The Musician/Liturgist
and The Sacrament of Charity (cont.)
The eucharistic celebration and inculturation
[54] On the basis of these fundamental statements of the Second Vatican Council, the Synod Fathers frequently stressed the importance of the active participation of the faithful in the Eucharistic sacrifice.
In order to foster this participation, provision may be made for a number of adaptations appropriate to different contexts and cultures.
The fact that certain abuses have occurred does not detract from this clear principle, which must be upheld in accordance with the real needs of the Church as she lives and celebrates the one mystery of Christ in a variety of cultural situations.
In the mystery of the Incarnation, the Lord Jesus, born of woman and fully human (cf. Gal 4:4), entered directly into a relationship not only with the expectations present within the Old Testament, but also with those of all peoples.
He thus showed that God wishes to encounter us in our own concrete situation.
A more effective participation of the faithful in the holy mysteries will thus benefit from the continued inculturation of the Eucharistic celebration, with due regard for the possibilities for adaptation provided in the General Instruction on the Roman Missal, interpreted in the light of the criteria laid down by the Fourth Instruction of the Congregation for Divine Worship and the Discipline of the Sacraments Varietates Legitimae of 25 January 1994 and the directives expressed by Pope John Paul II in the Post-Synodal Exhortations Ecclesia in Africa, Ecclesia in America, Ecclesia in Asia, Ecclesia in Oceania and Ecclesia in Europa.
To this end, I encourage Episcopal Conferences to strive to maintain a proper balance between the criteria and directives already issued and new adaptations, always in accord with the Apostolic See.
Personal conditions for an "active participation"
[55] In their consideration of the actuosa participatio of the faithful in the liturgy, the Synod Fathers also discussed the personal conditions required for fruitful participation on the part of individuals.
One of these is certainly the spirit of constant conversion which must mark the lives of all the faithful.
Active participation in the Eucharistic liturgy can hardly be expected if one approaches it superficially, without an examination of his or her life.
This inner disposition can be fostered, for example, by recollection and silence for at least a few moments before the beginning of the liturgy, by fasting and, when necessary, by sacramental confession.
A heart reconciled to God makes genuine participation possible.
The faithful need to be reminded that there can be no actuosa participatio in the sacred mysteries without an accompanying effort to participate actively in the life of the Church as a whole, including a missionary commitment to bring Christ's love into the life of society.
Clearly, full participation in the Eucharist takes place when the faithful approach the altar in person to receive communion.
Yet true as this is, care must be taken lest they conclude that the mere fact of their being present in church during the liturgy gives them a right or even an obligation to approach the table of the Eucharist.
Even in cases where it is not possible to receive sacramental communion, participation at Mass remains necessary, important, meaningful and fruitful.
In such circumstances it is beneficial to cultivate a desire for full union with Christ through the practice of spiritual communion, praised by Pope John Paul II and recommended by saints who were masters of the spiritual life.
The Latin language
[62] None of the above observations [on concelebration] should cast doubt upon the importance of such large-scale liturgies.
I am thinking here particularly of celebrations at international gatherings, which nowadays are held with greater frequency.
The most should be made of these occasions.
In order to express more clearly the unity and universality of the Church, I wish to endorse the proposal made by the Synod of Bishops, in harmony with the directives of the Second Vatican Council, that, with the exception of the readings, the homily and the prayer of the faithful, it is fitting that such liturgies be celebrated in Latin.
Similarly, the better-known prayers of the Church's tradition should be recited in Latin and, if possible, selections of Gregorian chant should be sung.
Speaking more generally, I ask that future priests, from their time in the seminary, receive the preparation needed to understand and to celebrate Mass in Latin, and also to use Latin texts and execute Gregorian chant; nor should we forget that the faithful can be taught to recite the more common prayers in Latin, and also to sing parts of the liturgy to Gregorian chant.
Interior participation in the celebration: Mystagogical catechesis
[64] The Church's great liturgical tradition teaches us that fruitful participation in the liturgy requires that one be personally conformed to the mystery being celebrated, offering one's life to God in unity with the sacrifice of Christ for the salvation of the whole world.
For this reason, the Synod of Bishops asked that the faithful be helped to make their interior dispositions correspond to their gestures and words.
Otherwise, however carefully planned and executed our liturgies may be, they would risk falling into a certain ritualism.
Hence the need to provide an education in eucharistic faith capable of enabling the faithful to live personally what they celebrate.
Given the vital importance of this personal and conscious participatio, what methods of formation are needed?
The Synod Fathers unanimously indicated, in this regard, a mystagogical approach to catechesis, which would lead the faithful to understand more deeply the mysteries being celebrated.
In particular, given the close relationship between the ars celebrandi and an actuosa participatio, it must first be said that "the best catechesis on the Eucharist is the Eucharist itself, celebrated well."
By its nature, the liturgy can be pedagogically effective in helping the faithful to enter more deeply into the mystery being celebrated.
That is why, in the Church's most ancient tradition, the process of Christian formation always had an experiential character.
While not neglecting a systematic understanding of the content of the faith, it centred on a vital and convincing encounter with Christ, as proclaimed by authentic witnesses.
It is first and foremost the witness who introduces others to the mysteries.
Naturally, this initial encounter gains depth through catechesis and finds its source and summit in the celebration of the Eucharist.
This basic structure of the Christian experience calls for a process of mystagogy which should always respect three elements:
- It interprets the rites in the light of the events of our salvation, in accordance with the Church's living tradition.
The celebration of the Eucharist, in its infinite richness, makes constant reference to salvation history.
In Christ crucified and risen, we truly celebrate the one who has united all things in himself (cf. Eph 1:10).
From the beginning, the Christian community has interpreted the events of Jesus' life, and the Paschal Mystery in particular, in relation to the entire history of the Old Testament.
- A mystagogical catechesis must also be concerned with presenting the meaning of the signs contained in the rites.
This is particularly important in a highly technological age like our own, which risks losing the ability to appreciate signs and symbols.
More than simply conveying information, a mystagogical catechesis should be capable of making the faithful more sensitive to the language of signs and gestures which, together with the word, make up the rite.
- Finally, a mystagogical catechesis must be concerned with bringing out the significance of the rites for the Christian life in all its dimensions — work and responsibility, thoughts and emotions, activity and repose.
Part of the mystagogical process is to demonstrate how the mysteries celebrated in the rite are linked to the missionary responsibility of the faithful.
The mature fruit of mystagogy is an awareness that one's life is being progressively transformed by the holy mysteries being celebrated.
The aim of all Christian education, moreover, is to train the believer in an adult faith that can make him a "new creation," capable of bearing witness in his surroundings to the Christian hope that inspires him.
If we are to succeed in carrying out this work of education in our ecclesial communities, those responsible for formation must be adequately prepared.
Indeed, the whole people of God should feel involved in this formation.
Each Christian community is called to be a place where people can be taught about the mysteries celebrated in faith.
In this regard, the Synod Fathers called for greater involvement by communities of consecrated life, movements and groups which, by their specific charisms, can give new impetus to Christian formation.
In our time, too, the Holy Spirit freely bestows his gifts to sustain the apostolic mission of the Church, which is charged with spreading the faith and bringing it to maturity.
Reverence for the Eucharist
[65] A convincing indication of the effectiveness of eucharistic catechesis is surely an increased sense of the mystery of God present among us.
This can be expressed in concrete outward signs of reverence for the Eucharist which the process of mystagogy should inculcate in the faithful.
I am thinking in general of the importance of gestures and posture, such as kneeling during the central moments of the Eucharistic Prayer.
Amid the legitimate diversity of signs used in the context of different cultures, everyone should be able to experience and express the awareness that at each celebration we stand before the infinite majesty of God, who comes to us in the lowliness of the sacramental signs.
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