Liturgical document a disabling
blow, Anglican says
By JOHN L. ALLEN JR.
Rome
Like many liturgists, Fr. David Holeton says he was hurt and
disappointed by the May 2001 Vatican document Liturgiam Authenticam,
which rejected many of the principles that guided the production of texts for
Catholic worship since the Second Vatican Council (1962-65).
In place of flexibility and inculturation, Liturgiam
Authenticam said texts must now become more uniform, more traditional and
more Roman. They must avoid wording or styles that the Catholic faithful
would confuse with the manner of speech of non-Catholic ecclesial communities
or of other religions, so that such a factor will not cause them confusion or
discomfort.
Given that Holeton has been a major player in liturgical reform
efforts, his negative reaction is hardly surprising.
What may be more puzzling is that hes not Catholic.
Holeton, an Anglican priest, a professor at Charles University in
Prague and one of the worlds foremost Anglican liturgists, is a longtime
participant in ecumenical endeavors. He said Catholics might not understand
what a body blow Liturgiam Authenticam was for other Christians.
Holeton was one of the first to receive a fax last summer
announcing that the International Commission on English in the Liturgy, the
main Catholic liturgical agency in English, was pulling out of ecumenical
cooperation in the wake of Liturgiam Authenticam.
Im not one given to drama, Holeton said, a claim
that is easy to believe. He has the dry wit and stately bearing typical of a
rather high church Anglican cleric.
But when I saw that fax, I really felt as if I had received
a disabling blow, Holeton said. It felt as if a process I have been
engaged in virtually my entire adult life was coming to a halt.
Holeton was in Rome in late February to lecture on Anglican
liturgical reform at the Centro Pro Unione, an ecumenical center run by the
Graymoor Friars. He sat down for an interview with NCR at the Graymoor
residence at SantOnofrio.
Holeton stressed how influential the liturgical reforms launched
by Vatican II have been in other Christian churches. Today, Anglicans,
Episcopalians, Lutherans, Methodists, Presbyterians, Catholics and others use
the same words when they say such traditional prayers as the Gloria, the Creed,
the Sanctus, and The Lords Prayer. The structure of liturgies is similar,
and many churches now use a lectionary, or collection of scripture readings,
virtually identical to the Catholic model. This was made possible by the
ecumenical approach prompted by the council.
The effect, Holeton said, is that Christians feel more at
home when they attend one anothers services. They come to realize
that the differences separating them are perhaps not as vast as they
imagined.
Holeton admits he also has a more selfish reason for alarm.
Catholic liturgical aggiornamento (updating), he said, has played a key
role in supporting Anglican reform.
In English, up to Vatican II, God was thee and
thou, Holeton said. When the Roman Catholics opted for
you rather than this pseudo-Tudor English, it was a catalyst.
In some ways, Catholic cross-fertilization in Anglicanism is clear
only to specialists, such as the fact that in Canada, where Holeton comes from,
the Anglicans adopted the Roman lectionary for daily eucharistic services.
But in other areas, the effect is there for all to see. Anglicans,
for example, always exchanged a wish of peace but, We never actually
touched anyone, Holeton said with a smile. Today, influenced by the
Catholic sign of peace, Anglicans enthusiastically shake hands or hug.
The difference between the archaic and the modern forms of worship
that emerged, Holeton said, is like the difference between chalk and
cheese.
Since Vatican II, Catholics and other Christians have worked
together in the Consultation on Common Texts, a North American group, and the
English Language Liturgical Consultation, which brings together liturgists from
around the world.
What makes the Vaticans concern about wording or
styles from other Christians ironic, Holeton said, is that in the case of
the 1992 Revised Common Lectionary produced by these two groups, the
influence runs in precisely the opposite direction. The text now in use by a
wide variety of Protestant denominations is a virtual replica of the Catholic
lectionary of 1969.
Moreover, Holeton said, while the Vatican stews over
Protestantization, in his world the concern is over growing
Romanization. But ecumenical gains, he argued, outweigh such
fears.
The importance of a common lectionary cannot be
overstated, Holeton said. It makes the ordered reading of the Bible
a common possession of the Christian churches.
To allay Vatican fears about control, Holeton said, in the
mid-1990s the ecumenical bodies invited the Congregation for Divine Worship to
take over the common lectionary project. There was no response.
Holeton said he believes barring Catholic liturgical commissions
from participating in ecumenical bodies is in conflict with documents of
Vatican II that support ecumenical cooperation. The English Language Liturgical
Consultation has written to the Pontifical Council for Promoting Christian
Unity, known to be friendly to the ecumenical cause, asking for
clarification.
Holeton said he hopes worst-case scenarios inspired by
Liturgiam Authenticam will not materialize.
The psychological effect is to damage the unity of the
churches, he said. It also diminishes the influence of Roman
Catholics in encouraging liturgical renewal among other churches.
That would be tragic, Holeton said.
National Catholic Reporter, March 15,
2002
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