf. Heb 8:6,
Catholic Encyclopedia: Liturgy).
At heart, both a divine and a human event -- ``It is of the
essence of the Church that she be both human and divine, visible and
yet invisibly equipped, eager to act and yet intent on contemplation,
present in this world and yet not at home in it; and she is all these
things in such wise that in her the human is directed and subordinated
to the divine, the visible likewise to the invisible, action to
contemplation, and this present world to that city yet to come, which
we seek'' (SC 2, cf. Heb 13:14). The same can be said of
liturgy.
Liturgy is more than just the Mass! Liturgy of the Hours, communion
services (e.g. Good Friday), Sacraments outside of Mass are all
liturgical acts. Discussion: What liturgical actions have you participated
in besides the Mass?
- The obvious: Scriptures, Eucharist, etc.
- Perfected in Christ -- In Christ, ``the fullness of divine
worship was given to us'' (SC 5, Eph 4:13). The story (and
liturgy) of salvation history throughout the Old Testament is a
prelude to the work of Christ and His Church. Discussion: How is the
liturgy of Old Testament relate to that of the New?
- A continued work of Christ -- Christ, both through his
priesthood and in and of Himself, is present in his Church,
``especially in its liturgical celebrations'' (SC 7). At Mass,
for example, he is present in His sacraments, His priests, His word
and when the people of God pray and sing (``whenever two or three are
gathered together...there I am,'' Mt 18:20). For it is Christ who
instituted the sacraments, Christ who acts through the priest, Christ
who speaks when the scriptures are read, and Christ who is present in
the midst of his people (SC 7).
Liturgy is part of Christ's work as priest (rather than prophet or king),
and it's aim is the sanctification of His body. ``From this it
follows that every liturgical celebration, because it is an action of
Christ the Priest...is a sacred action surpassing all others; no
other action of the Church can equal its effectiveness'' (SC 7)
- A foretaste of the Kingdom --Liturgy is an icon of the heavenly
liturgy described in the book of Revelation. During liturgy, we are
united with the Liturgy of Heaven, joining our praises to God with all
the angels and the saints (we explicitly acknowledge this in the
priest's prayer immediately before the Holy Holy) (SC
8). Discussion: How does the liturgy relate us to the communion of saints?
- The summit toward which the Church's activity is directed --
and the fount from which all the Church's power flows. The goal of
evangelization is to bring people into the Church's liturgical family,
though faith and baptism. The Liturgy also moves the faithful to be
holy and contribute to the glory of God (SC 10). Discussion: What
place does liturgy have in your spiritual life?
- Aimed at sanctification -- ``liturgy daily builds up those who
are within into a holy temple of the Lord, into a dwelling place for
God in the Spirit'' (SC Preface.2, cf. Eph 2:21-22).
- Something we must prepare ourselves for -- For us to receive
the graces God has in store for us in the liturgy, we must be
prepared. For us, this means personal preparation (prayer,
disposition, etc.), but also has special meaning for pastors,
liturgists, musicians, directors of worship, etc (SC 11).
Discussion: How do you prepare for liturgy, especially if you have a
particular role in the celebration?
- A (major) part of the life of faith -- ``Liturgy does not
exhaust the entire activity of the Church'' (SC 9). Preaching,
apostolic work, penance, works of charity, personal prayer and
devotions are all non-liturgical things that the Church (and us
Christians) participate in and grow from. Liturgy is critical (see
above), but the life of faith includes other things too (SC 9,
11).
- Sets the tone for private devotion -- ``These devotions
should...harmonize with the liturgical seasons,'' since they ``are
in some fashion derived from it [liturgy].'' They must ``lead the
people to it, since, in fact, the liturgy by its very nature far
surpasses any of them'' (SC 13). This is why the Stations of the
Cross are a particular focus in the Lenten Season, why the Regina
Caeli is prayed during Easter, etc. Discussion: How do other private
devotions ``fit in'' with the liturgy, especially the liturgical calendar?
Key goal: ``In the reform and promotion of the liturgy, this full and
active participation by all the people is the aim to be considered
before all else'' (SC 14). If the Church is to claim that the
liturgy is the center of our faith, then we as the faithful
must be participate in it with understanding. We do not
``attend'' Mass, but rather participate in it. We are not to be
passive spectators mumbling back responses at the appropriate time,
but rather fully immersed in the sacred mysteries that we celebrate.
Well come back to this point repeatedly over the next two weeks.
- Promote liturgical education in seminaries and religious houses
of study (SC 15-16).
- Promote liturgical spirituality among priests, seminarians and
religious (SC 17-19).
- Be sure that television and radio broadcasts of the liturgy are
done properly and with dignity (SC 20).
- Develop national and diocesan commissions for liturgy, sacred
music, and sacred art (though in many cases, they will be fused into a
single commission). The commission is to regulate and study
pastoral-liturgical action through the nation/diocese (SC 43-46).
- Discussion: How has your Bishop promoted liturgical renewal in your Diocese?
- Promote the liturgical instruction of the faithful, both in
terms of understanding and spirituality (SC 19).
- Lead by example -- pastors should not only exhort the faithful,
but be a witness to the proper role of liturgy in the spiritual life
(SC 19).
- Discussion: How have the staff of your home parish approached this goal?
- Who can change the liturgy? -- The Pope (and Councils), or in
certain matters, Bishops or conferences thereof (e.g. the USCCB).
``Therefore, no other person, not even if he is a priest, may on his
own add, remove, or change anything in the liturgy'' (SC
22(3)).
- Sacred Scripture -- it is ``of greatest importance'' (SC
24). Not only do our readings come from the Scriptures, but
our prayers, psalms, collects and songs arise from them as well. It
is ``essential to promote that warm and living love for Scripture''
(SC 24). Discussion: Why is Scripture so important?
- Special ``offices'' -- Servers, lectors, choir members, etc.,
have a genuine liturgical role. They should act with devotion and
decorum, be properly trained, and be ``deeply imbued with the spirit
of the liturgy'' (SC 29). Discussion: If you do have a special
``office,'' how were you trained?
- Simplicity -- ``The rites should be marked with a noble
simplicity; they should be short, clear and unencumbered by useless
repetitions'' (SC 34).
- Intelligible -- While Latin is to remain the de juris
language of the Roman Rite, permission to use the vernacular is
granted, for the benefit of the faithful. Bishops' conferences are to
provide more specific instructions on the use of the vernacular.
Translations of the lectionary, etc., must be approved by the
appropriate Bishops' conference (SC 36).
- Adapted to the Culture -- Provisions for local adaptation
(within limits) are to be set by local Bishops' conferences (and
approved by the Vatican), provided that the ``substantial unity of the
Roman Rite is preserved.'' Such adaptations are not to be done
without suitable consideration (SC 37-40). As an aside, we do
have such adaptations in the US. One particular adaptation for
America has us kneel for the entire eucharistic prayer. The GIRM only
requires kneeling for the consecration (if possible). The rest of the
eucharistic prayer is said with the congregation
standing. Discussion: Why do you think we have this particular adaptation
in the United States?
This Network Catholic Fellowship meditation was prepared by Chris Siefert
Chris Siefert
2004-05-26