Liturgy Today

By Peter Maher*

At the invitation of the Australian Reforming Catholics (ARC), the following text was prepared for their “Campfire” conference in October 2004. Peter Maher was one of two clerics subsequently banned by Cardinal Pell from addressing the conference.

My love for the liturgy of the Church runs deep and long as for so many Catholics. We have memories of the mystery, excitement and the struggle of the ceremonies of our childhood and these linger long with us. For me it developed into a vocation to celebrate and lead communities in these sacred rites. Their mystery, excitement and struggle remain with me to this day.

Sacrosanctum Concilium (2), Vatican II’s Constitution on the Liturgy, says: “For it is in the liturgy, especially in the divine sacrifice of the Eucharist, that "the work of our redemption is accomplished," and it is through the liturgy especially that the faithful are enabled to express in their lives and manifest to others the mystery of Christ and the real nature of the true Church.”

Liturgy literally means the work of the people. So one of the important principles of Catholic liturgy throughout our history is that it is the “work” of the whole church acting to bring into effect the history of salvation in this particular place. It is also about linking heaven and earth in the sense that the traditional church in its art, architecture and symbolic symmetry invites us into a relationship with the deity, the cosmos and the community.

This is what the church means by making present the “work of redemption”. As the Lineamenta (2004) on the Eucharist (The Eucharist: Source and Summit of the Life and Mission of the Church, 2-3) points out, the key issue the Church continues to address is the ongoing reform of the Liturgy in the light of Vatican II principles. The Eucharist is the summit of life for the baptised because it celebrates communion with God and the people and it is the source because we need to be nourished continually by engaging with the mystery. This two-fold process is to be a leaven throughout our Christian living.

This Lineamenta document goes on to outline the implications of this broad purpose as encouraging the centrality of the Eucharist in Catholic communities of all kinds; developing faithfulness; engendering renewal of the people’s vision and Christian mission; continue to develop in the spirit of Church tradition, particularly Vatican II; renewing the three shapes of the liturgy – meal, sacrifice and prayer (6-11) and encouraging a sense of “a God near to humanity”.

What might these hopes of the Church look like in the liturgy we prepare and celebrate today? The document suggests a couple of helpful directions. The sense of the mystery that calls us to conversion (46); the Eucharist as Sacrament of unity for all the faithful (49); maintaining an appropriate dignity in the symbols, art and music used (50-52); its transforming, liberating and healing grace (65-69) and inviting us to “a living hope … in the family, at work and in society … (and) a commitment towards the poor” (70-71).

In these few reflections may I suggest a couple of questions for Catholics who are trying to implement these principles in Liturgy today. The emphasis the Church places on ecclesial communion must be based in the gospel imperative of equality of representation. Historically this is a problem for us because ministries are only gradually being restored to be shared by all across gender, age and other barriers. It is interesting to note that women in the gospel respond more directly to Jesus’ call to ministry than the disciples. We see this with Peter’s mother in law (Mk 1/29-31) who immediately takes up service in the Lord after her healing, liberating and transforming encounter with Jesus. Catholics faithful to this principle will be seeking more equality of representation at every level of ministry. This is a long term goal but important to work towards, within the Church, so that we will fulfil the ideal of full and active participation of all the faithful (Sacrosanctum Concilium, 14).

This same principle should encourage Catholics to work within the Church to stem the tide of a distancing of liturgical thinking, preparation and celebration from the whole people. There needs to be fuller consultation at every level of Church in the area of the Liturgy that all may be able to share more fully in its ability to give life and hope. While the mystery must be maintained through dignified use of the traditional art and symbols; it must also speak to the whole people by corresponding to the genius and culture of the different peoples (Sacrosanctum Concilium, 37-40). This requires careful adaptation to include people and invite people rather than exclude as we sometimes see in minor Vatican directives. The recent directive for coeliac sufferers is a critical health issue for the Church and its ideal of inclusion of all the faithful at the table (especially if such sufferers are also allergic to alcohol or are alcoholics). Jesus’ constant attack on the purity code (see Mk. 1/40-45) indicates that we might find a better practice for our sick people that reflects this principle.

The principle that underscores the connection between the sacred celebration and the commitment to the poor (Catholic Catechism, 1397), require some deep commitment to a study of this relationship and how it might be lived in practice. The loaves and fishes story becomes a liturgical metaphor that indicates that there is enough for all if we share. The Emmaus story reminds us that hope and action are inseparable. We must continue to find ways for these two to meet. The exclusion of the poor from the assembly because they are unsuitably dressed, smell or don’t conform to strict norms, even with the good intentions of laudable communities, would seem to fly in the face of this essential principle. However we must go further to opening the resources of the community (not just in charity but in solidarity) to the struggles of the life of the human and earth community, the culture and political economy in which we live. This means, for example, including the struggles of the people in the texts and images used, as well as applying a thoroughly justice oriented hermeneutic to the gospel as a way of celebrating the Jesus who stood on the side of the poor and liberating the people to act in faith and trust in the world.

These are just a few random thoughts but I hope they will inspire discussion and more importantly action that brings us to more faithfully reflect the gospel and principles we espouse in our liturgical documents.

More information about the ARC controversy:

Radio National, The Religion Report, www.abc.net.au/rn/talks/8.30/relrpt/stories/s1209337.htm

Kate Mannix, Cardinal Pell bans free speech and makes the Church look ridiculous, www.onlineopinion.com.au/view.asp?article=2567

Online Catholics, www.onlinecatholics.com.au

Australian Reforming Catholics, www.e-arc.org

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