Passion narrative and the congregation

[Usige]

Just curious how common it is for parishes to divvy up the passion narrative into more than three parts?

At several parishes near me it seems that the narrative is broken into 5 or 6 parts, plus has the congregation doing some of the Gospel also. An example might be like the following:

Deacon - Narrator
Priest - Jesus
Reader A - Simon Peter/disciples
Reader B - Pilate
Reader C - Soldiers, Unrepentant Thief
Reader D - Good Thief, centurion
Congregation - Crowds

The booklets we get often have what I can only describe as stage directions (People (angrily): Crucify him! Crucify him!). It often takes on the tone of a dramatic reading almost like a radio play.

The way it’s often done here seems to deviate from what was lain out in Paschales Solemnitatis, so was curious how common it was throughout the rest of the Catholic world.

[PS - before someone says it; it is one of the reasons I often join my wife at an EF celebration for Palm Sunday]

 

[Phemie]

In Canada, before the 2009 Lectionary, the Passion was divided into 5 parts and one was always done by the congregation. I hated it because it meant we had to follow along rather than listen to the Passion. The new Lectionary has the Passion divided into only 3 parts, Jesus, Narrator, Others so now it’s proclaimed by the priest and two readers.

 

[ProVobis]

In Canada, before the 2009 Lectionary, the Passion was divided into 5 parts and one was always done by the congregation. I hated it because it meant we had to follow along rather than listen to the Passion. The new Lectionary has the Passion divided into only 3 parts, Jesus, Narrator, Others so now it’s proclaimed by the priest and two readers.

I don’t understand. Isn’t the whole idea to get the congregation involved?

I attended yesterday and we had the priest, a narrator, and congregation. Today I will probably attend the EF and hear the whole Passion sung.

 

[Phemie]

I don’t understand. Isn’t the whole idea to get the congregation involved?

No, that’s someone’s idea of active participation.

***Paschale Solemnitatis ***is clear:
33. The Passion narrative occupies a special place. It should be sung or read in the traditional way, that is, by three persons who take the part of Christ, the narrator and the people. The Passion is proclaimed by deacons or priests, or by lay readers; in the latter. case, the part of Christ should be reserved to the priest.

 

[1Lord1Faith]

No, that’s someone’s idea of active participation.

***Paschale Solemnitatis ***is clear:
33. The Passion narrative occupies a special place. It should be sung or read in the traditional way, that is, by three persons who take the part of Christ, the narrator and the people. The Passion is proclaimed by deacons or priests, or by lay readers; in the latter. case, the part of Christ should be reserved to the priest.

Paschale Solemnitatis is a circular letter which offers advice and reminders as the work of liturgical reform continues. It’s driving pastoral principals are participation, catechesis and fullness. (Corinna Laughlin, Overview of Paschale Solemnitatis.)

 

[Usige]

No, that’s someone’s idea of active participation.

***Paschale Solemnitatis ***is clear:
33. The Passion narrative occupies a special place. It should be sung or read in the traditional way, that is, by three persons who take the part of Christ, the narrator and the people. The Passion is proclaimed by deacons or priests, or by lay readers; in the latter. case, the part of Christ should be reserved to the priest.

That is kinda what I was getting at. I know at St Peter’s there is a tradition of the choir singing the part of the crowd, but not the congregation. I was just trying to find out the history and adoption of the multi part deviation from tradition. Some research had implied it was “imported” in North America during the 1970s from Episcopalian practices.

Some of the parishes around here have the readers sitting on stools around the altar. Others even have the stools scattered throughout the nave so people are constantly turning to see where the speaker is while also looking for their next part to speak. It just always comes off as fragmented or disjointed.

 

[CB_Catholic]

No, that’s someone’s idea of active participation.

***Paschale Solemnitatis ***is clear:
33. The Passion narrative occupies a special place. It should be sung or read in the traditional way, that is, by three persons who take the part of Christ, the narrator and the people. The Passion is proclaimed by deacons or priests, or by lay readers; in the latter. case, the part of Christ should be reserved to the priest.

This obviously is not a binding document, as the Breaking Bread Hymnal, which has been used by our parish and hundreds of other parish throughout the US and is an approved hymnal has the Passion Narrative for Palm Sunday divided into 5 parts and has done so for years. This is not something new or unusual.

The fact that many on CAF don’t like OCP has no bearing on the fact that this is how the Passion Narrative is printed and it is perfectly legitimate.

 

[Phemie]

This obviously is not a binding document, as the Breaking Bread Hymnal, which has been used by our parish and hundreds of other parish throughout the US and is an approved hymnal has the Passion Narrative for Palm Sunday divided into 5 parts and has done so for years. This is not something new or unusual.

The fact that many on CAF don’t like OCP has no bearing on the fact that this is how the Passion Narrative is printed and it is perfectly legitimate.

The first articles of Paschale Solemnitatis.
Given on January 16, 1988 by the Offices of the Congregation for Divine Worship.
1. The Easter Solemnity, revised and restored by Pius XII in 1951, and then the Order of Holy Week in 1955, were favorably received by the Church of the Roman Rite.[1]
The Second Vatican Council, especially in the Constitution on the Sacred Liturgy, repeatedly drawing upon tradition called attention to Christ’s Paschal Mystery and pointed out that it is the font from which all sacraments and sacramentals draw their power.[2]
2. Just as the week has its beginning and climax in the celebration of Sunday, which always has a paschal character, so the summit of the whole liturgical year is in the sacred Easter Triduum of the Passion and Resurrection of the Lord,[3] which is prepared for by the period of Lent and prolonged for fifty days.
3. In many parts of the Christian world, the faithful followers of Christ, with their pastors, attach great importance to the celebration of this rite, and participate in it with great spiritual gain.
However, in some areas where initially the reform of the Easter Vigil was received enthusiastically, it would appear that with the passage of time this enthusiasm has begun to wane. The very concept of the vigil has almost come to be forgotten in some places with the result that it is celebrated as if it were an evening Mass, in the same way and at the same time as the Mass celebrated on Saturday evening in anticipation of the Sunday.
It also happens that the celebrations of the Triduum are not held at the correct times. This is because certain devotions and pious exercises are held at more convenient times and so the faithful participate in them rather than in the liturgical celebrations.
Without any doubt one of the principal reasons for this state of affairs is the inadequate formation given to the clergy and the faithful regarding the Paschal Mystery as the center of the liturgical year and of Christian life.[4]
4. The holiday period which today in many places coincides with Holy Week, and certain attitudes held by present-day society, concur to present difficulties for the faithful to participate in these celebrations.
5. With these points in mind, the Congregation for Divine Worship, after due consideration, thinks that it is a fitting moment to recall certain elements, doctrinal and pastoral, and various norms which have already been published concerning Holy Week. All those details which are given in the liturgical books concerning Lent, Holy Week, the Easter Triduum and paschal time retain their full force, unless otherwise stated in this document.
It is the aim of this document that the great mystery of our redemption be celebrated in the best possible way so that the faithful may participate in it with ever greater spiritual advantage.[5]

 

[ProVobis]

Quoted:
However, in some areas where initially the reform of the Easter Vigil was received enthusiastically, it would appear that with the passage of time this enthusiasm has begun to wane.

Funny how a lot of things (“reforms”) seem to regress to more “traditional” practices.

 

[Usige]

The fact that many on CAF don’t like OCP has no bearing on the fact that this is how the Passion Narrative is printed and it is perfectly legitimate.

This isn’t about like vs dislike or legitimate vs illegitimate. I am simply trying to understand if the traditional practice is used in other places and where. If it is no longer in the lectionary in Canada then that is the choice of the conference of bishops there. Since I do not have access to the lectionary used in the US I don’t know if the 5 part passion narative is simply an option or if is is required for use in the US. If it is optional, are there places where the congregation is not encouraged to participate?

 

[Phemie]

Funny how a lot of things (“reforms”) seem to regress to more “traditional” practices.

I think they were referring rather to the lackadaisical way the Triduum was being celebrated. The pinnacle of the Liturgical year is often given short-shrift in some parishes with everything cut back to the minimum allowed, and sometimes not even that - considering some priests still won’t follow the rule about the Vigil only starting after dark, and some refuse to have the Tabernacle empty for the Mass of the Lord’s Supper.

 

[Phemie]

This isn’t about like vs dislike or legitimate vs illegitimate. I am simply trying to understand if the traditional practice is used in other places and where. **If it is no longer in the lectionary in Canada then that is the choice of the conference of bishops there. **Since I do not have access to the lectionary used in the US I don’t know if the 5 part passion narative is simply an option or if is is required for use in the US. If it is optional, are there places where the congregation is not encouraged to participate?

It may, in fact, have been Rome’s decision since they forced the CCCB to reissue the Lectionary soon after it had been promulgated. In the old Lectionary there were places in the Passion for acclamations. These were eliminated in the new Lectionary.

The 1974 Roman Missals of both countries (I have both on hand) made no allowance for the congregation’s participation. They each clearly say that the Passion is read by the deacon or, if done in parts, by the priest reading the words of Jesus and deacons or lay readers reading the other parts.

 

[ProVobis]

I think they were referring rather to the lackadaisical way the Triduum was being celebrated. The pinnacle of the Liturgical year is often given short-shrift in some parishes with everything cut back to the minimum allowed, and sometimes not even that - considering some priests still won’t follow the rule about the Vigil only starting after dark, and some refuse to have the Tabernacle empty for the Mass of the Lord’s Supper.

I guess the “enthusiasm” wore off.

 

[FrDavid96]

This obviously is not a binding document, as the Breaking Bread Hymnal, which has been used by our parish and hundreds of other parish throughout the US and is an approved hymnal has the Passion Narrative for Palm Sunday divided into 5 parts and has done so for years. This is not something new or unusual.

The fact that many on CAF don’t like OCP has no bearing on the fact that this is how the Passion Narrative is printed and it is perfectly legitimate.

No. Not true.

Just because the publishers decide to deviate from the Church’s norms does not mean that those norms are no longer binding. It does mean that the publisher is doing something that it should not be doing.

The document does have the force of law.

What OCP prints is not legitimate.

 

[FrDavid96]

This isn’t about like vs dislike or legitimate vs illegitimate. I am simply trying to understand if the traditional practice is used in other places and where. If it is no longer in the lectionary in Canada then that is the choice of the conference of bishops there. Since I do not have access to the lectionary used in the US I don’t know if the 5 part passion narative is simply an option or if is is required for use in the US. If it is optional, are there places where the congregation is not encouraged to participate?

Dividing into 5 parts is not an option. The Passion is to be proclaimed in the manner described in P.S. (already quoted).

 

[peter26]

At my parish it was three parts with the congregation taking the part of the crowd.

 

[Usige]

Dividing into 5 parts is not an option. The Passion is to be proclaimed in the manner described in P.S. (already quoted).

Thank you, Father (and Phemie, too). That was what I thought after having read Paschales Solemnitatis, but in 9 years since I’ve converted, every Palm Sunday Mass I’ve attended in the Ordinary Form has presented the passion narrative in the 5 part format. It always seemed weird in the cases when we have had a priest and 2 deacons present to have one of the deacons not participating while having lay readers and the congregation reading various parts of the Gospel.

So if it’s not supposed to be done, do you (or anyone else) know when or how did the “tradition” come to be so widely accepted?

 

[FrDavid96]

At my parish it was three parts with the congregation taking the part of the crowd.

That’s how we do it at my parish.

There are not supposed to be “crowd” parts done by the congregation, but the books are printed that way and it’s difficult to implement what’s proper when the texts that people are reading are telling them that they are to say these aloud. It’s become a collective habit, and it’s a hard habit to break.

We use the Catholic Book Publishing version.

 

[FrDavid96]

Thank you, Father (and Phemie, too). That was what I thought after having read Paschales Solemnitatis, but in 9 years since I’ve converted, every Palm Sunday Mass I’ve attended in the Ordinary Form has presented the passion narrative in the 5 part format. It always seemed weird in the cases when we have had a priest and 2 deacons present to have one of the deacons not participating while having lay readers and the congregation reading various parts of the Gospel.

So if it’s not supposed to be done, do you (or anyone else) know when or how did the “tradition” come to be so widely accepted?

I’ve never actually seen it done in 5 parts (although that’s just my own experience).

I think part of the problem is an absence of an official lectionary version that breaks the Passion into parts. Rome says “read it in 3 parts” but does not tell us how to divide those parts. In addition, the old Sacramentary simply said to divide the reading into parts, but without specifying a number (if memory serves—all but one of my old Sacramentaries has been consigned to oblivion) and offering not even the slightest guidance on the “how,” save that the voice of Christ is reserved to the priest.

Until P.S. was issued, there really was no guidance on how to do it.

My conclusion: absent any clear instructions, people just did whatever they thought was best (resulting in a mixture of good and bad ideas).

I’m with Phemie in that I think it’s done from a misguided interpretation of “active participation.”

The message can be powerful and meaningful. When the congregation calls out “crucify Him” or “we have no king but Caesar” it truly does convey the message that Christ died on account of our own lawlessness, yes “ours” too. It works, there’s no denying it. However, just because it works doesn’t make it in conformity with the rubrics.

 

[OraLabora]

I don’t understand. Isn’t the whole idea to get the congregation involved?

I attended yesterday and we had the priest, a narrator, and congregation. Today I will probably attend the EF and hear the whole Passion sung.

At the abbey today (OF as usual) the Passion was sung, in three parts, by three cantors (who are also priests; one is the choirmaster). Beautifully done, as usual.