At noon today (Rome time), in the Paul VI Hall, the Holy Father, Pope Francis received in Audience the participants taking part in the 68th National (Italian) Liturgical Week which is organized around the theme: A lively liturgy for a living Church. This year marks the 70th anniversary of the Centre for Liturgical Action.
Dear brothers and sisters, good morning.
I welcome all of you and I thank your President, His Excellency, Claudio Maniago, for the words with which he presented this National Liturgical Week, 70 years after the foundation of the Centre for Liturgical Action.
This period of time represents an era during which, in the history of the Church and, in particular, in the history of liturgy, some particularly important events - rather than merely superficial ones - have taken place. How can we ever forget the Second Vatican Council and the liturgical reform that resulted from its study and deliberation?
These are two events that are closely related: the Council and reform: both came to fruition not by any accident but following a long period of preparation. The fruit of the Council's work is something called the liturgical movement, the responses provided by the Supreme Pontiffs to various discomforts perceived in liturgical prayer; when a need is perceived, even if there is no immediate apparent solution, we need to start the ball rolling.
I think of Saint Pius X who reorganized sacred music (cf Motu proprio Tra le sollecitudini, 22 novembre 1903 and the celebratory restoration of Sunday (cf Apostolic Constitution Divino afflatu, 1 novembre 1911 and instituted a commissariat for the general reform of the liturgy, knowing that this would have represented a very large but short-lived effort; and therefore - as he himself acknowledged - it was necessary that many years pass by before this, so to speak, liturgical edifice ... was to reappear once again in its full dignity and harmony, having been cleaned of the squalor of aging (Motu proprio Abhinc duos annos, 23 ottobre 1913).
The work of reform was resumed by Pius XII with the Encyclical Mediator Dei and the institution of a study commission (cf Sacrae Congregationum Rituum, Sectio historica, 71, Memoria sulla riforma liturgica, 1946). He also made concrete decisions about the version of the Psalter (cf Pius XII, Motu proprio In cotidianis precibus, 24 marzo 1945), the establishment of the Eucharistic fast, the use of current languages in the Rituals, some important reforms to the Pascal Liturgy and to the liturgies of Holy Week (cf Sacrae Congregationum Rituum, Decretum Dominicae Resurrectionis, 9 February 1951; Decretum Maxima Redemptionis, 16 November 1955). From this beginning and the example of other nations, there arose in Italy a Centre for Liturgical Action, guided by the vigilance of the Bishops for the people entrusted to them and enlivened by scholars who loved the Church and paid particular attention to liturgical formation.
The Second Vatican Council then produced, as good fruit from the tree of the Church, the Constitution on the Sacred Liturgy, Sacrosanctum concilium, whose general lines of reform responded to real needs and concrete hopes for renewal: a desire for a lively liturgy for a Church that is truly vivified by the mysteries that are celebrated. It was a matter of expressing in a renewed way the perpetual vitality of the Church at prayer, so that the faithful might not be present as strangers and mere spectators to this mystery of faith, but, properly understanding it by means of rituals and prayers, consciously, fully and actively participating in the sacred action (SC, 48). Blessed Paul VI recalled this hope when he explained the first steps of the reform: It is good that we should know that it is indeed within the Church's authority to desire, to promote and to bring about this new manner of praying, thus increasing its spiritual mission ...; and we should not hesitate first of all to become disciples ad then supporters of the school of prayer which is about to begin (General Audience, 13 January 1965).
The directives mapped out by the Council were shaped according to the principle of respect for the healthy tradition and legitimate progress (cf SC, 23) outlined in the liturgical books promulgated by Blessed Paul VI, well received by the Bishops who were present at the Council, and used almost universally for 50 years within the Roman Rites. Practical applications, guided by the Episcopal Councils in their respective countries, are still in progress, since it is not enough to reform liturgical books in order to renew a mentality. Books reformed according to the decrees of the Second Vatican Council have initiated a process that takes time, involving faithful reception, obedient practice, clever celebratory implementation first of all on the part of ordained ministers, but also by other ministers, cantors and all those who participate in the liturgy. In truth, we know that the liturgical education of Pastors and the faithful is a challenge which must be taken up again and again. That same Paul VI, one year before his death, said to the Cardinals gathered in Consistory: The moment has come, now, to definitively let go of disruptive ferments which are equally pernicious in one sense or another, and to integrally apply justly inspired criteria for reforms which We approved in application of the Council's intent.
Today, we still have work to do in this domain, in particular in rediscovering the motives for the decisions that we implemented in the liturgical reform, overcoming superficial and unfounded readings, partial revelations and practices that disfigure it. It is not a matter of rethinking the reform or rethinking its choices, so much as it is a matter of knowing the underlying reasons, including through historical documentation, of internalizing its inspirational principles and observing the disciplines that govern it. After this magisterium, after this long journey, may we affirm with surety and with magisterial authority that the liturgical reform is irreversible.
The task of promoting and caring for the liturgy is entrusted by right to the Apostolic See and to the diocesan Bishops, upon whom the responsibility and authority rest at the present moment; in addition, there are national and diocesan organizations dedicated to the pastoral care of the liturgy, and there are Institutes of formation and Seminaries which are also dedicated to this work In the field of education, there is a specific group in Italy known as the Centre for Liturgical Action which has its own initiatives, among which is the annual Liturgical Week.
Having retraced this path, I would now like to touch upon some aspects in the light of the theme you have chosen to reflect during these days, that is: A lively liturgy for a living Church.
The Church is truly alive if, forming one living being with Christ, it is a bearer of life, maternal and missionary, going out to meet others, ready to serve without seeking any worldly power which would make it sterile. Therefore, celebrating the sacred mysteries, we recall Mary, the Virgin of the Magnificat, contemplating in her as in the most pure image, that which we all desire and hope to be (SC, 103).
Finally, I cannot forget that the richness of the Catholic Church in prayer reaches beyond the Roman Rite, which, while being the largest is not the only rite. There is harmony between the ritual traditions of the East and the West, for the breath of the same Spirit gives voice to the one Church at prayer for Christ, with Christ and in Christ, to the glory of the Father and for the salvation of the world.
Dear brothers and sisters, I thank you for your visit and I encourage the organizers of the Centre for Liturgical Action to continue, keeping faith in your original inspirations, to serve prayer and the holy people of God. In fact, the Centre for Liturgical Action has always distinguished itself by the care given to the liturgy, in faithfulness to the directions received from the Apostolic See and from the Bishops and enjoying their support. The well-established experience of the Liturgical Week, which has been held in many of the dioceses throughout Italy, together with the review entitled Liturgica, have helped to continue liturgical renewal in the lives of many parishes, seminaries and religious communities. There is no lack of work, but neither is there any lack of joy! This is still the commitment I ask of you today: help the ordained ministers, as well as other ministers, the cantors, the artists and the musicians to work together so that the liturgy may be a source and culmination of the vitality of the Church (cf SC, 10).
I ask you please to pray for me and I give you my Apostolic Blessing.
Speech of the Holy Father, Pope Francis
addressed to the participants
Dear brothers and sisters, good morning.
I welcome all of you and I thank your President, His Excellency, Claudio Maniago, for the words with which he presented this National Liturgical Week, 70 years after the foundation of the Centre for Liturgical Action.
This period of time represents an era during which, in the history of the Church and, in particular, in the history of liturgy, some particularly important events - rather than merely superficial ones - have taken place. How can we ever forget the Second Vatican Council and the liturgical reform that resulted from its study and deliberation?
These are two events that are closely related: the Council and reform: both came to fruition not by any accident but following a long period of preparation. The fruit of the Council's work is something called the liturgical movement, the responses provided by the Supreme Pontiffs to various discomforts perceived in liturgical prayer; when a need is perceived, even if there is no immediate apparent solution, we need to start the ball rolling.
I think of Saint Pius X who reorganized sacred music (cf Motu proprio Tra le sollecitudini, 22 novembre 1903 and the celebratory restoration of Sunday (cf Apostolic Constitution Divino afflatu, 1 novembre 1911 and instituted a commissariat for the general reform of the liturgy, knowing that this would have represented a very large but short-lived effort; and therefore - as he himself acknowledged - it was necessary that many years pass by before this, so to speak, liturgical edifice ... was to reappear once again in its full dignity and harmony, having been cleaned of the squalor of aging (Motu proprio Abhinc duos annos, 23 ottobre 1913).
The work of reform was resumed by Pius XII with the Encyclical Mediator Dei and the institution of a study commission (cf Sacrae Congregationum Rituum, Sectio historica, 71, Memoria sulla riforma liturgica, 1946). He also made concrete decisions about the version of the Psalter (cf Pius XII, Motu proprio In cotidianis precibus, 24 marzo 1945), the establishment of the Eucharistic fast, the use of current languages in the Rituals, some important reforms to the Pascal Liturgy and to the liturgies of Holy Week (cf Sacrae Congregationum Rituum, Decretum Dominicae Resurrectionis, 9 February 1951; Decretum Maxima Redemptionis, 16 November 1955). From this beginning and the example of other nations, there arose in Italy a Centre for Liturgical Action, guided by the vigilance of the Bishops for the people entrusted to them and enlivened by scholars who loved the Church and paid particular attention to liturgical formation.
The Second Vatican Council then produced, as good fruit from the tree of the Church, the Constitution on the Sacred Liturgy, Sacrosanctum concilium, whose general lines of reform responded to real needs and concrete hopes for renewal: a desire for a lively liturgy for a Church that is truly vivified by the mysteries that are celebrated. It was a matter of expressing in a renewed way the perpetual vitality of the Church at prayer, so that the faithful might not be present as strangers and mere spectators to this mystery of faith, but, properly understanding it by means of rituals and prayers, consciously, fully and actively participating in the sacred action (SC, 48). Blessed Paul VI recalled this hope when he explained the first steps of the reform: It is good that we should know that it is indeed within the Church's authority to desire, to promote and to bring about this new manner of praying, thus increasing its spiritual mission ...; and we should not hesitate first of all to become disciples ad then supporters of the school of prayer which is about to begin (General Audience, 13 January 1965).
The directives mapped out by the Council were shaped according to the principle of respect for the healthy tradition and legitimate progress (cf SC, 23) outlined in the liturgical books promulgated by Blessed Paul VI, well received by the Bishops who were present at the Council, and used almost universally for 50 years within the Roman Rites. Practical applications, guided by the Episcopal Councils in their respective countries, are still in progress, since it is not enough to reform liturgical books in order to renew a mentality. Books reformed according to the decrees of the Second Vatican Council have initiated a process that takes time, involving faithful reception, obedient practice, clever celebratory implementation first of all on the part of ordained ministers, but also by other ministers, cantors and all those who participate in the liturgy. In truth, we know that the liturgical education of Pastors and the faithful is a challenge which must be taken up again and again. That same Paul VI, one year before his death, said to the Cardinals gathered in Consistory: The moment has come, now, to definitively let go of disruptive ferments which are equally pernicious in one sense or another, and to integrally apply justly inspired criteria for reforms which We approved in application of the Council's intent.
Today, we still have work to do in this domain, in particular in rediscovering the motives for the decisions that we implemented in the liturgical reform, overcoming superficial and unfounded readings, partial revelations and practices that disfigure it. It is not a matter of rethinking the reform or rethinking its choices, so much as it is a matter of knowing the underlying reasons, including through historical documentation, of internalizing its inspirational principles and observing the disciplines that govern it. After this magisterium, after this long journey, may we affirm with surety and with magisterial authority that the liturgical reform is irreversible.
The task of promoting and caring for the liturgy is entrusted by right to the Apostolic See and to the diocesan Bishops, upon whom the responsibility and authority rest at the present moment; in addition, there are national and diocesan organizations dedicated to the pastoral care of the liturgy, and there are Institutes of formation and Seminaries which are also dedicated to this work In the field of education, there is a specific group in Italy known as the Centre for Liturgical Action which has its own initiatives, among which is the annual Liturgical Week.
Having retraced this path, I would now like to touch upon some aspects in the light of the theme you have chosen to reflect during these days, that is: A lively liturgy for a living Church.
- The liturgy is alive by reason of the living presence of the One who by dying has destroyed death and by rising has restored us to life (Preface I for Easter). Without the real presence of the mystery of Christ, there is no life to the liturgy. As is the case where without a heartbeat there is no human life, so without the pulsing heart of Christ, there can be no liturgical action. That which defines the liturgy is in fact the bringing about, in sacred signs, of the priesthood of Jesus Christ, the offering of his life to the point of stretching out his arms on a cross, a priesthood that is constantly present through rites and prayers, most of all in his Body and Blood, but also in the person of the priest, in the proclamation of the Word of God and in the assembly gathered in prayer in his name (cf SC, 7). Among the visible signs of the invisible Mystery is the altar, the sign of Christ the living stone which has been discarded by men but has become the cornerstone of the spiritual building in which the worship of the living God is offered in spirit and in truth (cf 1 Peter 2:4; Eph 2:20). For this reason, the altar, the centre toward which our Churches converge (cf Ordinamento generale del Messale Romano, n. 299; Rite of dedicating an altar, Premesse, nn. 155, 159), is dedicated using Chrism oil, incense, kissed, venerated: toward the altar, our gaze is fixed, around them priests and faithful gather for the sacred assembly (Rite of dedication of an altar, 213, Preface); on the altar is placed the offering of the Church which the Spirit consecrates, the sacrament of Christ's sacrifice; from the altar, we receive the bread of life and the chalice of salvation so that in Christ, we may become one body and one spirit (Eucharistic Prayer III).
- The liturgy is life for the entire Church population (SC, 23). By its nature, the liturgy is in fact an act of the people and not something clerical, being - as its etymology teaches - an action for the people, but also by the people. As we are reminded by many liturgical prayers, it is the action that God himself accomplishes in favour of his people, but also the action of his people who are listening as God speaks and they respond by praising him and invoking his help, approaching the inexhaustible font of life and of mercy that flows from the sacred signs. The Church at prayer gathers all those whose hearts are listening to the gospel, without neglecting anyone: this gathering includes the little ones and the great ones, the rich and the poor, the young and the elderly, the healthy and the sick, just ones and sinners. Along with the immense multitude that celebrates the liturgy in the heavenly shrine (cf Rev 7:9), the liturgical assembly surpasses, in Christ, every limit of age, race, language and nation. The popular reach of the liturgy reminds us that it is inclusive and not exclusive, advocating communion with everyone but never homologous, for it calls each person, with his or her own vocation and origin, to contribute to the building up of the body of Christ: the Eucharist is not a sacrament 'for me', it is a sacrament for many who form one body, the holy people who are faithful to God (Homily for the Solemnity of Corpus Christi, 18 June 2017). Therefore, we should never forget that the liturgy is first and foremost the expression of the piety of the entire people of God, exercised through the many exercises and devotions that we know by the name of popular piety, each to be valued and encouraged in harmony with the liturgy (cf Evangelii Gaudium, 122-126).
- The liturgy is life and not merely an idea to be understood. In fact, it allows us to an initiating experience, transforming the way we think and behave, and not by enriching its own ideas about understanding God. Liturgical worship is not merely and primarily a doctrine to be understood, or a rite to be accomplished; it is naturally this too, but in another way, it is essentially different: it is a source of life and of light for our journey of faith (Homily for the Mass of III Sunday of Lent, celebrated in the Roman Parish of All Saints, 7 March 2015). Spiritual reflections are different from the liturgy, which is the very act of entering into the mystery of God; allowing ourselves to be led to the mystery of being in mystery (Homily for the Mass celebrated at Casa Santa Marta, 10 February 2014). There is a beautiful difference between saying that God exists and feeling that God loves us just as we are, here and now. In liturgical prayer, we experience the significant communion which does not come from an abstract thought but from the actions effected by God within us, Christ and the Church (Homily for the Solemnity of Corpus Christi, 18 June 2017). The rites and the prayers (cf SC, 48), based on what they are and not on the explanations that we provide, therefore become a school of Christian life, open to all those who have ears, eyes and hearts that are willing to learn the vocation and the mission of the disciples of Jesus. This is in line with the mystagogical catechetical practice of the Fathers, followed in the Catechism of the Catholic Church which speaks about the liturgy, the Eucharist and other Sacraments in the light of the texts and rights of today's liturgical books.
Finally, I cannot forget that the richness of the Catholic Church in prayer reaches beyond the Roman Rite, which, while being the largest is not the only rite. There is harmony between the ritual traditions of the East and the West, for the breath of the same Spirit gives voice to the one Church at prayer for Christ, with Christ and in Christ, to the glory of the Father and for the salvation of the world.
Dear brothers and sisters, I thank you for your visit and I encourage the organizers of the Centre for Liturgical Action to continue, keeping faith in your original inspirations, to serve prayer and the holy people of God. In fact, the Centre for Liturgical Action has always distinguished itself by the care given to the liturgy, in faithfulness to the directions received from the Apostolic See and from the Bishops and enjoying their support. The well-established experience of the Liturgical Week, which has been held in many of the dioceses throughout Italy, together with the review entitled Liturgica, have helped to continue liturgical renewal in the lives of many parishes, seminaries and religious communities. There is no lack of work, but neither is there any lack of joy! This is still the commitment I ask of you today: help the ordained ministers, as well as other ministers, the cantors, the artists and the musicians to work together so that the liturgy may be a source and culmination of the vitality of the Church (cf SC, 10).
I ask you please to pray for me and I give you my Apostolic Blessing.
No comments:
Post a Comment