Again, the problem is not the people or even their understanding. They presume God is securely ensconced in heaven, not active here on earth. The Liturgy is the Great Prayer of Christ the High Priest within his Mystical Body on earth and in heaven. This is certainly true for all the sacraments — but especially for the celebration of the Eucharist. In contrast, Catholic theology has for centuries affirmed that it is God who holds the universe in being — a strong concept, embracing both continuity and change. For the aim and object of apostolic works is that all who are made sons of God by faith and baptism should come together to praise God in the midst of His Church, to take part in the sacrifice, and to eat the Lord's supper. The purpose … They are replicating “the prayers of the faithful” integral to the Divine Office as well as the Mass. I can’t believe that those who affirm that neither God nor the universe is dependent upon our performance of rituals are ipso facto unable to perform Christian liturgy in an authentic manner. It is true of course that people do ‘celebrate’ things. Sacrosanctum Concilium, nn. I tire of reading mischaracterizations of “say the black, do the red.” The PrayTell version seems to bear no resemblance to the real thing. “Sunday obligation” reeks of rules, money, and power. A similar problem is that of balance between horizontality and verticality. This reaction, in fact, takes us back to an earlier understanding that actually misses the very heart of the *incarnation* or, at least, seems to distrust it. Trivialization or omitting certain ritual aspects, deprives the celebration of its reference to the underlying mystery. Cardinal Godfried Danneels recently gave a speech in praise of Vatican II and its liturgical reforms while still recognizing some of the problems that other commenters have mentioned above: “Often today there is resistance to repetitive and stereotyped repetition of the same words and gestures. The Reform of the Sacred Liturgy (21-46) 2.3.1. Many are still in that mentality. They get enough blame from bosses, coworkers, and others in our culture of complaint society. Whatever one might say about the difficulty of modern persons engaging in liturgy, this notion — at least as it is stated here — seems to me like magical thinking: religion as a means of manipulation and control. The liturgy in its turn moves the faithful, filled with “the paschal sacraments,” to be “one in holiness”. The outpouring of the Holy Spirit is an eschatological theme in the New Testament that continues to be implicit in these texts (and many others) relating to the celebration of liturgy. LOL. ); it prays that “they may hold fast in their lives to what they have grasped by their faith” (. The Promotion of Liturgical Instruction and Active Participation (14-20) 2.3. Of course more can and needs to be done. Alberigo’s History has been accused of giving the Council a pronounced ‘progressive bias’ by elements in the Italian hierarchy opposed to the influence of Dossetti, such as Cardinal Camillo Ruini, John Paul’s Vicar for Rome diocese. Attamen Liturgia est culmen ad quod actio Ecclesiae tendit et simul fons unde omnis eius virtus emanat. None of them make much rational sense, and the ways in which people celebrate them even less sense. So there is a lot of flexibility in our congregations which is comprised of the so-called drag collection of the parable and that’s the way it was, is and will be, world without end. There is a disconnect between many people’s undoubted generosity and community action outside the liturgical context and their lack of generosity and reciprocity within the liturgical context. Per M. Joncas: “….Liturgy is “source” insofar as it is genuinely sacramental, i.e., a sign system that effectively causes what it signifies. Reflection on the nature and the effects of the liturgy leads to perhaps the best known passage of the Constitution, which has become a genuine theological axiom: "the liturgy is the summit towards which the activity of the Church is directed and the source from which all its power flows" (SC 10). The problem is in our worship. Paul Inwood writes: For me, this is closely related to Romano Guardini wondering if modern human beings were actually capable of genuine liturgical celebration any longer — by which I think he meant that we have largely lost the connection between liturgy and life, and between, I would suggest, liturgy and community. And yet, and yet… To take a more optimistic viewpoint, there is something – only vestigial, maybe – in people’s continuing desire to celebrate the most important things in life. It’s not their fault. It’s much bigger than that. I do, however, wish to address the subject of the ambiguity which is often imputed to the documents of Vatican II, particularly because it is of great relevance to the Apostolic Constitution on the Sacred Liturgy, Sacrosanctum Concilium, the very first document issued by the Council, and the most pertinent to the subject and interest of NLM. Nevertheless the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows. Notice what Jesus says to Bartimaeus. We’d logically expect him to command, “Receive your sight!” or something similar. The implicit echoes of Pius X here (or Pius XII in art. They must go through a metanoia, a complete change of their value system. 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