Year of Faith Catechism Study: CCC 1179-1186, 1197-1199 – Where the Liturgy is Celebrated

clock March 2, 2013 01:02 by author John |

Today’s Catechism sections discuss the churches where liturgy is celebrated. Supporting material comes from the Pastoral Constitution, “Sacrosanctum Concilium”.

IV. Where is the Liturgy Celebrated?

1179 The worship "in Spirit and in truth"53 of the New Covenant is not tied exclusively to any one place. The whole earth is sacred and entrusted to the children of men. What matters above all is that, when the faithful assemble in the same place, they are the "living stones," gathered to be "built into a spiritual house."54 For the Body of the risen Christ is the spiritual temple from which the source of living water springs forth: incorporated into Christ by the Holy Spirit, "we are the temple of the living God."55

1180 When the exercise of religious liberty is not thwarted,56 Christians construct buildings for divine worship. These visible churches are not simply gathering places but signify and make visible the Church living in this place, the dwelling of God with men reconciled and united in Christ.

1181 A church, "a house of prayer in which the Eucharist is celebrated and reserved, where the faithful assemble, and where is worshipped the presence of the Son of God our Savior, offered for us on the sacrificial altar for the help and consolation of the faithful - this house ought to be in good taste and a worthy place for prayer and sacred ceremonial."57 In this "house of God" the truth and the harmony of the signs that make it up should show Christ to be present and active in this place.58

1182 The altar of the New Covenant is the Lord's Cross,59 from which the sacraments of the Paschal mystery flow. On the altar, which is the center of the church, the sacrifice of the Cross is made present under sacramental signs. The altar is also the table of the Lord, to which the People of God are invited.60 In certain Eastern liturgies, the altar is also the symbol of the tomb (Christ truly died and is truly risen).

1183 The tabernacle is to be situated "in churches in a most worthy place with the greatest honor."61 The dignity, placing, and security of the Eucharistic tabernacle should foster adoration before the Lord really present in the Blessed Sacrament of the altar.62
The sacred chrism (myron), used in anointings as the sacramental sign of the seal of the gift of the Holy Spirit, is traditionally reserved and venerated in a secure place in the sanctuary. The oil of catechumens and the oil of the sick may also be placed there.

1184 The chair (cathedra) of the bishop or the priest "should express his office of presiding over the assembly and of directing prayer."63
The lectern (ambo): "The dignity of the Word of God requires the church to have a suitable place for announcing his message so that the attention of the people may be easily directed to that place during the liturgy of the Word."64

1185 The gathering of the People of God begins with Baptism; a church must have a place for the celebration of Baptism (baptistry) and for fostering remembrance of the baptismal promises (holy water font).
The renewal of the baptismal life requires penance. A church, then, must lend itself to the expression of repentance and the reception of forgiveness, which requires an appropriate place to receive penitents.
A church must also be a space that invites us to the recollection and silent prayer that extend and internalize the great prayer of the Eucharist.

1186 Finally, the church has an eschatological significance. To enter into the house of God, we must cross a threshold, which symbolizes passing from the world wounded by sin to the world of the new Life to which all men are called. the visible church is a symbol of the Father's house toward which the People of God is journeying and where the Father "will wipe every tear from their eyes."65 Also for this reason, the Church is the house of all God's children, open and welcoming.

IN BRIEF

1197 Christ is the true temple of God, "the place where his glory dwells"; by the grace of God, Christians also become the temples of the Holy Spirit, living stones out of which the Church is built.

1198 In its earthly state the Church needs places where the community can gather together. Our visible churches, holy places, are images of the holy city, the heavenly Jerusalem, toward which we are making our way on pilgrimage.

1199 It is in these churches that the Church celebrates public worship to the glory of the Holy Trinity, hears the word of God and sings his praise, lifts up her prayer, and offers the sacrifice of Christ sacramentally present in the midst of the assembly. These churches are also places of recollection and personal prayer.

The Pastoral Constitution, “Sacrosanctum Concilium” discusses the proper design and decoration of churches.

124. Ordinaries, by the encouragement and favor they show to art which is truly sacred, should strive after noble beauty rather than mere sumptuous display. This principle is to apply also in the matter of sacred vestments and ornaments.

Let bishops carefully remove from the house of God and from other sacred places those works of artists which are repugnant to faith, morals, and Christian piety, and which offend true religious sense either by depraved forms or by lack of artistic worth, mediocrity and pretense.

And when churches are to be built, let great care be taken that they be suitable for the celebration of liturgical services and for the active participation of the faithful.

125. The practice of placing sacred images in churches so that they may be venerated by the faithful is to be maintained. Nevertheless their number should be moderate and their relative positions should reflect right order. For otherwise they may create confusion among the Christian people and foster devotion of doubtful orthodoxy.

Footnotes

53 ⇒ Jn 4:24.
54 ⇒ 1 Pet 2:4-5.
55 ⇒ 2 Cor 6:16
56 Cf. DH 4.
57 PO 5; Cf. SC 122-127.
58 Cf. SC 7.
59 Cf. ⇒ Heb 13:10.
60 Cf. GIRM 259.
61 Paul VI, Mysterium Fidei: AAS (1965) 771.
62 Cf. SC 128.
63 GIRM 271.
64 GIRM 272.
65 ⇒ Rev 21:4.



Year of Faith Catechism Study: CCC 1174-1178, 1196 – The Liturgy of the Hours

clock March 1, 2013 01:02 by author John |

Today’s Catechism sections discuss the Liturgy of the Hours. Supporting material comes from the Pastoral Constitution, “Sacrosanctum Concilium”.

The Liturgy of the Hours

1174 The mystery of Christ, his Incarnation and Passover, which we celebrate in the Eucharist especially at the Sunday assembly, permeates and transfigures the time of each day, through the celebration of the Liturgy of the Hours, "the divine office."46 This celebration, faithful to the apostolic exhortations to "pray constantly," is "so devised that the whole course of the day and night is made holy by the praise of God."47 In this "public prayer of the Church,"48 The faithful (clergy, religious, and lay people) exercise the royal priesthood of the baptized. Celebrated in "the form approved" by the Church, the Liturgy of the Hours "is truly the voice of the Bride herself addressed to her Bridegroom. It is the very prayer which Christ himself together with his Body addresses to the Father.49

1175 The Liturgy of the Hours is intended to become the prayer of the whole People of God. In it Christ himself "continues his priestly work through his Church."50 His members participate according to their own place in the Church and the circumstances of their lives: priests devoted to the pastoral ministry, because they are called to remain diligent in prayer and the service of the word; religious, by the charism of their consecrated lives; all the faithful as much as possible: "Pastors of souls should see to it that the principal hours, especially Vespers, are celebrated in common in church on Sundays and on the more solemn feasts. The laity, too, are encouraged to recite the divine office, either with the priests, or among themselves, or even individually."51

1176 The celebration of the Liturgy of the Hours demands not only harmonizing the voice with the praying heart, but also a deeper "understanding of the liturgy and of the Bible, especially of the Psalms."52

1177 The hymns and litanies of the Liturgy of the Hours integrate the prayer of the psalms into the age of the Church, expressing the symbolism of the time of day, the liturgical season, or the feast being celebrated. Moreover, the reading from the Word of God at each Hour (with the subsequent responses or troparia) and readings from the Fathers and spiritual masters at certain Hours, reveal more deeply the meaning of the mystery being celebrated, assist in understanding the psalms, and prepare for silent prayer. The lectio divina, where the Word of God is so read and meditated that it becomes prayer, is thus rooted in the liturgical celebration.

1178 The Liturgy of the Hours, which is like an extension of the Eucharistic celebration, does not exclude but rather in a complementary way calls forth the various devotions of the People of God, especially adoration and worship of the Blessed Sacrament.

IN BRIEF

1196 The faithful who celebrate the Liturgy of the Hours are united to Christ our high priest, by the prayer of the Psalms, meditation on the Word of God, and canticles and blessings, in order to be joined with his unceasing and universal prayer that gives glory to the Father and implores the gift of the Holy Spirit on the whole world.

The Pastoral Constitution, “Sacrosanctum Concilium” discusses the Divine Office.

83. Christ Jesus, high priest of the new and eternal covenant, taking human nature, introduced into this earthly exile that hymn which is sung throughout all ages in the halls of heaven. He joins the entire community of mankind to Himself, associating it with His own singing of this canticle of divine praise.

For he continues His priestly work through the agency of His Church, which is ceaselessly engaged in praising the Lord and interceding for the salvation of the whole world. She does this, not only by celebrating the eucharist, but also in other ways, especially by praying the divine office.

84. By tradition going back to early Christian times, the divine office is devised so that the whole course of the day and night is made holy by the praises of God. Therefore, when this wonderful song of praise is rightly performed by priests and others who are deputed for this purpose by the Church's ordinance, or by the faithful praying together with the priest in the approved form, then it is truly the voice of the bride addressed to her bridegroom; It is the very prayer which Christ Himself, together with His body, addresses to the Father.

Footnotes

46 Cf. SC, Ch. IV, 83-101.
47 SC 84; ⇒ 1 Thess 5:17; ⇒ Eph 6:18.
48 SC 98.
49 SC 84.
50 SC 83.
51 SC 100; Cf. 86; 96; 98; PO 5.
52 SC 90.