The Office of Worship has added an additional workshop for Extraordinary Ministers of Holy Communion at St. Mary Parish in Pardeeville this fall. The remaining workshops are listed below.
Sacred Hearts Parish in Sun Prairie Wednesday, September 22 at 7 p.m.
Nativity of Mary Parish in Janesville Saturday, September 25 at 9 a.m.
St. Peter in Madison Wednesday, September 29 at 7:30 p.m. for Madison east side parishes
St. Mary Parish in Pardeeville Saturday, October 23 at 9 a.m.
The site includes video presentations from Msgr. Bruce Harbert (the former Executive Director of ICEL who was in charge of the new translation), Fr. Michael Joncas, Fr. Douglas Martis, Msgr. James Moroney (a consultant to the Congregation for Divine Worship and Discipline of the Sacraments), Fr. Anthony Ruff, OSB, Fr. Paul Turner and Sr. Joyce Ann Zimmerman, C.PP.S. The videos vary in length and include solid catechesis.
Topics vary from the theoretical to the practical and address all aspects of the Roman Missal, including the theology, explanation of translation changes and issues surrounding music. This definitely is a site to bookmark.
We have added one more location to our diocesan introductory workshops on the Roman Missal. It will be on Wednesday, October 6 at St. John the Baptist Parish in Montello. Go to the Office of Worship's Roman Missal page for more information.
One workshop already has been held in Madison and another will be offered today in Sun Prairie. Future workshops will be held in Lancaster (September 1), Madison (September 1), Beloit (September 8), Spring Green (September 23), and now in Montello (October 6).
Catholic News Service (CNS) published a brief story yesterday marking the twentieth anniversary of the death of Sr. Thea Bowman. She spent much of her life helping African-Americans through her ministry of education and music.
Weeks before her untimely death from cancer at age 52, she dictated a text about Holy Week for publication in the Jackson (MS) diocesan newspaper. Here is the text below as published by CNS.
Let us resolve to make this week holy by claiming Christ's redemptive grace and by living holy lives. The Word became flesh and redeemed us by his holy life and holy death. This week especially, let us accept redemption by living grateful, faithful, prayerful, generous, just and holy lives.
Let us resolve to make this week holy by reading and meditating (on) holy Scripture. So often, we get caught up in the hurry of daily living. As individuals and as families, reserve prime time to be with Jesus, to hear the cries of the children waving palm branches, to see the Son of Man riding on an ass' colt, to feel the press of the crowd, to be caught up in the "Hosannas" and to realize how the cries of acclamation will yield to the garden of suffering, to be there and watch as Jesus is sentenced by Pilate to Calvary, to see him rejected, mocked, spat upon, beaten and forced to carry a heavy cross, to hear the echo of the hammer, to feel the agony of the torn flesh and strained muscles, to know Mary's anguish as he hung three hours before he died.
We recoil before the atrocities of war, gang crime, domestic violence and catastrophic illness. Unless we personally and immediately are touched by suffering, it is easy to read Scripture and to walk away without contacting the redemptive suffering that makes us holy. The reality of the Word falls on deaf ears.
Let us take time this week to be present to someone who suffers. Sharing the pain of a fellow human will enliven Scripture and help us enter into the holy mystery of the redemptive suffering of Christ.
Let us resolve to make this week holy by participating in the Holy Week services of the church, not just by attending, but also by preparing, by studying the readings, entering into the spirit, offering our services as ministers of the Word or Eucharist, decorating the church or preparing the environment for worship.
Let us sing, "Lord, have mercy," and "Hosanna." Let us praise the Lord with our whole heart and soul and mind and strength, uniting with the suffering church throughout the world -- in Rome and Northern Ireland, in Syria and Lebanon, in South Africa and Angola, India and China, Nicaragua and El Salvador, in Washington and Jackson.
Let us break bread together; let us relive the holy and redemptive mystery. Let us do it in memory of him, acknowledging in faith his real presence upon our altars.
Let us resolve to make this week holy by sharing holy peace and joy within our families, sharing family prayer on a regular basis, making every meal a holy meal where loving conversations bond family members in unity, sharing family work without grumbling, making love not war, asking forgiveness for past hurts and forgiving one another from the heart, seeking to go all the way for love as Jesus went all the way for love.
Let us resolve to make this week holy by sharing holy peace and joy with the needy, the alienated, the lonely, the sick and afflicted, the untouchable.
Let us unite our sufferings, inconveniences and annoyances with the suffering of Jesus. Let us stretch ourselves, going beyond our comfort zones to unite ourselves with Christ's redemptive work.
We unite ourselves with Christ's redemptive work when we reconcile, when we make peace, when we share the good news that God is in our lives, when we reflect to our brothers and sisters God's healing, God's forgiveness, God's unconditional love.
Let us be practical, reaching out across the boundaries of race and class and status to help somebody, to encourage and affirm somebody, offering to the young an incentive to learn and grow, offering to the downtrodden resources to help themselves.
May our fasting be the kind that saves and shares with the poor, that actually contacts the needy, that gives heart to heart, that touches and nourishes and heals.
During this Holy Week when Jesus gave his life for love, let us truly love one another.
This is what the liturgy teaches us!
I was going to post this famous setting of Ubi caritas by French composer Maurice Durufle (1902-86) tomorrow, but since Sr. Thea signed off with those words, it seems fitting today. The English text is below the video.
Where charity and love are, there God is.
The love of Christ has gathered us into one flock. Let us exult, and in Him be joyful. Let us fear and let us love the living God. And from a sincere heart let us love each other.
Therefore, whensoever we are gathered as one: Lest we in mind be divided, let us beware. Let cease malicious quarrels, let strife give way. And in the midst of us be Christ our God.
Together also with the blessed may we see, Gloriously, Thy countenance, O Christ our God: A joy which is immense, and also approved: Through infinite ages of ages.Amen.
Tonight we will celebrate the Chrism Mass in the Diocese of Madison. The Chrism Mass is proper to Holy Thursday but may be moved to another day near Easter "if it is difficult for the clergy and the people to assemble with their bishop on Holy Thursday morning" (Ceremonial of Bishops, 275).
The liturgy takes its name from the Chrism that is consecrated at the Mass. The Oil of the Sick and Oil of Catechumens are blessed as well. These oils are taken directly to each parish from the Mass and by week's end, many of them will have seen their first use.
The word "Chrism" comes from "Christ." This olive oil, perfumed with balsam and other scents, is anointed on the hands of priests at their ordination, poured onto altars and rubbed into walls of new churches at their dedication, traced in the form of a cross on people being confirmed as well as on the heads of babies at their baptism. It is yet another sign of Christ, reminding us that the priest stands "in the person of Christ;" that the altar--where the Sacrifice of Christ is re-presented--is itself a reminder of Christ; and that the church building itself stands as a witness to Christ in the community. It is used in baptism and confirmation to remind us all that we are "priests, prophets and kings" and that we are anointed in the Spirit preparing for a life of strenuous witness to God.
The Chrism Mass itself, "manifests the communion of the presbyters with their bishop...[and is] a clear expression of the unity of the priesthood and sacrifice of Christ, which continue to be present in the Church" (Ceremonial of Bishops, 274).
Unity is vital to the Church ("the essence of the Church" according to the Catechism). It is of such importance that it was on the mind of Jesus as he prayed in the Garden.
I pray not only for them, but also for those who will believe in me through their word, so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me. And I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me, that they may be brought to perfection as one, that the world may know that you sent me, and that you loved them even as you loved me. (John 17:20-23)
Unfortunately, unity clearly is lacking in many aspects of Church life. Unity, like much of our faith, is difficult because God is the granter of unity (we can't make it happen on our own) but he wills our participation in this great work (he doesn't do it without us). He continuously provides us with models, most especially in the sending of his Son to become like us in all things but sin and to suffer, die and rise for us.
In my opinion unity today often takes on the form of "if you come to me we will be united." For Christians, we must always be willing to take the initiative (again and again, if necessary). It doesn't mean we compromise the Truths of our faith. It simply means that we follow Christ's example.
He is the Word that brings salvation. He is the hand you stretch out to sinners. He is the way that leads to your peace. (Eucharistic Prayer, Mass of Reconciliation II)
Following up on the oil theme, I have selected an excerpt from Leonard Bernstein's Chichester Psalms as today's Holy Week choral selection.In this movement he combines a lush setting of Psalm 23 with a frenetic setting of Psalm 2. (The entire work is set in Hebrew.) I have often thought that the solo for boy soprano at the beginning of this music is one of the most sublime pieces ever written.
It's not too early to start thinking about resources to help parishioners fully celebrate Lent, Triduum and Easter.
I've listed some excellent Lenten resources below. Some are new, some are proven favorites from the past. Some are for everyone, some might just be for you. Feel free to suggest your own through the comments form.
Obviously, this list could go on and on. I hope that this is useful to you and, as I said above, share your own suggestions via the comment page.
The graphic is Jésus et la femme samaritaine ("Jesus and the Samaritan woman") from a series of works based upon the Gospel of Saint John by contemporary artist Corinne Vonaesch.
It seems to me that children's books dealing with faith and church have been getting better. Perhaps more than any other season, the Advent-Christmas cycle provides fertile ground to capture the imaginations of children with some quality books. I asked an expert--my wife--to put together a very short list of her favorites. I have added links to Amazon.com so that you can learn more.
In the earthly liturgy we take part in a foretaste of that heavenly liturgy which is celebrated in the holy city of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, a minister of the holies and of the true tabernacle; we sing a hymn to the Lord's glory with all the warriors of the heavenly army; venerating the memory of the saints, we hope for some part and fellowship with them; we eagerly await the Saviour, Our Lord Jesus Christ, until He, our life, shall appear and we too will appear with Him in glory. (Constitution on the Sacred Liturgy, no. 8)
One of the frequent criticisms of the way we celebrate the reformed liturgy is that it lacks reverence or that it has lost its sense of the mystery. It's a criticism with which I tend to agree (at times). However, the critique often goes on to disparage the liturgical reform, liturgy in the vernacular, communion in the hand, and many other things that have become common place since the reform. These are criticisms which I heartily reject!
The "Mystery" of course, refers to the Paschal Mystery. We don't use the word mystery as Agatha Christie does. We won't ever have enough clues to "solve" this mystery. Instead, it is "mysterious." It is hidden. It is something we can never fully comprehend. No matter how much we study, how intensely we pray, or how often we go to church, this is not something that can be grasped by mere mortals!
November seems like an appropriate time to speak about the heavenly nature of the liturgy. The Constitution on the Sacred Liturgy says that through our participation in our parish (earthly) liturgy we take part in a foretaste of the heavenly liturgy. These are difficult words for me to grasp, because our earthly liturgies often seem anything but heavenly! In the earthly liturgy the choir may sing out of tune, the organist forget the key signature, the lector may mumble or mispronounce "brazier" in a way that makes you giggle, the priest may preach too long or never really prepare, there are people present whom we don't like, it may just be plain boring. Surely this is not what the heavenly liturgy is like!
I often like to "translate" the phrase of paragraph 8 cited above to say that the liturgy gives us a "glimpse" of heaven. While glimpse doesn't necessarily do justice to "foretaste," I think it can foster a meaningful reflection. Every parish church is somehow (mysteriously) present at the heavenly altar, praising the Father through the Son in unity with the Holy Spirit and with the angels and saints. I like to consider looking up at the ceiling and seeing it as a window to heaven. The alternative is imagining a mirror on the ceiling, so that instead of seeing heaven we only see ourselves with all of our shortcomings!
The glimpse that we have is imperfect as is our own participation. However, by seeing what is really there, we see through the earthly things to the heavenly realities.
For example:
God gathers a people to himself, not just the ones I would invite to church but even people I don't like (gasp!).
Christ speaks to us in the Holy Scriptures. We don't just hear about events in salvation history or about Christ. God isn't bound by time and space like we are! They are made present for us now! That is why in the Exsultet we sing "This is the night" rather than "That was the night."
Having prepared us with his word, Jesus Christ feeds us with his very own Body and Blood. Pope Benedict XVI made the keen observation,
If man eats ordinary bread, in the digestive process this bread becomes part of his body, transformed into a substance of human life. But in holy Communion the inverse process is brought about. Christ, the Lord, assimilates us into himself, introducing us into his glorious Body, and thus we all become his Body. (General Audience, 10-Dec-2008)
Could this be what heaven is like? Perfect reconciliation, perfect praise, perfect union with and in Christ? These are but a few of the things which we glimpse in our liturgy.
While many critiques of contemporary liturgical practice in our country are legitimate, I have to say that getting in touch with the mystery goes far beyond language and other actions. At its core is how we participate in the liturgy and how well we look for glimpses of heaven!
The Office of Worship is presenting a workshop for liturgists and musicians on Saturday, November 14 at Saint Mary Parish in Platteville.
The U. S. Bishops’ document, Sing to the Lord: Music in Divine Worship will be the focus of the morning’s discussions. The workshop will cover both theological and practical information about music in the liturgy.
Please pre-register for this workshop by visiting www.madisondiocese.org/worship or by calling the Office of Worship at (608) 821-3080. A registration fee of $5 per person ($15 total for three or more people from the same parish) is requested. Copies of the document Sing to the Lord ($10) may be purchased when you pre-register. Purchasing this document is recommended but not required. They are available as supplies last.
Saint Mary Parish is located at 130 West Cedar Street in Platteville. It is wheelchair accessible. If you have other special needs, please contact the Office of Worship.
A little over one month ago, the St. John's College Seminary hosted their annual "Godfrey Diekmann, OSB Lecture" on the images of God in the new translation of the Roman Missal.
The major presentation was given by Msgr. Bruce Harbert, Executive Director of the International Commission for English in the Liturgy (ICEL) and the mover and shaker behind much of the new translation. A response was given by Rev. Dr. Carl P. Daw, Jr., best known to many for his wonderful hymn texts and as Executive Director of the Hymn Society. Both talks are available online. Both talks are worth reading.
Msgr. Harbert spoke in detail about the philosophies of the new translation, citing many specific instances. "Retranslating the Missal," he said, "is like cleaning the Sistine Chapel: the work enables us to see riches that have been previously hidden." Examples discussed (the translations of digneris, dignatus, benignus, pius, pietas, etc.) were well-documented and showed a desire to ensure an appropriate attitude toward God--one which acknowledges him as Creator and us as Created; one which confirms his consistent justice and mercy and our need for that mercy.
In general, there is an attempt to "elevate" the language. "Those who claim that the liturgy should follow the patterns of ordinary speech," Harbert said, "overlook the existence of a silent consensus that liturgical language should have a degree of formality."
Rev. Daw's response addressed many of these points. He spoke of the roots of the English language and the influence other languages have had on our own. He expressed concern regarding some conflicting points in Liturgiam Authenticam (the document governing the translation) and addresses inconsistencies in the way some phrases are translated. The issues he cites are not simply nit-picking the work of another. He addresses underlying theological concerns in a very thoughtful matter. In conclusion, he says,
I can fully appreciate the impulse to lend dignity to the language of the liturgy, but I am concerned about the attendant implication that God works only in situations removed from ordinary existence. It seems to me that the language of the liturgy ought to avail itself of every opportunity to affirm that God can make the common holy, can redeem that which seems least promising, can turn persecutors into proclaimers, can transform what seems worthless into something beyond price.
As I stated earlier, these presentations are both interesting and insightful. They show that translation is not a science. Often many words are available and the translator must sort through appropriate words and, ultimately, translate them as best he or she can within the guiding philosophy. However, when all is said and done, regardless of one's praises or critiques of these translations, we will have a Roman Missal that some will love and some will hate--but we all must use! And this prayer is the prayer that expresses and forms our unity as the Body of Christ!
On a final note, the namesake of this lecture, Fr. Godfrey Diekmann, OSB (1908-2002), is a prominent name in the liturgical movement. He was one of a handful of scholars who assisted in preparing liturgical material for the Second Vatican Council and he taught for decades at St. John's in Collegeville. His unswerving confidence in the aims of the reform were infectious.
Fr. Diekmann taught many of my friends and colleagues. I met him (briefly) about ten years ago when I was attending a meeting in Collegeville with other directors of Offices of Worship from the Midwest. I still recall that he waited outside the chapel for us one day after Morning Prayer enthusiastically greeting us and encouraging us to keep working! I was so very impressed that this brilliant and influential man was humble enough that he'd wait around just to say hello to a bunch of diocesan employees! He, like Christ whom he tried to imitate, was greatest because he made himself least of all.
At many of the workshops that I present, I often like to share this story, so forgive me if you have heard it before.
One of the first presentations that I ever gave as a parish liturgist/musician many years ago was to candidates seeking initiation through the RCIA. After spending some time with what I thought was a magnificently detailed and inspiring presentation on the Mass, I asked if there were any questions. A hand went up and a woman asked: "Why do Catholics scratch their heads before the Gospel is read?"
It took me a moment to grasp what was being asked. Then I explained that many people use their thumb to trace the sign of the cross on their foreheads, lips and hearts. Some older Catholics learned a prayer to go with this, but the basic idea is that we remind ourselves (before Christ speaks to us through the Gospel about to be proclaimed) that we desire the cross of Christ to be on our minds, lips and hearts.
The following Sunday I watched people in the congregation before the Gospel, and it did indeed look as if everyone (including myself, I suppose) had an itch at the same time! It was a moment of conversion for me. How often have I done this gesture (which, interestingly, is not prescribed by the General Instruction of the Roman Missal) without a thought? How often have I genuflected, bowed, dipped my fingers in the baptismal font, or done any number of gestures without a thought? How often have I said "Amen" without fully hearing the prayer? How often have I prayed the Lord's Prayer with more thought to asking forgiveness than for the grace to grant it?
This list could go on and on.
The visionary Constitution on the Sacred Liturgy(no. 11) reminds us that while God grants graces to all freely, those that "cooperate" with this grace will reap its full effects.
But in order that the liturgy may be able to produce its full effects, it is necessary that the faithful come to it with proper dispositions, that their minds should be attuned to their voices, and that they should cooperate with divine grace lest they receive it in vain...
The U.S. Bishops made it even clearer in their original 1972 document, Music in Catholic Worship (3):
We are celebrating when we involve ourselves meaningfully in the thoughts, words, songs, and gestures of the worshiping community ‑‑ when everything we do is wholehearted and authentic for us ‑‑ when we mean the words and want to do what is done.
Both texts remind us that our participation isn't an end in itself, but rather a means to an end. Our gestures and words aren't simply part of a magic formula. They both express and shape our belief. If I think about tracing the cross on my forehead, lips and heart, maybe I will listen to the Gospel more attentively. Maybe I will pray more fervently to live my faith. Maybe each day I will find my mind turning more readily to God, my lips more likely to proclaim his life-giving words, and my heart softening to his will. This simple gesture thus expresses my desire for faith and shapes it! What a gift we have in the Church's liturgy--when we choose to "cooperate with divine grace."
Believe it or not, there are only four more Sundays left before the beginning of Advent! Now is the time to consider how best to help the people of your parish celebrate Advent in a way that really helps them prepare a place in their heart for the Word Incarnate.
Liturgy Training Publications (LTP) has a booklet, available in English and Spanish, called "What Am I Doing for Advent This Year?" This affordable booklet ($1 each, with significant discounts available for 25 or more copies) would be a wonderful gift for parishioners. Rather than adding one more thing to people's hectic schedules, this allows them an opportunity (on their own schedule) to reflect upon how they will use the days of Advent to prepare for Christmas.
LTP also recently released "Keeping the Seasons / Celebremos los tiempos litúrgicos: Reproducibles for Advent-Christmas 2009 - 2010." This seems to be the heir of their popular Welcome Yule series of bygone days. As the title states, this resource provides handouts with text and graphics that can be used in parish bulletins, newsletters, or in any number of interesting ways. Since it is available on a CD-ROM, the material can be manipulated to the specific needs that you have.
This past Sunday's Gospel (Mark 10:35-45) provides, in my mind, one of the most compelling reasons for offering Communion under both species. The sons of Zebedee wanted a prestigious place in heaven, seated on the right and left of Jesus Christ. In short, they wanted to be great.
Jesus answers with a question: "Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?" This question foreshadows Jesus' prayer in the Garden: "My Father, if it is not possible that this cup pass without my drinking it, your will be done!" (Matthew 26:39)
Humility--submitting wholly to God--is an active pursuit, always done with God's help. We carry our own cross, drink from the cup of suffering, die to our own ambitions and seek God's will.
Many seem opposed to Communion under both kinds. I suppose the argument is that it is not necessary, since the Catholic Church teaches that "Christ is present whole and entire in each of the species and whole and entire in each of their parts" (Catechism of the Catholic Church no. 1377). Others are worried about profanation because of the possibility of spilling the consecrated wine. There also are concerns regarding health issues, particularly for individuals with suppressed immunity. All of these issues must be considered and addressed so that if Communion is offered under both species it is "preceded and continually accompanied by proper catechesis" (Redemptionis Sacramentum no. 100).
But current liturgical documents state (although in an increasingly guarded manner) that Communion under both species shows the Eucharistic banquet through a fuller sign (see General Instruction of the Roman Missal nos. 85, 283; Redemptionis Sacramentum nos. 100-107). I also would add that it provides us with the opportunity to answer Jesus' question ourselves, "Can you drink from the cup that I drink?"
In Sunday's Gospel, Jesus instructed the Apostles on greatness. It is not about status, power or control. It is about service as the "slave of all." This is the prize for those who drink from the cup of Christ.
Have you ever come across a word or phrase in liturgical books or conversation that was new to you? Did you ever wonder why we call the lectern an ambo? What does the phrase ex opere operato mean?
The National Association of Pastoral Musicians has a "Liturgical Decoder" online. While it isn't exhaustive, it is a useful first resource when we come across a word or phrase that is foreign to us or when we want to learn the origin of a particular word. The answers are clear and succinct and the information is reliable.
While you are on the NPM website, check out some of their other excellent resources.
This Sunday marks the annual observance of Catechetical Sunday in the United States. The theme is "Catechesis and the Proclamation of the Word." This usually passes by without a lot of fanfare. Some parishes may bless catechists at Mass or highlight this important ministry in some way or another. Liturgists tend to roll their eyes at another "liturgical add-on" imposed by the catechists.
Each year, the USCCB issues excellent resources for this weekend (resources that, unfortunately, rarely make it into the hands of parish liturgists and musicians). It is a sad fact in our Church that those responsible for catechesis and those responsible for liturgy often don't talk. It's not the fault of anyone--it is simply reality.
That's why I am particularly impressed with one of the articles that the USCCB posted this year called Catechesis and Liturgy: Harmony or Fragmentation?It provides an honest look at the relationship between catechesis and liturgy in the average Catholic parish.
...the intimate relationship between catechesis and liturgy is not always evident in our ministry. There has been an unintended but real “disconnect” on the pastoral level between catechesis and liturgy, and between catechists and liturgists. In fact, the General Directory for Catechesis (GDC) identifies this relationship as one of the problematic areas of our ministry in recent years, affirming that, although “catechesis is intrinsically bound to every liturgical and sacramental action,” it is nevertheless often the case that frequently. . . the practice of catechetics testifies to a weak and fragmentary link with the liturgy: limited attention to liturgical symbols and rites, scant use of the liturgical fonts [traditions], catechetical courses with little or no connection with the liturgical year; the marginalization of liturgical celebrations in catechetical programs. (GDC, no. 30 [Washington, DC: USCCB, 1997])
If you have the time, the entire article is worth reading (it isn't very long). It might even be good to share this with your pastor and other staff members as a starter for discussion. Liturgists and catechists need to talk. And we all need to listen and learn so that the liturgy truly is, as it says in the Catechism (1074),the "privileged place for catechizing the People of God."
The Office of Worship is adding an additional workshop for Extraordinary Ministers of Holy Communion on Thursday, September 17 at St. Joseph Parish in Baraboo. For more information, visit our website by clicking here.
I often hear people say that the liturgy has lost its sense of reverence. This question usually precedes a critique of the Novus Ordo Missae, the Order of Mass promulgated after the Second Vatican Council.
In order to respond to this statement, I think one first must come to grips with what reverence is.
Dictionary definitions use words like respect, honor, and adore. I think most people would equate reverence with serious, sober prayer, with heads bowed and eyes cast down. It may be...sometimes.
Pope Benedict XVI began his apostolic exhortation Sacrament of Charity (2007) with these words:
The sacrament of charity, the Holy Eucharist is the gift that Jesus Christ makes of himself, thus revealing to us God’s infinite love for every man and woman. This wondrous sacrament makes manifest that “greater” love which led him to “lay down his life for his friends” (Jn 15:13). Jesus did indeed love them “to the end” (Jn 13:1). In those words the Evangelist introduces Christ’s act of immense humility: before dying for us on the Cross, he tied a towel around himself and washed the feet of his disciples. In the same way, Jesus continues, in the sacrament of the Eucharist, to love us “to the end,” even to offering us his body and his blood. What amazement must the Apostles have felt in witnessing what the Lord did and said during that Supper! What wonder must the eucharistic mystery also awaken in our own hearts!
The two last sentences speak of intense reverence--what amazement, what wonder!
Quite honestly, when I first read this paragraph I asked myself, "Do I experience wonder in the eucharistic mystery?" While I did and do (of course!), it was somewhat a cerebral experience. But was I amazed? Does the Mass provoke wonder?
Since that time I have reflected on this concept often. It is one thing to sit quietly (reverently?) and hear the readings proclaimed. It is quite another to consider this a time that Christ "Himself ... speaks when the holy scriptures are read in the Church" (Constitution on the Sacred Liturgy, no. 7); or that the Eucharist we celebrate truly makes present the Last Supper (at which Pope Benedict intuits the apostles' amazement); we're in the Garden of Gethsemane as Jesus asks the Father to take this cup of suffering from him; we're at the foot of the cross; we peer into the tomb; we're in the Upper Room. Somehow, the liturgy makes the entire Paschal Mystery present! (See Catechism of the Catholic Church no. 1085 and following).
Now that's something which amazes! That's something that makes us awestruck with wonder!
So, back to reverence. Reverence is, I think, an acknowledgment of the reality which we can't see. It is acknowledging that what looks like a wafer and red wine is, in reality, the Body and Blood of Christ and that we are incorporated into that Body and Blood. It understands that Christ is speaking to us in the liturgy, even if the reader is hard to understand; Christ is with us even when the homily is too long or the organ is too loud; Christ even is there if I don't want to be.
But that's not all. Reverence is an acknowledgment that those gathering in the Church with me have "put on Christ" in the Sacrament of Baptism and become the Body of Christ just as I do in the reception of Holy Communion. Reverence pays homage to the fact that each person is made in the image of God and is loved completely and wholly by God. Reverence adores Christ in the tabernacle and serves Christ in the street. I have quoted Pope Benedict on this before: "A Eucharist without solidarity with others is a Eucharist abused" (General Audience on December 10, 2008).
Going full circle, has the liturgy lost its sense of reverence? No!! But sometimes we do. We show this loss when were are hurried, doing things for the sake of doing them, or placing our own likes and dislikes above the Church's liturgical rites. We also betray a lack of reverence when we celebrate with hard hearts, a feeling of superiority over others, or lack of charity.
This past May, Pope Benedict said in his homily on the Body and Blood of Christ:
...let us renew this evening our faith in the Real Presence of Christ in the Eucharist. We must not take this faith for granted! Today we run the risk of secularization creeping into the Church too. It can be translated into formal and empty Eucharistic worship, into celebrations lacking that heartfelt participation that is expressed in veneration and in respect for the liturgy. The temptation to reduce prayer to superficial, hasty moments, letting ourselves be overpowered by earthly activities and concerns, is always strong.
Many people picked up on the "risk of secularization" as another condemnation of liturgy today. However, Benedict speaks not of the liturgy, but of us! Unless we participate in the liturgy with the eyes of faith, acknowledging the unseen realities, we run the risk of reverence becoming something we simply do in church, rather than a way of life!
One of the best-kept liturgical secrets, in my mind, is the website of the Federation of Diocesan Liturgical Commissions (FDLC). They have a number of excellent liturgical publications and co-sponsor an annual meeting each year with the US Bishops' Committee on Divine Worship (BCDW).
Perhaps the word "Diocesan" in the title keeps many parish ministers and priests away, but nearly all of their materials are designed for parish liturgical leaders and the person in the pew. Their section on Liturgical Catechesis is quite extensive and includes everything from liturgy planning to liturgical vocabulary. The home page always contains an article on liturgical catechesis which changes periodically. A catalogue of their fine and varied liturgical publications, including bulletin inserts, is available for download.
When you have some free time check out the FDLC. You'll be glad that you did!
Welcome to the blog for the Roman Catholic Diocese of Madison Office of Worship. We hope that this is useful for all those who prepare the liturgy for the people of God.
The Office of Worship has added an additional workshop for Extraordinary Ministers of Holy Communion at St. Mary Parish in Pardeeville this fall. The remaining workshops are listed below.
