The change in the worship experience of twentieth-century Roman Catholics may be appreciated by briefly looking at history. In the sixteenth century, Reformers had posed challenges to the lack of intelligibility of medieval Catholic worship experience to the laity. The Council of Trent (1545-1563) responded to the challenge by revising liturgical books, but the Latin language was retained and the textual uniformity remained. A Roman-centered Sacred Congregation of Rites insured a rubrical uniformity that often resulted in overemphasis on rubrics and underemphasis on people’s prayer.
The Liturgical Movement
In the rapidly changing world of the seventeenth through nineteenth centuries, the minimal participation of the people in the liturgy and its lack of intelligibility became growing liabilities. The liturgical movement of the nineteenth and twentieth centuries would eventually address these liabilities with sound historical and biblical research. Dom Prosper Gueranger re-founded the Abbey of Solesme (1833) and dedicated it to scholarly study of sources of liturgy. This research, though medieval in emphasis, prompted other scholars to undertake varieties of studies that contributed to the flowering of twentieth-century liturgical renewal. Dom Lambert Beaudin, like others who joined him in the liturgical revival, emphasized the liturgy as the people’s prayer. The essential unity of life and worship, of prayer and justice, was a constant thread of the liturgical movement.
Prior to Vatican II (1960-1965), Pope Pius XII gave official impetus to the liturgical renewal in Mystici Corporis (1943) and Mediator Dei (1947). The Pontifical Commission for General Liturgical Restoration, which he established, effected restoration of the Easter Vigil (1951), reforms of Holy Week liturgies (1955), and greater participation of the people in the music and prayers of the liturgy (1958).
The successful impact of the liturgical movement can be seen in the early approval of “The Constitution on the Sacred Liturgy” (Sacrosanctum Concilium) at Vatican II in 1962. The document makes clear the centrality of the celebration of the paschal mystery for the life of the church: “The liturgy is the summit toward which the activity of the church is directed; at the same time it is the fount from which the church’s power flows” (S.C., 10). Liturgy is “the outstanding means whereby the faithful express in their lives and manifest to others the mystery of Christ and the real nature of the true Church” (S.C., 2).
Implementing Liturgical Reform
The renewal and reform of Roman Catholic worship has taken many years, and is still ongoing. In 1964 Paul VI began the task of implementing the liturgical reforms called for by the “Constitution on the Sacred Liturgy.” An international commission of experts (the Consilium) had the task of revising the liturgical books. In 1964 the International Commission for English in the Liturgy (ICEL) was established to accomplish the translation of prayer texts from Latin to English for all the English-speaking peoples.
In the United States, the national conference of bishops established the Bishop’s Committee on the Liturgy (BCL) to monitor and mobilize ongoing liturgical reforms in the United States. In 1965, that committee started publishing a newsletter. Diocesan liturgical commissions were also established to implement the liturgical reforms in dioceses. The Federation of Diocesan Liturgical Commissions (FDLC) would supervise the various diocesan liturgical commissions.
The post-Vatican II liturgical reforms are still in process. The Liturgical Conference, established in 1950, continues to extend the liturgical apostolate in the United States and Canada. Its ecumenical liturgical publications and workshops have aided many pastoral ministers in varieties of Christian worship traditions. The National Association of Pastoral Musicians and the National Association of Liturgical Ministers continue to foster appreciation for and implementation of musical and liturgical renewal on local levels. The North American Academy of Liturgy, founded in 1973, and Societas Liturgica gathers liturgical scholars together for exchange of insights about many areas of liturgical renewal.
A series of revised liturgical books have been officially promulgated since 1970. A new Roman Missal, Missale Romanum (New York: Catholic Book Publishing Co.), with introductory theology and rubrical instructions, was promulgated in 1970 and revised in 1973 and 1975. This missal contains the variety of prayers for celebration of the Eucharist throughout the days and weeks of the liturgical year, including the lectionary readings for the daily and weekly eucharistic celebrations. A revised Lectionary is due in 1993.
The Liturgy of Hours was published in its four-volume English revision in 1975. Sacramental rituals of marriage, children’s liturgies, initiation of children and adults, reconciliation, anointing, orders, and other ministries have been revised. Rites I (New York: Pueblo Publishing Co., 1976, 1983), Rites IA (New York: Pueblo, 1976, 1983, 1988), and Rites II (New York: Pueblo, 1980) contain these rituals. In an attempt to make ritual blessings more a part of family life, the Bishops’ Committee on the Liturgy has published a book of blessings for various occasions.
The interest in liturgical music for the many occasions of sacramental worship can be seen in the variety of post-Vatican II hymnals using a wide variety of musical instruments and musical forms.
Progress and Remaining Challenges
There has been a great change in liturgical participation and appreciation since Vatican II. While some Roman Catholics still celebrate a “Latin mass” (Lord’s Supper), the majority have embraced the renewed worship experience of sung and vocal prayers. A renewed interest in the Word of God has come through the hearing of more of the Scriptures in the Liturgy of the Word. Bodily movement and gestures, though still somewhat hindered by North American self-consciousness, have been encouraged in dance and other forms of expression.
At the same time, some of the texts and contexts for prayer are a matter of ongoing concern. Though some texts have been changed to reflect the inclusion of all in the mystery of the redemption, the exclusive nature of many liturgical readings, prayers, symbols, and metaphors requires ongoing critique and prayerful study. The multicultural population of Roman Catholicism requires respect for the cultural conditioning of the prayer experience and imaging of God. The Eurocentric male worldview that conditions prayer texts is too limited for a universal paschal mystery that touches everyone in some way.
A concern that requires further reflection is the increasing frequency of Sunday Communion services in absence of a priest. Due to the shortage of seminary-trained male clergy, Rome has decided that laity may lead the community in a service of the Word and also a Communion service. This denies the emphasis of Vatican II on the centrality of eucharistic liturgy as well as suggesting the Lord’s Supper is the possession of ordained clergy.
The tradition of celebrating the oneness of the church calls for ongoing dialogue in which Christians look together at the meaning of belief in one Lord, one faith, and one baptism.