18 minute read
EDITORIAL
UP FRONT
GERARD MOLONEY CSsR
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A POST-PANDEMIC CHURCH
At first, celebrating the liturgy behind closed church doors is a jolting experience for the priest. There is the emptiness and the eerie silence – the sense of talking to oneself. Without the warmth, the sounds, the engagement that’s generated even by a small congregation in the pews, the celebrant feels disconcerted. Ill at ease.
And even though the celebrant adjusts over time, there is no escaping the unnaturalness of liturgies behind closed doors. It runs counter to how liturgies are supposed to be celebrated.
Lockdown liturgies have been just as disconcerting for those who usually occupy the pews. Life-long habits have been disrupted. People miss being able to actively celebrate the sacraments and receive holy communion as well as the sense of community and solidarity that they feel in church. Even though they are grateful for online liturgies, something impossible even 20 years ago, these are no substitute for the real thing. Closed church doors have been a source of pain for priests and people alike. It has been a time of hardship from which recovery will be slow.
What kind of recovery there will be is the question. Undoubtedly, a cohort of committed Catholics will return to Mass and the sacraments once the restrictions have been lifted. They will be thrilled to be able to do so. But not everyone will return. Some will be worried about the risk of infection; others will be happy to continue to 'get' Mass online. It's safer and far less hassle to participate remotely from the comfort of one's home or bed than go to the trouble of attending in person.
Also, during the lockdown, many people shopped around online for a liturgy that suited them. Once they found a church or a liturgy or a time they liked, they tended to stick with it, even if that liturgy was being celebrated at the other end of the country or the other end of the world. Convenience and comfort, as well as the quality of the liturgy, were the determining factors. Even if they can now return to their own parish, they may feel more attached to the one they have discovered on the web. Local loyalties may not be strong enough to lure them back to their old parish.
But we are talking here only about a minority of people. Far more likely there will be no rush back to church. Many former worshippers won’t bother to return. The sense of duty or obligation or force of habit that took them to church in the past has been broken. Once broken, it will not be restored.
What had been an inexorable decline in church attendance over the past 30 years will have become a stampede. Whole families will be lost. The post-pandemic parish, like the post-pandemic world at large, will look very different to that which existed before. This has tremendous implications for the church.
How does one maintain or build a sense of parish and Christian community if regular church attendance has collapsed? How does a community hand on the faith? How will parishes and dioceses get by on sharplyreduced incomes? Church closures and the merging of parishes will become even more commonplace.
It's not all doom and gloom. Clergy and liturgists have been introduced to the power of the internet. Many parishes did not have a strong online presence in the pre-lockdown era. Some had scarcely any at all. Now, most recognise the need to use the internet and social media to reach out to their people and as a means of evangelisation. They have become aware of the internet's vast potential. But if the liturgy isn't attractive, if the preaching isn't effective, if there isn't an option for active engagement by those participating online, then online communities will also begin to fade away, and few will be left to hear the good news either in person or on the web. The future will be bleak indeed.
As we prepare for a synod of the Irish church, we need to look at how we can be more effective witnesses to the Gospel in the third decade of the 21st century and what committed church members can do online and in person to renew and revitalise this frail and precious broken church of ours.
LITURGY
ONLINE LITURGIES HAVE BECOME COMMONPLACE OVER THE PAST YEAR AS OUR CHURCHES WERE EITHER CLOSED TO PUBLIC WORSHIP OR RESTRICTED TO LIMITED NUMBERS. CLERGY AND OTHERS IN MINISTRY HAVE BEEN ON A STEEP LEARNING CURVE, AS THEY MASTERED NEW WAYS OF REACHING OUT TO THEIR CONGREGATION. WHAT ARE THE IMPLICATIONS FOR THE FUTURE OF OUR LITURGIES?
BY TRÍONA DOHERTY
“The revolution taking place in communications media and in information technologies represents a great and thrilling challenge; may we respond to that challenge with fresh energy and imagination as we seek to share with others the beauty of God."
Writing in 2014, not long after his election, Pope Francis emphasised the importance for the church of engaging modern methods of communication in the task of spreading the Gospel. This has been one of his favourite topics over the years, and he has spoken regularly on the positives and pitfalls of digital and social media. Little did he, or any of us, know what was ahead!
Fast forward six years to March 2020, and 11 million people tuned in to watch Pope Francis deliver a special live-streamed Urbi
BEHIND CLOSED DOORS
et Orbi blessing in an empty St Peter's Square attendance deeply. They miss receiving as the ravages of the coronavirus pandemic holy communion, participating fully in the spread throughout the world. "Thick darkness liturgy, and connecting with their parish has gathered over our squares, our streets community. Much debate has arisen on and our cities; it has taken over our lives, the difference between 'digital worship' filling everything with a deafening silence and physical presence in church. There is a and a distressing void," he said. The stark sense that this is a period of change for the image of the pope alone on the steps of St church, perhaps a golden opportunity to take Peter's Basilica was a sign of things to come, stock and plan ahead. When we return to our and is mirrored in many of our churches up church buildings, what will have changed? to the present day. More importantly, what needs to change?
Zoom, Facebook Live, webcams, and other online platforms have become second nature for many people as the church embraced The stark image of the pope alone on the steps of St Peter's new technologies to bring Basilica was a sign of things to liturgy into our homes. Masses and services were live-streamed, come, and is mirrored in many prayer groups met online, talks of our churches up to the and retreats proved popular, and present daycreativity flowed. We enjoyed anecdotes of priests sticking photos of their parishioners to the pews as RISING TO THE CHALLENGE they celebrated Mass, or embarking on 'pedal In the early days of the pandemic, the focus pilgrimages' around the parish to check on was on organising the appropriate technology. those isolated at home. Many churches now have webcams, and
And yet, many feel the loss of church parish personnel have mastered the camera
angles, lighting and sound necessary to broadcast a Livestream. There has been a conscious effort in many places to move away from the more 'clericalised' liturgies we saw at the start of the pandemic and increase the involvement and visibility of laypeople (in accordance with number restrictions).
A recent survey by the National Centre for Liturgy found that one of the key challenges faced by people of faith was the loss of "full, active, conscious" participation in liturgical celebrations. There was also a keen sense of loss around the sacraments of initiation, weddings and funerals, as well as an awareness of the challenge of "keeping a praying community praying." by all – were the gathering of people for worship, the sign of peace, Communion under both kinds, congregational singing, the choir and the exercise of many in various ministries."
Maria Hall, who works at diocesan, parish and school level giving formation in liturgy and ministry, says that while technology enabled many people to attend Mass spiritually, it excluded others, especially the elderly who might not be able to go online. "The weekly newsletter and Mass sheet has been a lifeline for those shielding at home. There is definitely a place for live-streaming services. It will be a godsend for those who are physically unable to make it to church, but in
Former director of the National Centre for Liturgy, Fr Patrick Jones, says that there were positive developments despite the many challenges. "For example, First Communion and Confirmation often took place in small groups and were very much appreciated without having some of the trappings, and parishes streamed liturgies, prayer services and reflective times. But for many people, it's the Mass that matters. In the survey, I was delighted to see among the losses felt by people – though, I might add, not necessarily the future, no elderly or sick person should be without access to the Mass online. I've been acting as cantor at funerals in a neighbouring parish. Thanks to live-streaming, those who weren't able to attend could join in online. This included a daughter who couldn't return home from Mexico and had to watch her mother's funeral on the internet."
In addition, it is worth remembering that "we experience God in liturgy through 'signs perceptible to the senses.' But public Masses have been reduced to the minimum," says Maria. "The signs and symbols have been massively compromised. All the things that have been disallowed are those which lift our hearts – music, processions, incense, holy water, lay ministries. When we are permitted, these all need to come back in abundance."
'GETTING' MASS?
The increase in 'digital worship' has prompted a re-examination for many people of what worship and liturgy mean to them. If, for example, our engagement with liturgy is reduced to 'getting Mass', an expression that is not uncommon in Ireland, then in effect, it makes no difference if we tune in to our local parish church or a church in New York or
Tokyo. There are websites listing all the liturgies being celebrated at any given time, and we are free to pick one that suits. The result can be a feeling of distance and disconnectedness from the worshipping community.
Fr Thomas R. Whelan, Spiritan missionary, was Associate Professor of Theology at the Milltown Institute and now serves on a panel of lecturers at the National Centre for Liturgy, Maynooth. In a recent article in Anaphora liturgical journal, he pointed out that if we consider liturgy "something to be got", it becomes just one among many options on offer. For younger generations in particular, who are used to engaging online, digital worship may seem easier in place of "a personal and corporeal encounter". "The widespread experience with digital worship means that the traditional style of worship, once deemed to be normal, can
no longer be taken to be the norm. Freed from the usual spatio-temporal constraints of traditional 'offline' worship, one is no longer tied to one's own local assembly. This addresses the need for 'convenience', a key characteristic in a postmodern world where even church is considered to be yet another 'service provider' and worship, a commodity," argues Professor Whelan.
Fr Thomas O'Loughlin, Professor Emeritus of Historical Theology at the University of Nottingham, feels that the pandemic has exposed gaps in our understanding of liturgy. "When the liturgy was reformed in 1970, there was no concerted effort in many countries, including Ireland, to say how different the new liturgy was from the old, except that it was in English. After the pandemic, the poor development of liturgy over the last 50 years will come back to haunt us," he says. "Irish congregations are still quite passive. The priest is the presider at Mass, but we are all celebrants; we are not there as secondary participants. The basis of liturgy is baptism, not holy orders. "During the pandemic, people realised they could 'get Mass' on Zoom and they didn't see any problem. But one of the things we've all realised is how much we need other human beings. We've rediscovered how important it is to eat and drink together; we are fed up of eating alone. The challenge after the pandemic will be to give people a genuine human experience in church – sitting down, taking off our coats, asking questions, sharing memories. Before the pandemic, how many parishes were giving the cup to people? How many were sharing a loaf and saying 'This is our meal for today'?"
CHRIST PRESENT
Since church closures began, many Catholics have felt deeply the pain of separation from the real presence of Christ in the Eucharist. We have been introduced to the concept of 'spiritual communion, by which the church teaches that we are united by the Holy Spirit when it's not possible to share the Body and Blood of Christ sacramentally. A prayer to this effect is included in many online liturgies: Since I cannot now receive you sacramentally, come at least spiritually into my heart.
I embrace You as if you were already there, and I unite myself wholly to You. (St Alphonsus Liguori)
However, the current crisis also provides an opportunity to examine how we encounter Christ's presence. "The presence of Christ is not confined to the Eucharist," says Professor Whelan. "We have an opportunity now to explore other ways of real presence when we can't personally and physically receive Eucharist. Church has always taught that Christ is really present also in the Word of God in scripture when this is read, and also really present when two or three are gathered in his name (Mt 18:20), and in the poor, the hungry, those on the margins (Mt 25). "No one is talking about the broader understanding of worship – it is all about can we get into churches. We have an extremely narrow view of what worship is. Worship starts with how we treat other people. Worship that does not
reach out to those on the margins is not true worship!"
This view echoes the words of St John Chrysostom (c. 347-407): 'Do you wish to honour the body of the
Saviour? Do not despise him when you see him covered in rags: after having honoured him in the church with silk clothing, do not let him suffer outside from cold and nakedness. He who said 'This is my body has also said: 'You have seen me hungry, and you did not give me to eat. … Of what importance is it that the table of Christ sparkles brilliantly with chalices of gold if he himself is dying from hunger? First, take care of his needs and then, at your pleasure, enhance his table with that which is left over. Otherwise, you offer him a chalice of gold and refuse him a drink of cold water!' (John Chrysostom, Homily 50 on Matthew, 3-4)
In addition to focusing on the issue of church closures, perhaps now is an opportune time
to engage more fully with some of the wider social issues that have arisen. . Fr Liam Tracey OSM, Professor of Liturgy at St Patrick's College Maynooth, says there are pressing questions of justice that must be addressed at this time: "A poor health service, the congregating of old and vulnerable people in crowded settings, low pay, the status of many frontline workers, are all issues that are not unrelated to the pandemic and our response. "The response of church leadership, from what I can see, is limited to the issue of opening or closing of churches for public worship. I have not heard anyone apart from Bishop Michael Router [Auxiliary Bishop of Armagh] on nursing homes address any of these issues. What about financial support for those asked to self-isolate? Many are from low-income groups, Travellers or in direct provision. If you look at some of the highest areas for incidence of COVID-19 they are also some of the poorest areas in the county."
TIME OF CHANGE
The survey by the National Centre for Liturgy highlighted many positives that have arisen from the pandemic. Among these was a new awareness that the celebration of the Eucharist is something that is really cherished, and a deeper appreciation of people as the community and Body of Christ. Another was an increase in family prayer, as families gathered at home for liturgy. Many families, particularly those with younger children, felt that gathering at the kitchen table on a Sunday morning – the same table where they eat, play and do school work – has opened their eyes to new connections between liturgy and life.
The survey also reported greater numbers of people engaging in spirituality, with online platforms reaching more participants than before, including those who would not usually attend church.
Even when churches re-open, it seems certain that social distancing and maskwearing will continue to be part of our lives for some time. Because there may be limits on the numbers allowed into churches, we will continue to celebrate liturgy in a 'blended' way. Online liturgies are certainly here to stay – though it is difficult to predict how the experiences of this time will impact the church in the long run. The church will need to continue to tailor its ministry to the digital age, and we are only in the early stages of that process. Whereas webcams and Facebook Live allow people to access liturgy, they are not interactive in the way that Zoom is, for example. Therefore, might it be preferable to tailor online liturgies to a smaller number of participants who can prepare readings, respond to the prayers, and engage actively with the priest and other members of the congregation?
LOOKING FORWARD
Professor O'Loughlin feels some people may find it difficult to return to a relatively passive role in the liturgy. "People have had an experience of praying and listening to homilies online, and one of the interesting things is that people are witnessing different types of worship, including women's ministry. The demand for women to have a meaningful place is not a minority interest. The biggest reason young women leave the Catholic Church is they take one look at ministry and see they are not an equal. If you go into any ecumenical situation, there are women in leadership."
He believes the pandemic has accelerated changes that were already underway in the church. As an example, he points to the 'domestic church' movement, which has been growing for several years but has been further embraced during the past year thanks to platforms like Zoom. "The church can ignore this, or we can say it's a really good development and we should be helping it and directing resources to it. People will look back and see everything as being caused by the pandemic, but it has simply sped up changes that have been in play in Ireland since the 1970s. Now, suddenly, they are visible."
While there are fears that some of those who were previously church-goers may not return to worship, others believe a new model of church
will emerge with renewed zeal for the Gospel. Maria Hall believes we are faced with tremendous opportunities over the coming months to renew parish life. "The re-set button can be pressed. The worst thing would be to slip back into old ways. Use this time to take a fresh look. It's often difficult to make changes in parish life ('because we've always done it like this, Father!'). I'm already booked to work in one deanery where Lectors and Extraordinary Ministers of Holy Communion will have formation and practical training before they resume their duties. The same can be done with music. Introduce singing the Entrance Antiphon and the dialogues; bring parish musicians together to share responsibilities. Put the needs of the liturgy before personal preferences!"
She also recommends that the Ministry of Welcome, introduced in many places to limit numbers and maintain social distance in church, be continued. "I hope things won't be the same again. I hope we take a fresh look at all aspects of parish life – liturgy, community, communication, outreach, evangelisation. And all this can't be done by the priest alone. Lay collaboration and using the gifts and talents within the parish are vital for a healthy church in the future."
(Pope Francis, Message for the 48th World Communications Day, 2014) "The response of church leadership, from what I can see, is limited to the issue of opening or closing of churches for public worship"
