{"id":60865,"date":"2022-10-24T08:00:25","date_gmt":"2022-10-24T13:00:25","guid":{"rendered":"https:\/\/praytellblog.com\/?p=60865"},"modified":"2022-10-30T22:21:12","modified_gmt":"2022-10-31T03:21:12","slug":"and-because-i-am-good-for-nothing-some-notes-on-the-capacity-of-the-faithful","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2022\/10\/24\/and-because-i-am-good-for-nothing-some-notes-on-the-capacity-of-the-faithful\/","title":{"rendered":"And Because I am Good for Nothing: Some Notes on the Capacity of the Faithful"},"content":{"rendered":"

The rites should be distinguished by a noble simplicity; they should be short, clear, and unencumbered by useless repetitions; they should be within the people’s powers of comprehension, and normally should not require much explanation. (Sacrosanctum Concilium 34)<\/p><\/blockquote>\n

The liturgical reform of Vatican II<\/strong><\/p>\n

Only one year after the opening of the Second Vatican Council (1962), the order was given for a fundamental reform of the liturgy: Neither pompous nor banal, moderately and appropriately scaled back, speaking for itself, it was again to become: \u201cadapted to the power of comprehension of the faithful\u201d (fidelium captui accommodati<\/em>). But who were, who are \u201cthe faithful\u201d who would no longer only passively attend the rites, but now understand them and actively participate in them and perform them themselves? To whom were the ritual events given for personal appropriation? Who judges what \u201cthe\u201d (always already differentiated) faithful are capable of grasping, in order to draw consequences for \u201cadapted\u201d forms of liturgical celebration?<\/p>\n

Ritual-communicative participation requires a common basis. For this, the conditions have to be examined anew, and there is equally a duty on the part of all those involved: On the part of the church authorities, the reformed ritual requires responsibility for a pastoral care that is conducive to the \u201capprehending power of the faithful,\u201d however this is measured. With coherent rites carried out in the mother tongue, the faithful would \u201ceasily understand\u201d the rites, prayers, and signs (SC 59). At the same time, they should \u201cbe instructed\u201d to understand the mystery of faith well (SC 48) and, for their part, come \u201cwell-disposed\u201d and \u201cwith proper dispositions\u201d (SC 11; 61). The liturgical instruction of God\u2019s people (including clergy) was recognized as indispensable for a ritual competence in \u201cfully conscious, and active participation\u201d (SC 14; 19 et seq.). And: \u201cadaptation\u201d takes into account circumstances – the general capacity as well as special needs (for example, children) or other individual, extraordinary needs – without prescribing them.<\/p>\n

The consequences of the clerical restoration <\/strong><\/p>\n

Quite a few priests motivated by the Council set new standards of liturgical participation with their congregations, and many so-called \u201claity\u201d took their theological education into their own hands. But as soon as the liturgical reform initially unfolded its formative power, church and society began to change rapidly. Clerical restorationism in a dwindling church, noticeable from the 1980s on, radically redefined the parameters of worship. Meanwhile, there was a turning away from the parish \u2013 \u201cstructurally reformed\u201d and now doomed to die \u2013 toward pastoral care at occasional services and toward a \u201cdiaconal\u201d liturgy for spiritual seekers who do not have close ties to the church.<\/p>\n

This situation requires pastoral effort. It greatly limits liturgical-theological claims we might wish to make. In fact, people with very infrequent experience of celebration notice and perceive differently than a presumably homogeneous churched populace who, if not ritually competent, was at least accustomed to the ritual.<\/p>\n

The once optimistic but not consistently pursued educational goal was adjusted downward, readjusted to the capacities of its old and new addressees – and similarities were found. Much of what \u201cdistant\u201d people do not know was also not accessible to, and withheld from churched \u201clay\u201d people for the longest time. What either group is given to grasp or not grasp is decided not by them, but by the responsible authorities. Three areas are particularly affected by this: the scripture readings, sensual symbolism, and liturgical singing.<\/p>\n

The pastoral unreasonableness of the Readings<\/strong><\/p>\n

In spite of the assertion \u201cthe Church has always venerated the divine Scriptures just as she venerates the Body of the Lord, since, especially in the sacred liturgy, she unceasingly receives and offers to the faithful the bread of life from the table both of God\u2019s Word and of Christ\u2019s Body\u201d (DV 21), the reading of the Bible was denied to the people believing in Christ for centuries. What was given to them \u2013 mostly the same, almost always only from the New Testament \u2013 was suitable to nourish them just enough, but hardly to give them a real taste for it.<\/p>\n

Only the new order of the readings has indeed provided \u201cricher fare \u2026 for the faithful at the table of God\u2019s Word\u201d (SC 51). And in recent times the Eucharistic emergency caused by the lack of ordinations has led to the introduction of special celebrations of the Word of God. (No real virtue has yet been made of necessity, as long as these celebrations have to serve as a compromise and (with Communion) as a supposed \u201csubstitute for Mass,\u201d but such celebrations, solidly prepared by trained women and men, are now very much appreciated.) In an average Sunday Eucharist, on the other hand, the Old Testament reading and the psalm misunderstood as an \u201cinterlude\u201d are still \u201cshaky candidates\u201d of liturgical planning. This is hastily justified by their alleged pastoral unreasonableness – too much, too long, too difficult … or as in the General Introduction to the Liturgy of the Hours to avoid \u201ccertain psychological difficulties\u201d (General Introduction to the Liturgy of the Hours 131) with, as J.B. Metz puts it, \u201ca God who is always inappropriate.\u201d<\/p>\n

The restriction of the ritual and vocal richness<\/strong><\/p>\n

Covid-19 has put an end to the communion under both kinds (bread and wine) which was gradually granted to \u201cthe faithful\u201d since the last Council, before it could enter into the ritual memory. It has also reduced to a minimum other elementary bodily experiences such as singing, touching each other, movement, etc.<\/p>\n

Liturgical singing has not been given the care called for by Vatican II (SC 121), and the spiritually and theologically rich song repertoire from Gregorian chant to quality contemporary church music lies fallow. One hears complaints about what is supposedly too old, too foreign, with too many stanzas\u2026 It remains unnoticed that in singing the language of faith is learned \u2013 in words \u201cwhich one can never realize alone, which one dares to approach only together with others\u201d (Huub Ooosterhuis).<\/p>\n

Not challenging the faithful <\/strong><\/p>\n

The deepening of all celebrants in the liturgy, which was the aim of the liturgical reform, could bear fruit only to a limited extent, and time seems to have passed it by. Today\u2019s efforts to make liturgical celebrations more attractive almost always count on a minimal facility of comprehension on the part of the participants as the lowest common denominator. Too seldom do they lead to the \u201ctreasures of the Bible\u201d (SC 51) opened by the Council, to the \u201ctreasure of sacred music\u201d (SC 114) or to the sharing of the chalice \u201cwhenever it may seem appropriate to the priest to whom, as its own shepherd, a community has been entrusted\u201d (General Instruction of the Roman Mass 283) – a welcome expansion of the \u201cintended opportunities\u201d (General Instruction of the Roman Mass 85) for the \u201clay chalice.\u201d But in this there is still a confusion of the celebrating subjects of the liturgy with objects of pastoral care still.<\/p>\n

Up to now, Catholics have hardly ever been granted the opportunity to explore their own liturgical-theological capacity, which is as underestimated as it is underchallenged. Sixty years after the opening of the Council, it would be time to get serious about the fact that the baptized are not to go \u201cto church\u201d on Sundays, but rather, to gather and appear before God in order to be the agents of the liturgy, which \u201cis their right and duty by reason of their baptism\u201d (SC 14), and to grasp the reality of divine self-communication: in the writings of both Testaments, in the songs of countless generations to whom they owe their faith, and at the table of the Lord who does not scare them off but meets them with an open heart…<\/p>\n

God thinks big of humans \u2013 isn\u2019t it high time we do the same?<\/p>\n","protected":false},"excerpt":{"rendered":"

Sixty years after the opening of the Council, it would be time to get serious about the fact that the baptized are not just to go \u201cto church\u201d on Sundays.<\/p>\n","protected":false},"author":104,"featured_media":60879,"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":[3119,32],"tags":[],"class_list":["post-60865","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-the-plaza-new-ws","category-vatican-ii"],"yoast_head":"\nAnd Because I am Good for Nothing: Some Notes on the Capacity of the Faithful - 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\/2022\/10\/24\/and-because-i-am-good-for-nothing-some-notes-on-the-capacity-of-the-faithful\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"And Because I am Good for Nothing: Some Notes on the Capacity of the Faithful - 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Her main concern is to understand the development of liturgical expressions past and present, which is foundational for a mature faith. 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