The Role of the Celebrant in a Flexible Liturgy. Introduction. I. The Nature of the Role of the Celebrant. Not an Authority Figure

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1 The Role of the Celebrant in a Flexible Liturgy Introduction Use of the new Ordo Missae is expected in the United States in the Spring of Often in the past priests have grown accustomed to being told what to do in the liturgy down to the most minute detail of rubrics. The celebrant is now charged with the responsibility of applying liturgical principles to a variety of celebrations. Many priests will be hesitant because this responsibility has not been theirs in the past. The guidelines offered here are presented to help overcome this obstacle to meaningful liturgical worship. These guidelines are not meant to exhaust the possibilities, but merely are intended to point out some of the variations in style of celebration in order to show the flexibility that is permitted within the Mass without experimentation. This is in accord with the goals of the Consilium for the Implementation of the Constitution on the Liturgy. I. The Nature of the Role of the Celebrant Not an Authority Figure Before we approach the role of the celebrant in a flexible liturgy, we must consider his role in general. Perhaps the best way to begin identifying this role is to state what it is not. Despite his sometimes regal appearance, he is not a ruler nor an authority figure nor a potentate arriving on the scene for the adulation and respect of his subjects. It may seem needless to point this out, but oftentimes even the Father image may cause him to tend toward a condescending paternalism toward the members of his congregation. The idea of my people expresses this false concept of the relationship that exists between celebrant and congregation. Celebrant s Function The celebrant s priesthood is distinguished from that of the congregation not by way of dignity but by way of office. In the Eucharist his function is to serve, to lead, to unify, and to teach. He calls this congregation together that they might exercise their office, not that he might do it for them. After they have gathered, he is the one who expresses their spirit or who leads that expression. This is in no way a denial of the role of Christ in the liturgy, for the celebrant will speak to the congregation of the mind of Christ, that they might know Christ better and be better able to express his spirit in their liturgy and in their lives. Adaptation to Congregation In a flexible liturgy the celebrant will be concerned that he knows the members of the congregation, at least as to their general background, since the celebration will be affected by the type of people making up that congregation. He may be better able to relate to one congregation than to another; but while being himself (not an artificial actor), he must adapt his act of celebrating to the congregation gathered. If there is a certain type of person or group with which he finds it difficult to relate, he should try to adjust to that group or avoid celebrating with that group. It is a simple fact of experience that not all priests can relate to all people. This should be accepted as a limitation of human nature and not as a fault of ministry. If a celebrant can not 1

2 avoid celebration with that group, he must make every effort to accommodate himself to their legitimate expression of the liturgy. A Relaxed Image The celebrant must present a relaxed image to the congregation if he is to express its unity. Since the letter kills and the spirit gives life, any excessive concern with rubrics will show itself in an artificiality of presence and a certain un-human feeling in his activity. Ritualism can smack of magic. The CELEBRANT is HUMAN, THEREFORE FLEXIBLE. He can communicate this human spirit in his comments made during celebration. These should be made clearly and meaningfully. This type of comment is not an addition to the liturgy, but an accepted part of his office as teacher. Whereas the celebrant s constant interruption is distracting, smooth explanation can facilitate intelligent participation, e.g. explaining the kiss of peace as a sign of unity and forgiveness. Relationship to Others The celebrant must relate to the others in the sanctuary. He should recognize their place and help them to feel their importance in the total celebration, sharing his leadership. He must seek his own place, not as one dominating, but as one unifying and coordinating the celebration. Need for Preparation Preparation is needed to insure an effective liturgy. That preparation must be remote as well as proximate. By way of remote preparation the celebrant must know what liturgy is, not just its legal aspects, but from the theological as well. He should be in touch with the latest research on the subject and current in his interest in present-day development in the Catholic Church as well as in other religious bodies. A certain openness to these developments is essential for the celebrant who wishes to catch the spirit of the moment of celebration. Proximately, he must realize that the liturgy is not his celebration alone, but that of all who participate. He must prepare the others who are involved in the production of an effective liturgy. He must find time for such preparation. In making such a preparation he should be familiar with the options so that he will not unduly limit the expression of Christian joy in Eucharist because of his own lack of understanding of what is allowed. Challenge in Celebration The people of 1970 are a people who have had a vast experience with showmanship through many hours before the TV screen. They do not want the celebrant to be a showman, but they do want him to help them experience a contact with God through public worship. They are accustomed to experiences which involve them intellectually, emotionally, and physically. They expect something of this type of experience in the liturgy. The celebrant cannot hope to emulate the production of the TV artist; but he can bring to the liturgy the same dedication, professionalism, and preparation that the artist brings to television. The challenge to the celebrant is an obvious one. 2

3 II. The Celebrant s Expression of His Role The Sunday Celebration In speaking of the role of the celebrant our main but not exclusive concern is the celebrant who offers the Eucharist in the Sunday parish setting a setting which finds a cross-section of the people of God gathered around the altar. It is the Sunday celebration which presents both opportunities that must be used to advantage and difficulties that the celebrant must work to overcome. The opportunities include the fact that the people come in numbers greater that at any other time, and that they come with a readiness to listen and to worship. The great difficulty is found in the very number and variety of people who assemble at a Sunday celebration. The normal congregation will include people of varied ages, of various backgrounds and educational levels, of various economic and social standards. Add to this difficulty the personal limitations of the individual celebrant, his need to rise to the occasion week after week, and his role of presenting Christ s word and not only his own, and we become aware of both the importance and the difficulty involved in Sunday liturgy. The Choice of Options In liturgical celebration, people come together to recognize the total plan of God and to recognize who they are and who they should be. As they offer worship to the Father through the Son, they affirm in liturgy that their identity is being for others in Christ. In the new Ordo Missae the celebrant and those who plan the liturgy with him will have many options from which to choose. The criterion for choice should be a determination of how a particular element will help the members of a community enter into union with God and with each other, so that they are moved for others. Attributes Common to Good Liturgy Certain attributes are common to all good celebrations of the liturgy, although the expression of these attributes by the individual celebrant will be dependent on many circumstances, some internal to the celebrant those that flow from his own personality and others external to him such as the time or place of celebration or the occasion being celebrated. The style of celebration of the individual celebrant will be much influenced by his own personality, especially insofar as his external actions, words, and gestures truly mirror that inner personality. He need not be affected in order to be effective. Among the attributes common to all good liturgy that the celebrant projects in his own way and yet fitting to the particular circumstances in which he finds himself are the following: 1. reverence with a graciousness of manner A certain informality need not do detriment to reverence, nor does informality mean banality. Occasions call for different approaches, e.g., a home Mass is less formal than a Sunday celebration in a crowded church. 3

4 2. confidence born of solid liturgical instruction and good preparation The celebrant should develop his expertise in liturgy in order that he be certain of what he is doing. The liturgy must be well prepared in advance by those responsible, the celebrant and the parish liturgical committee. Admitting of different ideas, priests in a parish must work together in preparing liturgy if they are to unify people. In this way the people would understand that there is unity in diversity. 3. dignity without stiffness The dignity of the celebrant is a sign of his affirmation of the mystery of Christ which is celebrated and of his respect for those with whom he celebrates. 4. warmth and friendliness This must be shown to all, else it becomes divisive. It is found in the general tome of the celebration, e.g., the celebrant s greeting the people at the door before and after the Eucharist. Warmth is also shown in specific contacts with the people in the liturgy, e.g., the way the people are greeted within the liturgy, or the celebrant s smiling at those involved in the offertory procession and thanking them. 5. whole-heartedness and exuberance This befits the Good News which the celebrant announces, and it will not be present in the people unless they see it reflects in him. 6. sincerity and humility These are the attributes that give life to all the others. The priest is essentially the same man in every area of living. Integrity of personality rules out any eccentricity in the liturgy. Communication of Attributes The celebrant communicates these attributes in manner and gesture as well as in word. He is alert to the following: 1. voice Interest and vitality should be evident by the way in which one speaks. Care should be taken that the people can clearly hear all that is said, whether at altar or lectern and whether by celebrant, lector, or commentator. 2. eyes It is important to look at the people to the extent that this is possible for the individual celebrant. Much is conveyed with one s eyes: interest, concern, hope, happiness, compassion. 3. changes in facial expression The Eucharist is a human experience. Interest, concern, solemnity, joy and sorrow are conveyed by one s expression. 4

5 4. hands and gestures Gestures should be smooth and natural to the individual celebrant, not exaggerated. Even the way the celebrant stands or sits conveys his interest, and the way he genuflects conveys his faith. 5. responsiveness to others This includes a genuine warmth shown to servers and others who assist before and after as well as during Mass. 6. simplicity and sincerity These govern all that has been said. Externals help the celebrant to say what he wants to say. Every detail of action, gesture, and word contributes to him communicating the mystery of Christ. The sacraments are signs. They lose some of their effectiveness unless they are easily seen and easily read. This is the responsibility of the celebrant. Secular and Sacred Liturgy has to be immersed in the things of the people. Liturgy is a celebration of people engaged in the world in such a way as to work toward the transcendental. It is the task of the liturgy to get us beyond where we are to get people out of the ordinary. It is transcendental because it is an encounter with God, as well as an encounter with other members of the community. Liturgy is not just a group of people getting together to be friends, but it should be a group of friends getting together in order to form the mystery of Christ in their midst. In choosing among options, in choosing among secular and sacred things, the criterion should be a decision as to what is most effective in putting the particular group or community in communion with God, and not just what makes people feel good. III. The Influence of the Congregation on the Celebrant and on the Celebration Distinction of Roles Since the liturgy is the most sublime act of the entire Christian community, the congregation will influence the celebration and the celebrant. Every liturgical celebration is the action of Christ the Priest and of his Body the Church. Servers, lectors, commentators, members of the choir, and indeed all members of the community exercise genuine liturgical functions. The celebrant fulfills his function of serving, leading, unifying, and teaching without usurping the offices of the others who participate in the liturgy. The Constitution on the Liturgy envisions each person, minister or layman, who has an office to perform, doing all and only, those parts which pertain to his office by the nature of the rite and the principles of liturgy. An Appropriate Celebration As the liturgy is being planned, attention must be given to the circumstances of the celebration, to the participating congregation, to the ministers available, and finally to the effect that all of these will have on the celebrant himself. Every effort must be made to provide for the full active participation of the particular congregation a participation that will be entirely appropriate to 5

6 that congregation and to the circumstances in which the Eucharistic liturgy is offered. All of this is in the keeping with both the nature of the Eucharist and the dignity of baptized Christians who come together to praise God in the midst of his Church, to take part in sacrifice, and to eat the Lord s supper. Circumstances Influencing Celebration Since certain ages and certain interest groups gravitate toward certain Masses, it is desirable that parishes have a variety of liturgical celebrations. This variety must be planned with consideration given to the circumstances that will affect the celebration. Some of these circumstances are indicated here. 1. personal characteristics of the people involved a. age In some situations the age of the congregation will affect the celebration and its planning. There follows some suggestions for various age groups. Children They need and desire more participation and fewer and simpler concepts to think about. Simple songs, short scripture readings, dialogue homilies, and more frequent explanatory remarks can all be used very effectively. Teenagers In general they also desire more participation Songs and hymns used should be livelier and more contemporary. Contemporary songs with a message might be used. More and longer scriptural readings could be supplemented with nonscriptural readings. Dialogue homilies can also be used to good advantage. Middle Age They will prefer a more formal liturgy which still retains the warmth and friendliness due to good celebration. The music would be more of a contemporary hymn type. Greater by not exclusive use of a choir could also be of good advantage. Older People What has been said of middle age would also apply here. Past customs might make their participation more of a silent nature. They prefer older hymns, and also the use of Latin as well as English ordinaries. b. interest groups Interest groups such as the Holy Name Society, the Christian Mothers, the C.F.M., and the Scouts are found in all parishes. When these groups assemble for the Eucharist, they ought to participate in the planning of the liturgy in order that the celebration include their interests. c. education The educational level of the majority of the people present at the Eucharist must be taken into account. The homily, scripture readings, and so forth are chosen with this in mind. 6

7 d. ethnic background The ethnic background of the people must be considered in the choice of the language used, the hymns sung, the type of homily preached, the part emotions play in the celebration, and the type of responses used. 2. external circumstances affecting the congregation a. the occasion of the celebration Certain occasions require special planning and special participation. National holidays and Eucharistic days are examples of days that offer fine opportunities for active and meaningful participation. b. the hour of the celebration In an early morning Mass we cannot expect the same type of participation that we do with a late morning or an evening Mass. We must consider this fact as we plan the liturgy. c. the place of the celebration Both the size of the church and the number of people gathered in that church for a specific liturgy must be taken into account as that liturgy is planned. Not all churches have been designed with a view of the active participation now envisioned by the Church. Those planning the liturgy must keep in mind any problems presented by structural deficiencies. When smaller groups are involved, the faithful may wish to stand around the altar, to present their own petitions at the Prayer of the Faithful, or to present their own gifts at the offertory. Dialogue homilies and the use of the guitar are also effective in smaller groups. d. the resources available The size of the choir, the ability of the parish song leaders, the books at hand, the musical instruments available, and, in general, the talents found in the parish all influence the decisions made as celebrant and parish liturgical committee prepare the liturgy. These are a few of the most obvious circumstances that will affect the celebration. It is not important that all circumstances be listed, but it is very important that celebrants and parish liturgical committees become accustomed to consider the needs of all the people whom they serve. It is through this consideration that the Sacred Liturgy will become more of a living experience for all who participate. Conclusion The priest celebrant must serve as resource person in liturgy. He first must learn what the liturgy is trying to say and to sign before he can effectively teach. As we prepare for the new Ordo Missae and for other liturgical changes, it is important that celebrant and people learn what they are supposed to do what prayers and actions will be different. It is much more important that all learn the why behind the changes. Liturgy is not so much what we are doing, but what we are being. The celebrant must ask himself how what is used assists the faith of the people to express itself. Then will liturgy become in fact as well as in theory the summit toward which the activity of the Church is directed and the font from which all her power flows. 7

8 Prepared by a Committee of the Milwaukee Archdiocesan Liturgical Commission Msgr. Joseph J. Holleran Rev. James L. Arimond Rev. Robert J. Novotny Rev. Thomas W. Schmitz Rev. Richard A. Liska (Deacon) Rev. Edward R. Wieland January,