Celebrating Liturgy
From the Catechism of the Catholic Church, Simplified
The Whole Christ (1136)
The liturgy is celebrated by the "whole Christ," including those who celebrate in heaven.
Celebrants in Heaven (1137-1139)
The Book of Revelation reveals that in heaven there is "one seated on the throne" (4:2). The Lamb is "standing, as though it had been slain" (5:6). "The river of the water of life" flows from the throne of the Lamb (22:1).
This book reveals the participants who are "recapitulated in Christ." These include the heavenly powers, all creation (the four living creatures), the servants of the Old and New Covenants (the twenty four elders), the new People of God (the 144,000), especially the martyrs and the Mother of God (the Woman), and finally, "a multitude which no one could number." We participate in this heavenly liturgy whenever we celebrate the sacraments.
Celebrants on Earth (1140)
Because liturgical services are celebrations of the Church (holy people united with their bishops) the whole community celebrates. The sacrament's effects touch individual members differently, according to their role and actual participation. The rites, therefore, "should be celebrated with the faithful present and actively participating" (Second Vatican Council).
The celebrating assembly is the community of the baptized who are consecrated by the holy priesthood of Christ, the sole priest. Mother Church wants the faithful to have active participation because they are a "royal priesthood" and have a right and obligation coming from their Baptism (Second Vatican Council).
Various Functions (1143-1144)
Not all members "have the same function" (Rom 12:4). Ordained ministers are called by God and consecrated by Holy Orders. They are an "icon" of Christ and act in the person of Christ. This ministry of the bishop (as well as priests and deacons) is most evident in the Eucharist.
Other particular ministries (servers, readers, commentators, choir), although not consecrated by Holy Orders, exercise true liturgical functions. Therefore, the whole assembly acts in the liturgy. Each should carry out "all and only those parts which pertain to his office" (Second Vatican Council).
HOW CELEBRATED?
Meanings of the Signs (1145)
The celebration uses signs and symbols whose meaning comes from creation, human culture, the events in the Old Testament and the revelation given in the life of Christ.
Signs from the Human World (1146-1149)
In human life, man expresses and perceives spiritual realities through physical signs and symbols. As social beings, we communicate by language, gestures and actions. By means of the material cosmos, God speaks to man. Light, word, water, fire, and the earth itself speak of God's greatness and nearness.
These same realities can express actions by which God sanctifies man and man worships God. Social realities (washing, breaking bread, drinking from a cup) can express God's presence and man's thankfulness.
Mankind's great religions witness to the cosmic meaning of religious rites. The Church's liturgy sanctifies these elements and confers on them the dignity of signs of Christ's grace.
Signs of the Covenant (1150)
God gave the Chosen People distinctive signs and symbols (circumcision, anointings of kings and priests, sacrifices and, above all, the Passover). These went beyond cosmic signs and social gestures, and prefigured New Covenant sacraments.
Signs Taken up by Christ (1151-1152)
Jesus used signs to make known the kingdom's mysteries. He gave new meaning to Old Covenant deeds and signs (especially the Exodus and Passover).
Since Pentecost, the Spirit does his work through sacramental signs which fulfill the figures of the Old Covenant. They make present Christ's saving power and anticipate heaven's glory.
A Dialogue with the Father (1153)
In the sacraments, God's children meet their Father in a dialogue of actions and words. These symbolic actions (which are already a language) are accompanied by the Word of God and a response of faith. Liturgical actions signify what God's Word expresses.
Liturgy's Word and Action (1154-1155)
In the liturgy of the Word, the signs (the veneration of the book, a prominent place for the lectern, the intelligible reading, the proclamation of the homily, and the assembly's response) nourish faith.
The liturgical Word and action are inseparable. The Holy Spirit awakens faith by the Word of God and then makes present the "wonders" of God by the sacraments.
Pre-eminence of Music (1156)
The Church's musical tradition has a pre-eminence, because the sacred music and words form a necessary part of the liturgy (Second Vatican Council). The Old Covenant had the singing of inspired psalms. The Church continues this tradition "making melody to the Lord with all your heart" (Eph 5:19). "He who sings prays twice" (St. Augustine).
Three Criteria (1157-1158)
These signs should fulfill three criteria:
- A beauty expressive of prayer
- The unanimous participation of the assembly
- The solemn character of the celebration
"How I wept, deeply moved by your hymns, songs and the voices that echoed through your Church. Tears streamed down my face - tears that did me good" (St. Augustine).
This harmony of songs, music, words, and actions must be expressed in the cultural richness of God's people. The Church wants "the voices of the faithful to be heard" and "texts which conform to Catholic doctrine and are taken chiefly from the Scripture and liturgical texts" (Second Vatican Council).
Icons of Christ (1159-1160)
The liturgical icon represents principally Christ. Before his birth, the invisible God could not be represented. "Now that God has made himself visible in the flesh I can make an image of what I have seen of God and contemplate the glory of the Lord, his face unveiled" (St. John Damascene).
Christian icons express the Gospel message in images. "The production of representational artwork accords with the history of preaching the Gospel" because "the incarnation of the Word of God was real and not imaginary" (Second Council of Nicaea).
Icon of Mary (1161-1162)
Even images of the Mother of God and of the saints truly signify Christ, for they manifest the "cloud of witnesses" (Heb 12:1). The Second Council of Nicaea defined that "the figures of Christ, Our Lady, angels, and saints can be exhibited in the holy churches of God, in houses and on streets." "The beauty of the images moves me to contemplation" (St. John Damascene).
WHEN CELEBRATED?
Feasts Throughout the Year (1163-1164)
The Church believes that she should celebrate Christ's words throughout the year. Every Sunday, the Church recalls the memory of Christ's Resurrection. Once a year, she recalls his Passion and Resurrection. Throughout the year, the Church makes present to the faithful the riches of Christ's power and merits so they "are filled with saving grace" (Second Vatican Council).
After the Mosaic Law, the Israelites observed fixed feasts to commemorate God's actions, to give thanks, and to teach new generations. In this age of the Church the liturgy shows forth the newness of Christ's mystery.
Today (1165)
The Church's prayer is marked by the Word "today." Man is called to enter into this "today," "the hour" of Jesus' Passover which underlies all history. "Therefore, a day of long eternal light is ushered in for us who believe in him. This is the mystical Passover, a day which is never blotted out" (St. Hippolytus).
Sunday - The First and Eighth Day (1166-1167)
Because of Apostolic Tradition, the Church celebrates Christ's death and rising on Sunday, (which is both the first day of creation and the eighth day of creation). After the seventh day of rest, Christ inaugurates the "day that knows no evening." "If pagans call Sunday ‘the day of the sun,' we willingly agree, for today the light of the world is raised" (St. Jerome).
On Sunday (the pre-eminent liturgical day) the faithful gather to thank God who "has begotten them again by the Resurrection of Jesus Christ" (Second Vatican Council). "Blessed is Sunday for on it began creation, the world's salvation, and the renewal of the human race. Blessed is Sunday, for on it were opened the gates of paradise" (the Syriac Office of Antioch).
Easter - "The Feast of Feasts" (1168-1169)
The brilliance of the Resurrection fills the whole liturgical year. The year is transfigured by the liturgy because God is at work.
Easter is the "Feast of feasts" (just as the Eucharist is the "Sacrament of sacraments"). Easter is "the Great Sunday" (St. Athanasius) and Holy Week is "the Great Week." The Resurrection permeates our history until all is subject to him.
When Celebrated (1170)
Easter is celebrated on the Sunday after the first full moon after the vernal equinox (Nicaia). However, when Pope Gregory XIII reformed the calendar (1582) a discrepancy of several days resulted between calendars of the East and the West. An agreement on a common date for Easter is being sought by both Churches.
The Beginning of Salvation (1171)
Another cycle of feasts (Annunciation, Christmas, and Epiphany) surround Christ's birth, which commemorates the beginning of our salvation.
Honoring the Saints (1172-1173)
The annual liturgical year also honors the Blessed Mary, Mother of God, because she is inseparably linked with her Son's redeeming work. "In Mary, the Church contemplates the faultless image which she desires to be" (Second Vatican Council).
Liturgical feasts of martyrs and saints proclaim Christ's death and rising in those faithful servants.
Sanctifying the Whole Day (1174)
In the "divine office" the mystery of Christ celebrated in the Eucharist permeates the whole day. This divine office "makes the whole course of the day and night holy by praise of God. In this public prayer all exercise the priesthood of the baptized" (Second Vatican Council).
All Should Participate (1175-1176)
Because the Liturgy of the Hours is the prayer of the whole People of God (priests, religious, and laity), all should participate. Pastors should see that vespers be said in Church on Sundays and on more solemn feasts. The laity are encouraged to say the divine office, even individually (Second Vatican Council).
Meditating on the Word (1177-1178)
The Liturgy also uses hymns and litanies according to the liturgical season. Readings from the Word and the writings from spiritual masters reveal the mystery being celebrated. In this way, meditating upon God's Word (Lectio Divina) is rooted in the liturgy.
WHERE CELEBRATED?
Celebrated Anywhere (1179)
Because the whole earth is sacred, Christians can worship "in Spirit and in truth" everywhere. However, they must truly be the "living stones" (2 Cor 6:16) in the spiritual temple of Christ's Body from which flows the living waters.
Constructing Churches (1180)
When there is religious liberty, Christians construct churches which make visible the dwelling of God with men. A church building must be constructed in good taste, manifesting that Christ is present and active.
Church Furnishings (1181-1184)
The altar is the Lord's Cross, the table of Our Lord, and a symbol of Christ's tomb.
The tabernacle should be in the most worthy place, thus fostering adoration.
The sacred chrism (together with the oil of catechumens and of the sick) should be reserved and venerated in the sanctuary.
The chair of the priest should express his role of presiding over the assembly. The lectern (ambo) should provide a suitable place for proclaiming God's Word.
Places for Sacraments (1185)
A Church must have a place for the celebration of Baptism and for fostering a remembrance of Baptism (holy water fonts). There must be a place for the sacrament of Penance and a place for silent prayer.
Crossing the Threshold (1186)
By entering the church, the person crosses the threshold from a world wounded by sin into the world of Christ's new life. The visible church is a symbol of the Father's house, open and welcoming to all God's children.
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