The Musician/Liturgist
and The Sacrament of Charity (cont.)
Respect for the liturgical books and the richness of signs
[40] Emphasizing the importance of the ars celebrandi also leads to an appreciation of the value of the liturgical norms.
The ars celebrandi should foster a sense of the sacred and the use of outward signs which help to cultivate this sense, such as, for example, the harmony of the rite, the liturgical vestments, the furnishings and the sacred space.
The eucharistic celebration is enhanced when priests and liturgical leaders are committed to making known the current liturgical texts and norms, making available the great riches found in the General Instruction on the Roman Missal [Sacramentary]
and the Order of Readings for Mass [Lectionary].
Perhaps we take it for granted that our ecclesial communities already know and appreciate these resources, but this is not always the case.
These texts contain riches which have preserved and expressed the faith and experience of the People of God over its two-thousand-year history.
Equally important for a correct ars celebrandi is an attentiveness to the various kinds of language that the liturgy employs: words and music, gestures and silence, movement, the liturgical colors of the vestments.
By its very nature the liturgy operates on different levels of communication which enable it to engage the whole human person.
The simplicity of its gestures and the sobriety of its orderly sequence of signs communicate and inspire more than any contrived and inappropriate additions.
Attentiveness and fidelity to the specific structure of the rite express both a recognition of the nature of Eucharist as a gift and, on the part of the minister, a docile openness to receiving this ineffable gift.
Art at the service of the liturgy
[41] The profound connection between beauty and the liturgy should make us attentive to every work of art placed at the service of the celebration.
Certainly an important element of sacred art is church architecture, which should highlight the unity of the furnishings of the sanctuary, such as the altar, the crucifix, the tabernacle, the ambo and the celebrant's chair.
Here it is important to remember that the purpose of sacred architecture is to offer the Church a fitting space for the celebration of the mysteries of faith, especially the Eucharist.
The very nature of a Christian church is defined by the liturgy, which is an assembly of the faithful (ecclesia) who are the living stones of the Church (cf. I Pet 2:5).
This same principle holds true for sacred art in general, especially painting and sculpture, where religious iconography should be directed to sacramental mystagogy.
A solid knowledge of the history of sacred art can be advantageous for those responsible for commissioning artists and architects to create works of art for the liturgy.
Consequently it is essential that the education of seminarians and priests include the study of art history, with special reference to sacred buildings and the corresponding liturgical norms.
Everything related to the Eucharist should be marked by beauty.
Special respect and care must also be given to the vestments, the furnishings and the sacred vessels, so that by their harmonious and orderly arrangement they will foster awe for the mystery of God, manifest the unity of the faith and strengthen devotion.
Liturgical song
[42] In the ars celebrandi, liturgical song has a pre-eminent place.
Saint Augustine rightly says in a famous sermon that "the new man sings a new song.
Singing is an expression of joy and, if we consider the matter, an expression of love."
The People of God assembled for the liturgy sings the praises of God.
In the course of her two-thousand-year history, the Church has created, and still creates, music and songs which represent a rich patrimony of faith and love.
This heritage must not be lost.
Certainly as far as the liturgy is concerned, we cannot say that one song is as good as another.
Generic improvisation or the introduction of musical genres which fail to respect the meaning of the liturgy should be avoided.
As an element of the liturgy, song should be well integrated into the overall celebration.
Consequently everything – texts, music, execution – ought to correspond to the meaning of the mystery being celebrated, the structure of the rite and the liturgical seasons. Finally, while respecting various styles and different and highly praiseworthy traditions, I desire, in accordance with the request advanced by the Synod Fathers, that Gregorian chant be suitably esteemed and employed as the chant proper to the Roman liturgy.
The structure of the Eucharistic celebration
[43] After mentioning the more significant elements of the ars celebrandi that emerged during the Synod, I would now like to turn to some specific aspects of the structure of the eucharistic celebration which require special attention at the present time, if we are to remain faithful to the underlying intention of the liturgical renewal called for by the Second Vatican Council, in continuity with the great ecclesial tradition.
The intrinsic unity of the liturgical action
[44] First of all, there is a need to reflect on the inherent unity of the rite of Mass.
Both in catechesis and in the actual manner of celebration, one must avoid giving the impression that the two parts of the rite are merely juxtaposed.
The liturgy of the word and the Eucharistic liturgy, with the rites of introduction and conclusion, "are so closely interconnected that they form but one single act of worship."
There is an intrinsic bond between the word of God and the Eucharist.
From listening to the word of God, faith is born or strengthened (cf. Rom 10:17); in the Eucharist the Word made flesh gives himself to us as our spiritual food.
Thus, "from the two tables of the word of God and the Body of Christ, the Church receives and gives to the faithful the bread of life."
Consequently it must constantly be kept in mind that the word of God, read and proclaimed by the Church in the liturgy, leads to the Eucharist as to its own co-natural end.
The liturgy of the word
[45] Together with the Synod, I ask that the liturgy of the word always be carefully prepared and celebrated.
Consequently I urge that every effort be made to ensure that the liturgical proclamation of the word of God is entrusted to well- prepared readers.
Let us never forget that "when the Sacred Scriptures are read in the Church, God himself speaks to his people, and Christ, present in his own word, proclaims the Gospel."
When circumstances so suggest, a few brief words of introduction could be offered in order to focus the attention of the faithful.
If it is to be properly understood, the word of God must be listened to and accepted in a spirit of communion with the Church and with a clear awareness of its unity with the sacrament of the Eucharist.
Indeed, the word which we proclaim and accept is the Word made flesh (cf. Jn 1:14); it is inseparably linked to Christ's person and the sacramental mode of his continued presence in our midst.
Christ does not speak in the past, but in the present, even as he is present in the liturgical action.
In this sacramental context of Christian revelation, knowledge and study of the word of God enable us better to appreciate, celebrate and live the Eucharist.
Here too, we can see how true it is that "ignorance of Scripture is ignorance of Christ."
To this end, the faithful should be helped to appreciate the riches of Sacred Scripture found in the lectionary through pastoral initiatives, liturgies of the word and reading in the context of prayer (lectio divina).
Efforts should also be made to encourage those forms of prayer confirmed by tradition, such as the Liturgy of the Hours, especially Morning Prayer, Evening Prayer and Night Prayer, and vigil celebrations.
By praying the Psalms, the Scripture readings and the readings drawn from the great tradition which are included in the Divine Office, we can come to a deeper experience of the Christ-event and the economy of salvation, which in turn can enrich our understanding and participation in the celebration of the Eucharist.
The homily
[46] Given the importance of the word of God, the quality of homilies needs to be improved. The homily is "part of the liturgical action", and is meant to foster a deeper understanding of the word of God, so that it can bear fruit in the lives of the faithful.
Hence ordained ministers must "prepare the homily carefully, based on an adequate knowledge of Sacred Scripture."
Generic and abstract homilies should be avoided.
In particular, I ask these ministers to preach in such a way that the homily closely relates the proclamation of the word of God to the sacramental celebration and the life of the community, so that the word of God truly becomes the Church's vital nourishment and support.
The catechetical and paraenetic aim of the homily should not be forgotten.
During the course of the liturgical year it is appropriate to offer the faithful, prudently and on the basis of the three-year lectionary, "thematic" homilies treating the great themes of the Christian faith, on the basis of what has been authoritatively proposed by the Magisterium in the four "pillars" of the Catechism of the Catholic Church
and the recent Compendium, namely: the profession of faith, the celebration of the Christian mystery, life in Christ and Christian prayer.
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