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Liturgical Reform in Hong Kong (1967-1975). I. Was it a reform born locally or imported? 1.At the universal level. (i) traditional Christians, born Catholics.

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Presentation on theme: "Liturgical Reform in Hong Kong (1967-1975). I. Was it a reform born locally or imported? 1.At the universal level. (i) traditional Christians, born Catholics."— Presentation transcript:

1 Liturgical Reform in Hong Kong (1967-1975)

2 I. Was it a reform born locally or imported? 1.At the universal level. (i) traditional Christians, born Catholics. Many devotions, but the focus of Christian life was not clear. The Catechetical, Biblical and Liturgical movements were trying to foster this renewal among Catholics. ans, born Catholics.

3 (ii)the world was changing, but the Church was not. In Europe, the renaissance had initiated a new thinking, a new way of living. Society was becoming secularized. Science was independent. Industrialization was taking the workers away from the Church.

4 (iii) the ecumenical movement (which began first among various Christian denominations) was emphasizing the need of Christian unity, especially in mission lands. (iv) missionary activities were strong, but it was more the activity of specialized missionary societies rather than the work of the whole Church.

5 1a.The answer of Vatican II. This sacred Council has several aims in view: (i)it desires to impart an ever increasing vigor to the Christian life of the faithful; (ii) to adapt more suitably to the needs of our own times those institutions which are subject to change;

6 (iii)to foster whatever can promote union among all who believe in Christ; (iv)to strengthen whatever can help to call the whole of mankind into the household of the Church.

7 1b. The Council therefore sees particularly cogent reasons for undertaking the reform and promotion of the liturgy. ‘For the liturgy, "through which the work of our redemption is accomplished,” most of all in the divine sacrifice of the eucharist, is the outstanding means whereby the faithful may express in their lives, and manifest to others, the mystery of Christ and the real nature of the true Church. (2)

8 藉著禮儀,尤其在感恩聖祭中,「履行我 們得救的工程」,因此禮儀最足以使信友 以生活表達基督的奧蹟」和真教會的純正 本貿,並昭示給他人。 (2)

9 1c. Liturgical Movement. 1832: Gueranger in France. Monastery of Solesmes. Germany and belgium: pastoral liturgy. 1903 Pope Pius X: great promoter of liturgical participation. Pius XII first reforms of the Tridentine Liturgy.

10 2.At the local level. (i) Hong Kong was a British colony. Although Christianity had been present in Hong Kong for more than 100 years and it was well known and appreciated in society for its presence in the educational, welfare and other social services, it was not a truly traditional Chinese religion. It was still seen as a Western religion.

11 (ii) the sense of belonging to Hong Kong was not felt by the majority of refugees, who still remained attached to their place of origin. The need for a deep renewal of the Church was not felt so strongly in Hong Kong. The majority of the Catholic population was raised in Catholic schools. The labour population was not against the Church as in Europe.

12 (iii) the ecumenical movement (which began first among various Christian denominations) was not strong in Hong Kong. There was peaceful coexistence and even cooperation in social activities. The Ecumenical movement was almost unknown.

13 (iv) the presence of millions of refugees from the mainland and the Churches’ prompt response to their need, created a very propitious environment for new believers. There was a very large number of baptisms every year, but no organized Catechumenate for adults yet.

14 II. Liturgical reform in Hong Kong. 1. What was to be reformed? The Tridentine Liturgy. Compiled by the Council of Trent (1545-1563), and published by Pope Paul V in 1570..

15 2. Why the Tridentine Liturgy had to be reformed? “Mother Church earnestly desires that all the faithful should be led to that fully conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy. Such participation by the Christian people as "a chosen race, a royal priesthood, a holy nation, a redeemed people (1 Pet. 2:9; cf. 2:4-5), is their right and duty by reason of their baptism.

16 In the restoration and promotion of the sacred liturgy, this full and active participation by all the people is the aim to be considered before all else; for it is the primary and indispensable source from which the faithful are to derive the true Christian spirit; and therefore pastors of souls must zealously strive to achieve it, by means of the necessary instruction, in all their pastoral work.

17 Yet it would be futile to entertain any hopes of realizing this unless the pastors themselves, in the first place, become thoroughly imbued with the spirit and power of the liturgy, and undertake to give instruction about it. A prime need, therefore, is that attention be directed, first of all, to the liturgical instruction of the clergy”. (14)

18 慈母教會切願教導所有信友,完整地、 有意識地、主動地參與禮儀,因為這是 禮儀本身的要求,也是基督信眾藉洗禮 而獲得的權利和義務,他們原是「特選 的種族、王家的司祭、聖潔的國民、獲 救的民族」。

19 這種全體民眾完整而主動的參與,在整 頓培養禮儀時,是必須極端注重的,因 為禮儀是信友汲取真正基督精神的首要 泉源;所以,牧靈者在其全部牧靈活動 中,必須以適當的教育方法,用心去追 求。 可是,除非牧靈者本身先受到禮儀精神 與活力的薰陶,並變成禮儀教師,則無 法達成此目的;是以,必須設法使聖職 人員先受到禮儀訓練。為此,大公會議 遂議決下列各項規定。 (14)

20 “In order that the Christian people may more certainly derive an abundance of graces from the sacred liturgy, holy Mother Church desires to undertake with great care a general restoration of the liturgy itself. For the liturgy is made up of immutable elements divinely instituted, and of elements subject to change.

21 These not only may but ought to be changed with the passage of time if they have suffered from the intrusion of anything out of harmony with the inner nature of the liturgy or have become unsuited to it.

22 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”. (21)

23 慈母教會,為使基督信眾在禮儀中確能 獲得豐富的恩寵,切願設法對禮儀作一 全盤的整頓。原來禮儀含有不能改變的 成分,那是由天主所建立的 ; 但也含有 可變的成分,那是可以隨時代而改變的, 而且如有不甚符合禮儀本質的成分,混 入其中,或者不能適應時代,則更必須 加以修改。

24 在進行整頓時,應該對經文及禮節加以 處理,務必使其所指的神聖本質,明白 表達出來,並使基督子民儘可能容易理 解,並能完整地。主動地、以團體形式 參與典禮。 (21)

25 3.Which parts of the Tridentine Liturgy had to be reformed? “The Church, therefore, earnestly desires that Christ's faithful, when present at this mystery of faith, should not be there as strangers or silent spectators…” (48)

26 “For this reason the sacred Council, having in mind those Masses which are celebrated with the assistance of the faithful, especially on Sundays and feasts of obligation, has made the following decrees in order that the sacrifice of the Mass, even in the ritual forms of its celebration, may become pastorally efficacious to the fullest degree.” (49)

27 “The rite of the Mass is to be revised in such a way that the intrinsic nature and purpose of its several parts, as also the connection between them, may be more clearly manifested, and that devout and active participation by the faithful may be more easily achieved.

28 For this purpose the rites are to be simplified, due care being taken to preserve their substance; elements which, with the passage of time, came to be duplicated, or were added with but little advantage, are now to be discarded; other elements which have suffered injury through accidents of history are now to be restored to the vigor which they had in the days of the holy Fathers, as may seem useful or necessary.” (50)

29 “The treasures of the bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God's word. In this way a more representative portion of the holy scriptures will be read to the people in the course of a prescribed number of years.” (51) “By means of the homily the mysteries of the faith and the guiding principles of the Christian life are expounded from the sacred text…” (52)

30 “Especially on Sundays and feasts of obligation there is to be restored, after the Gospel and the homily, "the common prayer" or "the prayer of the faithful." By this prayer, in which the people are to take part, intercession will be made for holy Church, for the civil authorities, for those oppressed by various needs, for all mankind, and for the salvation of the entire world”. (53)

31 “In Masses which are celebrated with the people, a suitable place may be allotted to their mother tongue… Nevertheless steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them”. (54)

32 “That more perfect form of participation in the Mass whereby the faithful, after the priest's communion, receive the Lord's body from the same sacrifice, is strongly commended.” (55) The dogmatic principles which were laid down by the Council of Trent remaining intact (40), communion under both kinds may be granted when the bishops think fit, not only to clerics and religious, but also to the laity…” (55)

33 The two parts which, in a certain sense, go to make up the Mass, namely, the liturgy of the word and the eucharistic liturgy, are so closely connected with each other that they form but one single act of worship. Accordingly this sacred Synod strongly urges pastors of souls that, when instructing the faithful, they insistently teach them to take their part in the entire Mass, especially on Sundays and feasts of obligation.” (56)

34 “The catechumenate for adults, comprising several distinct steps, is to be restored… (64) “Both the rites for the baptism of adults are to be revised… (66) “The rite for the baptism of infants is to be revised… (67)

35 “The rite of confirmation is to be revised and the intimate connection which this sacrament has with the whole of Christian initiation is to be more clearly set forth; for this reason it is fitting for candidates to renew their baptismal promises just before they are confirmed.” (71)

36 “The rite and formulas for the sacrament of penance are to be revised so that they more clearly express both the nature and effect of the sacrament.” (72)

37 ““Extreme unction”, which may also and more fittingly be called “anointing of the sick,” is not a sacrament for those only who are at the point of death. Hence, as soon as any one of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived.” (73)

38 “Both the ceremonies and texts of the ordination rites are to be revised.” (76) “The marriage rite now found in the Roman Ritual is to be revised and enriched in such a way that the grace of the sacrament is more clearly signified and the duties of the spouses are taught.” (77)

39 “The sacramentals are to undergo a revision which takes into account the primary principle of enabling the faithful to participate intelligently, actively, and easily… Let provision be made that some sacramentals, at least in special circumstances and at the discretion of the ordinary, may be administered by qualified lay persons.” (79)

40 “The rite for the consecration of virgins at present found in the Roman Pontifical is to be revised.” (80) “The rite for the burial of the dead should express more clearly the paschal character of Christian death, and should correspond more closely to the circumstances and traditions found in various regions. This holds good also for the liturgical color to be used.” (81)

41 “The rite for the burial of infants is to be revised, and a special Mass for the occasion should be provided.” (82)

42 3.Who ordered this reform? The 21st Ecumenical Council, Vatican II (1962-1965). The Constitution on the Liturgy, SC (Sacrosanctum Concilium) was voted by the Council members on Dec, 4 1963 in the presence of Pope Paul VI: 2147 voted Yes, 4, No.

43 4. Main obstacles to the Liturgical Reform in Hong Kong. (i)the reform was not anxiously longed for. The movements that had prepared and urged the reform at the universal level, were not present here. (ii)lack of a strong support and direct involvement from the Church authorities and the clergy in general.

44 (iii) remembering the good old days. (iv) use of Latin and of Gregorian Chant. (v) poor Chinese translations. (vi) gradual change of the times. A new form of traditionalism. (vii) stress on uniformity of ceremonial. (viii) a new ritual vs a new liturgy

45 III. Conclusion. 1967-1975 was a great time, a spring time of the whole Church.

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