Archive for the ‘The Sacred Liturgy’ Category

Pontifical Mass on First Saturday in August at Salem

Tuesday, July 3rd, 2018

Pope John’s Encyclical: On Promoting Devotion to the Most Precious Blood

Sunday, July 1st, 2018

ON PROMOTING DEVOTION TO THE MOST PRECIOUS BLOOD OF OUR LORD JESUS CHRIST

To his Venerable Brother Patriarchs, Primates, Archbishops, Bishops and other Local Ordinaries in Peace and Communion with the Apostolic See

Venerable brethren: greetings and apostolic blessings.

From the very outset of our pontificate, in speaking of daily devotions we have repeatedly urged the faithful (often in eager tones that frankly hinted our future design) to cherish warmly that marvellous manifestation of divine mercy toward individuals and Holy Church and the whole world redeemed and saved by Jesus Christ: we mean devotion to his Most Precious Blood.

From infancy this devotion was instilled in us within our own household. Fondly we still recall how our parents used to recite the Litany of the Most Precious Blood every day during July.

The Apostle’s wholesome advice comes to mind: “Keep watch, then, over yourselves, and over God’s Church, in which the Holy Spirit has made you bishops; you are to be the shepherds of that flock which he won for himself at the price of his own blood.”[1] Now among the cares of our pastoral office, venerable brethren, we are convinced that, second only to vigilance over sound doctrine, preference belongs to the proper surveillance and development of piety, in both its liturgical and private expressions. With that in mind, we judge it most timely to call our beloved children’s attention to the unbreakable bond which must exist between the devotions to the Most Holy Name and Most Sacred Heart of Jesus — already so widespread among Christianns — and devotion to the incarnate Word’s Most Precious Blood, “shed for many, to the remission of sins.”[2]

It is supremely important that the Church’s liturgy fully conform to Catholic belief (“the law for prayer is the law for faith”[3]), and that only those devotional forms be sanctioned which well up from the unsullied springs of true faith. But the same logic calls for complete accord among different devotions. Those deemed more basic and more conducive to holiness must not be at odds with or cut off from one another. And the more individualistic and secondary ones must give way in popularity and practice to those devotions which more effectively actuate the fullness of salvation wrought by the “one mediator between God and men, Jesus Christ, who is a man, like them, and gave himself as a ransom for them all.” [4] Through living in an atmosphere thus charged with true faith and solid piety the faithful can be confident that they are “thinking with the Church” and holding fast in the loving fellowship of prayer to Christ Jesus, the high priest of that sublime religion which he founded and which owes to him its name, its strength, its dignity.

The Church’s wonderful advances in liturgical piety match the progress of faith itself in penetrating divine truth. Within this development it is most heart-warming to observe how often in recent centuries this Holy See has openly ap proved and furthered the three devotions just mentioned. From the Middle Ages, it is true, many pious persons prac ticed these devotions, which then spread to various dioceses and religious orders and congregations. Nevertheless it remained for the Chair of Peter to pronounce them orthodox and approve them for the Church as a whole.

Suffice it to recall the spiritual favours that our predecessors from the sixteenth century on have attached to prac ticing devotion to the Most Holy Name of Jesus, which in the previous century St. Bernardine of Siena untiringly spread throughout Italy. Approval was given first to the Office and Mass of the Most Holy Name and later to the Litany.[5] No less striking are the benefits the popes have attached to practising devotion to the Most Sacred Heart of Jesus, whose rise and spread owe so much to the revelations of the Sacred Heart to St. Margaret Mary Alacoque.[6] So highly have all the popes regarded this devotion that again and again in their official acts they have expounded its nature, defended its validity, promoted its practice. Their crowning achievement on this devotion are three splendid encyclicals.[7]

Likewise the devotion to the Most Precious Blood, which owes its marvellous diffusion to the 19th-century Ro man priest, St. Gaspar del Bufalo, has rightly merited the approval and backing of this Apostolic See. We may recall that by order of Benedict XIV the Mass and Office in honour of the divine Saviour’s adorable Blood were composed. And to fulfill a vow made at Gaeta Pius IX extended the feast to the whole Church.[8] Finally, as a commemoration of the nineteenth centenary of our redemption, Pius XI of happy memory raised this feast to the rank of first-class double, so that the greater liturgical splendour would highlight the devotion and bring to men more abundant fruits of the re deeming Blood.

Following our predecessors’ example we have taken further steps to promote the devotion to the Precious Blood of the unblemished Lamb, Jesus Christ. We have approved the Litany of the Precious Blood drawn up by the Sacred Congregation of Rites and through special indulgences have encouraged its public and private recitation throughout the Catholic world. Amid today’s most serious and pressing spiritual needs, may this latest exercise of that “care for all the churches”[9] proper to our sovereign office awaken in Christian hearts a firm conviction about the supreme abiding effectiveness of these three devotions.

As we now approach the feast and month devoted to honouring Christ’s Blood —- the price of our redemption, the pledge of salvation and life eternal — may Christians meditate on it more fervently, may they savour its fruits more frequently in sacramental communion. Let their meditations on the boundless power of the Blood be bathed in the light of sound biblical teaching and the doctrine of the Fathers and Doctors of the Church. How truly precious is this Blood is voiced in the song which the Church sings with the Angelic Doctor (sentiments wisely seconded by our predecessor Clement VI [10] ) :

Blood that but one drop of has the world to win

All the world forgiveness of its world of sin. [11]

Unlimited is the effectiveness of the God-Man’s Blood — just as unlimited as the love that impelled him to pour it out for us, first at his circumcision eight days after birth, and more profusely later on in his agony in the garden,[12] in his scourging and crowning with thorns, in his climb to Calvary and crucifixion, and finally from out that great wide wound in his side which symbolizes the divine Blood cascading down into all the Church’s sacraments. Such sur passing love suggests, nay demands, that everyone reborn in the torrents of that Blood adore it with grateful love.

The Blood of the new and eternal covenant especially deserves this worship of latria when it is elevated during the sacrifice of the Mass. But such worship achieves its normal fulfilment in sacramental communion with the same Blood, indissolubly united with Christ’s eucharistic Body. In intimate association with the celebrant the faithful can then truly make his sentiments at communion their own: “I will take the chalice of salvation and call upon the name of the Lord. . . The Blood of our Lord Jesus Christ preserve my soul for everlasting life. Amen.” Thus as often as they come worthily to this holy table they will receive more abundant fruits of the redemption and resurrection and eternal life won for all men by the Blood Christ shed “through the Holy Spirit.”[13] Nourished by his Body and Blood, sharing the divine strength that has sustained count less martyrs, they will stand up to the slings and arrows of each day’s fortunes — even if need be to martyrdom itself ffor the sake of Christian virtue and the kingdom of God. Theirs will be the experience of that burning love which made St. John Chrysostom cry out:

Let us, then, come back from that table like lions breathing out fire, thus becoming terrifying to the Devil, and remaining mindful of our Head and of the love he has shown for us. . . This Blood, when worthily received, drives away demons and puts them at a distance from us, and even summons to us angels and the Lord of angels. . . This Blood, poured out in abundance, has washed the whole world clean. . . This is the price of the world; by it Christ purchased the Church… This thought will check in us unruly passions. How long, in truth, shall we be attached to present things? How long shall we remain asleep? How long shall we not take thought for our own salvation? Let us remember what privileges God has bestowed on us, let us give thanks, let us glorify him, not only by faith, but also by our very works. [14]

If only Christians would reflect more frequently on the fatherly warning of the first pope: “Look anxiously, then, to the ordering of your lives while your stay on earth lasts.

You know well enough that your ransom was not paid in earthly currency, silver or gold; it was paid in the precious blood of Christ; no lamb was ever so pure, so spotless a victim.”[15] If only they would lend a more eager ear to the apostle of the Gentiles: “A great price was paid to ransom you; glorify God by making your bodies the shrines of his presence.”[16] Their upright lives would then be the shining ex ample they ought to be; Christ’s Church would far more effectively fulfill its mission to men. God wants all men to be saved,[17] for he has willed that they should all be ransomed by the Blood of his only-begotten Son; he calls them all to be members of the one Mystical Body whose head is Christ. If only men would be more responsive to these promptings of his grace, how much the bonds of brotherly love among individuals and peoples and nations would be strengthened. Life in society would be so much more peaceable, so much worthier of God and the human nature created in his image and likeness.[18]

This is the sublime vocation that St. Paul urged Jewish converts to fix their minds on when tempted to nostalgia for what was only a weak figure and prelude of the new covenant: “The scene of your approach now is mount Sion, is the heavenly Jerusalem, city of the living God; here are gathered thousands upon thousands of angels, here is the assembly of those first-born sons whose names are written in heaven, here is God sitting in judgment on all men, here are the spirits of just men, now made perfect; here is Jesus, the spokesman of the new covenant, and the sprinkling of his blood, which has better things to say than Abel’s had.” [19]

We have full confidence, venerable brethren, that these fatherly exhortations of ours, once brought to the attention of your priests and people in whatever way you deem best, will be put into practice not just willingly but enthusiastically. As a sign of heavenly graces and our affection we im part our most heartfelt apostolic blessing to each of you and to all your flocks, and particularly to those who respond with devout generosity to the promptings of this letter.

Given at St. Peter’s in Rome, the eve of the feast of Our Lord Jesus Christ’s Most Precious Blood, June 30, 1960, the second year of our pontificate.

1. Acts 20:28.

2. Matthew 26 :2&

3. Encyclical “On the Sacred Liturgy,” America Press edition (New York: 1954), No. 46.

4. I Timothy 2:5-6.

5. Acta Sanctae Sedis 18 (1886) :509.

6. Cf. Office for the feast of the Most Sacred Heart of Jesus, 2nd nocturn, lesson 5.

7. “On the Consecration of mankind to the Sacred Heart of Jesus,” The

Great Encyclical Letters of Pope Leo XIII (New York: 1903), 454– 461; “The Reparation Due to the Sacred Heart,” The Catholic Mind

26 (1928): 221-235; “On Devotion to the Sacred Heart,” The Pope

Speaks 3 (1956): 115-149.

8. Decree “Redempti Sumus,” Aug. 10, 1849, Decreta Authentica S.RC. (Rome: 1898), II, No. 2978.

9. II Corinthians 11:28.

10. Bull “The Only Begotten Son of God,” Jan. 25, 1343, The Sources of Catholic Dogma (St. Louis: 1957), No. 550.

1. Hymn “Adoro te devote.” Translation from Poems of Gerard Manley Hopkins (Oxford: 1930), No. 89.

12. Luke 22:43.

13. Hebrews 9:14.

14. “Homily 46,” Commentary on Saint John the Apostle and Evangelist (Fathers of the Church, New York: 1957), 469, 471-472.

15. 1 Peter 1:17-19.

16. I Corinthians 6:20.

17. Cf. I Timothy 2:4.

18. Cf. Genesis 1:26.

19. Hebrews 12:22-24.

May 11th through 19th: Novena in Preparation for the Feast of Pentecost

Wednesday, May 2nd, 2018

Pentecost Novena 2018

“To see this immortal King face-to-face…”

Saturday, December 31st, 2016

“To see this immortal King face-to-face, the Church at present is preparing herself; and while she celebrates her temporal feasts here, she contemplates the festive and eternal joys of her native land, where her Spouse is praised by angelic instruments.  And all the saints, continually celebrating the day of great festivity that the Lord has made, cease not to praise with nuptial songs the immortal Bridegroom, beautiful in form before the sons of men, Who in His gratuitous mercy has chosen the Church for Himself.”

Mystical Mirror of the Church, 1160-1165

Interview with Robert Cardinal Sarah

Thursday, June 23rd, 2016

Cardinal Sarah: ‘How to Put God Back at the Center of the Liturgy’

From: THE NATIONAL CATHOLIC REGISTER; TRANSLATED OF AN INTERVIEW WITH CARDINAL SARAH, Prefect of the Congregation for Divine Worship and the Sacraments; BY CHRISTINE BROESAMLE; Translation of an interview originally published by the French magazine Famille Chretienne.

 

Cardinal Robert Sarah, prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, calls us to a serious reflection on the Eucharist. He also invites priests and the faithful to turn and “orient” themselves towards the East, “the Orient” — that is, to Christ.

Several weeks ago, you discussed a desire to see “The Sacrament of Sacraments put back in the central place,” that is, the Eucharist. What is your reasoning?

Cardinal Sarah: I wish to engage a serious consideration on this question, with the goal of placing the Eucharist back at the center of our lives. I have witnessed that, very often, our liturgies have become like theater productions. Often, the priest no longer celebrates the love of Christ through his sacrifice, but just a meeting among friends, a friendly meal, a brotherly moment. In looking to invent creative or festive liturgies, we run the risk of worship that is too human, at the level of our desires and the fashions of the moment. Little by little, the faithful are separated from that which gives life. For Christians, the Eucharist is a question of life and death!

How can we put God at the center?

Cardinal Sarah: The liturgy is the door to our union with God. If the Eucharistic celebrations are transformed into human self-celebrations, the peril is immense, because God disappears. One must begin by replacing God at the center of the liturgy. If man is at the center, the Church becomes a purely human society, a simple nonprofit, like Pope Francis has said. If, on the contrary, God is at the heart of the liturgy, then the Church recovers its vigor and sap! Cardinal Joseph Ratzinger prophetically wrote, “In our relationship with the liturgy, the destiny of the faith and of the Church plays out.”

What remedy do you recommend to us?

Cardinal Sarah: The recognition of the liturgy as the work of God implies a true conversion of the heart. The Second Vatican Council insisted on a major point: In this domain, the importance is not what we do, but what God does. No human work can ever accomplish what we find at the heart of the Mass: the sacrifice of the cross.  The liturgy permits us to go out past the walls of this world. To find the sacredness and the beauty of the liturgy requires, therefore, a work of formation for the laity, the priests and the bishops. It is an interior conversion.  To put God at the center of the liturgy, one must have silence: this capacity to silence ourselves [literally: “shut up”] to listen to God and his word. I believe that we don’t meet God except in the silence and the deepening of his word in the depths of our heart.

How do we do this concretely?

Cardinal Sarah: To convert is to turn towards God. I am profoundly convinced that our bodies must participate in this conversion. The best way is certainly to celebrate — priests and faithful — turned together in the same direction: toward the Lord who comes. It isn’t, as one hears sometimes, to celebrate with the back turned toward the faithful or facing them. That isn’t the problem. It’s to turn together toward the apse, which symbolizes the East, where the cross of the risen Lord is enthroned. By this manner of celebrating, we experience, even in our bodies, the primacy of God and of adoration. We understand that the liturgy is first our participation at the perfect sacrifice of the cross. I have personally had this experience: In celebrating thus, with the priest at its head, the assembly is almost physically drawn up by the mystery of the cross at the moment of the elevation.

But is this way of celebrating the Mass authorized?

Cardinal Sarah: It is legitimate and conforms to the letter and the spirit of the Council. In my capacity as the prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, I continue to remind all that the celebration toward the East (versus orientem) is authorized by the rubrics of the missal, which specify the moments when the celebrant must turn toward the people. A particular authorization is, therefore, not needed to celebrate Mass facing the Lord. Thus, in an article published by LOsservatore Romano June 12, 2015, I proposed that the priests and the faithful turn toward the East at least during the Penitential Rite, during the singing of the Gloria, during the Propers and during the Eucharistic Prayer.  In the minds of many, the change of the orientation of the altar is tied to Vatican II. Is this accurate?  More than 50 years after the closure of Vatican II, it becomes urgent that we read these texts! The Council never required the celebration facing the people! This question is not even brought up by the Constitution [on Sacred Liturgy], Sacrosanctum Concilium.  What’s more, the Council Fathers wanted to emphasize the necessity for all to enter into participation of the celebrated mystery. In the years that have followed Vatican II, the Church has searched for the means of putting this intuition into practice.

Thus, to celebrate facing the people became a possibility, but not an obligation. The Liturgy of the Word justifies the face-to-face [orientation] of the lector and the listeners, the dialogue and the teaching between the priest and his people. But from the moment that we begin to address God — starting with the Offertory — it is essential that the priest and the faithful turn together toward the East. This corresponds completely with that which was willed by the Council Fathers.

I believe that we need to review the Council text. Certain adaptations to the local culture have probably not been fully developed enough. I have the translation of the Roman Missal in mind. In certain countries, important elements have been suppressed, notably the moment of the Offertory. In French, the translation of the Orate fratres has been truncated. The priest must say, “Pray my brothers that my sacrifice which is also yours would be agreeable to God the almighty Father.” And the faithful should respond: “May the Lord receive from your hands this sacrifice for the praise and the glory of his Name, for our good and that of all his Holy Church.” [Translator’s noteIn French, currently the people respond: “For the glory of God and the salvation of the world.”] At the audience which the Pope granted me on Saturday, April 2, he confirmed that the new translation of the Roman Missal must imperatively respect the Latin text.

What do you think about the participation of the faithful?

Cardinal Sarah: The participation of the faithful is primary. It consists, first of all, of allowing ourselves to be led to follow Christ in the mystery of his death and of his resurrection. “One doesn’t go to Mass to attend a representation. One goes to participate in the mystery of God,” Pope Francis reminded us very recently. The orientation of the assembly toward the Lord is a simple and concrete means to encourage a true participation for all at the liturgy. The participation of the faithful, therefore, would not be understood as a necessity to “do something.” On this point, we have deformed the teaching of the Council. On the contrary, it is to allow Christ to take us and associate us with his sacrifice. Only a view tempered in a contemplative faith keeps us from reducing the liturgy to a theater show where each has a role to play. The Eucharist makes us enter in the prayer of Jesus and in his sacrifice, because he alone knows how to adore in spirit and in truth.

What significance does the Church give to this question of orientation?

Cardinal Sarah: To begin with, we are not the only ones to pray “oriented,” that is, facing the East. The Jewish Temple and the synagogues were always facing East. In regaining this orientation, we can return to our origins. I note also that some non-Christians, the Muslims in particular, pray facing the East.

For us, the light is Jesus Christ. All the Church is oriented, facing East, toward Christ: ad Dominum. A Church closed in on herself in a circle will have lost her reason for being. For to be herself, the Church must live facing God. Our point of reference is the Lord! We know that he has been with us and that he returned to the Father from the Mount of Olives, situated to the East of Jerusalem, and that he will return in the same way. To stay turned toward the Lord, it is to wait for him every day. One must not allow God reason to complain constantly against us: “They turn their backs toward me, instead of turning their faces!” (Jeremiah 2:27).

Welcome Back to Salem, Archbishop Gullickson!

Monday, June 13th, 2016

SALEM SPECIAL

The Mass is too long…

Wednesday, May 11th, 2016

The Mass is TOO LONG

Photos from the Solemn High Mass for the Feast of Our Lady’s Assumption

Tuesday, August 18th, 2015

On Saturday morning, August 15th, the Feast of Our Lady’s Assumption into Heaven, St. Mary’s Parish in Salem celebrated a Solemn High Mass in the Extraordinary Form (only the second one since the changes made following implementation of Blessed Paul VI’s new Missal).  The Solemn Mass, where the Celebrant is assisted by a Deacon and Subdeacon, in addition to celebrating Our Lady’s Assumption, was also offered in celebration of the Quasquicentennial (125th Anniversary) of the Founding of the Diocese of Sioux Falls by Pope Leo XIII.  Reverend Father DeWayne F. Kayser, Pastor of St. Thomas Aquinas Parish in Madison, South Dakota, served as the Deacon of the Mass and our parish seminarian, Mr. John E. Streff, F.S.S.P., entering his fourth year of studies at Our Lady of Guadalupe Seminary in Denton, Nebraska for the Priestly Fraternity of St. Peter, served as the Subdeacon of the Mass.  Thanks to parishioner and Parish Photographer, Sherry Stoffel, for the photos!

IMG_1005 IMG_1006 IMG_1007 IMG_1008 IMG_1009 IMG_1010 IMG_1011 IMG_1013

SOLEMNITY OF THE ASSUMPTION 2015

Wednesday, August 5th, 2015

poster-for-Salem-Special

THE SILENT ACTION OF THE HEART

Wednesday, August 5th, 2015
Robert Cardinal Sarah was appointed by His Holiness, Pope Francis, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments

Robert Cardinal Sarah was appointed by His Holiness, Pope Francis, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments

THE SILENT ACTION OF THE HEART

By Cardinal Robert Sarah, Prefect

Office of Divine Worship and Discipline of the Sacraments

L’Osservatore Romano, June 12, 2015

Translation from Rorate Caeli [http://rorate-caeli.blogspot.com] by contributor Francesca Romana

Fifty years after its promulgation by Pope Paul VI will the Constitution on the Sacred Liturgy from the Second Vatican Council be read? “Sacrosanctum concilium“ is not de facto a simple catalogue of reform “recipes” but a real “magna carta” of every liturgical action.

With it, the ecumenical council gives us a magisterial lesson in method. Indeed, far from being content with a disciplinary and exterior approach, the council wants to make us reflect on what the liturgy is in its essence. The practice of the Church always comes from what She receives and contemplates in Revelation. Pastoral care cannot be disconnected from doctrine.

In the Church, “that which comes from action is ordered to contemplation” (cfr. n. 2). The Council’s Constitution invites us to rediscover the Trinitarian origin of the liturgical action. Indeed, the Council establishes continuity between the mission of Christ the Redeemer and the liturgical mission of the Church. “Just as Christ was sent by His Father, so also He sent the Apostles” so that “by means of sacrifice and sacraments, around which the entire liturgical life revolves” they accomplish ”the work of salvation”. (n.6).

Actuating the liturgy is therefore nothing other than actuating the work of Christ. The liturgy in its essence is “actio Christi”. [It is] the “work of Christ the Lord in redeeming mankind and giving perfect glory to God.” (n.5) It is He who is the great Priest, the true subject, the true actor in the liturgy (n.7). If this vital principle is not accepted in faith, there is the risk of making the liturgy into a human work, a self-celebration of the community.

By contrast, the real work of the Church consists in entering into the action of Christ, in uniting oneself to that work which He received as a mission from the Father. So, “the fullness of divine worship was given to us” since “His humanity, united with the person of the Word, was the instrument of our salvation” (n.5). The Church, the Body of Christ, must therefore become in Her turn an instrument in the hands of the Word.

This is the ultimate meaning of the key-concept of the Conciliar Constitution: “participatio actuosa”. Such participation for the Church consists in becoming the instrument of Christ – The Priest, with the aim of sharing in His Trinitarian mission. The Church takes part actively in the liturgical action of Christ in the measure that She is His instrument. In this sense, to speak of “a celebrating community”” is not devoid of ambiguity and requires prudence. (Instruction “Redemptoris Sacramentum” n. 42).  “Participatio actuosa” should not then be intended as the need to do something. On this point the Council’s teaching has frequently been deformed. Rather, it is about allowing Christ to take us and associate us with His Sacrifice.

Liturgical “participatio” must thus be intended as a grace from Christ who “always associates the Church with Himself.”(S.C. n. 7) It is He that has the initiative and the primacy. The Church “calls to Her Lord, and through Him offers worship to the Eternal Father” (n.7).

The priest must thus become this instrument which allows Christ to shine through. Just as our Pope Francis reminded us recently, that the celebrant is not the presenter of a show; he must not look for popularity from the congregation by placing himself before them as their primary interlocutor. Entering into the spirit of the council means, on the contrary, making oneself disappear – relinquishing the centre-stage.

Contrary to what has at times been sustained, and in conformity with the Conciliar Constitution, it is absolutely fitting that during the Penitential Rite, the singing of the Gloria, the orations and Eucharistic Prayer, for everyone – the priest and the congregation alike– to face ad orientem together, expressing their will to participate in the work of worship and redemption accomplished by Christ. This way of doing things could be fittingly carried out in the cathedrals where the liturgical life must be exemplary (n. 4).

To be very clear, there are other parts of the Mass where the priest, acting “in persona Christi Capitis” enters into nuptial dialogue with the congregation. But this face-to-face has no other end than to lead them to a téte-à-tète with God, who through the grace of the Holy Spirit, will make it ‘a heart to heart’. The council offers other means to favor participation [through]  “the acclamations , responses, psalmody, antiphons, and songs, as well as by actions, gestures, and bodily attitudes.” (n.30).

An excessively quick reading and above all, a far too human one, inferred that the faithful had to be kept constantly busy. Contemporary Western mentality formed by technology and bewitched by the mass media, wanted to make the liturgy into a work of effective and profitable pedagogy. In this spirit, there was the attempt to render the celebrations convivial. The liturgical actors, animated by pastoral motives, try at times to make it into didactic work by introducing secular and spectacular elements. Don’t we see perhaps testimonies, performances and clapping in the increase? They believe that participation is favored in this manner, whereas in fact, the liturgy is being reduced to a human game.

“Silence is not a virtue, nor noise a sin, it is true” says Thomas Merton “but the continuous turmoil, confusion and noise in modern society or in certain African Eucharistic liturgies are an expression of the atmosphere of its most serious sins and its impiety and desperation. A world of propaganda and never-ending argumentations, of invectives, criticisms, or mere chattering, is a world in which life is not worth living. Mass becomes a confused din, the prayers an exterior or interior noise.” (Thomas Merton, “The Sign of Jonah” French edition, Albin Michel, Paris, 1955 – p. 322).

We run the real risk of leaving no space for God in our celebrations. We risk the temptation of the Hebrews in the desert. They attempted to create worship according to their own stature and measure, [but] let us not forget they ended up prostrate before the idol of the Golden Calf.

It is time to start listening to the Council. The liturgy is “above all things the worship of the divine Majesty” (n.33). It has pedagogic worth in the measure wherein it is completely ordered to the glorification of God and Divine worship. The Liturgy truly places us in the presence of Divine transcendence. True participation means renewing in ourselves that “wonder” which St. John Paul II held in great consideration (Ecclesia de Eucharistia” n. 6). This holy wonder, this joyful awe, requires our silence before the Divine Majesty. We often forget that holy silence is one of the means indicated by the Council to favor participation.

If the liturgy is the work of Christ, is it necessary for the celebrant to introduce his own comments?  We must remember that, when the Missal authorizes an intervention, this must not turn into a secular and human discourse, a comment more or less subtle on something of topical interest, nor a mundane greeting to the people present, but a very short exhortation so as to enter the Mystery (General Presentation of the Roman Missal, n.50). Regarding the homily, it is in itself a liturgical act which has its own rules.

“Participatio actuosa” in the work of Christ, presupposes that we leave the secular world so as to enter the “sacred action surpassing all other” (Sacrosanctum concilium, n.7). De facto, “we claim, with a certain arrogance, to stay in the human – to enter the divine.” (Robert Sarah, “Dieu ou rien”, p. 178).

In such a sense, it is deplorable that the sanctuary (of the high altar) in our churches is not a place strictly reserved for Divine worship, that secular clothes are worn in it and that the sacred space is not clearly defined by the architecture. Since, as the Council teaches, Christ is present in His Word when this is proclaimed, it is similarly detrimental that the readers do not wear appropriate clothing, indicating that they are not pronouncing human words but the Divine Word.

The liturgy is fundamentally mystical and contemplative, and consequently beyond our human action; even the “participatio” is a grace from God. Therefore, it presupposes on our part an opening to the mystery being celebrated. Thus, the Constitution recommends full understanding of the rites (n.34) and at the same time prescribes that “the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them.” (n.54).

In reality, the understanding of the rites is not is not an act of reason left to its own devices, which should accept everything, understand everything, master everything. The understanding of the sacred rites is that of “sensus fidei”, which exercises the living faith through symbols and which knows through “harmony” more than concept. This understanding presupposes that one draws close to the Divine Mystery with humility.

But will we have the courage to follow the Council up to this point? Such a reading, illuminated by faith, is however, fundamental for evangelization. In fact, “to those who are outside as a sign lifted up among the nations under which the scattered children of God may be gathered together “ (n.2). It [the reading of S.C.] must stop being a place of disobedience to the prescriptions of the Church.

More specifically, it cannot be an occasion for laceration among Catholics. The dialectic readings of “Sacrosanctum concilium” i.e. the hermeneutics of rupture in one sense or another, are not the fruit of a spirit of faith. The Council did not want to break with the liturgical forms inherited from Tradition, rather it wanted to deepen them. The Constitution establishes that “any new forms adopted should in some way grow organically from forms already existing.” (n.23).

In this sense, it is necessary that those celebrating according to the “usus antiquior” do so without any spirit of opposition, and hence in the spirit of “Sacrosanctum concilium”. In the same way, it would be wrong to consider the Extraordinary Form of the Roman Rite as deriving from another theology that is not the reformed liturgy. It would also be desirable that the Penitential Rite and the Offertory of the “usus antiquior” be inserted as an enclosure in the next edition of the Missal with the aim of stressing that the two liturgical reforms illuminate one another, in continuity and with no opposition.

If we live in this spirit, then the liturgy will stop being a place of rivalry and criticisms, ultimately, to allow us to participate actively in that 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.” (n.8).