Liturgical Formulas and Popular Piety
Date: November 25, 2023
Author: Fr. Edward McNamara, LC
Question: A priest prohibits us from saying "The Word of the Lord" after we proclaim the Bible passage as we gather at home or in specific groups to pray. He said we can only say it at Mass. We wonder why the Church banned this practice, though this is private prayer, not liturgical prayer. Also, can we say “Amen” after our reflection -- or a sharing -- or a homily at Mass -- to affirm our belief? My priest says that we can't do it, but we hear many bishops keep doing it after their homilies. -- M.N., Saigon, Vietnam
Answer: There are some liturgical expressions that are reserved to ordained ministers for theological reasons, but they are relatively few.
Perhaps the most significant is the liturgical greeting “The Lord be with you” with its response “And with your spirit.”
This greeting is very ancient. In the biblical Book of Ruth (2:4) Booz greets his reapers with "The Lord be with you." To which they replied, "The Lord bless you."
Instead of this biblical response the liturgy uses "And with your spirit" which from ancient times received an added, more spiritual, meaning.
For example, St. John Chrysostom (344-407) refers to the spirit of the greeting as the indwelling Spirit and as an allusion to the fact that the bishop performs the sacrifice by the power of the Holy Spirit.
For this reason, the greeting "The Lord be with you" has been traditionally restricted to bishops, priests and deacons.
The gesture which accompanies the dialogue of stretching out and closing the hands deepens more the utterance of a desire to be united with the assembly and to draw them together into the prayer which is about to begin.
In fact, during Mass, this gesture is reserved to the priest during the specific presidential moments in which he invites the assembly to pray or, in other words, to act as a liturgical assembly.
When the formula "The Lord be with you" is used in non-presidential moments, such as before the reading of the Gospel (which even when read by the celebrant is not considered a presidential act), the rubrics specify that the priest or deacon keeps his hands joined.
However, not all liturgical expressions have such restrictions, and I believe that the ones mentioned by our reader are not restricted to the Mass but may be used in other liturgical contexts.
For example, the introduction to the Book of Blessings, many of which may be used by laypeople, is clear as to the role of the proclamation of God’s Word from which the blessing derives its meaning and effectiveness. To wit:
“Thus the proclamation of God’s word is the central point of the first part [of the rite of blessing] and the word proclaimed should provide a basis for the introductory comments and the brief instruction on the readings, as well as for any exhortation or homily that may be given, as occasion suggests.”
Also, the readings from Sacred Scripture found in this book are regularly announced in a manner similar to the Mass. For example: “Brothers and Sisters, listen to the words of the letter of Paul to the ….”
While it is not explicitly stated that the readings conclude with an expression such as “The word of the Lord,” it is certainly implied by its mode of introduction.
The same can be said for the Liturgy of the Word in other rites when celebrated outside of Mass. An exception are the short readings of the Liturgy of the Hours, which traditionally have no introduction or conclusion.
Regarding the use of Scripture outside of a liturgical setting, the Church offers some criteria in the Directory for Popular Piety. Thus, in evaluating and renewing expressions of popular piety:
“12. The optional nature of pious exercises should in no way be taken to imply an under estimation or even disrespect for such practices. The way forward in this area requires a correct and wise appreciation of the many riches of popular piety, of the potentiality of these same riches and of the commitment to the Christian life which they inspire.
“The Gospel is the measure against which all expressions of Christian piety ‒ both old and new ‒ must be measured. The task of evaluating devotional exercises and practices, and of purifying them when necessary, must be conducted against this criterion so as to ensure their proper relationship with the Christian mystery. What is said of the Christian Liturgy is also true of popular piety: ‘it may never incorporate rites permeated by magic, superstition, animism, vendettas or sexual connotations.’
“Hence, the liturgical renewal willed by the Second Vatican Council must also inspire a correct evaluation and renewal of pious exercises and devotional practices. Popular piety should be permeated by: a biblical spirit, since it is impossible to imagine a Christian prayer without direct or indirect reference to Sacred Scripture; a liturgical spirit if it is to dispose properly for or echo the mysteries celebrated in the liturgical actions; an ecumenical spirit, in consideration of the sensibilities and traditions of other Christians without, however, being restricted by inappropriate inhibitions; an anthropological spirit which both conserves symbols and expressions of importance or significance for a given nation while eschewing senseless archaicisms, and which strives to dialogue in terms redolent with contemporary sensibility. To be successful, such a renewal must be imbued with a pedagogical awareness and realized gradually, always taking into consideration time and particular circumstances.
“Distinct from and in harmony with the Liturgy
“13. The objective difference between pious exercises and devotional practices should always be clear in expressions of worship. Hence, the formulae proper to pious exercises should not be commingled with the liturgical actions. Acts of devotion and piety are external to the celebration of the Holy Eucharist, and of the other sacraments.
“On the one hand, a superimposing of pious and devotional practices on the Liturgy so as to differentiate their language, rhythm, course, and theological emphasis from those of the corresponding liturgical action, must be avoided, while any form of competition with or opposition to the liturgical actions, where such exists, must also be resolved. Thus, precedence must always be given to Sunday, Solemnities, and to the liturgical seasons and days.
“Since, on the other [hand], pious practices must conserve their proper style, simplicity and language, attempts to impose forms of ‘liturgical celebration’ on them are always to be avoided.
“The Language of Popular Piety
“14. While conserving its simplicity and spontaneity, the verbal and gestural language of popular piety should be careful to ensure the transmission of the truth of the faith together with the greatness of the Christian mysteries.”
From this we can see that there must be a certain balance. On the one hand, acts of popular piety, such as the domestic Bible reading mentioned by our reader, should not mimic the liturgical forms. On the other hand, it should be permeated with a “liturgical spirit” if it is to be truly renewed.
Therefore, I would say that while it is not strictly forbidden to use the same words as those used for the Liturgy of the Word at Mass, it would probably be better to use some equivalent formula that expresses a similar recognition that the words just read are sacred and meaningful for the lives of those present. It need not even be a fixed formula but could vary according to the reader.
With respect to the use of “Amen”: The Hebrew word may be translated as “so be it,” “I agree,” or “let it be so.” Thus, when we conclude our prayers with “Amen,” we are imploring God to “Please let it be as we have prayed.”
In English at least, most Christian prayers will finish with Amen whether liturgical or private. Some languages, such as Spanish and Italian, have equivalents to Amen (Así sea, Così sia) mostly used in non-liturgical settings, but these are used interchangeably with Amen and are not regulated in any way.
In non-liturgical contexts I know of no official Church position that would regulate or limit the use of this traditional Judeo-Christian expression by the faithful. Therefore, the members of our reader’s prayer group could use it after making a personal biblical reflection.
In the context of Mass, however, the use of Amen is practically always a response of the faithful to a presidential prayer, and therefore the use of this formula by a layperson during Mass might cause confusion.
Sometimes the ordained minister preaching the homily will conclude with a prayer or doxology that elicits an Amen by the people. While this is not required, and might not even be best practice, it is not forbidden.
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