Introduction
This document of 4December
1963, entitled “Sacrosanctum
Concilium,” is a documenton “The Constitution
on The Sacred Liturgy” promulgated by Pope Paul VI. It is primarily meant
todraw believers, and beckon all the faithful to join Christ in the act of
worship in glorifying the Father, preparing and making the people of God a holy
and living temple of the Lord, a dwelling-place for God in spirit, to the
measure of the fullness of Christ.This document is divided into seven chapters.
In this paper we shall, therefore, summarize each chapter in a
liturgico-theological manner.
Chapter one, spells out the general principles for the restoration and promotion of
the Sacred liturgy. In this text, the Council Fathersexhort that through the
liturgy, God“wills that all men be saved and come to
the knowledge of the truth.” For in the liturgy, we encounter the Word made
flesh, our bodily and spiritual medicine: The Mediator between God and Man (SC,
5).More so, Christ willed that the work of salvation should be propelled via the
sacrifice and sacraments, around which the liturgical life revolves (SC, 6).For
He is present: In the sacraments__In
the sacrifice of the mass both in the person of the minister and especially in
the eucharistic species; In his word, through the Holy Scriptures; In the
singing and praying, and so on (SC, 7). This then indicates that the liturgy
then is rightly seen as an exercise of the priestly office of Jesus Christ. And
by this, it further shows that the earthly liturgy we partake, is only but a foretaste
of that heavenly liturgy which is celebrated in the Holy City of Jerusalem
toward which we journey as pilgrims (SC, 8).
In the liturgy, especially through the Eucharist,
theCouncil Fathersremind us that grace is poured forth upon men for their
sanctification and for the glorification of God. But for it to produce its full
effects, it is necessary that all the faithful, should be led to that full,
conscious and active participation (which is the aim to be considered before
all else) in liturgical celebrations, which is demanded by the very nature of
liturgy (SC, 14).
With great care towards a general
restoration of the liturgy itself, the Council Fathers through the lens of SacrosanctumConciliumaccredit that the liturgy,
is made up of both unchangeableelements divinely instituted, and of elements
subject to change. In this rich description, both texts and rites, should be
drawn up so as to express more clearly the holy thing which they signify (SC,
21-22).
To this effect, the Council Fathers
convey to us “the great importance of the Sacred Scripture in the liturgy.” For
it is from it, that lessons are read and explained in the homily, and psalms
are sung. From it, the prayers, collects, and hymns are draw their
inspirations, and that actions and signs derive their meaning (SC, 24). These,
presupposes that liturgical services are not private functions, but are the
celebrations of the church which is “the sacrament of unity__ the
people united under their bishop”. This shows that liturgical services pertain
to the whole body of the church, and also touch the individual member of the
church in various ways, especially in their role of liturgical services (SC,
26), which should be made manifest in carrying out all and only those parts
which pertain specifically to their office by the nature of the rite and the
norms of the liturgy (SC, 28).
Thus, in a bid to foster a more unified
and flourishing liturgical life and service, especially among a local church,
the Council Fathers, postulates “the use of Latin language, and vernacular.”
The latter, may be widely used, and so frequently be of great advantage to the
people. However, it can be made effectiveonly with the approval and admission of
the appropriate ecclesiastical authority, having carefully and prudently
consider it worthy, together with and the other elements from their traditions
and culture that might be admitted (SC, 36-40).
Chapter
two, explores the most Sacred mystery of the Eucharist.
Here, the Council Fathersbegan by re-echoing that: At the Last Supper, on the
night Jesus was betrayed, he instituted the eucharistic sacrifice of his body
and blood. This he did in order to perpetuate the sacrifice of the cross
throughout the ages until he should come again, and so to entrust his beloved
spouse, the church, as a memorial of his death and resurrection. Thus, this
means that when present at this mystery of faith, the faithful should not be
there silent spectators, rather in a single act of worship, they should partake
in the SacredAction with devotion and full collaboration, especially during the
masses, viz.the liturgy of the word and the Eucharistic liturgy; and more
importantly, on Sundays and holy days of obligation, which are celebrated with
the faithful assisting, via the readings, homily, common prayer or prayer of
the faithful, and so on (SC, 49-54). More so, the Council Fathers re-emphasise
the reception of holycommunion under both kinds; that it may be given to all Christ
faithful, with the approval of the bishop, determined by the Apostolic See (SC,
55).
Chapter
three, concentrates on the other sacraments and the
sacramentals. To begin with, the Council Fathers in congruence with the Church,
clearly states that the purpose of the sacraments (Baptism, Confirmation, Holy
Eucharist, Penance, Holy Orders, Holy Matrimony, and Anointing of the Sick) is
to sanctify men, to build up the Body of Christ, and, primarily to give worship
to God. These sacraments, are also signs which instruct; propose faith; and
also by words and object, nourishes, strengthens and expresses this same faith.
This is why they are also called sacrament of faith; for they confer grace and
in the very act of celebrating them, they most effectively dispose that
faithful to receive this grace of profit. To this end, the faithful should with
utmost importance, strive efficaciously to understanding the sacramental signs,
and should eagerly frequent those sacraments which nourish the Christian life (SC,
55).In addition, to better equip the faithful, the Church has instituted
sacramentals. These are Sacred signs which bear a resemblance to the sacraments.
They signify effects, particularly of a spiritual nature, which are obtained
through the Church’sintersection. By them, the faithful are disposed to receive
the chief effects of the sacraments; and in various occasions in life are
rendered holy, for the liturgy of the sacraments and sacramentals, sanctifies
in almost every event of their lives with the divine grace which flows from the
paschal mystery of the Passion, Death, and Resurrection of Christ, which isits
source and power(SC, 60-61).
Chapter
four, dwells on the divine office, which is the
public prayer of the church. In this chapter, the Council Fathersunderscore the
doctrinal teaching that Jesus Christ, High Priest of the New and Eternal
Covenant, took human nature, and introduced into this earthly exile that hymn
which is sung throughout all ages in the halls of heaven. This hymn, which is a
source of piety and a nourishment for personal prayer, is the celebration of
the divine office; a ceaseless engagement in praising the Lord(SC, 83).More so,
the divine office is planned in way that the whole course of the day and night
is made holy by the praise of God. For this reason, this song of praise is to
be correctly celebrated primarily by the clergy or by the lay faithful in an
approved form (SC, 84). More precisely, all who partake in the divine office
are not only performing a duty for the church, relatively, they also share in
what is the greatest honour for the church__
Standing before God’s throne in the name of the church (SC, 85).In
consonance, the clergy, more than the lay faithful, should enthusiastically
engage in the celebration of the divine office. By so doing,through this prayer
life, his pastoral ministry would thrive, effectively and fruitfully. Nevertheless,
the Fathers of the SacredCouncil, aware of the existing circumstances and
barriers, admonishes that Lauds as morning prayer, and Vespers as evening
prayer, are the two hinges on which the divine office turns. So, it must be
seen as the principal hours and are to be celebrated as such (SC, 89).
Chapter five, explores the
celebrations of the liturgical year. In celebrating the saving work of Christ
in a SacredCommemoration on certain days throughout the course of the year, the
Holy Mother Church designates that once a week, precisely on Sunday (the kernel
of the whole liturgical year), she keeps the memory of the Lord’s resurrection,
a day of joy and of freedom from work. This is a traditionhanded down to us
from the apostles, which took its origin from the very day of Christ
resurrection. More so, once a year at the Sacred triduum of Easter, the blessed
passion and resurrection of Christis celebrated. This simply implies that in
the course of the year, the church unfolds the whole mystery of Christ from the
incarnation and nativity, to ascension, to Pentecost, and finally to the
expectation of the blessed hope of the Christ coming.Also, incelebrating the
mysteries of Christ, the church honours the Blessed Virgin Mary, with a special
love.Also celebratedin varieties are: Advent; Christmas; Lent; special
solemnities (e.g. Of a principal patron of a town); the memorial days of the
martyrs and saints; commemoration of the faithful departed, and so on.
Chapter six, adds to this great
document the inestimable value of the Sacred Music. The musical tradition of
the church, is a treasure of great worth, greater than any other art. This is
so because as aunion of Sacred music and words, it forms a necessary and integral
part of the liturgy. On this, the Fathers of the SacredCounciladvocate the use
of SacredScripturesbecause by so doing, the people of God are marvellously
increased in their power and ability to preach Christ. Thus, Sacred music, is
to be seen as a holy and closely connected liturgical action.Though, thiscan be
achieved whenever a. This Sacred action
is to be accompanied by chants (especially Gregorian),so that all the faithful can
contribute assiduously to that active participation which is rightlytheirs; b. Importance is attached to the
teaching and practice of music in formation houses and catholic institutions; c.There are people of a particular
locality, who have their own ecclesiastical approved traditions and musical
instruments.
Chapter seven, centrifuges around SacredArt
and SacredFurnishings. In approaching this text, the Council Fathers confirm
that SacredArtby nature, are directed towards expressing in some way the
infinite beauty of God in works made by human hands. In this same purview, the Church,
has always praised the works of artists who in accordance with the religious
laws of Sacredness, help promote faith, morals and Christian piety (SC, 122).
However, it should be noted that since the church has not adopted any
particular style of Art as her own, bishops (with the help of his diocesan
committee on SacredArt), should endeavour to encourage and favour truly SacredArt
and Furnishings (buildings, vestments, altars, eucharistic tabernacles, etc.)that
beautifully brings to the task, the due reverence and honour, and ipso facto,serve
the dignity of worship (SC, 123-124).
Conclusion
In summary, we
have been able to delve into this documents of seven chapters, written by the Council
Fathers, and promulgated by Pope Paul VI; and to a great extent, pointed out
that in and through the liturgy, especially in the divine sacrifice of the Eucharist,
“the work of our redemption is accomplished.” And also, that it
is through the liturgy especially, that the faithful are enabled to express in
their lives and manifest to others the mystery of Christ and real nature of the
true church.
Fr. Albert Leo, CPPS
Precious Blood Missionaries
No comments:
Post a Comment