Introduction
The direction in which a priest stands while celebrating Mass has been a point of considerable debate within the Catholic Church, particularly since the mid-20th century. The post-Vatican II era introduced significant liturgical reforms, one of which encouraged the celebration of Mass facing the people (versus populum). Despite this, the traditional practice of celebrating Mass facing East (ad orientem) remains permissible in the reformed Mass and is normative for the traditional Latin Mass. This article explores the theological, canonical, and historical dimensions of this debate, focusing on the implications of such liturgical practices within the broader context of the Catholic Church's traditions and the recent controversies within the Syro-Malabar Church.
Historical Context and Vatican II Decisions
The Second Vatican Council (1962-1965) was a pivotal moment in the history of the Catholic Church, introducing numerous liturgical reforms aimed at fostering greater participation and engagement of the laity in the liturgy. One significant change was the orientation of the celebrant during Mass.
Sacrosanctum Concilium
The Constitution on the Sacred Liturgy, Sacrosanctum Concilium, promulgated by Pope Paul VI on December 4, 1963, laid the foundation for liturgical renewal. It emphasized the active participation of the faithful as the primary aim of liturgical reforms. The document states:
"The Church earnestly desires that all the faithful should be led to that full, conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy." (Sacrosanctum Concilium 14)
To achieve this goal, the council allowed for the use of vernacular languages in the liturgy and encouraged the adaptation of the liturgy to the needs and conditions of different regions and peoples.
Versus Populum Celebration
One of the more visible reforms was the celebration of the Mass versus populum (facing the people). Although Sacrosanctum Concilium does not explicitly mandate the orientation of the celebrant, the principle of fostering active participation and subsequent instructions and documents following Vatican II supported this practice. The Instruction on the Liturgy Inter Oecumenici (1964) and the General Instruction of the Roman Missal (GIRM) provided further guidance. The GIRM, which serves as the liturgical law for the celebration of Mass, includes provisions for the altar's design and placement to facilitate Mass facing the people:
"The altar should be built separate from the wall in such a way that it is possible to walk around it easily and that Mass can be celebrated at it facing the people." (GIRM 299)
Canonical and Liturgical Legitimacy
The demand for celebrating the Holy Mass facing the people, as seen in the Diocese of Ernakulam-Angamaly, aligns with the principles and guidelines established by Vatican II and subsequent liturgical instructions. This practice is both theologically sound and canonically legitimate for several reasons:
Promotes Active Participation
Celebrating Mass facing the people enhances the visibility and audibility of the liturgical actions, promoting the active engagement of the faithful, which is a central objective of Vatican II.
Liturgical Norms
The General Instruction of the Roman Missal and other liturgical documents encourage the design of altars that accommodate versus populum celebration. This practice aligns with the universal liturgical norms of the Catholic Church.
Pastoral Sensitivity
The Diocese of Ernakulam-Angamaly's insistence on this practice demonstrates pastoral sensitivity to the needs and expectations of the local faithful, adhering to the Vatican II principle of adapting the liturgy to the cultural and pastoral contexts.
Historical Precedent
The early Church frequently celebrated the Eucharist facing the assembly, especially in house churches and catacombs. The return to this practice can be seen as a restoration of ancient liturgical traditions.
The Illegality of Imposing a Mass Form by Synod Without Hearing the People
The imposition of a specific form of Mass by a synod without consulting the people is not only a deviation from the spirit of Vatican II but also an infringement on canonical norms and principles that respect the voice of the faithful. The recent demand of the Synod of Bishops of the Syro-Malabar Church to enforce a uniform mode of celebration of the Holy Mass, without adequately considering the views and traditions of the local faithful, highlights this tension.
Vatican II Principles on Participation and Consultation
The Second Vatican Council emphasized the importance of the laity's active participation and the need for pastoral sensitivity in liturgical matters. The Council's documents highlight the significance of listening to the people and adapting liturgical practices to local contexts.
Sacrosanctum Concilium
Sacrosanctum Concilium underscores the need for liturgical practices to reflect the needs and contexts of the faithful:
"In this restoration, both texts and rites should be drawn up so that they express more clearly the holy things which they signify; the Christian people, so far as possible, should be enabled to understand them with ease and to take part in them fully, actively, and as befits a community." (Sacrosanctum Concilium 21)
This principle implies that changes to the liturgy should be made with the involvement and understanding of the local faithful, ensuring their active participation and acceptance.
Canonical Norms on Consultation
Canon law provides a framework that emphasizes the necessity of consultation and the involvement of the faithful in significant liturgical decisions.
Canon 212
Canon 212 of the Code of Canon Law explicitly states the right and duty of the faithful to express their opinions on matters concerning the Church:
"§2. The Christian faithful are free to make known to the pastors of the Church their needs, especially spiritual ones, and their desires.
§3. According to the knowledge, competence, and prestige which they possess, they have the right and even at times the duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church and to make their opinion known to the rest of the Christian faithful, without prejudice to the integrity of faith and morals, with reverence toward their pastors, and attentive to common advantage and the dignity of persons."
This canon emphasizes the importance of listening to the faithful and considering their opinions in matters that affect them directly.
Canon 1247 and Liturgical Norms
Canon 1247 and other related canons stress the need for pastoral care and sensitivity in liturgical practices, ensuring that the liturgical life of the Church is nurturing and edifying for the faithful.
The Syro-Malabar Traditions and the Chaldean Influence
The Syro-Malabar Church traces its liturgical and ecclesial traditions to the Chaldean (East Syriac) tradition, not the Latin Catholic tradition. This distinction is crucial in understanding the specific liturgical practices and the resistance to imposed changes that do not align with the traditional East Syriac liturgical heritage.
Chaldean Tradition
The Chaldean tradition, originating from the Church of the East, has its unique liturgical customs, theology, and ecclesiastical practices. The Syro-Malabar Church, being rooted in this tradition, has developed a distinct liturgical identity that reflects the spirituality and theological heritage of the Chaldean tradition.
"The Syro-Malabar Church, which follows the East Syriac liturgical tradition, has its roots in the ancient Christian community of India, tracing back to the missionary work of St. Thomas the Apostle. Its liturgical practices are deeply influenced by the Chaldean tradition, emphasizing a distinct theological and spiritual heritage."
This historical and liturgical background necessitates a careful and respectful approach to any liturgical reforms or changes, ensuring they are in harmony with the Chaldean liturgical identity.
The Principle of Diversity Over Uniformity
Uniformity is not a fundamental principle of the Catholic Church, especially concerning liturgical practices. The Church's history and the directives of Vatican II emphasize the value of diversity and the adaptation of liturgy to different cultures and traditions.
Vatican II on Diversity
The Second Vatican Council explicitly supported the adaptation of liturgical practices to local cultures. Sacrosanctum Concilium states:
"Even in the liturgy, the Church has no wish to impose a rigid uniformity in matters which do not implicate the faith or the good of the whole community; rather does she respect and foster the genius and talents of the various races and peoples." (Sacrosanctum Concilium 37)
This principle recognizes the importance of cultural diversity and the enrichment it brings to the universal Church.
Inculturation
The concept of inculturation, which involves the respectful and creative adaptation of the Gospel and Church practices to different cultural contexts, is a key aspect of the Church's approach to diversity. This approach is vital for the Church's mission and the meaningful participation of the faithful.
Examples of Liturgical Impositions and Reactions
The Latin Mass Controversy
One notable example of liturgical imposition is the controversy surrounding the Latin Mass, or the Tridentine Mass. The implementation of the Novus Ordo Missae (the new order of the Mass) following Vatican II was met with resistance from certain groups within the Church who preferred the traditional Latin Mass. The subsequent allowance for the celebration of the Tridentine Mass by Pope John Paul II and the broader permission granted by Pope Benedict XVI in Summorum Pontificum highlight the need for sensitivity and consultation in liturgical reforms.
The Zaire Usage
Another example is the development of the Zaire Usage of the Roman Rite for the Catholic Church in the Democratic Republic of Congo. This adaptation of the liturgy incorporated local cultural elements and was developed through extensive consultation with local communities, ensuring that the liturgical practices resonated with the faithful's cultural context. This approach exemplifies the principles of Vatican II and the importance of listening to the people.
Conclusion
The imposition of a specific form of Mass by a synod without adequately consulting the faithful is both canonically and pastorally problematic. It contravenes the principles set forth by the Second Vatican Council and the canonical norms that emphasize the importance of participation and consultation. The Syro-Malabar Church's rich Chaldean liturgical heritage further underscores the need for a respectful and consultative approach to liturgical practices. The examples of the Latin Mass controversy and the Zaire Usage illustrate the necessity of pastoral sensitivity and the dangers of unilateral liturgical decisions. The Diocese of Ernakulam-Angamaly's demand for a more participatory approach in liturgical matters is a legitimate and necessary call for adherence to the principles of Vatican II, the canonical rights of the faithful, and the preservation of its unique liturgical tradition. The principle of diversity rather than rigid uniformity aligns with the Church's mission to respect and integrate the cultural and spiritual richness of its diverse faithful.