In my work with Catholic schools I am often asked that question. And I am tempted to reply: "Because we are boring. And when liturgy is all about us, it can’t help but be boring." (In fact, I usually succumb to the temptation!)
Liturgy is not about us and what we do. It is about God and what God is doing. That’s the basic thesis here; and hardly a controversial one. At least, in theory! Few liturgists would deny it or argue against it—in theory.
monastero di Bose
In practice, however, the claim that liturgy is basically about God and what God does is far too often simply ignored. Or it is misunderstood. Or it’s hollowed out until it comes to mean the very opposite of what it says.
Too often liturgy is reduced to worship.
Indeed, how often have we heard “worship” and "ritual" used as synonyms for “liturgy” (and never gave it a second thought)?
And yet the two thousand year Christian tradition, East and West, is unanimous and unequivocal: Liturgy is first and foremost, not an action of the church, but “the work of God”, opus Dei. It is not what we do, it is what God does. It cannot, therefore, be reduced to, or equated either with, “worship” or “ritual”, or even "sacrament"—since the first two are our part in liturgy, and the third is something more than liturgy: it is a mystery (more about that later).
Using words like “worship”, “ritual” or "sacrament" as synonyms for “liturgy” is more than a mere mistake; and it ends in more than mere boredom: it is a fatal flaw in faith and practice, verging on a species of Pelagianism.
Our “works”, whether pious or legalistic, whether affective or routine, ritual or spontaneous, moral or spiritual, do not save us. God’s work saves us: grace—sheer and irresistible grace. And Liturgy is “the work of God”—of ... not for.
Liturgy is sheer grace.
The words “worship” and “ritual” place the emphasis where it does not belong: on us, the worshipping community and its ritual actions. The emphasis in liturgy properly belongs to God, and God’s work, God’s action, God's grace ... God’s love.
The church’s choice to adopt the Greek word leiturgia when speaking of the communal celebration of its sacraments clearly places the emphasis where it belongs: on God’s “public work”. As the Catechism of the Catholic Church puts it:
The word “liturgy” originally meant a “public work” or a “service in the name of/on behalf of the people.” In Christian tradition it means the participation of the People of God in “the work of God.”
And as Pope Benedict XVI expounded on this text:
... [that is so] because the People of God as such exists only through God’s action.
Our role in liturgy is secondary, therefore; derivative and auxiliary: we participate in what is primarily Christ’s work, the ongoing salvific and creative “work of God”, the work “that he [Christ] sees the Father doing” (John 5:19); the work that he entrusts to those who believe in him; and, indeed, promises that they “will do greater works than these, because I am going to the Father” (John 14:12).
Through the liturgy Christ, our redeemer and high priest, continues the work of our redemption in, with, and through his Church. (Catechism)
It is the work of God, Christ's work—in, with and through us as his Body, the church, for the sake of the world.
So, if liturgy is, properly speaking, God’s work, what is sacrament?
That’s a question for the next blog!
I have quietly been annoyed by the many Pew bulletins I have come across with the well intentioned words, "Welcome to Worship" on the front. While looking for something to say about the meaning of the word "sacrament" for a baptism I am preparing, I came across your article. This has just put into words exactly what I have been feeling uncomfortable about all these years. Many thanks, stellar article, really helpful. Hope all is well at Epiphany, I do miss Tassie. I'll pray for you on the 6th of January, I hope it will be a celebratory day for you. Many Blessings, Fr Frederik