Page 41 - The Priest, Summer 2015

What we should do rather is to take an all-inclusive view of the development of the People of God, from the rst begin- nings of this development to its nal achievement in those lasting institutions and living ideas which constitute the Fa- thers’ legacy to us as to all ages.12
Conclusion
It would be meaningful to conclude this short overview of the patristic witness
12 Louis Bouyer, Life and Liturgy. 1950, p. 21.
on the sacredness of the liturgy with an actualization of their teaching and exam- ples. I here present some concrete sug- gestions for an authentic renewal of the liturgy according to the teaching of the Magisterium of the Church, especially the Council of Trent and the Second Vatican Council, the more so because both Coun- cils substantially concord in their teaching about the nature of the sacred liturgy.
A liturgical renewal which would stress
more the Christocentric and transcendent character of the liturgy and the acts of ad- oration as shown also by the examples of the angelic worship, would certainly come closer to the spirit of the Bible and of the Fathers, closer to the “ancient norm of the holy Fathers.”
Concretely this could be realized by practical norms like the following which are besides, already proven by centuries- old experience:
SUGGESTIONS FOR AN AUTHENTIC RENEWAL OF THE SACRED LITURGY ACCORDING TO THE NORM OF THE FATHERS
1The tabernacle where Jesus Christ, the Incarnate God, is re- ally present under the species of
bread, should be placed in the centre of the sanctuary. In no other sign on this earth is God, the Emmanuel, so re- ally present and so near to men as in the tabernacle. The tabernacle as the sign indicating and containing the real presence of Christ should be therefore closer to the altar and constitute with the altar one central sign pointing to the Eucharistic mystery. The sacrament (tabernacle) and the sacri ce (altar) should therefore not be opposed and separated too much. They should oc- cupy the central place of the sanctuary, spontaneously and naturally attracting focus and attention.
2During the Eucharistic liturgy, or at least during the Eucharistic Prayer, when Christ the Lamb of
God is immolated, the face of the priest should not be seen by the faithful. (The seraphim cover their face when adoring God.) Instead the priest’s face should be turned toward God in the sign of the icon of the Cruci ed Lord.
3There should be more signs of adoration by means of genu ec- tions, especially every time the
priest touches the consecrated host, the Lamb of God.
4When the faithful approach the Lamb of God in Holy Com- munion, they should greet and
receive Him with an act of adoration, kneeling down. Such a gesture re- sembles a little biblical and angelical proskynesis. For what moment is more
sacred than this moment of personal encounter with the Lord?
are the signs of the Cross made by the priest during the Eucharistic prayer and by the faithful at other moments of the liturgy (for example at the end of the Gloria and the Credo).
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There should be more room for silence during the liturgy, es- pecially during those moments
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is to say, by the use of the sacred lan- guage of Latin as demanded by Vati- can II (Sacrosanctum Concilium, 36 §1). In the celebration of every holy Mass and in each place there could be said a part of the Eucharistic prayer always in Latin.
which most express the mystery of the redemption, like the moment the sacri- ce of the Cross is made present during the Eucharistic prayer.
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There should be a constant sign which expresses mystery also by means of human language. That
There should be more exterior signs which express the priest’s dependence on Christ the High
Priest. This would more clearly show that the words of greeting (Dominus vobiscum) and the blessing of the cel- ebrant depend upon and ow out from Christ the High Priest. Such signs could be (as was practiced for centuries) the kissing of the altar (which symbolises Christ) or a bowing toward the altar or toward the Cruci x immediately prior to each occasion of the priest’s greeting (Dominus vobiscum) and each time he blesses the faithful.
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lectors) and pronouncing the Prayer of the Faithful, should be dressed in the liturgical vestment (amice, alb and cincture, or soutane and surplice). They should remain during the liturgy in the sanctuary in order to stress the sacred and non-earthly character of their con- crete liturgical action.
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could be achieved for example through the veiling of the liturgical objects, be- cause the veiling is an act of the liturgy of the angels (cf Is 6): veiling the chal- ice; veiling the paten with the humeral by the subdeacon; the use of the burse which hides the corporal (which is a sign of the linen shroud which covered the Body of Christ); veiling the hands of the bishop when he celebrates sol- emnly; the use of Communion rails as a mean of veiling the altar. Similar signs
There should be more signs which express the unfathomable mystery of the redemption. This
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The music and songs used during the liturgy should re- ect more truly the liturgy’s
Those who exercise an active role during the liturgy, such as reading the Word of God (the
sacred character. They should come closer to the song of the angels, which demands a common chanting of the Sanctus in every holy Mass. In order to be sing in one voice with the angels not only the Sanctus but the entire lit- urgy Holy Mass, it is necessary that the hearts, the minds and the voices of the priest and the faithful are directed to- wards the Lord. Ä
Journal of the Australian Confraternity of Catholic Clergy
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