{"id":54913,"date":"2021-03-13T20:47:37","date_gmt":"2021-03-14T03:47:37","guid":{"rendered":"https:\/\/praytellblog.com\/?p=54913"},"modified":"2021-03-18T18:17:44","modified_gmt":"2021-03-18T23:17:44","slug":"how-to-misunderstand-active-participation-a-users-guide","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2021\/03\/13\/how-to-misunderstand-active-participation-a-users-guide\/","title":{"rendered":"How to Misunderstand Active Participation: A User\u2019s Guide"},"content":{"rendered":"

by\u00a0Andrea Grillo<\/a><\/p>\n

As often happens in matters theological, chance counts more than necessity.\u00a0By pure chance, in fact, \u00a0in order to complete an article for a magazine yesterday, I checked the official Italian translation of one of the best known and most important texts of the liturgical Constitution\u00a0Sacrosanctum Concilium –<\/em>\u00a0the definition of actuosa participatio<\/em> in\u00a0\u00a0<\/em>SC 48: \u201cper ritus et preces id bene intelligendum.\u201d\u00a0<\/em>After having ascertained the substantially correct translation of the Italian version, I became intrigued. The site www.vatican.va<\/a> offers, in the upper right, all the other 12 official versions.\u00a0I clicked on the EN (English) version and discovered the first mistake!\u00a0Then I clicked FR and ES: everything okay.\u00a0But then I clicked PT (Portuguese) and once again, a mistake.\u00a0Since the matter deserves a full discourse, I start from the beginning and recount the story as it began for me.<\/p>\n

\u201cActive Participation\u201d as the Key to the Liturgical Reform<\/strong><\/p>\n

I have never forgotten the moment, 18 years ago, when for the first time I began to understand what was at stake in the central sentence of SC 48. It was 2003, the 40th anniversary of SC, and the Archdiocese of Turin had organized the presentation of a \u201csociological survey\u201d – edited by Domenico Cravero and the results can be read here<\/a>.\u00a0On that occasion I was asked to present the change in the concept of \u201cparticipation in the liturgy\u201d that took place with Vatican II.\u00a0That was the occasion when I made, for the first time, a \u201csynoptic reading\u201d of \u201cparticipation of the faithful\u201d found in the encyclical\u00a0\u00a0Mediator Dei <\/em>of Pius XII with the \u201cactuosa participatio\u201d of SC.\u00a0And the light bulb went on.\u00a0As Aristotle says, things are understood in two ways: by analogy and by difference.\u00a0I then understood that the model of \u201cparticipation\u201d proposed by SC is not understood if the differences with respect to the previous concept and practice are not carefully noted.\u00a0In a word, the \u201cparticipation of the faithful\u201d is understood by MD as \u201cactus animae,\u201d<\/em> as an act of the soul, aimed at \u201chaving the same sentiments as the crucified Lord.\u201d\u00a0It is a purely interior participation, which takes place \u201cin front of\u201d the rite, not \u201cthrough the rite\u201d or \u201cin the rite\u201d or \u201cthanks to the rite.\u201d\u00a0The novelty of SC lies precisely in departing from this idea and this practice, which generates \u201csilent spectators,\u201d and in seeing the liturgical rite as \u201cmediation,\u201d as \u201ccommon language,\u201d as \u201ccommon action.\u201d It then became clear to me that of the three adverbs used to qualify participation (conscie, pie, actuosa),<\/em> the first two stand in a certain continuity with MD, while the third is the real novelty.<\/p>\n

\"\"<\/a><\/p>\n

\u00a0<\/strong>The Importance of \u201cActuosa \/Active\u201d as an Attribute of Participation in the Liturgy<\/strong><\/p>\n

I want to pause a bit longer on this adjective which is easily misunderstood.\u00a0Participation is called \u201cactuosa\u201d<\/em> because it consists of a common action. It is not only a representation for the sake of learning and making one\u2019s own, or upon which to feel emotion and devotion (the descriptors \u201cconscious\u201d and \u201cpious\u201d lead to this), but it is an \u201caction to be shared.\u201d This is a very important aspect, especially for the function that SC 48 performs with respect to what follows in the document. In fact, it is because of this \u201credefinition of participation\u201d that the following articles (49-58) set out the liturgical reform of the Order of Mass. The rites \u2013 first of all the eucharistic rites and then all the others following \u2013 are reformed because participation implies action. If it had simply been a matter of bringing \u201cconsciousness\u201d or a \u201cpiety\u201d to greater maturity, the reform would not have really been necessary. If it were simply a question of \u201cunderstanding\u201d and \u201cbeing pious,\u201d new rites and old rites would be substantially equivalent. If, on the other hand, the \u201ccommon action\u201d of Christ and the Church is at stake, then the decision to reform the Orders is justified and supported by nothing other than the acquired evidence of this need for \u201cparticipation in common action\u201d. Here, then, is the relevance of the question I came across almost by chance.<\/p>\n

An Uncomfortable Witness: Girardi\u2019s Comment on SC<\/strong><\/p>\n

To the premises presented so far I must add an extremely important fact. I draw it from the most recent of the commentaries on the conciliar text, i.e., from the first volume of the\u00a0\u00a0Commentario ai Documenti del Vaticano II<\/em> (ed. S. Noceti and R. Repole, Bologna, EDB, 2014), where Luigi Girardi offers a precise set of notices that opens us to the deeper meaning of SC and also to an elaboration of its texts.\u00a0With regard to n0. 48 he notes the following:<\/p>\n

\u201dThe text presented in the aula was written as follows: \u2018Ut ritus et preces bene intelligentes, ea actuose, conscie et pie participent\u201d. The verbs intelligere<\/em> and participere<\/em> had as their object rites and prayers. Taking up a proposal by Cardinal Bea, … the text was changed… The rites and prayers are not merely an external reality, they are the mediation by which one accesses the mystery celebrated. This type of understanding does not stop at the rites, nor does it reach the mystery of faith without them; on the contrary, the mystery of faith is understood precisely through the rites and prayers with which it is celebrated. The final state of the text is decisive for a renewed understanding of the symbolic mediation of rites … and for the proper emphasis to be given to the ritual form of the Eucharist \u201c(179)<\/p><\/blockquote>\n

This historical and systematic fact is absolutely decisive.\u00a0It allows us to discover even better that the change made to the text leaves behind a \u201cceremonial\u201d reading of the rites and prayers and allows the liturgical reform to find its true justification.\u00a0Rites and prayers are not primarily \u201cobjects\u201d of an interior intelligence, but \u201cmediations,\u201d \u201clanguages,\u201d and \u201ccodes,\u201d thanks to which and through which we can have an understanding of the mystery.\u00a0Considering this historical reconstruction, it is surprising that today, 60 years after the official text of SC, there are several vernacular languages \u200b\u200bin which, according to the official tradition published on the website http:\/\/www.vatican.va<\/a>, the text approved by the Council is not translated, but rather the earlier draft.\u00a0And no one has made a stink about this blunder.<\/p>\n

\u00a0<\/strong>Translations Without Textual Basis<\/strong><\/p>\n

Without having been able to do a complete examination of the 12 languages, but limiting myself to the main European languages, I observe that:<\/p>\n

    \n
  1. German, Hungarian and Spanish (and also the Polish version, which does not appear on the site) literally translate the Latin, transmitting the \u201cmeans \/ mediation\u201d value of the Latin \u201cfor\u201d into the target languages; understanding occurs \u201cthrough\u201d or \u201cby means of\u201d rites and prayers.<\/li>\n
  2. Italian and French translate with greater freedom, transforming the complement of \u201cmedium\u201d into a \u201cstate in a figurative place\u201d: understanding occurs \u201cin rites\u201d and \u201cin prayers\u201d;<\/li>\n
  3. English and Portuguese translate a different text, the one before it was amended, and thus reduce the rites and prayers to \u201cobjects\u201d of intelligence. This is completely illegitimate and gravely false.<\/li>\n<\/ol>\n

    What Is at Stake in All This?<\/strong><\/p>\n

    The difference in the concept of active participation consists, as we have seen, in a different relationship between the liturgy, Christ and the Church.\u00a0The inner and intellectualist, sentiment-based and ceremonial model, which corresponds to the definition of MD of 1947, would consider it normal \u2013 and even advisable \u2013 that during Mass the people \u201cparticipate\u201d without participating, i.e., by doing something else.\u00a0This was quite possible in that system, and it would be possible even after the Second Vatican Council if we thought of rites and prayers as \u201cobjects of intelligence.\u201d\u00a0When, on the other hand, they are rediscovered as \u201cmediations,\u201d as \u201clanguages,\u201d as \u201ccodes,\u201d the rites and prayers require not only an act of reform, but a reception of the reform so that participation becomes truly \u201cactive\u201d \u2013 i.e., to put rites and prayers into the common experience of the whole Church.\u00a0Already Romano Guardini, 100 years ago, said that the liturgy was not primarily a form of knowledge, but \u201ca doing, an order, a being\u201d (Liturgical Formation,\u00a0<\/em>\u00a018).\u00a0If we read the concept of \u201cactive participation\u201d in a reductive way, we misunderstand the reform and its reception.\u00a0The reform was a necessary step, but not a sufficient one.\u00a0Both those who consider it unnecessary and those who consider it sufficient are wrong.\u00a0The former fight it head-on, the latter empty it from within.\u00a0One of the ways of emptying the liturgical reform of meaning is to misunderstand the purpose for which it was made, i.e., for the liturgy to be a common action of the whole church.\u00a0In the moment in which rites and prayers are reduced to \u201cobjects of intelligence,\u201d the perception of this necessary and further step forward with respect to the liturgical reform is lost.<\/p>\n

    \u00a0<\/strong>What Can We Draw from this Discovery?<\/strong><\/p>\n

    All that remains is to draw three small recommendations from this surprising discovery.<\/p>\n

      \n
    1. It would be advisable for a translation of the text approved by the Council to be offered as soon as possible, at least on the official Vatican website, in all 12 languages, and not a provisional, unofficial, and highly problematic text.<\/li>\n
    2. Alongside this \u201ctechnical\u201d remedy, which is however very urgent, the structural link between \u201cactive participation\u201d as an end and a \u201cliturgical reform\u201d as an instrument must be rediscovered.<\/li>\n
    3. Just when it is understood that Latin is no longer a living language, and perhaps only if this is understood, one must take care to provide versions in living languages \u200b\u200bwhich are not \u201cmore myopic\u201d than Latin, nor which falsify what the Latin says in an understandable way for only a few initiates.<\/li>\n<\/ol>\n

      Andrea Grillo teaches liturgy at Sant’ Anselmo in Rome.
      \nReprinted with permission       from Munera<\/a>. Translation awr.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

      And the light bulb went on.<\/p>\n","protected":false},"author":28,"featured_media":54916,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[32],"tags":[],"class_list":["post-54913","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-vatican-ii"],"yoast_head":"\nHow to Misunderstand Active Participation: A User\u2019s Guide - 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\/2021\/03\/13\/how-to-misunderstand-active-participation-a-users-guide\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"How to Misunderstand Active Participation: A User\u2019s Guide - 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