WHAT DO PEOPLE ASK CONCERNING THE
LITURGY IN PARISHES?
BY
MUOGBO MICHAEL I.
SSPP/THEO/18/0734
Being
a term paper submitted to the department of theology, saints Peter and Paul
major seminary, Bodija, Ibadan in affiliation with Pontifical Urban University
Rome. In partial fulfillment of the requirements for the award of Bachelor’s
degree in sacred theology
COURSE
PRACTICAL
LITURGY
LECTURER
FR.
DR. ANTHONY IGBEKELE
COURSE
CODE
SS/BTH/414
DATE
15/5/
2021
INTRODUCTION
The most
important sacrament is not listed among the seven sacraments. It is the Church!
Christ calls, constitutes and commissions the Church to be His ongoing presence
in the world by the dedicated and shared lives of its members. The Church
nourishes this vocation by sacramental celebrations. More than gifts from God
for individual souls, the sacraments are the very life-blood of the Church
especially as it lives and breathes at its most basic level in the local Parishes.
However, the sacraments are mostly and basically celebrated within the liturgy.
Liturgy is a body of rites prescribed
for public worship. In the Catholic Christian context, the liturgy is an
earthly participation in the heavenly worship. It is the anamnesis of the
paschal mystery.
The word liturgy comes from a Greek term meaning “public work or work done on
behalf of the people.” References are always made to the liturgy in relation to
an organized community of worshippers. Given the meaning of the liturgy from
the Greek etymological meaning, a work done by an individual or a group is a
liturgy on behalf of the larger community. However, at the liturgy, all
worshippers are expected to exert an active participation because the liturgy
is not an individual affair but a public worship of the church together with
Christ her head. Therefore, every liturgical celebration is the action of
Christ, a manifest exercise of the divine priestly office of Christ and of his
mystical body, the church. It embraces all the official public prayer life of the
Church.
Through the liturgical celebrations of
the Church, the faithful participate in the paschal mystery of Christ. The liturgies of the church also help to
teach us about the paschal mystery of Christ and the meaning of the mysteries
we are celebrating. Mystery is a reality that is both visible and hidden.
Therefore within the liturgy, some of the celebrated mysteries pose some form
of anxiety to the mind of the active participants, therefore people ask some
questions, and seek clarification about some aspects of the liturgy in the
parishes. This work focuses on what the people ask concerning the liturgy in
the parishes.
WHAT PEOPLE ASK
CONCERNING THE LITURGY IN THE PARISHES
This idea
may seem remote in contemporary parish life. However, the way we worship forms
what we ultimately believe. The liturgy, as source of all Church activity and
as experienced in individual celebrations, has a truly formative effect on the
total parish life. Prepared with care and well celebrated the sacraments can
nourish not only individual Catholic lives but provide as well an experience
and realization of the parish’s vocation to live and worship as the body of
Christ. The church’s worship is not just a set of texts and rubrics.
The living experience of the people
of God, yearning to sustain an active participation in the paschal mystery of
Christ, prompts them to seek a deeper understanding to and develop a deeper
sense of meaning in the liturgy. Therefore the faithful ask salient questions
concerning the liturgy in the parishes. However, one of the aspects that make
our Catholic Liturgy so beautiful is the understanding that everything you see,
every sound you hear, and every action taken during the Mass has a rich and
meaningful tradition that is there to lead us closer to our Lord as we worship
and pray.
Some of the questions people ask concerning
the liturgy in the parishes include
·
Why bells are rung during consecration?
·
Why bells are not used after the Gloria
on Holy Thursday till Easter vigil?
·
How do we know which readings to take at
the Eucharistic celebration?
·
Why the Gloria is not compulsory on
weekday masses?
·
Why some feasts are movable, and why
feasts are moved or not celebrated if it falls on a Sunday?
·
Why is there a saint’s
relic in the altar of the Church?
·
Why does the
priest/deacon kiss (or reverence) the altar at the beginning and at the end of
Mass?
·
Why does the priest break
off a piece of the Eucharist and place it in the Chalice?
·
Why we sign ourselves with the sign of
the cross on the forehead, lips and heart at the introduction of the Gospel
reading?
·
What is the significance of the paschal
candle?
·
Why there is blessing of fire on Holy
Saturday mass?
·
What is the importance of the extraordinary
ministers?
·
Why is the bishop’s attire different
from the priests at liturgical celebrations?
·
Why do we have to make a particular
gesture or be in a particular posture at particular moment during the liturgy?
·
Why is the Eucharist kept in the
tabernacle?
·
Why the church inaugurates a new
liturgical calendar before the official New Year begins?
While
I won’t be able to exclusively attend to all these questions, I would pick a
few of them and attend to. However, the answers I offer here do not
exhaustively answer the questions.
WHAT IS THE
SIGNIFICANCE OF THE PASCHAL CANDLE?
The faithful do like to know why at a particular
point of the liturgical year, the paschal candle comes to the picture, and then
disappears after sometimes. They really quest to grasp the meaning and
significance of this big candle that visits the church every Easter. The Holy
Saturday liturgy features the blessing of the paschal candle. To fully appreciate the beauty of
the symbolism surrounding this paschal candle, it is helpful to recall what
happened on Good Friday. It is the day we commemorate the death of Jesus on the
Cross. Given that Christ is the light of the world, at his death, the light is
extinguished and we are left in darkness. However, at the Vigil of Easter,
which is not to begin until sunset, a new fire is blessed and the paschal
candle is lit from that fire. The paschal candle becomes a representation of
Christ as the light of the world.
Understanding
the ritual of lighting the paschal candle would help our understanding of its
significance. After the blessing of the fire, the priest uses a stylus to draw
the “Alpha” and the “Omega” on the candle which are the first and last letters
of the Greek alphabet. This is done to indicate that Christ is the beginning
and the end of all things. The four numerals of the current year are traced
into the candle because all time belongs to the Lord. Finally, five grains of
incense and nails are inserted into the candle in the form of a cross to
represent the Five Wounds of Christ. While these are inserted, the priest says:
“By his holy and glorious wounds, may Christ the Lord, guard us and protect us.
Amen.”
The candle
is then lit from the new fire while the priest says: “May the light of Christ
rising in glory dispel the darkness of our hearts and minds.” This new “Light
of Christ” is processed into a dark Church and typically takes a prominent
place in the sanctuary through Pentecost and then is likely placed near the
baptismal font.
There are
two other important liturgies that occur throughout the year where the Paschal
Candle is typically used. The first is during baptisms. The priest or deacon
will light the candle prior to the ceremony and once the baptism takes place, a
“baptismal candle” is lit from the Paschal Candle and given to the newly
baptized (or to the parent for the baby) with these words “Receive the light of
Christ.” This is a representation that the newly baptized no longer lives in
darkness but has been enlightened by Christ. Another liturgy where you will
typically see the Paschal Candle used is during a funeral liturgy. Here the
candle is to remind us of the deceased person’s baptismal vows and of those
words we recite in the Creed when we say: “… I confess one baptism for the
forgiveness of sins, the resurrection of the body, and life everlasting.”
HOW DO WE KNOW WHICH
READINGS TO TAKE AT THE EUCHARISTIC CELEBRATION?
Unlike what happen in some Christian
denominations, where the pastor decides on what scriptural passage to preach
for the day, the church have a system that is universally followed. It is a
fascinating fact to know that every parish church in the catholic denomination
use same scriptural passages for liturgical celebrations. So whether one attend
mass in the local church or in Rome, the ministers would be preaching on same
scriptural passages; the homilies may vary but not the passages.
The church has a calendar for its
liturgical celebrations, included in the church’s yearly calendar are the
readings for Eucharistic celebrations, the vestment colour according to the
season or feast, and the feast of the day. The readings for everyday celebration
of the liturgy are contained in the Ordo, including many other details about
the day according to the liturgical calendar. The Church systematically compiles the readings in such a
way that most of the Bible is covered in a three-year cycle.
WHY IS THE BISHOP’S
ATTIRE DIFFERENT FROM THE PRIESTS AT LITURGICAL CELEBRATIONS?
Some of the faithful wonder why a priest
cannot dress the same way the bishop does, if they are all said to be priests
why does the bishop wear extra things than the priest? Some of the active
faithful, especially new converts, have observed that the way the bishop’s
vest; that is the bishop’s liturgical regalia have additional more than what
the priest wear and they are curious to know why. The vestments worn by the clergy are
not different. However, the bishop has extra things added to his liturgical
regalia which include: Mitre, Crosier, Skull cap, Pectoral cross, Fisherman’s
ring and a Pallium in the case of an archbishop. But why the extra?
To
understand or answer the question of ‘why the extra’, it would be of great help
to start with the definition of who a bishop is and what he represents in the
diocese. A bishop is the fullness of the priesthood, and the chief shepherd in
his diocese. The Catechism of the Catholic Church states: “…by the imposition
of hands and through the words of consecration, the grace of the Holy Spirit is
given, and a sacred character is impressed in such wise that bishops, in an
eminent and visible manner, take the place of Christ himself, teacher, shepherd
and priest, and act as his representative” (CCC 1558).
In other
words, a Bishop represents the great authority of Christ as he shepherds his
diocese. Every good shepherd needs a Shepherd’s Crook; what we referred to as a
Crosier. The Crosier along with his miter, are visible signs of our Bishop’s
authority as being our shepherd who is tasked with leading us, his flock, to
the arms of Christ. The general rule (with a few exceptions) is the Bishop
wears the miter when he sits and removes it when he stands. Sitting with the
miter is a sign of his teaching authority, so it is logical that this is done
during the scripture readings. However, when we all stand for the proclamation
of the Gospel, he takes off his miter but he then clutches the Crosier. But
why? This is a symbol that he, our Bishop, is our shepherd and he is holding
his Shepherd’s Crook as The Good Shepherd speaks to us in the words of the
Gospel. After the Gospel, the Bishop does have the option of sitting, putting
on the miter and preaching from his chair (again as a sign of authority). You
will typically see this at major ceremonial events such as ordinations more so
than at daily Mass or Sunday Mass.
WHY IS
THERE A SAINT’S RELIC IN THE ALTAR OF THE CHURCH?
For those
unfamiliar with a “relic,” it is a part of the physical remains or some
personal effects of a saint. Many, but not all, altars may indeed have a relic
sealed inside the altar in such a way that it is not easily removable. But why?
This is a
tradition that continues from the early Church when the remains of martyrs were
placed in above ground tombs. During the times of persecution, the people of
the Church would gather around the tomb which would be used as the altar to
celebrate the Mass. There are some Churches built above the tombs of martyrs
including the basilicas of St. Peter and St. Paul outside the walls in Rome.
WHY DOES
THE PRIEST BREAK OFF A PIECE OF THE EUCHARIST AND PLACE IT IN THE CHALICE?
This particular
question comes from the mass servers since they are much closer to the
presiding priest than some of the faithful. This is a great question that some
may not even notice during the liturgy of the Eucharist because it is done
immediately after the “Sign of Peace” while we are singing (or speaking) the “Lamb
of God”. Since it is a quick action with a prayer that is said silently by the
priest, it can be easily missed by the congregation. However, the priest does
indeed break off a piece of the host and place it in the Chalice saying: “May
this mingling of the Body and Blood of our Lord Jesus Christ bring eternal life
to us who receive it.” But why?
The
General Instruction of the Roman Missal (also known as the GIRM) states: The
priest breaks the Eucharistic Bread as a gesture of Jesus breaking the bread at
the Last Supper. The priest then puts a piece of the host into the chalice to
“signify the unity of the Body and Blood of the Lord in the work of salvation,
namely, of the Body of Jesus Christ, living and glorious.” (GIRM 83)
WHY DOES THE PRIEST/DEACON KISS (OR REVERENCE) THE ALTAR AT THE
BEGINNING AND AT THE END OF MASS?
Before
the liturgy starts the priest reverences the altar by kissing it. At the very
beginning of the Mass, (and at the very end of the Mass) the priest (and
deacon) will bow down and kiss the altar. This is done mainly to honor the
altar of sacrifice (which represents Christ) where the miracle of the Eucharist
takes place. Secondarily, it is to continue the tradition of reverencing the
relics of the saint or martyr placed in the altar.
WHY DO WE HAVE TO MAKE
A PARTICULAR GESTURE OR BE IN A PARTICULAR POSTURE AT PARTICULAR MOMENT DURING
THE LITURGY?
Most
of the faithful see the gesture and postures at mass as a routine while they
know not the reasons and their significances. Compared to the service of many
non-catholic Christians, the Eucharistic liturgy seem a bit rigid; not allowing
anyhow celebration. Some people may prefer to call the gestures and postures
used in liturgical worship the catholic calisthenics. However there are reasons for that. The
Church sees in these common postures and gestures both a symbol of the unity of
those who have come together to worship and also a means of fostering that
unity. We are not free to change these postures to suit our own individual
piety, for the Church makes it clear that our unity of posture and gesture is
an expression of our participation in the one Body formed by the baptized with
Christ, our head. When we stand, kneel, sit, bow, and sign ourselves in common
action, we give unambiguous witness that we are indeed the Body of Christ,
united in body, mind, and voice.
WHY IS THE EUCHARIST KEPT IN THE TABERNACLE?
The real presence endures after the celebration of the Eucharistic liturgy. It is for this reason that there is a tabernacle in Church. Once communion has been distributed, the remaining hosts are placed in the tabernacle to provide viaticum for those who turn to the Church in their final hour and also to provide a focal point for prayer and worship of Christ in his real presence.
With the passage of time, reverent reflection led the Church to enrich its Eucharistic devotion. Faith that Jesus is truly present in the sacrament led believers to worship Christ dwelling with us permanently in the sacrament. Wherever the sacrament is, there is Christ who is our Lord and our God; hence he is ever to be worshipped in this mystery. Such worship is expressed in many ways: in genuflections, in adoration of the Eucharist and in the many forms of Eucharistic devotion that faith has nourished.
CONCLUSION
The quest of the faithful for a deeper understanding
of the gestures, postures and why we do the things we do and the liturgy and
why we do them in a particular time and in a particular way is an evidence that
the people pay keen attention and are eager to enter into a deeper active
participation in the liturgical actions. However, attending to the questions of
the faithful and clearing their doubts is necessary and is recommended for all
pastors to enable and enhance an effective pastoral response from the faithful.
One of the aspects that make our
Catholic Liturgy so beautiful is the understanding that everything you see,
every sound you hear, and every action taken during the Mass has a rich and
meaningful tradition that is there to lead us closer to our Lord as we worship
and pray.
BIBLIOGRAPHY
Diocese of Alexandria, Embracing the Liturgy in www.diocesealex.org/our-faith/embracing-the-liturgy/ (Accessed 5 May, 2021).
The Catechism of the Catholic Church, second edition, Society of St Paul, Ibadan 2013.
Austin Flannery, O.P, Vatican Council II: The Conciliar and Post-Conciliar Documents, Society of St. Paul, Mumbai 2007.
General Instruction of the Roman Missal, United States Conference of Catholic Bishops, Washington, D.C 2003.
Charles Pope, 200 Questions and Answers bn the Catholic Faith, Our Sunday Visitor, 2012.
“Liturgy.” Microsoft® Encarta® 2009
[DVD]. Redmond, WA: Microsoft Corporation, 2008.
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