C
clem456
Guest
I think people take an either/or stance in these things, and that’s not what it is, as Michelle Arnold pointed out. I agree with the adage that a vibrant parish is a singing parish, but that’s not an exclusive idea, that somehow *not *singing proves the negative. 
It’s unfortunate that listening and contemplation is seen as somehow lesser worship. The idea that silence and contemplation are not active worship is simply not supported in Catholic thought.
JP2 has a good expression of active listening:
It’s unfortunate that listening and contemplation is seen as somehow lesser worship. The idea that silence and contemplation are not active worship is simply not supported in Catholic thought.
JP2 has a good expression of active listening:
Ad Limina Address of Pope John Paul II to Bishops of the United States On Active Participation in the Liturgy
Discourse of the Holy Father to the Bishops of the Episcopal Conference of the United States of America (Washington, Oregon, Idaho, Montana and Alaska) at their Ad Limina Visit October 9, 1998.
…
Active participation certainly means that, in gesture, word, song and service, all the members of the community take part in an act of worship, which is anything but inert or passive. Yet active participation does not preclude the active passivity of silence, stillness and listening: indeed, it demands it. Worshippers are not passive, for instance, when listening to the readings or the homily, or following the prayers of the celebrant, and the chants and music of the liturgy. These are experiences of silence and stillness, but they are in their own way profoundly active. In a culture which neither favors nor fosters meditative quiet, the art of interior listening is learned only with difficulty. Here we see how the liturgy, though it must always be properly inculturated, must also be counter-cultural.
Conscious participation calls for the entire community to be properly instructed in the mysteries of the liturgy, lest the experience of worship degenerate into a form of ritualism. But it does not mean a constant attempt within the liturgy itself to make the implicit explicit, since this often leads to a verbosity and informality which are alien to the Roman Rite and end by trivializing the act of worship. Nor does it mean the suppression of all subconscious experience, which is vital in a liturgy which thrives on symbols that speak to the subconscious just as they speak to the conscious…
If subconscious experience is ignored in worship, an affective and devotional vacuum is created and the liturgy can become not only too verbal but also too cerebral. Yet the Roman Rite is again distinctive in the balance it strikes between a spareness and a richness of emotion: it feeds the heart and the mind, the body and the soul.