Beginning Well
By Thomas J. Reese, S.J., senior fellow at the Woodstock Theological
Center This is the first of a series of six articles on the Eucharist. For the
next article, see The Eucharist: Liturgy of the
Word I. Enthusiasm for liturgical renewal appears to have peaked in the early
1970's. Today, priests and congregations have, for the most part, fallen
into a liturgical rut of repeating the same formulae with only minor adaptations
to the theme of the day's Scripture readings. This return to habit and
routine was, perhaps, inevitable. We are creatures of habit, and most
of us lack the creativity and imagination to produce something new and
different on a weekly basis, let alone daily.
Our disappointment with liturgical renewal was accentuated by the unreasonable
expectations that we placed upon it. We thought that liturgy alone would
turn our parishes into loving Christian communities. We wanted liturgies
that would convert ordinary people, like ourselves, into prophets and
revolutionaries for the cause of peace and justice. We wanted liturgies
that could compete as entertainment with the best of Broadway and Hollywood.
And deep down within each of us was a desire to meet God face to face.
But while admitting that liturgical renewal did not perform miracles,
we should recognize that it did accomplish much. The language barrier,
which had existed for centuries, was broken. Much that we had regarded
as mystery was recognized as puzzlement that had to be eliminated so that
the true mystery of the Eucharist could be met. For the Eucharist should
not be an obscure puzzle, but a celebration of the mysteries of Christian
life: love, forgiveness, salvation. Latin, obscure symbols and ambiguous
gestures were puzzles that stood in the way of meeting the mystery of
Christ celebrated in the Eucharist.
But where do we go from here? We seem to have gotten out of a pre-Vatican
11 liturgical rut only to find ourselves in a new one. The purpose of
this Lenten series will be to offer a few suggestions for improving our
liturgical celebration and participation. Alas, I have no magic formula
that will guarantee perfect liturgical experiences, but I will present
explanations of the more important parts of the Eucharist as well as my
own suggestions for changes. Perhaps this will allow the reader to more
fully and intelligently participate in the Eucharist.
Spiritual writers from at least the time of St. Ignatius Loyola have
recognized the problem of routine and have emphasized that the most important
time in prayer is the beginning, or even before. This is true for the
Eucharist also. While I had heard this point made hundreds of times, it
never hit home until I began going to the ballet this past year. Working
on the staff of America, I never left the building without some
material (manuscripts, galleys, etc.) that I could read on the subway
or while waiting for an appointment. At first I followed this same practice
while waiting for the ballet to begin, but I soon found that the first
performance was half over before my mind could change gears and start
enjoying the ballet. I began leaving my reading material at home and enjoyed
the ballet more. I also found that a performance was more enjoyable if
I got there in plenty of time rather than making a last minute dash. Finally,
I began reading books on ballet, especially about the particular performance
I was going to.
Am I willing to do as much for the Eucharist? I'm afraid not, but shouldn't
we? A last minute rush to church--getting the family together, finding
a parking place--is not conducive to a prayerful experience. How many
times have you, like myself, found yourself unable to remember what the
Scripture readings were by the time the priest begins his homily? Our
minds are so busy, distracted or sleepy that the Word of God goes in one
ear and out the other. St. Ignatius tells us to begin all our prayers
with a recognition of God's presence and with a preparatory prayer asking
God for the grace to be attentive to His praise and service. The Eucharist
demands at the very least a moment's reflection about why we are here
and what we are about to do.
Ideally, we should also prepare for the Eucharist by reading and praying
over the Scripture readings before the celebration. Pastors would do well
to encourage their parishioners to take home the monthly pamphlet missals
from the church so that they can read and meditate on the Scripture. Pastors,
if they are brave, might also take a leaf from the theatrical world and
have the ushers refuse to seat any latecomers until an appropriate point
in the ceremony, perhaps during a pause before the first reading. If they
are later than that, let them wait until the collection. Some would object
to this exercise of ecclesiastical authority, but the point would be made
that the Eucharist is serious business, and latecomers have no right to
distract the congregation during the Liturgy of the Word. Taking the Eucharist
seriously and beginning it conscientiously may be the most important things
we can do as individuals to renew our liturgical celebration.
This is the first of a series of six articles on the Eucharist. For the
next article, see The Eucharist: Liturgy of the
Word I.
America, February 27, 1982
Copyright © 1982 by America
Press
All rights reserved
Beginning
One of the most difficult problems we face with the Eucharist is taking
it seriously. How can we Americans take seriously something that is so inexpensive,
readily available, and open to practically everyone. When you shell out
$100 to see Nicholas Nickleby, you know you are going to a theatrical event
that must be taken seriously. When the Super Bowl is played, you must make
room for it in your life or you will not have a chance to see it for another
year. But the Eucharist is like a life-long running movie on HBO--if you
are busy today, you can always see it later. And if you fall asleep during
the show, you can a]ways watch it again.
See also: