Wednesday Liturgy: Follow-up: On Paraliturgies
ROME, DEC. 16, 2008 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.
In our column on the theology and status of paraliturgies (Dec. 2), we mentioned that we did not know of their figuring in any official documents.
An attentive reader has managed to find four mentions of paraliturgy in official documents published since 1975. The word was found in two papal documents: Paul VI's exhortation on the missions "Evangelii Nuntiandi," and John Paul II's exhortation on penance "Reconciliatio et Paenitentia." It also appeared in a document on migration from the Pontifical Council for Migrants and Travelers and in the 1994 "Instrumentum laboris" of the special synod of bishops for Africa.
None of these documents can be classified as liturgical legislation, and the mention of paraliturgy merely acknowledged the existence of this category of celebration without attempting any definition.
From the response of some readers, it appears that there is widespread confusion between the two categories of liturgy and paraliturgy. It appears that for many, the concept of liturgy is reduced to the celebration of Mass, the other sacraments, and, for some, the Liturgy of the Hours, while all other rites are classed as paraliturgies.
This is not correct. In short, practically every celebration for which the Church has provided, or even outlined, an official rite can and should be legitimately classified as liturgical. This includes solemn ceremonies such as the Good Friday celebration of the Passion, practically all the blessings contained in the Book of Blessings, and most instances of community celebration of the Word.
It would also include all forms of official rites for the distribution of Communion outside of Mass, though the distribution of Communion in this manner to a parish community must be duly authorized by the local bishop (see instruction "Redemptionis Sacramentum," Nos. 165-166).
The denomination of a celebration as liturgy does not always require the physical presence of an ordained minister -- but, yes, it does require his virtual presence -- as an assembly can act in a truly liturgical manner only if in hierarchical communion.
Thus a Sacramento, California, reader asked: "In the Rite of Christian Initiation of Adults, Nos. 85-89 gives a 'Model for a Celebration of the Word of God.' If an RCIA team composed entirely of laity perform one of these celebrations, choosing the readings 'for their relevance to the formation of the catechumens' (RCIA, No. 87), does this constitute a liturgy or a paraliturgy?"
Here a distinction must be observed due to the special condition of the Christian Initiation process.
From what we have said above, this rite would be objectively a liturgical act insofar as it is based on a model proposed by the Church.
From the subjective point of view, it would be liturgical only for those already baptized as only the baptized may act liturgically as members of Christ's Mystical Body participating in his priesthood.
Although the candidates for baptism participating in this celebration cannot act liturgically, and consequently they do not receive a bolstering of sanctifying grace (one of baptism's effects), it is an occasion of increase in actual graces that solidifies and deepens their intention of receiving the sacrament.
The celebration would not be paraliturgical because the fruitful celebration of a paraliturgy also requires the gift of baptism.
In our column on the theology and status of paraliturgies (Dec. 2), we mentioned that we did not know of their figuring in any official documents.
An attentive reader has managed to find four mentions of paraliturgy in official documents published since 1975. The word was found in two papal documents: Paul VI's exhortation on the missions "Evangelii Nuntiandi," and John Paul II's exhortation on penance "Reconciliatio et Paenitentia." It also appeared in a document on migration from the Pontifical Council for Migrants and Travelers and in the 1994 "Instrumentum laboris" of the special synod of bishops for Africa.
None of these documents can be classified as liturgical legislation, and the mention of paraliturgy merely acknowledged the existence of this category of celebration without attempting any definition.
From the response of some readers, it appears that there is widespread confusion between the two categories of liturgy and paraliturgy. It appears that for many, the concept of liturgy is reduced to the celebration of Mass, the other sacraments, and, for some, the Liturgy of the Hours, while all other rites are classed as paraliturgies.
This is not correct. In short, practically every celebration for which the Church has provided, or even outlined, an official rite can and should be legitimately classified as liturgical. This includes solemn ceremonies such as the Good Friday celebration of the Passion, practically all the blessings contained in the Book of Blessings, and most instances of community celebration of the Word.
It would also include all forms of official rites for the distribution of Communion outside of Mass, though the distribution of Communion in this manner to a parish community must be duly authorized by the local bishop (see instruction "Redemptionis Sacramentum," Nos. 165-166).
The denomination of a celebration as liturgy does not always require the physical presence of an ordained minister -- but, yes, it does require his virtual presence -- as an assembly can act in a truly liturgical manner only if in hierarchical communion.
Thus a Sacramento, California, reader asked: "In the Rite of Christian Initiation of Adults, Nos. 85-89 gives a 'Model for a Celebration of the Word of God.' If an RCIA team composed entirely of laity perform one of these celebrations, choosing the readings 'for their relevance to the formation of the catechumens' (RCIA, No. 87), does this constitute a liturgy or a paraliturgy?"
Here a distinction must be observed due to the special condition of the Christian Initiation process.
From what we have said above, this rite would be objectively a liturgical act insofar as it is based on a model proposed by the Church.
From the subjective point of view, it would be liturgical only for those already baptized as only the baptized may act liturgically as members of Christ's Mystical Body participating in his priesthood.
Although the candidates for baptism participating in this celebration cannot act liturgically, and consequently they do not receive a bolstering of sanctifying grace (one of baptism's effects), it is an occasion of increase in actual graces that solidifies and deepens their intention of receiving the sacrament.
The celebration would not be paraliturgical because the fruitful celebration of a paraliturgy also requires the gift of baptism.
posted by Chipi Buenafe at
7:06 PM
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