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This book is for every member of the assembly. Vatican II calls for
"conscious, active, and full participation." What does that mean? This
book explores the liturgy step by step and clearly explains the ministry
of the members of the assembly at each point. It encourages understanding
by touching on the historical development of parts of the liturgy, explaining
the meaning of the actions and responses of the assembly, and identifying
items used in the liturgy. It looks briefly at colors and seasons. It's
an assembly "how-to" book with inspiration.
About the Author
Caroline Thomas has been involved in liturgy planning since
the early 1970's, leading to an MA degree from the University of Santa
Clara in 1992. She has worked in parishes as the director of liturgy for
over 14 years, and continues to be passionate about the potential of the
liturgy to transform its participants.
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Ministry of the Assembly
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Table of Contents
Preface
Introduction
Chapter One—Looking at Liturgy
Chapter Two—Ministry
Chapter Three—We Gather
Chapter Four—We Listen
Chapter Five—We Respond
Chapter Six—We Are Sent Forth
Chapter Seven—The Assembly as an Initiating Community
Chapter Eight—What Are These Things?
Chapter Nine—Liturgical Seasons
Conclusion
Selected Bibliography
Introduction
Ever since Vatican Council II, we have heard that the changes in liturgy
were intended to bring about the “conscious, active, and full participation”
(GIRM 18) of the assembly. But what does this mean? Mostly, the phrase
has been interpreted to mean that the people are supposed to sing. As a
result, much effort has gone into composing new music in the vernacular
and introducing it into the liturgy. In addition, the assembly has been
expected to recite aloud certain prayers of the liturgy. But this is just
scratching the surface.
As a result of the Vatican Council, an entire mindset had to be changed.
Before the Council, the Mass was in Latin, which for the most part was
understood only by the priest. A dedicated few purchased missals written
in English and Latin so they could follow the prayers. Most read devotional
prayers or said the rosary. We described what was going on by saying
that the priest “said Mass” while we “heard Mass” or “attended Mass.” As
we described the action of the Mass, the priest’s role was active, the
assembly’s role was passive.
Since the Vatican Council, we have returned to our origins and now say
that liturgy is the “work of the people.” We now have speaking and
singing parts. The most obvious changes were the repositioning of the altar
facing the people, with the priest behind it, and the replacement of Latin
with the vernacular so that we can readily understand and respond.
Because the format of the Mass remains the same, these changes could be
seen as superficial. Actually, the change is profound. It is a return
to the spirit of the liturgy in the early church.
Imagine the very early church. Christians gathered once a week to follow
Christ’s command. They chose someone to lead them in prayer, to “preside.”
They weren’t passive observers. They prayed together, led by the one they
had chosen. They spoke a common language and had a common understanding
that they were gathering to break the bread in Jesus’ memory.
Over the centuries, the Mass became more formal. The language of liturgy,
which probably was Aramaic or Hebrew at first, then Greek and Latin, remained
Latin for centuries—hence the name “Latin Rite” for the largest segment
of the Roman Catholic Church. This was the church’s attempt to remain consistent.
As Latin ceased being spoken colloquially, it stopped changing. It had
no ambiguous idioms or phrases or words that changed meaning. Eventually,
the people, for the most part, ceased to understand it.
In time, the church emphasized the sacrificial aspect of the Mass and
the meal aspect diminished in the liturgical consciousness. The sacredness
of the sacrifice assumed primary importance, and eventually only the priest
was allowed to touch the consecrated bread and wine. The role of the assembly
became more and more passive and restricted. The Mass, as originally instituted,
was no longer the assembly’s action but that of the ordained ministers
and acolytes.
This is in part what Vatican Council II changed. The action of the celebration
of Mass was given back to the people. There were other changes. The liturgy
was divested of unnecessary repetitions and of superfluous actions and
prayers, which had accumulated through the centuries. The Roman Rite, which
more clearly showed the meaning of the liturgical celebration, was mostly
restored to its “noble simplicity.”
Today, the liturgy includes more Scripture texts. Whereas before the
Council there were only two readings, now there are three. Instead of repeating
the same readings every year, the liturgy now proceeds through a three-year
cycle of readings for Sundays and a two-year cycle for weekdays. Celebrations
of the sacraments have been restored to earlier forms that include Scripture
readings.
The people are allowed to receive the consecrated host in their own
hands, instead of being “fed” by the priest. Eventually, the reception
of the sacred Blood was also restored to the people. All of these changes
were part of the plan to return the liturgy (and Sacred Scripture) to the
members of the assembly and to emphasize their—our—importance in the celebration.
In this book we will explore what this means in practical terms, what
ministry means, how it can be said that being a member of the assembly
is a ministry, and what relationship that ministry has to the others within
the liturgy. We will look at the role and responsibilities of the assembly
in the liturgy and beyond.
For the most part, this book assumes the “usual” weekend liturgy. Weekday
Masses omit the Gloria and Creed and have only two readings unless the
day is a special feast or solemnity. On special occasions—funerals, weddings,
Masses with baptisms, and Palm Sunday, for example—other introductory rites
transition directly to the Opening Prayer and take the place of the Act
of Penance (formerly called the Penitential Rite) and the Gloria.
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