Today seems to have been quite a sad week. Friends of the Being Frank community have had a still born baby, and a friends mother died suddenly. She had a beautiful faith and wasn’t very old. It makes you think how precious life is and how quickly it can be taken from you. It also makes you think how seriously you should take the offering you make to God and your worship of Him in the mass.
I’m not an expert on the mass or liturgy by any means, but today I went to a mass that I wasn’t quite sure about. I think it was nice that there a big focus on the children, but such things also need to be balanced with reverence, as I’m sure people have talked about before.. Do we really think of the priest as if he were the person of Christ?
Do we think about it in terms of our offering to God, or in terms of how much we enjoy it or get out of it? Not to say you shouldn’t get something out of it of course. It’s hard in a world of computer graphics, lasers, flashing lights and sound systems to make the mass seem appealing to young people perhaps if you always think of it in terms of how much you get out of it though. Silence, reverence and prayerfulness can be a challenge… I find this piece by the then Cardinal Ratzinger interesting to reflect on to remind myself about what Sunday mass is about and you might too:
“Certainly, the liturgy is, first of all, prayer; its specificity consists in the fact that its primary object is not ourselves (as in private prayer and in popular religiosity), but God himself. The liturgy is actio divina: God acts and we respond to this divine action. Speaking about God and speaking with God must always go together… This is why the liturgy (the sacraments) are not a secondary theme next to the preaching about the living God, but the realization of our relationship with God.
While on this subject, may I be allowed to make a general observation on the liturgical question… The liturgy too often becomes a teaching whose criteria is: making ourselves understood. Often the consequence of this is making the mystery a banality, the prevalence of our words, the repetition of phrases that might seem to us more accessible and more pleasant for the people.
Yet this is not only a theological error but also a psychological and pastoral one. The wave of esoterism, the spreading of Asian techniques of relaxation and self-emptying, demonstrate that something is lacking in our liturgies. It is in our world of today that we are in need of silence, of the super-individual mystery, of beauty. The liturgy is not an invention of the celebrating priest or of a group of specialists; the liturgy (the “rite”) came about via an organic process over the centuries, it bears with it the fruit of the experience of faith of all the generations.
Even if the participants do not perhaps understand every single word, they perceive the profound meaning, the presence of the mystery, which transcends all words. The celebrant is not the center of liturgical action; the celebrant is not in front of the people in his own name — he does not speak by himself or for himself, but “in persona Christi.” The personal abilities of the celebrant do not count, only his faith counts, by which Christ becomes transparent. “He must increase, but I must decrease” (John 3:30).”







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