During the August Assembly / Synod, the double volume of evangelical Liturgies published by Claudiana was presented
During the August Assembly / Synod the double volume of Evangelical liturgies published by Claudiana thanks to the work of the bmv liturgy commission (Baptist, Methodist and Waldensian). A double volume, with an editorially important aspect, 40 years after the previous version: why, and why today? «For various reasons – explains the pastor Gregorio Plescan, coordinator of the Commission -: because the previous liturgies were affected by an outdated language (especially with respect to the use of masculine and feminine). Because in the last 40 years sensitivity has changed (for example we have included the liturgies of blessing of couples of the same sense) and approach to consolidated customs (40 years ago the standard of funerals was inhumation, today cremation is becoming increasingly popular and in some cases the request to disperse the ashes). Because a liturgy is a “business card” that can be given on an ecumenical occasion, and even the care for the beauty of the donated object says a lot about who gives it. Why today? Because it is the result of a common Baptist, Methodist and Waldensian work, and the Fifth Synod Assembly last August was an excellent opportunity to present and hopefully also to disseminate these texts ”.
– What has the Commission worked on to adapt the texts to the cultural atmosphere and language of today?
“On the sensitivity of the many members – Baptists, Methodists and Waldensians, men and women, pastors, pastors and non-pastors, of different ages – who have alternated over the decades and on the comparison with texts of the Christian ecumene and experiences from the abroad, even from very far away (a liturgy of the Holy Christmas Supper is inspired by a New Zealand liturgy). It has been a long and exciting commitment based on listening to many voices ».
– The Commission is one of those who work in concert – nominated by their respective executives – in the BMV sector: what influence does this have on your work?
«A very positive influence: as can be imagined, the comparison between different people always leads to stimulating fruits. We have decided to insert a real novelty that arises precisely from the fruitful bmv dialogue: for each liturgy, numerous hymns are proposed, taken from bothChristian hymnal (used more in Waldensian and Methodist churches) and by We celebrate the Risen One (best known in the Baptist world). Even the choice of combining the spoken word and the sung word, hymns that we propose in continuity with the liturgical path, derives from the encounter of different passions but capable of dialogue ”.
– The churches of historical Protestantism see the number of the faithful decrease: have you taken this into account? Can new liturgical solutions be more engaging?
«We hope that the research bears tangible fruit! Certainly a certain age of the language can make it difficult for those who are not used to the evangelical liturgy to tune into our spirituality. Honestly, however, I do not believe that there is an automatic cause-effect link between liturgical language and the reduction of participation in Sunday worship. Just think of the Orthodox churches that – even in Italy – use a very traditional language, which sounds ancient to us, yet they do not seem to be affected by equivalent numerical declines for this reason; or the fact that several Pentecostal churches use the Diodati translation for worship, and are more popular than ours. I fear that the issue of participation is more complex than a simple updating of the liturgical language. In fact, if we read the presentation of our work (vl. 1, pp. 7-9) we observe that the commission hopes to have proposed something more than an “update”, but a global reflection on our spirituality. Remembering that the liturgy is not a dogma to be honored, but a way to tell our faith to the world. Even if the presentation is certainly not the main part of our work, I invite you to read the last paragraph, on the future, which the Commission leaves as a small challenge to those who use our material ».
– The word liturgy is often used in a derogatory tone: for example the “usual” liturgy of election campaigns, to underline the “repetitiveness” of attitudes, positions, interventions, which seem to repeat themselves wearily and periodically in the world: how can we , on the other hand, reaffirm the importance and the active and proactive role of the liturgy as a practice and habit of faith?
«Of course, like many words we have always known, even ‘liturgy’ can take on negative, dusty, sometimes ironic shades. It’s normal. On the other hand, a certain form of continuity, repetitiveness, even “ritual” is not only part of life: it is that condition that allows us to feel at home in a certain context, not to have to start over and over again to try to understand where are we. I believe that all and all of us have experienced that subtle discomfort in going to another church than the one that is usual for us, and not knowing very well whether there is singing or praying while sitting or standing, ending up spying on those close to us. understand how to do it in that place. The same question as the Our father said aloud together or prayed in the silence of one’s heart is not a secondary detail, but traits of a profound spirituality, whatever our tradition or personal conviction. However, there remains the point I mentioned earlier: the liturgy is not a dogma that the church stands or falls if the one who presides says the wrong or imprecise word at a given moment. More than thirty years of experience makes me say that one of the enemies of the cult is boredom that comes from repetitive banality. If a person does not allow himself to be stimulated also by thought and a spirituality different from his own, he ends up saying more or less the same thing, with minimal variations on the theme. Perhaps this may not be a problem for those who go up to the pulpit a couple of times a year, but those who do it maybe 50 times a year if not more … I think that bringing to the pulpit a liturgy that I have not written, prayers that they are not a direct fruit of my personal faith is a blessed challenge: because we do not preach our convictions but a Word that comes from outside, in addition to our wisdom, the fruit of the voice of the “great host of witnesses” (Hebrews 12, 1) ” .