Liturgy News Winter 2020

7 Winter 2020 LITURGY NEWS Bowing is another postural sign of reverence and honour (GIRM 275), indicating reverence for the person or for the sign that represents that person. An example of this is found in the deep bow that is made to the altar by all who pass by it or enter/leave the sanctuary, ( Ceremonial of Bishops 72) a sign of love and reverence for the Body of Christ, represented by the altar. This reverential posture is also present in eucharistic celebrations as the faithful bow in reverence of the mystery they are about to receive in Holy Communion (GIRM 160). The sign of a kiss evokes strong feelings and memories for many and this sign is used in the sacraments as the priest venerates the altar and the Book of the Gospels with a kiss (GIRM 273). Sometimes this passes by our eyes without a thought about the richness of the action, yet once more, the actions reveal what we believe. Genuflection is a bodily gesture which may cause some confusion for those participating in the liturgy. It is a sign of reverence for Christ in the Blessed Sacrament. Some wonder why the priest and ministers pass by the tabernacle at Mass without genuflecting. This is because the reserved sacrament plays no actual part in the celebration of the Eucharist and it is best if the tabernacle is not in the sanctuary. So the priest, deacon and other ministers genuflect when approaching and leaving the sanctuary, but not during Mass. The other times for genuflection by the priest are after the elevation of bread and cup and before communion (GIRM 274). The faithful also genuflect before the Blessed Sacrament in the tabernacle as they enter and leave the church. These bodily postures, and others, give our sacramental identities a chance to grow as a result of participating in an expression of reverence, love and respect. The sacramental journey engages our bodies in eloquent symbols. When those being baptised are immersed fully in water, it is a most expressive sign of dying and rising with Jesus. Paul’s letter to the Romans 6:3-4 speaks vividly of being ‘buried’ in water. Full immersion is a sign large enough to be appreciated by all present as well as those being baptised. The ancient practice of anointing involves the senses of smell and touch. It brings strength and comfort to those receiving the sacraments. Sweet smelling chrism is spread on the crown in baptism, and on the forehead in confirmation. The soothing oil of the sick is used on the hands and forehead of those in need of healing, that they may be freed from pain and sickness. The prayer of the Church is that those who are outwardly anointed are internally transformed. During the sacrament of marriage, the couple observe two special signs: the joining of their hands during the vows of consent and the giving of rings. These signs serve to underscore the commitment of love and fidelity. Amidst all the bodily activity, movement and gestures, there are also times of silence. Silence needs to be consciously made to be authentic and meaningful during sacramental celebrations. In the Introductory Rites at Mass, the priest pauses in silence before the Penitential Act and the faithful are silent again before the Collect in order to become fully aware of God’s presence and to bring their intentions to the Mass as it begins. Silence surrounds the reading and hearing of sacred scripture so that they may resonate in people’s minds through silent meditation (GIRM 45). It accompanies the thanksgiving after communion. Singing is another important sign in the liturgy, a most joyous and vocal sign of the heart (see Acts 2:46, GIRM 39). St Augustine says rightly, Singing is for one who loves . The exhortations of St Paul encourage people to sing together psalms, hymns and canticles. In the time of Jesus, pilgrims sang psalms on their way to the Temple to recognise the presence of God on the journey and to ask God to accompany them so that they might enter the Temple worthily. Singing is a sign of the full and active participation to which the faithful are called (SC 14), a most meaningful sign during celebration of the sacraments. The liturgy belongs to the world of signs and symbols. As a social being, everyone needs signs and symbols to communicate with others, through language, gestures, and actions. The same holds true for our relationship with God (CCC 1146). The internal yearning to know God’s love story requires external human expression. Let us not clutter the symbols but give them space to be experienced and appreciated. They will help us grow spiritually, uncovering layers of mystery and meaning in the celebration of the sacraments. May we open our senses to receive these signs and symbols, reflect on them, learn to love them and give them due attention, that we may grow in our relationship with God and God’s love story may show through our lives.  Elizabeth Fort is an education officer in religious education with Brisbane Catholic Education. 6 LITURGY NEWS Winter 2020 Signs + Symbols LOVE STORY OF OUR LIVED EXPERIENCE by Elizabeth Fort The Catechism of the Catholic Church tells us that a sacramental celebration is woven from signs and symbols (CCC 1145). This powerful image activates our religious imaginations as we recall signs and symbols that have become compellingly meaningful in the stories of our lives. Human activity such as washing hands, the gentle touch of a loved one, the exchange of a ring and the sharing of a meal have meanings that are visibly brought into sacramental celebrations where we can see, hear, smell, taste or touch them. Acknowledging what is perceived and asking questions about its meaning may lead us to an appreciation of the mystery of the sacraments that ever unfolds over a lifetime, as these symbols hold layers of mystery that may not ever be fully understood. While not entirely comprehended, they nevertheless have the power to transform our human existence, to provide moments of epiphany for us. We experience and interact with these signs and symbols, words, actions and sounds in an effort to come to a greater knowledge and understanding, first so that we may experience a rich encounter with God, then yearn for the growth of a stronger relationship with God and, in turn, nourish a heart for loving action in our world. An exploration of the signs and symbols in the sacraments reveals the connections of our lived experience and the love story of God, flowing from life into celebration and back again. You may not pay particular attention to some of the signs and symbols each time you enter a church, yet a closer inspection reveals deeper meaning. Our churches are arranged with altars, ambos, seats, baptismal fonts, places for musicians and more; these help us to experience sights and sounds before us. They also convey many relationships between the words and the sacramental signs, the prayers and human encounters, expressing the beliefs we have about faith and the actions taking place in front of us. Beauty in the signs we use imbues them with deep worthiness, reverence, and respect. Their beauty reflects the awe and wonder of God and the beauty of God’s created world; so selecting the most appropriate liturgical books and other requisites is a means of sharing the grandeur of God with the assembly. In this way they point to heavenly realities on earth (GIRM 288). The Roman Missal itself is a unifying sign of the integrity and unity of the Roman Rite , a book that holds together as one people, those scattered throughout the earth (GIRM 399). The altar has layers of hidden meaning in its sign to the faithful. St Ambrose ably brings our hearts to understand much about the altar: For what is the altar of Christ if not the image of the Body of Christ? and The altar represents the Body and the Body of Christ is on the altar . The altar should be the central place in the church so that those gathered may be able to give it full attention (GIRM 299). Further import is given to the altar in the instruction that nothing should impede the view of the altar for those in the church… including too many candlesticks! (GIRM 307). The altar is the table of the Lord, the centre of thanksgiving that is accomplished in the Eucharist; and at the altar, the sacrifice of the cross is made present. When incense is used, both the cross and the altar are incensed together to unite these as symbols. At the consecration of an altar, the oil of chrism is spread on the altar to anoint it; in the altar, Christ (the anointed one) is revealed as the cornerstone, the centre of our lives and the Church. Because those present are conscious and active participants in the celebration of the Eucharist, it is ideal if people are seated close to the altar and around it. We enter more deeply into the sacrament when we meaningfully recognise Jesus’ sacrifice and when we are fully present to this sacrifice each time we participate in a eucharistic celebration. As living signs, our very bodies show what we believe. The commonality of the postures we make during sacramental celebrations is a sign of the unity of the members gathered together and expresses the spiritual attitude of the participants (GIRM 42). What we may often do by rote – standing at particular times during sacramental celebrations – is actually a powerful, prayerful position, a symbol of belief in the resurrection. During the sacraments, we stand to pray. Our bodies also move as we turn to the ambo and listen to the word of God, standing as a sign of special reverence for the Gospel of Christ. Sacramental