Redemptionis Sacramentum - Intention

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It is not at all the intention here to prepare a compendium of the norms regarding the Most Holy Eucharist, but rather, to take up within this Instruction some elements of liturgical norms that have been previously expounded or laid down and even today remain in force in order to assure a deeper appreciation of the liturgical norms;
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[9]** to establish certain norms by which those earlier ones are explained and complemented; and also to set forth for Bishops, as well as for Priests, Deacons and all the lay Christian faithful, how each should carry them out in accordance with his own responsibilities and the means at his disposal**

This appears in the preamble of the document and it is because of this underlined portion that I feel strongly we should all read and discuss the contents of this document. If we are not informed, how can we comply with the charge?

The last paragraph in the preamble says

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[13.] All of the norms and exhortations set forth in this Instruction are connected, albeit in various ways, with the mission of the Church, whose task it is to be vigilant concerning the correct and worthy celebration of so great a mystery. The last chapter of the present Instruction will treat of the varying degrees to which the individual norms are bound up with the supreme norm of all ecclesiastical law, namely concern for the salvation of souls
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**.[33]

I wonder if some people are reluctant to address the abuses because they don’t want to be “the liturgical police”? But when you think about it in terms of concern for the salvation of souls, how can we not comply?

**
 
I agree, we should discuss this document and become knowledgeable about the liturgy. Our Worship Commission is reading and discussing the General Instruction and Redemptionis Sacramentum.

We are blessed that our pastor (only priest) is very agreeable to making changes that will insure that we comply with all the norms. He does say that your bishop is not a policeman.
 
Our Bishop is not a policeman but he is ultimately responsible for what goes on in his diocese, for teaching what is right and for addressing any liturgical abuses reported to him. This is made clear in Redemptionis Sacramentum. See Chapter I. Section 1.
 
In the thread discussing Chapter One of RS, someone stated they wished our Bishops were not so dissident.

I notice in this preamble that #7, 8 and 9 address why they thing these abuses have occurred.

What abuses in your parish do you think may fall under these findings vs how many you think are just rebelliousness on the part of the Pastor or Liturgists or the Bishop?
 
That would be me. sheepishly raises hand

I do not blame anyone in particular for the liturgical abuses I’ve witnessed in our diocese, which has had four bishops in the past 11 years. Our parish has had as many pastors in the same time frame, and many sweeping changes.

Just about a year ago, our only seminary closed, due to lack of enrollment. Now I’m not sure where our future priests will be coming from. Hopefully, they’ll have received a much more solid formation.
 
I knew it was you who asked the question - I just was trying to move it into the right RS section for discussion.

It does not seem too many people want to discuss this document though. That may be a clue as to why liturgical abuses have been allowed to continue for so long.
 
I think #9’s mention of ignorance grasps an important cause of abuse because much of the justifications I have heard for deviant practices come back to poor catechesis. Sometimes catechesis is accurate but misleading in emphasis, at other times it is plain wrong. Vatican II spoke of the priesthood of all the faithful received at our baptism, and lots of abuse now clouds or seeks to abolish the differences between priests and laity. When explaining my preference for particular practices (or when explaining the law of the Church which is currently being ignored) I often remind my friends that the Mass is a sacrifice. Replies include, “But I was taught it was about community,” “I think it is more of a meal,” “My theology professor said Christ was just as present in the congregation as in the Eucharist, so I don’t see how sacrifice can be that important,” etc. If a practice appeals emotionally to people, they often have no problem deviating from a norm they a) are not aware of and b) lack the theological knowledge to understand.

As far as #7’s misunderstanding of freedom, I think it is accurate but fails to completely convey the situation of the United States. If you look at an American Protestant’s ideas of church and worship, you see that they seem to go hand in hand with American political ideals of equality and freedom. The minister is selected by the congregation - thus the people in the pews essentially vote on what they want to hear. Evangelicals have no “ordination” like the mainline churches because everyone is equal. Protestant churches are not sacred space, because all things are also equal. A more critical look at the link between American Protestant belief and societal norms would point to the development of their doctrines as a slightly delayed mirror of societal change. Prior to the '30s, every Christian denomination condemned birth control. As it became legal, and especially once the Anglicans broke ranks, Protestantism managed in the space of very few decades to make a former absolute no-no into a non-issue. Myriad denominations now condone homosexuality. You get the point. Why the lengthy treatment of Protestantism? Because I see Catholicism going down the same road in America. Catholics were not integrated into American society until the '50s or '60s. Now that they are, we see the same developments in thinking: a rejection of concepts such as the sacredness of people/things, authority of a hierarchy despite a “majority” opinion to the contrary, etc. Abuses in America derive from the fact that American Catholics are American before Catholics. Thus, they try to force American ideologies into areas where they do not belong (e.g., democracy into determination of truth).
 
As an aside, I don’t expect the bishops to implement RS (which really only calls for implementation of the 2001 GIRM) without tremendous and public pressure from the laity. Why? Ex Corde Ecclesiae has lain unenforced for a decade now, and the nonsense being pumped into Catholic college students is part of what is driving the abuses condemned in RS.
 
The task does seem daunting, also.
Liturgical abuses are not challenged for a number of reasons.
I think in my own parish, those that I’ve observed are done out of convenience and out of ignorance, and the pastor is hesitant to initiate change or hurt anyone’s feelings.
Most people who do observe liturgical abuses are hesitant to even say anything to their pastor about it.
Or, if they do, it’s posed more in the form of a casual question than a formal request for clarification.

One area in my parish is the blurring of roles between the laity and the celebrant at Mass. I have brought this matter before my pastor in writing.

EmHCs give blessings in lieu of Communion to non-communicants, and some emHCs also repose the Sacred Vessels in the tabernacle during Mass.

These seem to me to be priestly functions, and I feel very uncomfortable when I see laymen and laywomen doing these things. Then, I become self conscious and wonder if I’m just being nit picky. Who am I to question these people of goodwill? What do I really know about how the Liturgy is supposed to be celebrated? Oh, so I’ve looked at the GIRM, and read RS.

These people were supposedly trained by the diocese, and appear to have the support of the pastor and two deacons. It is rather intimidating to question the “powers that be.”
 
These seem to me to be priestly functions, and I feel very uncomfortable when I see laymen and laywomen doing these things. Then, I become self conscious and wonder if I’m just being nit picky. Who am I to question these people of goodwill? What do I really know about how the Liturgy is supposed to be celebrated? Oh, so I’ve looked at the GIRM, and read RS.
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Okay - let’s do a little exercise. You don’t just approach him. You begin with a letter to your Pastor (not the priest). You might send a copy of the letter to the parish Liturgist and the Bishop. (This way everyone knows and it is less likely to be shoved under the rug). Don’t use E-mail.

The letter might go like this: GIRM # xxx states blah blah blah, yet I notice in our parish we do yada yada yada. Are there any plans to correct this liturgical action?

If there is no response or if the response is unsatisfactory, then you write to the Bishop in a formal complaint, you include what you observed, name of parish and pastor, documentation to support your complaint, a copy of any correspondence you have and probably will have to give permission for the Bishop to share your letter with him.

Now for the exercise. Find the documentation forbidding what you view as priestly functions. I say this because we can’t write and say “I feel these should be preistly functions”.

Who are you to queston people of Goodwill.? You are one of the faithful who RS says is obligated to report abuses.
184.] Any Catholic, whether Priest or Deacon or lay member of Christ’s faithful, has the right to lodge a complaint regarding a liturgical abuse to the diocesan Bishop or the competent Ordinary equivalent to him in law, or to the Apostolic See on account of the primacy of the Roman Pontiff.[290] It is fitting, however, insofar as possible, that the report or complaint be submitted first to the diocesan Bishop. This is naturally to be done in truth and charity.
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think #9’s mention of ignorance grasps an important cause of abuse because much of the justifications I have heard for deviant practices come back to poor catechesis. Sometimes catechesis is accurate but misleading in emphasis, at other times it is plain wrong. Vatican II spoke of the priesthood of all the faithful received at our baptism, and lots of abuse now clouds or seeks to abolish the differences between priests and laity. When explaining my preference for particular practices (or when explaining the law of the Church which is currently being ignored) I often remind my friends that the Mass is a sacrifice. Replies include, “But I was taught it was about community,” “I think it is more of a meal,” “My theology professor said Christ was just as present in the congregation as in the Eucharist, so I don’t see how sacrifice can be that important,” etc. If a practice appeals emotionally to people, they often have no problem deviating from a norm they a) are not aware of and b) lack the theological knowledge to understand
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.]

Poor catechesis has certainly been an ongoing problem Poor catecheis of the Priests from the Bishop and to the people by the priests. But don’t you think this is also a cop out on the part of the faithful? Are not we charged to become informed about our faith? Arn’t you informed? Arn’t I? I guarantee you it was not from the pulpit that I learned about it but through my own initiative. Sometime in the past I have gotten the feeling that “they” did not want us to know but that day has ended for some of us thanks mostly to the Internet - God Bless St. Isadore
 
As far as #7’s misunderstanding of freedom, I think it is accurate but fails to completely convey the situation of the United States. If you look at an American Protestant’s ideas of church and worship, you see that they seem to go hand in hand with American political ideals of equality and freedom. The minister is selected by the congregation - thus the people in the pews essentially vote on what they want to hear. Evangelicals have no “ordination” like the mainline churches because everyone is equal. Protestant churches are not sacred space, because all things are also equal. A more critical look at the link between American Protestant belief and societal norms would point to the development of their doctrines as a slightly delayed mirror of societal change. Prior to the '30s, every Christian denomination condemned birth control. As it became legal, and especially once the Anglicans broke ranks, Protestantism managed in the space of very few decades to make a former absolute no-no into a non-issue. Myriad denominations now condone homosexuality. You get the point. Why the lengthy treatment of Protestantism? Because I see Catholicism going down the same road in America. Catholics were not integrated into American society until the '50s or '60s. Now that they are, we see the same developments in thinking: a rejection of concepts such as the sacredness of people/things, authority of a hierarchy despite a “majority” opinion to the contrary, etc. Abuses in America derive from the fact that American Catholics are American before Catholics. Thus, they try to force American ideologies into areas where they do not belong (e.g., democracy into determination of truth
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You make some very valid points here Andeas. Not contradicting the statement of misunderstanding of Freedom but expanding it to show the influence protestantism and secularism plays in our society which has filtered into Mother Church - like smoke;)
 
As an aside, I don’t expect the bishops to implement RS (which really only calls for implementation of the 2001 GIRM) without tremendous and public pressure from the laity. Why? Ex Corde Ecclesiae has lain unenforced for a decade now, and the nonsense being pumped into Catholic college students is part of what is driving the abuses condemned in RS
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Obviously I concur with you and that is why, at least on this forum, I am making that a bit of a personal crusade. It is more than a little obvious that many here recognize liturgical abuses in their parishes or in other parishes in their dioceses that’s a step. They come here for confirmation, another step. Now they need to either gather the documentation from the new GIRM to support that what they witness is an abuse and to take the action required.
 
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deogratias:
.]

Poor catechesis has certainly been an ongoing problem Poor catecheis of the Priests from the Bishop and to the people by the priests. But don’t you think this is also a cop out on the part of the faithful? Are not we charged to become informed about our faith? Arn’t you informed? Arn’t I? I guarantee you it was not from the pulpit that I learned about it but through my own initiative. Sometime in the past I have gotten the feeling that “they” did not want us to know but that day has ended for some of us thanks mostly to the Internet - God Bless St. Isadore
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You’re right on. I was lucky to receive probably as solid a foundation as I could in Catholic elementary, but there is no way I would have become as informed as I am if I limited my learning to what my parish/Catholic community offers.

Your comment about “them” not wanting us to know makes me imagine the faces on priests and “liturgical coordinators” when someone confronts them about an abuse. “Where did YOU get a copy of those norms I’ve been ignoring? This is going to be pretty hard to shove under the rug.”
 
From my experience in businss, I know how this can happen too.

If we see the CEO as the Pope, the Bishops as Vice Presidents, the Pastors as Department Managers and any Priests under them as Assistant Managers. Now in business certain things are delegated to each of these managers and they in turn delegate duties to others.

The difference is that in business there seems to be more accountability for the actions of those under us. We may delegate but it is our head that rolls and so we turn over duties and responisibilities but we want reports. Once all these “lay” positions were created, the busy priests (and I grant you in some parishes they ar stretched to the max) was relieved to turn some of these duties over to lay persons. In business we do this based on qualifications, not necesarily true with the lay folks. Since they were given the jobs based more on trust, faith and need rather than qualifications, it was wide open to abuse.

Good intentioned liturgists, musicians and creative homemakers most, brought their creativity into the liturgy. Many trusting priests unfortunately accepted this was “okay”. In business you fire an incompetent or you don’t give him a raise if he doesn’t comply with the rules. Well it seems that it is more difficult to fire an unpaid volunteer because you seldom see it happen.

Yet in the Church, like business, the ultimate responsibility belongs to the heirachy of the Church to see that those under them perform in compliance with Church Doctrine and Canon and Liturgical Law.

This is all just a theory on my part, you understand.
 
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seek1st:
I agree, we should discuss this document and become knowledgeable about the liturgy. Our Worship Commission is reading and discussing the General Instruction and Redemptionis Sacramentum.

We are blessed that our pastor (only priest) is very agreeable to making changes that will insure that we comply with all the norms. He does say that your bishop is not a policeman.
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Yes, you are blessed.

Despite liturgical abuses in our parish, my pastor does not feel that there is anything to impletment regarding the new GIRM or RS. He stated that, although the liturgy, that is the prayers, cannot be changed the rubrics are “whims and fancies” and therefore he can follow the spirit of the law and not the letter of the law. Our diocese is supposed to implement the GIRM on November 21. Time will tell what the pastor will do. He’s been in our parish for nine years and I don’t think this will have a happy ending.

Micki
 
Well hopefully that means your Parish is already in compliance - however there are some things regarding the handling of the Eucharist which are mentioned in RS that cannot be ignored - and if he does come Nov. - well you know what to do.
 
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deogratias:
Well hopefully that means your Parish is already in compliance - however there are some things regarding the handling of the Eucharist which are mentioned in RS that cannot be ignored - and if he does come Nov. - well you know what to do.
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Definately not. My parish is not in compliance and I can only hope and pray that the pastor, despite what he has said, will be in compliance by November.

Micki
 
Well I do too - and I hope they don’t all put it off and think it will be forgotten.
 
I am most grateful for RS (though my pastor says it will not be implemented until we have “official word”) because it does instruct the laity to take action against the abuses. But I see a long and arduous battle trying to get our parishes into compliance.
 
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