Introduction

Liturgy celebrates the mystery that is God. This is the fundamental truth

on which the celebration of all the Church s rites depends. It is on thi~

conviction that A Priest s Handbook is based: to assist the People of God

in working to worship and praise God and in working to be reconciled and

sanctified in Christ through the Holy Spirit. Other forms of prayer exist as

devotional aids, but only in common liturgical worship can the People of

God respond to the command, "Do this in remembrance of me."

By its nature liturgy is ordered worship. As creation is ordered in the

perfection that is God, so also the response must be ordered. But creation

does not realize the perfection for which it is created, for we do not say "yes"

to the purpose of God. We deface the image of God through sin. Thus one

element of liturgy is to acknowledge imperfection and seek reconciliation;

the gathered community confesses its faults and is renewed. Liturgy promises

and proclaims the final perfection of all creation.

In Word and Sacrament liturgy proclaims the Incarnation and promises

Resurrection. These both point to the Kingdom, in which perfection will be

realized in the universal affirmation of the Creator.

In the Word of God the liturgy recalls and makes present the saving work

of God. Through the Daily Office, th~ Liturgy of Hours, the Church offers

ceaseless praise. In the Eucharist, the Word teaches, remembers, and prepares

the People of God for the Banquet in which the Kingdom is made present

and the promise of everlasting glory is given. Liturgical celebration begins

with the Word and points to the Kingdom. The ultimate sign is the Eucharistic

Banquet in which Word and Sacrament are joined to proclaim the unity of

creation with Creator, a unity that tells of the Kingdom of God and celebrates

salvation for the People of God. In liturgy we celebrate the mystery that is

God.

Celebration is joyfully recalling, reenacting, and sharing in the liturgy which

seeks the perfection that is God and the glory that is the Kingdom of God.

Liturgy is the Body of Christ saying "yes" to the purpose of creation.

Liturgical celebration implies order if it is to be faithful in proclaiming

the unity of celebration. Chaos does not celebrate. Chaos says "no" to God.

Likewise, spontaneity that is not grounded in the Incarnate Word is

meaningless, for it is through the Word that ordered creation came into being

and is redeemed in the fullness of time. Liturgy which does not seek to

celebrate the glory and perfection of God is not true celebration.

In the pursuit of this theological ideal, a Handbook such as this one is

useful, not to inhibit the People of God in their joyful celebration but rather