What is participation?
  • Adam WoodAdam Wood
    Posts: 6,482
    A different thought about what "participation" is, inspired by my recent reading of Aquinas and Dr. G's visit to the EF.

    http://www.chantcafe.com/2013/10/what-is-this-participation.html
    Thanked by 1scholista
  • ClergetKubiszClergetKubisz
    Posts: 1,912
    This is a great question...
  • hartleymartin
    Posts: 1,447
    There is interior and external participation. The trouble has been that the modern church over emphasises the latter and the traditionalist church the former. You need BOTH.
    Thanked by 3M. Jackson Osborn CHGiffen Chris Allen
  • scholistascholista
    Posts: 109
    St. Thomas wrote that the most complete definition of anything includes the four causes: the material cause, the efficient cause, the formal cause and the final cause. A mediation on the definition of liturgical participation in the context of these four causes might yield an answer to your good question and would be a nourishing exercise.

    Another Thomistic approach might be to consider liturgical participation in the context of St. Thomas' solution to the philosophical problem of the one and the many: existence and essence.

    I'm only a novice Thomist, and so I'll have to chew on this one for some time. If I get an intellective inspiration, I'll post more.

    In the meantime, Jeffery Tucker recently posted an essay I wrote on participation at Mass. It is entitled Contemplating Liturgical Interiority and can be read at:

    http://www.newliturgicalmovement.org/2013/10/contemplating-liturgical-interiority.html#.Umh0kJTrmCI
    Thanked by 1Adam Wood
  • Musicteacher56
    Posts: 621
    I think another thing to consider is the difference in vertical worship versus horizontal worship. Too many people today consider "active participation" to mean a turn from vertical worship into more people oriented or horizontal worship by means of actually sharing in the Holy Sacrifice of the Mass. But, with that came a carte blanche attitude to have the laity become almost an ordained minister in terms of participation. The challenge is to find a common ground where both needs are satisfied.
  • francis
    Posts: 10,848
    The ultimate form of prayer is contemplation
  • MaryAnn Carr WilsonMaryAnn Carr Wilson
    Posts: 1,738
    I saw that at the cafe- good stuff.
    On the subject of participation-
    I have just the hearty Vatican document for you- Pius XII's Mediator Dei.
    Thanked by 4Adam Wood JulieColl ryand scholista
  • Kathy
    Posts: 5,513
    Thanks, MaryAnn!

    Among the money quotes:

    Let the faithful, therefore, consider to what a high dignity they are raised by the sacrament of baptism. They should not think it enough to participate in the eucharistic sacrifice with that general intention which befits members of Christ and children of the Church, but let them further, in keeping with the spirit of the sacred liturgy, be most closely united with the High Priest and His earthly minister, at the time the consecration of the divine Victim is enacted, and at that time especially when those solemn words are pronounced, "By Him and with Him and in Him is to Thee, God the Father almighty, in the unity of the Holy Ghost, all honor and glory for ever and ever";[101] to these words in fact the people answer, "Amen." Nor should Christians forget to offer themselves, their cares, their sorrows, their distress and their necessities in union with their divine Savior upon the cross.

    105. Therefore, they are to be praised who, with the idea of getting the Christian people to take part more easily and more fruitfully in the Mass, strive to make them familiar with the "Roman Missal," so that the faithful, united with the priest, may pray together in the very words and sentiments of the Church. They also are to be commended who strive to make the liturgy even in an external way a sacred act in which all who are present may share. This can be done in more than one way, when, for instance, the whole congregation, in accordance with the rules of the liturgy, either answer the priest in an orderly and fitting manner, or sing hymns suitable to the different parts of the Mass, or do both, or finally in high Masses when they answer the prayers of the minister of Jesus Christ and also sing the liturgical chant.

    100. These methods of participation in the Mass are to be approved and recommended when they are in complete agreement with the precepts of the Church and the rubrics of the liturgy. Their chief aim is to foster and promote the people's piety and intimate union with Christ and His visible minister and to arouse those internal sentiments and dispositions which should make our hearts become like to that of the High Priest of the New Testament. However, though they show also in an outward manner that the very nature of the sacrifice, as offered by the Mediator between God and men,[102] must be regarded as the act of the whole Mystical Body of Christ, still they are by no means necessary to constitute it a public act or to give it a social character.
    Thanked by 3Adam Wood CHGiffen Andris Amolins
  • MarkThompson
    Posts: 768
    "sing hymns suitable to the different parts of the Mass"

    What hymns are these?
    Thanked by 1Adam Wood
  • Musicteacher56
    Posts: 621
    Good question. It seems to be that all the documents concerning participation are very vague and leave a lot of room for different interpretations, which, of course, confuses everybody. In accord with those who transcribe to the four-hymn sandwich that would mean of course, processional, offertory, communion and recessional. But, if those who are against this four hymn format, perhaps active participation would mean having the people join in the ordinaries. I've seen too many people in too many churches more interested in singing hymns that they like at certain parts of the mass, and not singing any ordinaries.
  • Paul_D
    Posts: 133
    Pius XII’s intention in Mediator Dei is to promote more external participation of the faithful in the liturgy as a most praiseworthy means to “actual” participation. Therefore if one tries to use this document to justify less external participation, confusion is bound to result.
  • MaryAnn Carr WilsonMaryAnn Carr Wilson
    Posts: 1,738
    I would expand that to say that Pius XII's intention is to discuss the meaning of participation in the sacred liturgy. He discusses what it is, and what it isn't.

    The title of the document is illuminating, and goes quite nicely with Adam's observations about Aquinas and his ideas about participation.

    Our pastor taught a six week class solely on that document last year, and it was most insightful to read it as a community.
  • JulieCollJulieColl
    Posts: 2,465
    Mediator Dei is a masterful document--both profound and practical and the extensive discussion on the different aspects of participation at Mass is the best explanation I know of.

    It's unfortunate that basically the only time I ever see or hear traditional-minded Catholics quote Mediator Dei is to bolster their support of the silent Low Mass by quoting Section 108 where Pope Pius XII commends the practice of the laity making private devotions and saying the rosary during Mass. What they usually neglect to add is that the Pope recommended this practice only for people who are too illiterate/ignorant to use a missal even written in the vernacular. What they also neglect to mention is that the preceding sections of the document are devoted to urging that the people be taught to pray the Mass with the priest and praising highly those who do so:

    "Therefore, they are to be praised who, with the idea of getting the Christian people to take part more easily and more fruitfully in the Mass, strive to make them familiar with the "Roman Missal," so that the faithful, united with the priest, may pray together in the very words and sentiments of the Church. They also are to be commended who strive to make the liturgy even in an external way a sacred act in which all who are present may share. This can be done in more than one way, when, for instance, the whole congregation, in accordance with the rules of the liturgy, either answer the priest in an orderly and fitting manner, or sing hymns suitable to the different parts of the Mass, or do both, or finally in high Masses when they answer the prayers of the minister of Jesus Christ and also sing the liturgical chant."
    Thanked by 2CHGiffen Paul_D
  • Paul_D
    Posts: 133
    Mediator Dei is most fully understood in relation to Pius’ earlier stunning work, Mystici Corporis, beautifully articulating the Church’s understanding of her Mystical Body. Why does he then address participation in Mediator Dei? To flesh out how the Mystical Body’s participation in the liturgy is best expressed, so that the liturgy may be seen to be an act of the whole Church, head and members. Hence a more active participation is called for, as long as it is properly understood.

    As for the relationship with Aquinas, some particularly sound theological and informed comments have been made by Dcn Fritz and Ben Dunlap under Adam’s Chant Cafe post.
  • Andris Amolins
    Posts: 154
    all the documents concerning participation are very vague ... those who are against this four hymn format, perhaps active participation would mean having the people join in the ordinaries

    Not so vague after all. This passage of Mediator Dei includes 2 different terms 1) hymns (cantus in Latin version) and 2) liturgical chant (liturgica cantica). The former should be "suitable" (congruant), therefore, they are neither ordinary nor propers, but rather ad libitum pieces (likely including vernacular hymns) the suitability of which must be evaluated. The faithful are invited to take part in both.

    As to section 108, it is not "only for people who are too illiterate/ignorant". It says also that spiritual needs of one person are not all the time the same. In fact, I have seen an eminent liturgical scholar reciting Rosary during Mass.
  • JulieCollJulieColl
    Posts: 2,465
    That's a fascinating anecdote, and I've known many people who do the same, but with all due respect I still maintain that section 108 is directed towards those who are deficit in understanding or education, esp. since it mentions the Rosary or another method as an "easier" option. Also, the fact that this method is mentioned after the other sections encouraging participation, it would appear the Pope desired the majority of people to participate as outlined in the previous sections and this option to remain for the fraction of people who weren't able to do so.

    108. Many of the faithful are unable to use the Roman missal even though it is written in the vernacular; nor are all capable of understanding correctly the liturgical rites and formulas. So varied and diverse are men's talents and characters that it is impossible for all to be moved and attracted to the same extent by community prayers, hymns and liturgical services. Moreover, the needs and inclinations of all are not the same, nor are they always constant in the same individual. Who, then, would say, on account of such a prejudice, that all these Christians cannot participate in the Mass nor share its fruits? On the contrary, they can adopt some other method which proves easier for certain people; for instance, they can lovingly meditate on the mysteries of Jesus Christ or perform other exercises of piety or recite prayers which, though they differ from the sacred rites, are still essentially in harmony with them.
  • Ignoto
    Posts: 126
    Perhaps this excerpt from the 2004 Instruction: Redemptionis Sacramentum might help:

    [39.] For promoting and elucidating active participation, the recent renewal of the liturgical books according to the mind of the Council fostered acclamations of the people, responses, psalmody, antiphons, and canticles, as well as actions or movements and gestures, and called for sacred silence to be maintained at the proper times, while providing rubrics for the parts of the faithful as well.[99] In addition, ample flexibility is given for appropriate creativity aimed at allowing each celebration to be adapted to the needs of the participants, to their comprehension, their interior preparation and their gifts, according to the established liturgical norms. In the songs, the melodies, the choice of prayers and readings, the giving of the homily, the preparation of the prayer of the faithful, the occasional explanatory remarks, and the decoration of the Church building according to the various seasons, there is ample possibility for introducing into each celebration a certain variety by which the riches of the liturgical tradition will also be more clearly evident, and so, in keeping with pastoral requirements, the celebration will be carefully imbued with those particular features that will foster the recollection of the participants. Still, it should be remembered that the power of the liturgical celebrations does not consist in frequently altering the rites, but in probing more deeply the word of God and the mystery being celebrated.[100]


    Sections 40 and 41 discuss "interior" participation:

    [40.] Nevertheless, from the fact that the liturgical celebration obviously entails activity, it does not follow that everyone must necessarily have something concrete to do beyond the actions and gestures, as if a certain specific liturgical ministry must necessarily be given to the individuals to be carried out by them. Instead, catechetical instruction should strive diligently to correct those widespread superficial notions and practices often seen in recent years in this regard, and ever to instill anew in all of Christ’s faithful that sense of deep wonder before the greatness of the mystery of faith that is the Eucharist, in whose celebration the Church is forever passing from what is obsolete into newness of life: “in novitatem a vetustate”.[101] For in the celebration of the Eucharist, as in the whole Christian life which draws its power from it and leads toward it, the Church, after the manner of Saint Thomas the Apostle, prostrates herself in adoration before the Lord who was crucified, suffered and died, was buried and arose, and perpetually exclaims to him who is clothed in the fullness of his divine splendour: “My Lord and my God!”[102]

    [41.] For encouraging, promoting and nourishing this interior understanding of liturgical participation, the continuous and widespread celebration of the Liturgy of the Hours, the use of the sacramentals and exercises of Christian popular piety are extremely helpful. These latter exercises – which “while not belonging to the Liturgy in the strict sense, possess nonetheless a particular importance and dignity” – are to be regarded as having a certain connection with the liturgical context, especially when they have been lauded and attested by the Magisterium itself,[103] as is the case especially of the Marian Rosary.[104] Furthermore, since these practices of piety lead the Christian people both to the reception of the sacraments – especially the Eucharist – and “to meditation on the mysteries of our Redemption and the imitation of the excellent heavenly examples of the Saints, they are therefore not without salutary effects for our participation in liturgical worship ”.[105]


    It seems to me that this Instruction is saying that there is:
    1. A variety of means to promote active participation at Mass, "according to the established liturgical norms," which leads to:
    2. Triggering Thought which will "foster the recollection of the participants" (i.e. "probing more deeply the word of God and the mystery being celebrated"), which leads to:
    3. Deep Wonder about the "mystery of faith that is the Eucharist," which leads to:
    4. Actions outside of Mass (i.e. "practices of piety"), which leads to:
    5. Increased "reception of the Sacraments - especially the Eucharist," which leads to:
    6. Meditation and Imitation ("meditation on the mysteries of our Redemption and the imitation of the excellent heavenly examples of the saints,"), which leads to:
    7. "Participation in liturgical worship" (actual, genuine, deep, profound participation: both interior and exterior).



    Thanked by 1Paul_D
  • scholistascholista
    Posts: 109
    I have just the hearty Vatican document for you- Pius XII's Mediator Dei.

    Thanks, MaryAnn. I have just started reading it. In paragraph 13, the Pope writes that we give
    due worship to the One True God by practicing the virtue of religion.

    Adam, now there is a relevant study in the Summa: the virtue of religion, especially Article 7 on whether practicing the virtue of religion has any external actions.

    St. Thomas concludes:
    Therefore it seems that God ought to be worshiped not only by internal but also by external actions.
    I answer that, We pay God honor and reverence, not for His sake (because He is of Himself full of glory to which no creature can add anything), but for our own sake, because by the very fact that we revere and honor God, our mind is subjected to Him; wherein its perfection consists, since a thing is perfected by being subjected to its superior, for instance the body is perfected by being quickened by the soul, and the air by being enlightened by the sun. Now the human mind, in order to be united to God, needs to be guided by the sensible world, since "invisible things . . . are clearly seen, being understood by the things that are made," as the Apostle says (Romans 1:20). Wherefore in the Divine worship it is necessary to make use of corporeal things, that man's mind may be aroused thereby, as by signs, to the spiritual acts by means of which he is united to God. Therefore the internal acts of religion take precedence of the others and belong to religion essentially, while its external acts are secondary, and subordinate to the internal acts.
    Thanked by 1Adam Wood
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