In February Archbishop Paul J. Hallinan wrote a pastoral letter to the people of the archdiocese preparing them for the extensive liturgical renewal to come about following the Second Vatican Council. That letter is excerpted here.

When Pope John convoked the Second Vatican Council, he almost immediately put liturgy in the first place for debate and decision. He wanted to give more vigor to Christian life, to adapt the Church to the needs of our times, and to help the whole of mankind (especially those who were baptized in Christ) into the household of the Church. This is what he meant by an aggiornamento, a renewal of the spirit of the Church, an updating of the ways of the Church. Thus far, the great conciliar Constitution on the Sacred Liturgy is the chief fruit of the Council. This is very fitting. And it is timely that our pastoral letter this Lent of 1964 should treat of this great theme, the liturgy, as it is termed, “The summit toward which the activity of the Church is directed; the fountain from which all her power flows.”

The liturgy used to be thought of as a set of rubrics or rules for ceremonies. Spirituality used to be considered in the sentence, “I have a soul to save – by myself.” Little connection was seen between the two. So the average Catholic attended Mass, went to Mass, was present at Mass, almost as a stranger or silent spectator. He took little part in either the reading of the Bible, or the liturgy of the Eucharist. The renewal calls for an entirely new concept: “A full and active participation by all the people is the aim to be considered before all else.” …

Influence Of Liturgy

It is the people, God’s holy people, that make up the Church, that need the liturgy. For the liturgy is not created nor made up by the Church. It is received from God, but it can exist only for the people. It will be helpful for us to examine this. There will be changes in it – English for Latin in some places, certain other changes, more Scripture. But the chief transformation will not be the surface but rather in the fundamental things; the effect on you personally, on the parish, on the Church, and on those separated from the Church but still joined by baptism.

You are asked to come out from behind the pillar and put away your rosary. You are asked to join with the priest in a community prayer and action, first drawing in the riches of the Bible, then participating in the Eucharist, particularly by receiving Christ’s Body and Blood. Your prayers, hymns, responses and gestures will be important. All the while, you will be more conscious of yourself, your family, your neighbor as part of this “holy people.” Through the priest, who is Christ’s representative, you are taking your part in the Mystical Body.

In the sacraments there is that same divine life at work. There has been the same mistake here, the misconception that the sacraments were simply signs or symbols. Baptism and confirmation of a child or adult now is more clearly seen as a true initiation into a new life; penance, although confidential, also partakes of one common vitality in Christ. Marriage and priesthood are not just “ways of life”; they are definite roles and tasks to carry out. The priest administers the parish; the parents the home and family. And the sacrament once called “extreme unction” is now called “anointing of the sick” to show that its chief purpose is to strengthen. …