February 20, 2009
The Christian Journey
Rituals: What we do, why we do it and what it teaches us
BY FATHER JIM SAUER
Whenever the Church gives us a new ritual for a Sacrament, which is not often, it contains an underlying “blueprint” (“paradigm shift”), that is, an understanding of ourselves as Church in a particular time. Celebrating the Church’s new sacramental rituals has the power to convert the way we think about ourselves as Catholics and how we are to live. Therein lies our resistance, of which we are usually not aware. “Externals” upset us (e.g. no longer using Latin or Gregorian chant). However, what is unconsciously disturbing us is the underlying new way of being Church that the sacraments present us. A few examples may shed light on this phenomenon.
When the deacon or lector carries a beautifully adorned Gospel Book in the opening procession of Mass, this proclaims that God’s Word is central to our lives. Gone are the pre-Vatican II days when we were told we did not commit a “mortal sin” if we missed the Scripture readings at Sunday Mass as long as we arrived by the Offertory (not the “Preparation of the Gifts”). Today hearing God’s Word proclaimed is just as vital and relevant for Catholics as for other Christians, who emphasized the Scriptures almost exclusively while we stressed the Sacraments.
Another example of a “paradigm shift” in the Church is the communal celebration of the Sacrament of Reconciliation. Sufficient priests are available during a communal Penance Service to provide time for individual confessions. However, if the proper circumstances are present, general absolution may be given. (Both are legitimate sacramental rituals.) (See note about this statement) Our communal Penance Services help us understand how our sins are usually not directly against God, but against people. Therefore, we gather communally asking forgiveness of God and each other. Our Penance Services catechize us that sin is never a “private” matter, but has public ramifications — our actions affect the Church. They help us realize that instead of judging others for their failings, we — as a forgiven people — are to pray for one another and to be instruments of God’s forgiveness (just as we seek forgiveness).
Jesus, who is the Primary Sacrament of God’s Presence in the world, attempted to bring about a shift in thinking among the Jewish people; but many leaders could not accept him. How could the awesome, fear-inspiring God, who appeared to Moses in thunder and lightning on Mount Sinai, appear in the compassionate person of Jesus, “the carpenter’s son?” After being with his closest friends, Jesus still had to tell Thomas, “Thomas, whoever sees me, sees the Father; the Father and I are one!” Jesus, as God’s eternal Son, in human flesh required a conversion in the way people thought about God. In Jesus, God’s love had drawn close to us. Understanding this by coming into contact with Jesus would lead to a change in attitude and behavior. If God’s eternal Son became a human person, then all humanity receives “immortal value” (Christmas Preface). Therefore, the risen Jesus did not say to Saul, “Saul, why are you persecuting my people?” No, Jesus said, “Saul, why are you persecuting ME?” Jesus’ incarnation gives us a new vision of God’s presence in the human person and our need to respect each person.
It is crucial to grasp how celebrating the Church’s sacraments in faith can lead us to conversion because each sacrament’s foundation is this underlying new blueprint (“paradigm shift). The RCIA as “Christian initiation” truly provides us with Vatican II’s most fundamental new blueprint (“paradigm shift”) that is “prophecy of the highest order or massive institutional suicide” from which we all naturally either retreat out of fear for conversion and change or take a “lower road” making the RCIA into a “program.”