“The Mass is a celebration for which the Church assembles.” (1)
“It is a celebration which presents God with a thanksgiving, an offering, indeed a sacrifice. (2)
It is “an expression of the self-offering of the Church.” (3)
“It is the sacrifice of Christ and the sacrifice of the Church. In our liturgical study we may not treat the sacrifice of the Church as a matter of secondary moment.” (4)
With these statements Jungmann gave the impression that the substance of the Mass is determined not by Christ’s Sacrifice as offered by the priest, but by the “sacrificial activity of the community,” (5) which is not to be deemed of inferior value (“of secondary moment”) to Christ’s.
This is nothing other than the “democratization” of the Church which Benedictine Dom Lambert Beauduin had called for in his 1909 Manifesto and which lives on in the Novus Ordo, as evidenced by the following extracts from the current General Instruction of the Roman Missal:
34. Since the celebration of Mass by its nature has a “communitarian” character, both the dialogues between the priest and the assembled faithful and the acclamations are of great significance; for they are not simply outward signs of communal celebration, but foster and bring about communion between priest and people.
35. The acclamations and the responses of the faithful to the priest’s greetings and prayers constitute that level of active participation that is to be made by the assembled faithful in every form of the Mass, so that the action of the whole community may be clearly expressed and fostered.
Here we can also see the influence of de la Taille, who believed that it is the whole community that holds the principal place in offering the sacrifice in the Mass. (6) He also maintained that Christ is not immolated on the altar, but merely offered anew by priest and people.
The concelebrating laity
Throughout his career as a liturgist, Jungmann emphasized that the Mass (which he often preferred to call the Eucharist) is a service of praise and thanksgiving undertaken by the whole community. He attributed this pattern of worship to the early Christians and believed it to have disappeared when taken over by the ordained priesthood:
participation at Mass Full participation of the people sharing the role of the priest, considered a president of the community
“The corporate character of public worship, so meaningful for early Christianity, began to crumble at the foundations.” (7)
In this respect, he mentioned the “concelebration of the laity” (8) as a desirable feature that he wished the Church to “restore” – along with other illusory notions such as Offertory processions etc.
Jungmann was perfectly aware that the “sacrifice of the Church” thesis (which he had culled from Fr. Maurice de la Taille) was not in line with the traditional teaching that had formed the faith of Catholics for centuries.
At a Liturgical Congress in Munich in 1955, he called for a new understanding of the Mass, an “awakening of the meaning of the Mass as a genuine community offering” on the alleged grounds that “we lost, through the centuries, the sense of the liturgy.” (9)
At the Assisi Congress in 1956, Fr. Ferdinand Antonelli also lamented that “the people have been separated, unfortunately, from the true liturgical life. A patient work of re-education, spiritual and technical, is needed to bring them back to an active, enlightened, personal, communitarian participation. This is a work that is not done in a year. It may require generations. But it must begin.”(10)
http://tradcatknight.blogspot.jp/2016/01/jungmanns-idea-of-sacrifice-of-church.html
焚書指定図書
http://www.oriens.or.jp/shyoseki/b014_misa.html
焚書指定図書
http://www.heibonsha.co.jp/book/b160072.html
“It is a celebration which presents God with a thanksgiving, an offering, indeed a sacrifice. (2)
It is “an expression of the self-offering of the Church.” (3)
“It is the sacrifice of Christ and the sacrifice of the Church. In our liturgical study we may not treat the sacrifice of the Church as a matter of secondary moment.” (4)
With these statements Jungmann gave the impression that the substance of the Mass is determined not by Christ’s Sacrifice as offered by the priest, but by the “sacrificial activity of the community,” (5) which is not to be deemed of inferior value (“of secondary moment”) to Christ’s.
This is nothing other than the “democratization” of the Church which Benedictine Dom Lambert Beauduin had called for in his 1909 Manifesto and which lives on in the Novus Ordo, as evidenced by the following extracts from the current General Instruction of the Roman Missal:
34. Since the celebration of Mass by its nature has a “communitarian” character, both the dialogues between the priest and the assembled faithful and the acclamations are of great significance; for they are not simply outward signs of communal celebration, but foster and bring about communion between priest and people.
35. The acclamations and the responses of the faithful to the priest’s greetings and prayers constitute that level of active participation that is to be made by the assembled faithful in every form of the Mass, so that the action of the whole community may be clearly expressed and fostered.
Here we can also see the influence of de la Taille, who believed that it is the whole community that holds the principal place in offering the sacrifice in the Mass. (6) He also maintained that Christ is not immolated on the altar, but merely offered anew by priest and people.
The concelebrating laity
Throughout his career as a liturgist, Jungmann emphasized that the Mass (which he often preferred to call the Eucharist) is a service of praise and thanksgiving undertaken by the whole community. He attributed this pattern of worship to the early Christians and believed it to have disappeared when taken over by the ordained priesthood:
participation at Mass Full participation of the people sharing the role of the priest, considered a president of the community
“The corporate character of public worship, so meaningful for early Christianity, began to crumble at the foundations.” (7)
In this respect, he mentioned the “concelebration of the laity” (8) as a desirable feature that he wished the Church to “restore” – along with other illusory notions such as Offertory processions etc.
Jungmann was perfectly aware that the “sacrifice of the Church” thesis (which he had culled from Fr. Maurice de la Taille) was not in line with the traditional teaching that had formed the faith of Catholics for centuries.
At a Liturgical Congress in Munich in 1955, he called for a new understanding of the Mass, an “awakening of the meaning of the Mass as a genuine community offering” on the alleged grounds that “we lost, through the centuries, the sense of the liturgy.” (9)
At the Assisi Congress in 1956, Fr. Ferdinand Antonelli also lamented that “the people have been separated, unfortunately, from the true liturgical life. A patient work of re-education, spiritual and technical, is needed to bring them back to an active, enlightened, personal, communitarian participation. This is a work that is not done in a year. It may require generations. But it must begin.”(10)
http://tradcatknight.blogspot.jp/2016/01/jungmanns-idea-of-sacrifice-of-church.html
焚書指定図書
http://www.oriens.or.jp/shyoseki/b014_misa.html
焚書指定図書
http://www.heibonsha.co.jp/book/b160072.html