{"id":28692,"date":"2014-12-21T12:28:09","date_gmt":"2014-12-21T18:28:09","guid":{"rendered":"https:\/\/praytellblog.com\/?p=28692"},"modified":"2014-12-21T12:28:09","modified_gmt":"2014-12-21T18:28:09","slug":"a-homely-reminder-of-how-rote-ritual-is","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2014\/12\/21\/a-homely-reminder-of-how-rote-ritual-is\/","title":{"rendered":"A Homely Reminder of How Rote Ritual Is"},"content":{"rendered":"

Even as Lawrence Hoffman\u2019s Beyond the Text<\/em> more than twenty-five years ago prodded liturgical historians and theologians to abandon a na\u00efve approach to the \u201cmeaning\u201d and \u201cimpact\u201d of liturgy simply (plainly?) residing in the words of the ritual books, a monthly pastoral commitment of mine yesterday occasioned my marveling anew (and confirming for me, again) how much of what people do in liturgy is rote repetition, that is, activity that they cannot even recall or reproduce if asked to do so out of the context of their usual practice. Ugh! I\u2019ll stop trying to theorize on the front end and just give you my vignette from my regular volunteer-chaplain service in an area prison:<\/p>\n

This fall I responded to a new request to celebrate Mass monthly in one of the prison\u2019s highly restricted units, whose few Roman Catholic inmates benefit from the generous weekly Communion Service provided by two (permanent) deacons. Each of the three times we’ve celebrated thus far together, both the \u201cinsiders\u201d and deacons have utilized a laminated card containing the revised\/current English translation of the people\u2019s \u201cparts\u201d (responses, Gloria, Creed, Holy, etc.). But the company that produced that worship aid, it turns out, failed to include the \u201cLamb of God.\u201d Last month, as we (totaling six, around a table) reached the Fraction Rite I asked the deacon to go ahead and lead all in reciting the Lamb of God. For my part, I wanted to say inaudibly the priest\u2019s prayers for dropping the fragment of the host in the chalice and then my \u201cprivate prayer\u201d in preparation for communion. The deacon, a man of at least my fifty-something years, stared at me, bewildered. So I said, \u201cPlease, go ahead and say the Lamb of God, while I do my stuff for the Fraction Rite.\u201d Neither he nor the other deacon nor the three other men opened their mouths. So, I started, \u201cLamb of God, you take away the sins of the world\u2026.\u201c Nobody joined in. I was dumbfounded. \u201cOkay, well let\u2019s find it on that card there,\u201d I said. That\u2019s when I discovered the publisher failed to include it. So, I said, \u201cWell, you know, the Lamb of God, right? Just go ahead and say it with me.\u201d \u2026 Deer-in-the-headlights.<\/p>\n

Now, I readily acknowledge that my approach to presiding is to keep all stage directions minimal, especially when people have the directions and content available in print for them. But what bemused me a month ago was how neither deacon could simply chime in with one of the most basic of the assembly\u2019s prayers at that point in the Communion Rite (and one, I might add, that had not undergone one word of alteration, that I can recall, in the new translation). But the story goes on \u2026<\/p>\n

Yesterday, we assembled again for the December occasion of our Mass in that unit together. Things went along nicely, with the men proclaiming the readings by passing around a copy of Give Us This Day<\/em> (nod and wink to Liturgical Press\u2019s successful missive). When we reached the Preparation of the Table, I proceeded with the prayers inaudibly (the first option in the Missal), at which the deacon began reciting, \u201cLamb of God, you take away the sins \u2026\u201d A bit amazed, I turned to him\u2014who must have been anxious about his role in leading that prayer and, clearly uncertain as to what point in the Liturgy of the Eucharist it functions\u2014and asked that we save it for a bit later. He seemed more lost than ever. When we got to the Fraction Rite, I said, \u201cOkay, let\u2019s say the Lamb of God.\u201d Silence on the part of all (I sympathetically imagine the deacons and other three men felt insecure, due to my stage directing); so I picked up one of the other deacon\u2019s laminated cards (he being to the right of right-handed me), at which point he reminded me that the prayer wasn\u2019t on it. I replied, \u201cOh yeah, right, but please go ahead and lead it, while I do my silent prayers.\u201d He just stared at me.<\/p>\n

I readily admit I\u2019m a twenty-plus-years veteran classroom teacher who can be overly magisterial in leading a session, even a session that happens to be the Mass. But having now been together three times this fall, I\u2019d say we six guys all seem, to my experience, to be pretty comfortable (lots of joking) with each other. So my interpretation of this repeated phenomenon\u2014this inability of middle-aged Roman Catholics to recite the Lamb of God \u201con cue\u201d\u2014has confirmed my ever-growing conviction for the extent to which those of us passionately committed to academic and pastoral service to the church\u2019s liturgy need to analyze the rites beyond the text<\/em>\u2014to invoke the entire argument of Lawrence Hoffman\u2019s 1987 book thus entitled.<\/p>\n

So much of the analysis of liturgy remains focused on the words in the books or even the words recited or repeated in assemblies, and this with an uncritical, unarticulated assumption that the discursive content of those texts impact\/shape the ideas or imaginations of most of the participants. The individual performances and ongoing practices of a rite\/ritual\/liturgy are so much more and most often a matter of non-discursive, semiotic (if you will) patterns (starting with where people consistently choose to sit \u2026 those five or six men in that prison unit always sit in the same spots around that table, e.g.). If men who\u2019ve been participating in the Mass in English for more than forty years cannot come up with the Lamb of God, how much can we assume about the impact of the words in the liturgy for most people most of the time?<\/p>\n

Okay, please, if you\u2019re still reading, dear colleagues, go easy on me here!!!! Perhaps my pastoral failure lies in my desire as a presider not to usurp the people\u2019s parts (in this case, that\u2019s why I wanted them to say the Lamb of God while, as the Missal instructs, I do my part inaudibly). But I\u2019ve told my tale to invite a discussion, if desired, about the challenge of serving the liturgy (in all its rites) beyond the text<\/em>, that is, mindful of how much people do not \u201chear\u201d or \u201cthink about\u201d or \u201ctake from\u201d in the words of the rituals. I realize, readily, that the church\u2019s liturgy is a matter of both word and gesture\/action. I guess I\u2019m inviting you to pause with me just to be mindful of the extent to which ritual really is rote (with a big bow to such social scientists as Catherine Bell (RIP), Adam Seligman, Bruce Kapferer, et al.). And, indulgent full disclosure: It\u2019s this line of inquiry I wish to pursue in my next book project (and have already started to attempt in published articles on the communion procession, the rite or marriage, etc.).<\/p>\n","protected":false},"excerpt":{"rendered":"

So much of the analysis of liturgy remains focused on the words in the books or even the words recited or repeated in assemblies, and this with an uncritical, unarticulated assumption that the discursive content of those texts impact\/shape the ideas or imaginations of most of the participants. The individual performances and ongoing practices of a rite\/ritual\/liturgy are so much more and most often a matter of non-discursive, semiotic (if you will) patterns …<\/p>\n","protected":false},"author":58,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[285,29,2864],"tags":[436],"class_list":["post-28692","post","type-post","status-publish","format-standard","hentry","category-pastoral-theology","category-presiding","category-ritual_studies","tag-missal-implementation"],"yoast_head":"\nA Homely Reminder of How Rote Ritual Is - Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2014\/12\/21\/a-homely-reminder-of-how-rote-ritual-is\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"A Homely Reminder of How Rote Ritual Is - Home\" \/>\n<meta property=\"og:description\" content=\"So much of the analysis of liturgy remains focused on the words in the books or even the words recited or repeated in assemblies, and this with an uncritical, unarticulated assumption that the discursive content of those texts impact\/shape the ideas or imaginations of most of the participants. 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Malloy Chair in Roman Catholic Studies at Vanderbilt University, where he is Distinguished Professor of Theology in the Divinity School and Graduate Department of Religion. In addition to numerous journal articles and book chapters covering a range of topics in sacrament-liturgical theology, his books include Practical Sacramental Theology: At the Intersection of Liturgy and Ethics (2021), Divine Worship and Human Healing: Liturgical Theology at the Margins of Life and Death (2009), Encountering Christ in the Eucharist: The Paschal Mystery in People, Word, and Sacrament (2012), and Anamnesis as Dangerous Memory: Political and Liturgical Theology in Dialogue (2000). 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