LITURGY AND LIFE
The
word “liturgy” derives from the Greek word leitourgos, “a man who performs a public duty,” “a public servant,” or
simply “work.” In Catholic usage, liturgy refers to an array of communal
religious practices and rituals, above all the Mass. Perhaps “work of God” is
an apt definition. But “liturgy,” in a broad sense, seems to be among the
natural human inclinations. In practice, liturgical actions are often
simply taken for granted and are even “invisible” because the focus is on the
purpose of liturgy, not its details.
For
example, August is the first month of the “sports year.” The pre-season
games anticipate the celebration of the regular season, which begins in
September. The rituals are familiar. People gather in stadiums, sing
the National Anthem, and enter into the drama of the game. The high feast
days are the playoffs, culminating in the Solemnity of the Super Bowl. But we
don’t think of the NFL season and rituals (e.g., kissing the Lombardi trophy)
as liturgy. We’re just looking to be entertained.
Or
take the military’s liturgical practices: from marching bands to the changing
of the guard, with uniforms and magnificent displays of hardware and
firepower. Again, we don’t think these as “liturgy.” But we do
experience feelings of patriotism or nationalism, admiring the discipline and
courage of our soldiers, and the might of military hardware. “Thank you for
your service” has become a common military liturgical greeting in our day.
Secular
liturgies have much in common with religious liturgies. Even the “incense” of
pyrotechnic effects at rock concerts are “liturgical.” Like
churches, stadiums and concert halls provide useful venues for crowd control, a
context for the “rituals,” and their orderly performance.
Secular liturgy, like religious liturgy, is tempered by
faithfulness to the given forms. But even these forms need benign
direction. Without religious sensibilities,
our innate liturgical inclinations quickly become self-serious,
disproportionate, even destructive. The importance of an overarching cultural
framework of faith and religious liturgical practices should not be
underestimated.
Soccer riots in South America, drunken victory celebrations, and
rock concert debauchery reveal the consequences of liturgy severed from
religion. Even military rituals devoid of religion easily go bad (Sieg Heil!). When faith and religious liturgies are rejected, the
liturgical void is filled with extreme and dangerous “liturgical” forms.
The
purpose of most (otherwise benign) secular liturgies is to provide a common
experience of entertainment or to exalt the power and the glory of a nation’s
military might. Secular liturgies are not explicitly in the service of God;
they are in the service of man.
By contrast, the purpose of the sacred liturgy is worship – and
the means of entering into union with the living God. The ritual and symbolic
appurtenances (like sacred music) are expected to be pleasing, but pleasing
because God is glorified by beauty and our obedience to His will. As we
are immersed into the liturgy, we become less aware of the liturgical
practices per se. Just as football fans are unaware of the secular liturgy,
it is possible for a devout Catholics (e.g., saints like Padre Pio and Pope
John Paul II) to “lose themselves” at Mass in true prayer and devotion in union
with Christ and His Mystical Body.
There
are dangers when liturgy becomes familiar. Familiarity rooted in sloth can bring
boredom and with boredom a demand for “vibrant” liturgies – i.e., excitement
and entertainment. Such selfish expectations reveal a breakdown in
understanding of the true purpose of Divine worship, a purpose that “renders
unto God that which is God’s.” (Mk 12:17)
The
sacred liturgy does not compete with the entertainment dimension of secular
liturgies. It is practically impossible for the sacred liturgy to top the
excitement of a professional football game, or a rock concert, or a military
parade – or even the temple prostitution of ancient Greece. (Nothing is
really new under the sun.)
The
ritual of the changing of the guard at the Tomb of the Unknown Soldier is
instructive because its honors soldiers who have sacrificed their lives in
battle: “Greater love than this no man hath, that a man lay down his life for
his friends.” (Jn. 15:13) As secular liturgies go, it comes closest
to true Catholic liturgy. There are few demands for it to include more
“vibrant” ritual practices such as inserting popular tunes into the solemn act.
It
should be obvious, therefore, that we shouldn’t demand that pastors (or pastors
demand of their people) “jazz up” the Mass – the re-presentation of the Cross
and Resurrection – with all those ill-advised and tiresome post-Conciliar
tunes, pseudo-religious and secular. Even “conservative” Catholics need to be
on guard lest “fine music” of whatever style at Mass has the corrosive effect
of becoming high-class entertainment rather than facilitating prayer.
A
Mass should be “vibrant” only to the extent its reverence in celebration moves
our souls to enter into an intimate union with Christ and His Mystical Body.
Sacred
liturgy and ritual are both instructive and transformative. While it is
profitable to consider the Mass from an academic stance, it is more profitable
to enter into the Mass with a living faith, attentive to and engaged in the
words and action. Our transformation in Christ through the liturgy is not
magical; it is gradual and mystical, touching our minds, hearts, and emotions.
This
is why the Third Commandment, Keep Holy the Sabbath, is so important. Our
weekly Mass attendance is not only necessary under the pain of mortal sin
(absent valid excusing circumstances), it is also necessary for us to continue
our ever so gradual transformation in Christ.
The
liturgy can have visible, sanctifying effects on the faithful. Ask any
priest who has visited an apparently unconscious parishioner who attempts the
Sign of the Cross during prayers, with parched lips that tremble with the recitation
of the Our Father. Like the sacred liturgy properly celebrated, it is
beautiful – and transforming – to behold.
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