A Definition of Liturgy
Anscar J. Chupungco, OS.B.
I. Evolution of the Word “Liturgy”
Liturgy is etymologically derived from the Greek words: people and work.
Thus, it is public work or state projects. Also, refers to the public office.
Hellenistic Period: work done by slaves/small acts of service for one’s friends
In the Septuagint it appears 170 times to designate the levitic cult following its classical meaning which signifies the official function held by society’s nobility. (Levitic cults = levitic priests)
In the New Testament it appears 15 times which refers to the following:
-secular function of the Magistrates (Romans 13:6)
-OT priestly office of Zechariah (Luke 1:23)
-It’s sacrificial or priestly offering whereby he became the liturgy of the sanctuary (Heb. 8:2)
-the spiritual saccrifice of Xtians (Romans 15:16)
-the cultic celebration of the Xtians who “made liturgy to the Lord” at Antioch (Acts 13:2)
Thus, affirmed this 5th in DIDACHE 15, 1: that bishops and deacons also perform the liturgy of prophets and teachers.
4. APOSTOLIC TRADITION 10 claims that clearical ordination is propter liturgiam.
Eastern: liturgy means the sacred rites in general and theeucharistic celebration in particular
Latin: officia divina, opus divinum, and sacri or ecclesiae ritus (St. Basil, St. James, St. Mark): G. Cassander, J. Pamelius, and J. Bona (1st time appeared in Latin documents: Gregory XVI)
II. Liturgy in Mediator Dei and Sacrosanctum Concilium
MD 25 defines liturgy as: (which influenced SC 7) the public worship which our Redeemer as head of the XX renders to the Father, as well as the worship which the community of the faithful renders to its Founder, and through Him to the Heavenly Father.
It is the worship rendered by the Mystical Body of Christ in the entirety of its head and members.
SC 7 speaks of liturgy in 3 ways:
-as an exercise of the priestly office of Jesus Christ
-as the whole public worship performed by the Mystical Body of JC, that is by the Head and His members.
-as an action of Xt the Priest and His Body which is the Church
(a) it includes the basic concept of the presence of Xt:
- in the celebration of the Mass
- the sacraments
- the Word of God
- the Divine Office
(b) At Mass Xt Himself now offers through the hands of the priests, who formerly offered Himself on the Cross. (St. Augustine: “when a person baptizes, it is really Xt who baptizes.”
(C) the role of the XX which Xt associates with himself in a capacity of minister
- this manifests the XX’s ministerial role in liturgy
- the liturgy is a sacred action surpassing all others: no other action of the XX can equal its effectiveness by the same title to the same degree.
3. An essential component of the liturgy is the Sacred Scripture, as SC 24 states that:
-it is from Scripture that the readings are given and explained in the homily and the psalms are sung
-the prayers, collects, and liturgical songs are scriptural in their inspiration
-it is from the Scriptures that actions and signs derive their meaning
Thus, in every liturgical celebrations it always includes the proclamation of God’s Word.
4. According to SC 7, the ultimate aim of the liturgy is the:
-perfect glorification of God (anabatic)
-sanctification of those who celebrate it (katabatic)
(a) these are signified and brought about “by means of sign perceptible to the senses.”
- signs and symbols give to the liturgy a sacramental dimension, i.e., they contain and reveal the presence of Xt and of the mystery which the XX celebrates.
- signs or symbols consist of words like sacramental formularies, gestures (handlaying) and material elements (water, bread, wine and oil).
(b) its difference gives rise to different forms of liturgical celebrations (various ways of sanctification)
5. According to SC 10:
-it is inspired by MD and calls the liturgy culmen et fons
-liturgy is the summit toward which the activity of the Church is directed; at the same time it is the fount from which all the Church’s power flows.
6. According to SC 14:
-considers full, conscious, and active participation as the aim of the conciliar reform and promotion of the liturgy.
-Active participation is the right and duty of the faithful “by reason of their baptism”
7. According to SC 26:
-liturgical services are not private functions, but are celebrations belonging to the Church
-they manifest the whole Body of Xt, though they concern the individual members in different ways, according to their different orders, offices, and actual participation.
8. According to SC 38:
-speaks of “substantial unity” of the liturgy in opposition to “rigid uniformity”
-the liturgy is celebrated in the concrete situation of the worshipping community and hence takes into consideration their culture and traditions.
-Thus, a need to adapt and inculturate liturgy.
9. According to SC 63b:
-calls for the preparation of particular rituals based on the typical edition of liturgical books
-these rituals are to be adapted, even in regard to the language employed, to the needs of the different regions.
10. According to SC 23:
-reminder that a careful theological, historical, and pastoral investigation should always be made into each part of the liturgy to be revised in order to that “sound tradition may be retained and yet the way remain open to legitimate progress.”
III. Liturgy as Encounter with God
Definition of liturgy in the angle of encounter between the faithful and God.Through the XX’s worship the faithful both as a body and as individual memners into the presence of the triune God
this is personal both in the part of the faithful and in God
-Ancient doxological formulary: Ad Patrem, Per Filium, in Spiritu Sancto patterned after the trinitarian activity in the history of salvation
-Father: origin and end of creation; Son: sacrament and mediator; HS: power
Therefore, the central prayers (Eucharistic Prayer) are directed to the person of the Father
Prayers are concluded invoking the mediation of Xt
The power of the HS is called upon the people and sacramental elements.
3. The liturgy is the personal encounter in the sense that human persons meet the three divine persons according to the particular role each of these plays in the history of salvation.
-Liturgy thus perpetuates God’s actions and interventions in human history
-S. Marsili: “Liturgy as the final moment in the history of salvation.” In as much as it continues in our time what Xt in His time accomplished by His paschal mystery.
4. The Trinitarian dimension gives rise to such basic liturgical concepts as anamnesis and epiclesis.
-Anamnesis
- manifests through gestures and material elements the Xx recalls
- the act of recalling, of calling to mind, of making present
- through this that God’s marvellous deeds, the magnalia Dei, are recalled by the liturgical assembly and are made present in their midst.
- through this the worshippers are enabled to experience in their lives God’s work of salvation. (Presence in ritual form/experience of faith)
- it leads to epiclesis just as the Paschal Mystery leads to Pentecost
-Epiclesis
- it completes the action of anamnesis
- its prayer culminates the action of anamnesis (as Pentecost culminates the Paschal Mystery)
Thus, when the XX recalls God’s marvellous deeds in Xt, it also prays for the bestowal of the HS who will (a) make holy the people and (b) consecrate the sacramental elements used in worship.
ERGO, the definition of the liturgy as encounter with God involves the ad extra working pf the Trinity in salvation history expressed in anamnesis and epiclesis.
IV. The Various Liturgical Actions
-Liturgical actions are those which the XX recognizes as part of its public worship.
-The Liturgical Year as its official form of worship.
-According to SC 9:
-the liturgy does not exhaust the entire activity of the XX
-the spiritual life is not limited to participation in the liturgy (SC 12)
-thus, highly endorses the popular devotions of the Xtian people, which should be fashioned “that they harmonize with the liturgical seasons, accord with the Sacred Liturgy, are in some way derived from it, and lead the people to it. (SC 13)
-The distinction between what is liturgical and non-liturgical depneds on what the XX claims as its official form of worship. [Marsili: cult of the XX (liturgy) and cult in the XX (private devotions)]
-Several of these forms of religiosity have their roots in the liturgy.
-In vibrant practice of popular devotions it is important to balance it with the liturgy.
-It should (a) enrich each other, (b) share the doctrinal content of the liturgy, while the liturgy itslef could acquire a more popular character.
V. Music, Art and Furnishings
-Music, Art and Furnishings are integral parts of the liturgical celebration.
-Music
- interest of active participation and the solemn form of divine worship to sing parts of the liturgy
- SC 112 requires that song be closely bound to the liturgical text and to the rite in order to add:
(a) delight to prayer
(b) foster oneness of spirit
(c) invest the rites with greater solemnity
-Arts
- SC 112 asks that fine arts set apart for the liturgy should be “truly worthy, becoming, and beautiful, signs and symbols of the supernatural world.”
-Furnishings
- SC 112: “the XX has been particularly careful to see that sacred furnishings worthily and beautifully serve the dignity of worship.”
- although the liturgy can make use of any decent and suitable space, it is fitting to celebrate it in the ambience of beauty, nobility and dignity.
VI. Conclusion
-The liturgy can be defined in many ways, depending on what one wishes to stress:
-the priestly office of the Church
-its ecclesial dimension
-its symbolic nature
-its component elements
-Thus, in a sense there is no single definition of the liturgy that encompasses all its various aspects.
ERGO, one should be satisfied with a description of its components and with a general notion that emerges therefrom.
LITURGICAL THEOLOGY
Jewish Jesus
I. The new meaning of Jewish cult is Christ Himself.
Ex. Sabbath Day - observed it by going beyond
II. Jesus is a pious Jew: he has the habit of going to the synagogue (not a temple but a catechetical center - a domestic prayer service)
III. Tefillah: “Love God with all your heart, mind and soul!”
A. An ordinary prayer of each Jew (AM-Midday-PM)
B. We only appreciate and best understand our faith through the Jewish roots.”
C. Temple (priest who offers is detached from the community) -
House - Church (where baptism and environment of a community develops)
Graeco-Roman Culture
(Hellenistic World)
I. During this time Christianity is minority - weird people. (context)
Ex. eating the body of Christ: cannibalism
II. Not only limited to Jewish area but spread out to Graeco-Roman: missionary endeavor of the Church.
III. There is an issue of inculturation even then. Thus it is as old as the Church. It is because what makes her live is how she adapted himself to the culture and millieu.
IV. Christianity confronted with PAGANISM.
A. It is a small cult that is very aggressive and assertive
1. They are the only reference point: everything against them is invalid.
2. Categorical: we are not saved but not you. (certitude and assertive)
3. This is the common sentiment of a growing religion (antagonism against paganism)
B. Though there’s a certitude about its identity, i.e. founded on Christ - there are still questions (nangangapa pa sila).
C. Emphasis of monotheism (Ex. Justinn the Martyr: “Anything outside Christianity is an evil one.”)
D. Mithraic rites (initiation rite/baptism): it is expensive and extravagant yet does not offer anything - still no salvation.
E. Self-defense of the XX (coming out of the shell: only understand oneself if against everybody and affirm one’s identity). However, it is inevitable to be influenced by th paganism since the converts are bringing with them their pagan culture. [Later: perfect the art of compromise] Thus entered the cultic life of the Church.
Ex. Christian Initiation (the word initiation comes from paganism: a mystery cult-an experience of the divine)
1. Arcanum: is the secret i.e. the experience of gods and ca’t tell this to those who are not yet initiated.
2. Mystagogy: the mystery explained. (Ex. Mystagogical categories/catechesis)
V. An integration with paganism (Gw: MOSTORION Þ SACRAMENTUM : Lat)
A. Tertullian: mystery as a pledge, oath or guarantee (very military: soldier and lawyer converts)
B. Honey and Milk: a pagan custom in welcoming a new child in the family but upon inculturation it has a new meaning based on Scriptures and i.e. the Promised Land.
1. This is called accomodation in inculturation.
2. The XX woould like to be relevant so she must use the language being used by the audience. Thus perfected the art of compromise - can’t do the otherwise)
VI.The Language of Liturgy (koine: Greek)
A. common language of an ordinary man
B. Language is a powerful tool of evangelization and worship.
C. Latinization of Liturgy eventual outcome-6th cent.: nostalgia for Greek . There’s also a point of bilingual.
D. make an effort to be understood (goal of Greek and Latin)
Ex. Latin Vulgate (used the latin of an ordinary man in the street vulgatus - vulgar)
Thus, the criteria is how the XX is to be understood? (Conversational and vernacular language)
VII. Liturgical Space
A. Liturgy is very domestic - a house (Roman house)
B. The paradigm is domus ecclesiae.
C. The house is the point of meeting for the breaking of bread. (Roman houses of Roman converts) It accomodated the needs of the Christians for the celebration.
Thus, XX is understood as house and not temple. The lay faithful is considered to have a liturgical space.
D. XX house (Emeritus) Þ Dominicum (Eucharist) [The Lord’s Meal]
Therefore, domus ecclesiae: the household of God (familial setting)
Constantinian Era
Þ great changes in the Church and liturgy occur.
Þ colorful era (embelishments and creativity were to the fullest)
Þ has an imperial favor
Þ politics = religion
Þ Lutheran Basilica is the mother of all Churches this is where Constantine lived.
Þ the familial and domestic becomes now IMPERIAL: the altar is put away from the people
Þ the gestures and actions of the empire were employed in the liturgy (an act of reverence to Christ)
Þ a solemnization of liturgy, i.e. Ordo Romanus Primus: Roman Mass with sobriety: Sobrietas Romana - not too bombastic
Þ In 321 Constantine decreed that Sunday is obligatory. It is not only because that it is a rest day but moreso because it is the day of the celebration of the Eucharist.
Þ During this time the presidential prayers were spontaneous, until the time of Hippolytus. (EP2)
Þ In the time of Hippolytus the prayers in the liturgy are in euchological forms. It becomes solemn and then codified, i.e. written in the form of a pamphlet - Libelli: the motehr of sacramentaries (notebooks)
Þ before Constantine era the ordination of priests were done by kerotonia (hand-laying).
Þ the term ordination is Constantinian and during that time there are two ways how the minsitry is entrusted to the faithful.
1. Kerotonia (hand laying) 2. Katastasis (praying over)
Þ it is a polyvalent gesture Þ always accompanies the kerotonia
Þ it carries different meanings Þ bestows both the misnitry and the Holy Spirit
Þ power of God: entrusting of power
Thus, these two are translated to ORDINATION (a political system of the Roman Empire).
Þ the old name of Rome is SPQR: Senatus Populusque Romanus
Þ Holy Orders it is a group that has ranking.
Þ Constantinian era has a socio-political system.
Þ Priests are ordained as presbyterates, i.e. incorporated in the group and not in the sacerdotal.
Þ Socio-political Vocabulary: dignatas, honor, and gradus
Þ we call bishops as excellency not for the person but for the office.
SUNDAY
-it is defined by Eucharistic celebration and not as rest day.
-It is the day of Christians because:
-memorial of the resurrection of Christ
-Easter for the year as Sunday is for the week. Thus, a “little Easter”
-Sunday as the day of the Christians and its identity.
-Not little Easter because the “rest” is the fruit of the Sunday Eucharist.
-Likewise, forms of ferial day masses and Sunday masses do not differ in reality but only in form.
CODIFICATION OF LITURGICAL PRAYERS
-Hippolytus: spontaneous creative prayers
-begin to unite prayers. Thus, from spontaneity to formulae.
-seen in the shadows: complaints by Hippolytus because many presiders in the liturgy did not know how to pray.
-Thus, he suggested the EPII for bishops who don’t know how to pray, who make people sleep. Thus this is not an imposition but a suggestion.
-Later on this codification will develop into sacramentaries.
-It really originated from libelli (a notebook, a compilation)
-there’s an influence of Graeco-Roman rhetorics, unlike the EPI-Roman Canon, because this EP is typically Roman - the rhetoric of its classics: (a) directness, (b) brevity and (c) sobriety.
-Thus, the english translation is already a watering down because they can’t find the apporpriate rhetorical translation.
-Roman has the whole idea of expression, it is not verbuous.
-It is sober because it is expressed in cadences, i.e. cursus, meaning the way of expressing ones feelings into syllabication. Thus, Easter Sunday is velox cursus while Good Friday is tardus cursus.
-The mass is balance fr the 1st part is for the living and the 2nd part is for the dead while the fulcrum is the consecration.
ERGO, we need inculturation because the Roman culture or mentality is not ours: validity of inculturation. (Ex. Filipinos: “the more we are joyful, the more we speak.”)
INFLUENCE OR ASSIMILATION OF PAGAN RITES
(through interaction with Graeco-Roman)
-anything pagan they disdained or abhor (attitude of Christians). But here in Constantinian era there’s a compromising.
-Orientation: AD ORIENTEM i.e. orientation of prayer towards the East which is seen in the mystery cults
-the cult of the sun: worship of the SUN (the greatest god: Superior God)
-Example: (Hippolytus) faces the west to reject Satan: sunset and faces the east to express faith: sunrise
-For early Christians the East symbolizes the resurrection of Christ.
-Thus, affected the construction of XX - always facing towards the East as well as the priest in Vat. I.
-Vatican II: assembly as the sign of Christ’s presence
-initiatory rites: the sacrament of initiation
-even the word initiation itself is pagan.
-Practiced by the mystery cult
-the vocabulary of the pagan was adapted like MYSTAGOGY
- catechesis of the ritual actions which is common to Augustine and Ambrose.
- explanation of the ritual forms to the neophytes; the newly baptized.
- oriented to ritual catechetics.
Ex. seen in the hagiographical reading: 2nd reading of the Office of Readings - documents of the XX and the writing of the saints like Clement of Alexandria, Ambrose and Augustine.
MYSTAGOGUE - is the one who teaches; the one who has the key to understanding.
3. Development of Christmas
-this is a reaction of the XX to combat a pagan worship
-not longer celebrate the SUN but the SON OF GOD to be adored.
-Celebrate it through gift-giving: December 25.
-A day of plenty for pagans - all immorality were legitimized - EAT and EAT!
-Opening Prayer of Xmas: only find the theme - the Light of the World
-6th century: Leo the Great composed this opening prayer to fight the cult of the sun.
-Eastern Rite: Christmas is January 6.
4. Chair of St. Peter
-what is the importance of the Chair? This originated from pagan: February 22 - Feast of the elders, those who have gone ahead of us.
-Thus, the ancestors of the Romans are honored.
-Revered a chair on the house and put a special chair with food.
-Also the beginnings of the Veneration of the Saints.
-Also called Refrigerium i.e. to refresh the dead. (Ex. Chinese: put food in the tomb)
-Thus, also relics of the saints are on our altars because Mass is celebrated in the tomb of the martyrs because they are witnesses in the Paschal Mystery of Christ.
-Every assimilation passes on Scrpture and the panel of the Scriptures. Thus it is always on the light and founded on the Scriptures. Thus, the content differs but the form is relatively the same.
Franco-Germanic Era
Þ Christianity did not remain only in Rome
Þ During this time there were fighting among dioceses.
Þ there is also an eyeing in the see of Rome
Þ this covers the 8th to 10th century where the inculturation is in its fullest.
-see the migration of liturgical customs
-what was seen in Rome was imitated (Ex. monk: Cluny-center of Xtianity during the Dark Ages of the XX where he had 2500 monks meaning the whole town)
-abbots: brought with them from Rome and to their dioceses and thus be embelished by the culture and values system to the tribal sentiments.
-develop with the cultural patterns and sensibilities of the people of tribes.
-kings and emperors are developmental in the development of the liturgy
-liturgical reform: is a uniting factor of his whole kingdom.
-Thus, decree is declared as one liturgy for the whole Kingdom (Ex. Pepin)
-this reveals the political power in the liturgy.
-Charlemagne: where there is a strong impetus of liturgical renewal. He says: “No bishops would do a different liturgy.”
-Charlemagne asked for a missal or sacramentary from Rome which he called “Pure Roman”
-the desire for the “Pure Roman” will be resurrecting throughout the history even in Vatican II.
-The “Pure Roman” is the form of liturgy before the 8th century.
-The Pope gave a scaramentary from the Bassilica but it lacks funeral blessings, etc. for what he needed is for parochial level.
-The sacramentary given, i.e. The Gregorian Sacramentary was assigned to a dwacon to supply what is lacking. However, the deacon added a Franco-Germanic element since he himself came from the tribes. Thus, the result is a high-breed sacramentary.
-For example, the Blessings: (a) everything can be blessed-like soap used for bath/needle etc. (b) the concept of that time was everything is seen from the context of faith-like blessing of the instruments for torture & (c) nothing on earth is beyond blessing-Odor Sanctitatis i.e. take a bath during Easter and birthday.
-World-View: the presence of evil (all the blessings are exorcism!)
-Today, blessings are not for exorcism but a thanksgiving prayer. (Benedictio: say something good) Thus praising God for the gifts we have received and pray for the people who will use the things.
-Apologies: the prayer of unworthiness while celebrating the Holy Mass.
-World-View: moralization-the moral element of the Mass
-Council of Trent: there are 47 apologies; each priest’s movement has an apology.
-Now, there are only 3 apologies: Gospel, Washing of Hands and before communion.
-This practice or form of liturgy will go to Rome - the Germans to be Popes.
-Ergo, liturgy in Rome is Franco-Germanic inculturated where there it is dramatic (compare to sober), florish (go around the bush in expressing things) and prayers are verbuous, i.e. filled with words.
-In the reform of Gregory the Great (VII) there is a desire for “Pure Roman” and also followed by Pius V-wants to purify the liturgy with all incumbrances of Franco-Germanic element and offering to the people with the Pure Romans.
-Why go back to “Pure Roman”? It is because it is the basis for inculturation which can easily be adapted. In other words it is the foundation that is open to embelishments.
LITURGICAL THEOLOGY
FRANCO-GERMANIC ERA
-moralizing character - aplogies (exaggerated the point of unworthiness)
-Gelasian Sacramentary (8th century)
-a Galicanized sacramentary (sanctificacionem spiritum) rather “adoptionism spiritum”: the spirit of adoption - sacrament of initiation
-later on change: “puram animam et puram pectus” (purity of the soul, purity of the heart)
-thus, concern in purity in order to offer the liturgy
-another contribution is the Romanesque architecture (ex. Manila Cathedral)
-minimal embellishments and decorations
-decorations on the level above: heacen
-psychology: level of sight - simplicity
-Hymnology - the hymns of the time (Ex. Salve regina, Veni creator spiritus. Victimae Pascalis Laudes)
-great hymns were incorporated in the liturgy
-cretivity of Franco Germanic trbies: miniatures/untilas/initials (embelished in the book with stories)
-integration of artistic, dramatic and spiritual genius of FG culture
-all these elements entered and colored the Roman Liturgy
-ERGO, FG time is the time of inculturation - inculturation at its best
-a good model of blending of culture and liturgy
-culture is enriched by liturgy (they are organically growing and developing and thus not opposed to each other)
10th - 15th CENTURY
-FOCUS: creativity on devotions (devotionalism)
-here, the liturgical life of the XX becomes so complicated and solemn yet out of reach of the ordinary faithful.
-Liturgy becomes so specialized that the ordinary faithful could not find himself to the celebration
-liturgy is taken away from the people - strangers at the liturgical celebration
-Thus, look for ways and means now to connect themselves. But sadly not found it in the liturgy (How? - nurture their Christian life: liturgy had nothing to do with ordinary people)
-Ergo, they find it in devotions: it substituted the liturgy (History: People’s Religiosity and Piety)
-devotion helped to celebrate the liturgy and not support it (Vat. II)
-during this time - Devotionalism substituted the liturgy
-Ex. Liturgy of the Hours (Divine Office): Breviary in the 15th century = printing and its ancient name is Opus Dei.
-Rosary becomes the Psalter of the Laity
-lay people are deprived of the Bible and even the divine office because of the monastic development, the liturgy of the hours becomes complicated. But, in the past (Hippolytus) it is the prayer of the Christians.
-Thus, no access to it. 150 Hail Mary’s = 150 Psalms
-Angelus (AM-Midday-PM): coinciding with the canonical hours of the monks, 3 Hail Mary’s imitation of praying the psalms by the monks
-Challenge: How to make the liturgy nourished th spirit of the people?
-See how DRAMA wouold enter into the liturgy (more of cenaculo than raising the cross)
-Ex. Sinulog kay Sto. Niño (Popular devotion is an expression of the people’s need to grow in faith. Thus, not to kick out popular piety but relate it with the liturgy.
-Drama developed because people became alienated from the liturgy.
-Development of the private masses
-start of ticklish issue today - stipend
-conventual mass
-a monetary expresion or desire to be included in the Mass. Thus, later on become a substitute for participation. (Ex. Mass intentions)
-It is better if people were absent because there were no distractions.
-Vat. II: insist on active participation so, stipends are questionable issue today.
-In canon law today, it is avoided - STIRPS = OFFERING.
-Stipendium
-quid pro quo: “I give you what you render to me.”
-very military in origin
-but, the whole system of questionable how can you pay for the Mass?
-We have no obligation to announce the mass intentions (offering - gratuitously given - a gift so you don’t demand anything)
-Purpose: not for the Mass but for “decoroso sustento” (decent living of the ministers of the XX)
<-coming of Gregory VII (1072)
-there’s the reformation of the liturgy
-fighting to have the biggest parish (Feudal Age)
-faithfulness to the feudal lords and not to the bishops; bishops more faithful to emperors than to the Pope
<!-Investiture system: king, lord invests or the priest or bishop
-Pope Gregory VII affirms the supremacy of the Pope
-assert his superiority over kings and feudal lords. Thus his name is mentioned in the Mass
-thus build the image of the Pope
-instituted feasts of Holy Popes in calendar
-when consecrated bishops made an Allegiance to the Popes
-at thus time, also sought for Pure Roman Form of Liturgy
10th - 18th Century
-time of great reformers - renaissance in spiritual life (Dominic, Ignatius, Theresa, Francis)
-great cathedrals are built during this time
-the time when BREVIARY is made (the need of the hermit clerics and mendicant orders)
-contextualized in monks: a need for a portable and handy book
-The liturgy is in a sick situation at this time.
-Cathedrals and chuches build for devotional practices (chapels): Ex. Cologne: 200 chapels - build XX facing just for stipend (ordained altarpriester: private masses)
-the liturgy becomes so clericalized
-This time is the AUTUMN of the liturgy because it has nothing to do with the life of the people.
-The liturgy becomes more individualistic because of the devotions.
-Bination, Trination, Quadrificanata (repeating the 1st part of the Mass before consecration: satisfies the stipend (Ex. Nov. 2-Root of that system: 3 masses on the day)
-Francis Assisi: popularized “belen”: affirm devotion of the humanity of Christ
-Devotio Moderna: Thomas a Kempis (Imitation of Christ: it produced many saints)
-defect: personal character of the devotion that does not relate me with the Church (it is personalistic - personalism) Ex. Me and Jesus
-MAGIC/ALCHEMY - Hocus pocus: Hoc est corpus meum.
-Main Point: “In the external, everything were fluorishing but with all these symptoms the liturgy is in decadence.
-Ex. Monastic discipline (flagellation): taming the body - master the will
16th - 20th Century
-in this situation of the XX, many abuses came to be.
-Martin Luther (1546: died)
-criticize craziness for relics and exaggerated devotions
-wrote “The Babylonian Captivity of the XX” which summarizes his complaints: people of God thrown out of the Promised Land and became imprisoned in Babylon.
-The XX today was exiled: (a) deprivation of the chalice for the people (b) emphasis on transubstantiation (crazy about miracles of Eucharist even not received communion)
-Raising of Host and Chalice (10th - 11 century)
-Pope gave interdict to the whole of France (no mass publicly - only priests)
-king disobeyed the Pope
-priests were allowed to raise so that people can see
-people wanted it
-insertion of bell also
-sacrificial charcter of the Mass
-Luther abolished private masses and private confessions
-1st one who used the vernacular language of the liturgy
-emphasized the priesthood of everybody (communitarian)
-Vat. II: “Luther was just ahead of his time.”: validity of criticism is a man of great respect
-Ex. Clt of the saints (invented relics) and plenary indulgences (coin-gold)
-Clericalization of the Liturgy (no laity)
-Devotions (nourishment is sought here)
-especially referring to the humanity of Christ
-craziness for relics (now, there’s a certification of athenticity)
-there’s an exaggeration that made liturgy to a side-truck
-liturgy is not a prayer??? Is rooted here (after Mass...let us pray)
-development of stipends which assure the participation of people
-development of indulgences
-Bull of Jubilee Year: JP II (Indulgences)
-shift of understandning: remission of punishment due to sin, prayers done to accept the requirement for remission, payment also for remission
-Luher said that indulgence was quantified then: “the louder the coin was the fastest to heaven:doorbell”
-addressed: sins are forgiven but the effects of sin remained
-based on the doctrines: “communio sanctorum” - their good works affect us, as well as, sin of others affect us (social character of sin)
-]-->one deprives the XX of sanctity - redual the holinesss of saints as XX
-]-->reduced XX’s sanctity.holiness (sin)
-]-->Indulgence means in Filipino: PAGPAPARAYA which is an expression of God’s generosity
-when one is indulgent one always gives a space
-from the communio sanctorum, we draw from the richness of the saints
-JP II: indulgence can be gained through listening to a problematic man - increase COMMUNIO SANCTORUM = visitation of sick. Thus not only shrines and pilgrim sights (for the poor and not only rich)
-an expression of one’s good will - to grow in spiritual life
-the weak draws from the treasures of the saints
-extended the understanding of indulgence in contrast to Medieval view.
-Martin Luther was also against the sacrifice of the Mass (buying or paying for the Mass): they are more for the fruits of the Mass
-food tastes better. Thus, a commercialistic aspect of the XX
-abolition of private masses & fighting the abuses of the XX (he was ahead of his time)
-Vatican II
-abhors the name “private” because by the very name it is contradicting coz always communal - said in the name of the XX (universality of the nature of mass
-also abolishes private confessions
-liturgy celebrated in the vernacular - in the language were people understood, i.e. in German
-corrected the exaggerated doctrine of the sacrifice of the Mass
Council of Trent: The XX’s Response to the Call of Luther: 1545-1563 (18 years)
-reactionary: it is called for as a reaction for the Protestants
-reactions to the accusations
-Agenda: affirmation of the catholic dogmas because a reaction to Protestantism (sacraments, eucharistic sacrifice, forgiveness of God in creation)
-Mass + Liturgy of the Hours
-its fruit - Tridentine Mass (for 4 centuries)
-breviary was reformed which was used until Vatican II
-Sept. 17, 1562: mentioned some abuses and addressed the following:
-talks of the celebration of the Mass only in consecrated places - Churches (context: find mass anywhere and liturgy was ceelbrated even in “irreverent place”. Thus, decreed this.
-Magical treatment of the consecrated host was to stop (communion).
-People upon receiving threw the host and then make a talisman
-adoration of Blessed Sacrament is enough even not receive communion
-Thus, reception of communion was less emphasized 9were railed) than adoring the blessed sacrament which resulted to the notion of spiritual communion
-the communion was almost dreaded (elevatio panis - elevation). But now, Vat. II not mentioned of this only “slightly raise for veneration”
-ELEVATION - appeasement for the just anger of God. (Refers to the technical term: fruit of Jansinism. Now there are degrees of raising.
-Disrespectful and inappropriate liturgical music (christian element in songs)
-demanded bishops to keep a strict control of their priests regarding stipends
-superstitious around the number of fixed masses (novena:9-75pesos and gregorian30-300pesos)
-the council was reactionary and in the end the outcome is RIGIDITY of the liturgy.
-The liturgical books were all called ROMAN (missal, pontifical, blessing, etc.) coz what is celebrated in Rome is celebrated everywhere else (reference point is Rome).
-Thus, it is exactly LOCATIVE (no change: Aklat ng Pagmimisa sa Roma)
-All the more the people were stranged to liturgy.
-Commission of Pius V: stop recognizing after council of trent (promulgated Missal in 1563). Thus not recognized the Paul VI Missal after 400 years (vatican II).
-Thus a movement (schismatic) Pius V Movement
-Pius V: “every now and then especially on Sundays when priest celebrating the Mass should explain to the faithful the meaning of his actions.” Thus, there’s a little pastoral tinge but nobody followed or gear attention to that: Ritus servandus.
-The rigidity was brought about as a form of ASSURANCE for the unity of the XX.
-Not to delete or change in the liturgy
-uniformity thus assured the UNITY
Baroque Period
Þ a style in development of philosophy, expression of arts
Þ it is merely flambuoyant, expressive, triumphalistix, exaggerated - it magnifies an exaggerating beauty
Þ a reaction against Trent because that is so rigid that people cannot enter coz liturgy is immutable - it is the same everywhere and anywhere (priests and lay can’t do anything)
Þ Thus, they need to express something so came baroque (liberty - an expression to the fullest)
Þ INCULTURATION: A + B = C / ACCULTURATION A + B = AB
Þ in the first there is integration while in the second the one does not change the other, which is Tridentine Liturgy/Baroque culture. (Ex. procession/mass)
Þ it is FIESTA (festive - noisy, triumphalistic, joyful but nothing inside): playful (Phil. culture)
Þ Ex. San Agustin XX/mass becomes the background of the concert music: coronation of Bach (20 mins. Gloria but the priest goes on saying mass)
-trademark of the baroque is CORPUS CHRISTI
-a reaction against Protestants - denied the real presence of Christ
-all the polyphonies and songs and hymns for Bleesed sacrament are all majestic
-Feasts of the Blessed Mother and the saints made more colorful.
-Stressed on the Tabernacle (a permanent fixture of the XX, for the sick: reserved sacrament).
-But after the Council of Trent, the blessed sacrament will be the focus (from the table to the tabernacle which is so conspicuous)
-tabernacle as the centerpiece of the XX, altar as the throne of the tabernacle (Ex. Tabernacle is conspicuous: Baroque XX)
-Thus the reserve eucharist as a greater appeal than to receive communion in the Eucharist
-Architecture: stain glasses which has the Bible in comics and retablos: provided for catechesis coz not allowed to read the Bible
-fluorishing of devotions (popular:substitutes) and fluorishing of music. But, liturgy was kept untouched: a reaction to the threat of Trent.
Roman Liturgy in the Age of Enlightenment
Þ pendulum moves because history is dynamic
Þ reaction to baroque: coz it went too far - irrational
Þ great help with the reform of liturgy
Þ no serious reform for liturgy though there are attempts
Þ unravel to discove rthe history in the documents of liturgy from the past
Þ serious research of the liturgy
Þ give responsibility for the liturgy
-Synod of Pistoia - 1786
-resurgence of the cause of Luther - headed by a bishop named Bp. Scipione de Ricci
-created a movement against too much devotionalism of the Catholic XX especially the devotion to the Sacred Heart
-the Fridays seem to be substituting the Sundays
-crazy with the promises of Sacred Heart
-in its overemphasis to the neglect of Sunday thus saw the abnormal growth of the devotion to the sacred Heart
-prefers the used of vernacular in the liturgy (ex. Attempts: vernacular readings)
-create only one altar and not only side altars
-stressed on parish liturgy and communion from the altar (give communion from the consecrated host for that mass and not for Tabernacle - in case of emergency
-Now, GIRM:
-proclamation of scripture in one cycle-year (reform of lectionary: 3 yrs. Vatican II
-critique the XX for leaving the sponsors of baptism non-catechize so now have PRE-CATECHETICAL
-but, sadly it was condemned by Pius VI (born too far ahead of his age). It was stopped and he was excommunicated.
-Why the XX condemns this? Because, there are no preparations.. In vatican II, there are preparations and so was not caught uneasy - the XX.
Period of Restoration
-main proponent in scientific researches: Prosper Gueranger
-died in 1785 (the abbot of the Benedictine - Solesmes: France)
-the monastery of Abbey of Solesmes - famous for Gregorian Chants
-smade an eefort to see how the liturgy can answer the pastoral need of the Church while remaining faithful to the Benedictine tradition
-beginnings of liturgical movement (not the proponent, not the initiator trying to see how liturgical celebration could answer the needs of the people but he is still completely Benedictine, an abbot) was very faithful to the Roman way
-Main contribution: study ancient manuscript of Gregorian chant
-he was ultra conservative
-well-known for his work entitled: “L’annel Liturgique” (attempt to explain the whole liturgical year)
-not pursuing the agenda of active participation
-MARIA LAACH (neighboring attempts: Mont Cesar, Belgium)
-two benedictine monasteries will experiment on active participation
-it will pursue the liturgical movements
-attempts mass to be celebrated with participation of the people (Ex. German- Latin Missale)
-serious researches and works done in the field of liturgical movements
-Beauduin - the founder of liturgical movement
-Benedictine monk from Mont Cesar
-National convention on liturgy: discussed for the first time active participation in the liturgy which would be echoed by Pius X in his encyclical entitled: “Tra le Sollecitudini”
-contention: how to make the liturgy the culmen et fons of Christian life?
-Encyclical: the Magna Carta of the liturgical movement
-Because of this changes happened in the XX (a mortu proprio): practice daily communion and (b) return to receive communion. Because this is an integral part of active participation.
-Thus, Pius X: 1st Pope for1st Communion of Children (age of reason): Latin XX
-Initial stage of liturgical movement
(Last Lecture after Church’s visitation, before reporting)
Baroque
-reacted to Tridentine (untouch and unchange)
-make a liturgy i.e. appealing but outside the liturgy
-full of festivities and flambuoyant
-Feast of Corpus Christi: a profession of faith against the Protestants (Ex. Ireland)
-Feast of the Sacred Heart: this is propagated by the Jesuits (the only obligatory prayer that they have)
-Thus, Fridays became more appealing than the Sunday (nine days will give, as if, more blessing)
-detriment of Sunday celebration
-here the tendency of people is SUBJECTIVISM.
Age of Enlightenment
-is a reaction to the baroque - the subejctivism of spiritual life
-Enlightenment is the attempt to go back to the sources; an emphasis on rationalism and logic. But it did not help on liturgy because this logic feeds more of the personal interests and growth (moral life)
-Cardinal Guiseppe Tomar
-reform liturgy by going back to the sources of liturgy
-Benedict XV - tell it (but all his recommendations were rejected - he is ahead of his time): 6 years of study
-the XX here is under RUBRICISM (exaggerated concerns toward the rubrics).
-Biblical and Patristic Renewal
<!--[if-attempts of renewal and study
-there will be 90 among 139 dioceses will have innovations about the liturgy
-France: 1st Daughter of the XX (rebellious...hehehe...)
-German Bishops take France’s model In the experimentattion of the liturgy
-gives way to the Synod of Pistoia
-during this time, apparitions would come (Popular: Mary with Jesus)
-devotions on Madonna and saints are exaggerated
Period of Restoration
-liturgy
-climax: encyclical - “Divino Afflante Spiritu” (an encyclical as a climax of the whole attempts of the Biblical renewal - exegesis, canonical books, etc.): Biblical Movement in the Church
-there’s also a LITURGICAL MOVEMENT in the XX: Restoration. (Different from restorationist today who tries to recover the Council of Trent
Age of Restoration
-serious attempts to bring back to the sources - the Biblical and the patristic sources
-Classical Liturgical Movement
-started on the 20th century (1900)
-Beauduin of Montserat (old Louvain)
-Historic Paper: “La vraie priele de l’eglise” (The True Prayer of the XX): made a sort change of year in the liturgy
-read in the congress of Catholic XX in Belgium
-1st time to talk about active participation
-based on Mortu Proprio for music: the Magna Carta of Liturgical Movement
-Liturgy Week is the idea of Beauduin (ex. San Beda)
-the cause for the publication of the book: “La piete de l’eglise”: The True Piety of the XX
-publication of the French Latin Missal entitled: iMissel des fideles
-In Germany, there is the famous monastery of Marla Laach which is the center of liturgical movement.
-Great scholarship coming who tried to return to the original sources of liturgy
-courgaoues to asking reforms in the liturgy (Abbot: Ildefonso Harungen)
-lay people addressed the importance of participation in the liturgy
-1st time: Mass in DIALOGUE: (1914) responses of people were done in German
-2 Great Monks of Maria Laach: Mohlberg in collaboration with Romano Guardini and Casel(proponets of liturgy)
-Mohl berg: published Veronise sacramentary from old missals Þ ECCLESIA
-Casel: wrote book: “Mystery in the Liturgy”/”Meaning of the Liturgy” Þ ORANS
-Tertullian “sacrament”: visible signs, i.e. are related so as to enter to the life of Gods/for rejuvenation especially of divine. Thus mystery is esperiential./Our liturgy is not dependent on the Greek cults.
-Elaborates the MISSA RECITATA
-the ordinary parts of the mass are recited in coomon
-offertory procession was initiated
-there are also other countries that will have these effects: england, Spain, etc. But the strongest is in France and Germany.
20th Century
-from Baroque to Modern architectures in Churches
-architecture (liturgical space)
-expresses the understandning of people bbetween the relationship of God and then
-speaks what we feel
-it also forms us
-Ex. Aachen - XX of Corpus Christi
-work of Guardini and the architect Burg Rotherfels
-USA: liturgical movement is strong in Collegeville, Minnesota (Virgel Michel, OSB): proponent - Orate Fratres - worship
-1928 Divini cultus
-apostolic constitution on sacred music - not silent spectators but a ctive participants (sing with the priest and the choir)
-University Chaplain in Berline by the name of Johannes Pinsk
-1957: emphasized so much the participation of people to the point of criticism of other camps
-German bishops asking people to participate in the Mass.
-Readings proclaim in the vernacular
-Holy See sympathetically tolerates the “community mass” - songs not in Gregorian chant but in German to ensure greater participation of people (Rome approved of this before Vatican II)
-Missarum Sollemnia (The mass of the Latin rite): Josef Jungman, SJ: a clerical work in the history of the mass.
-These things paved way to Vatican II - Vat. II was prepared with a great liturgical endeavor. Thus not like mushroom.
Women Proponents: Belgian XX
-wepion - Agape Kisgen
-benedictine nun who collaborated with Odo Casel in his projects
-she has a great mind
-Ameliana Lohr
-written amny articles, books, meditations in 1930 until 1972 when she died
-Stevens Georgia
-founded the Pius X school for music (Dorothy Dei)
-after the war liturgical movement will have a great impact on the XX.
-1947: permission to celebrate over evening masses on Sundays
-diocese of France: recitation of the entrance antiphon: INTROIT in French
-1948: Japanese bishops receive permission to allow evening masses on Sundays. While in Polad, daily evening masses were allowed.
-1950: Church of Holland will receive a permission for the shorter form of breviary. (Before: 7 psalms per prayer)
-1951: document: Ordo Sabbati Sancti was approved. This reforms the Holy Week of the Church. Initial reform here and not in Vatican II
-1952: it was followed in Odillanrereh
-1954: Loganon, Italy
-1956: 1st pastoral - liturgical congress took place in Assissi presided by the congregation of the Sacred Rites: Cardinal Cicognani
-here Joseph Jungman talked about the “Pastorl Idea in the History of Liturgy” - the whole liturgical life of the XX echoed by Vatican II: (a) used of vernacular and (b) reform of breviary [hidden debate]
-at the end they travelled from Assisi to Rome and then presented their action to Pius XII (sign of God’s action in the XX and the work was recognized). But he died Oct. 9, 1958.
-January 25, 1959: John XXIII announced Vatican II
-June 6, 1960 - established an assembly headed by Cicognani then after a month by Bognini
-he has a post-humous book entitled: The Reform of Liturgy
-preparing the schema for the council of liturgy
-put people already there in liturgical movement (Jungmann, Abbot of Collegeville, Fisher, Gelinen, Vagaggini)
-October 22 - Nov. 13, 1962 (discuss in 15 sessions) with amendments and debates on this
-December 4, 1963 - ratified as the 1st during the council (2147 against 4)
-1969: Pope Paul Vi formed the congregation of divine worship which this consilium will b eheaded by Cardinal Leveano with 50 cardinals and bishops and 200 liturgists.
Terms to Remember
-adaptatio - inculturation
-accomodatio - changes can priest do
-Praenotanda of the Liturgical Books - introduction to all liturgical books (Apostolic Letter of the Pope)
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