Contemporary life, is inherently neurotic, a neurosis, in fact, that appears to tax the nerves and create a population where mental illness is preponderant. The totalitarian society, in truth, attempts to possess thought, by re-fashioning the mind, by programming the brain; to this end, it has instruments, that, serve to socially engineer the human person, into a number, an automaton, a beast: secular education serves to advance the ideals of Free Masonry, with its naturalism and rationalism, and its incapacity to conceive the positive influence of religious belief on culture, particularly, there is an inherent anti-Catholic disaffection for religious truth and for the fact of the existence of God; the press, and the means of communication, are the agents of totalitarian power, they serve to educate man into a catastrophe, promoting the dread and the doom of civilization and teaching the uniformity of thought, where, the human person is unable to conceive reality, beyond the temporal life; the State, creates a system, a mechanism by which the human person is conceived as a number, a cog in a machine, where his freedom is dictated by the omni-competence of the State that organizes his temporal life from cradle to grave, teaching him a new moral ethic, a poor substitute for the natural law, that increasingly begets a population of human persons, that, are divested of their humanity and that no longer know the goodness of life; human science, is a negation, in truth, of God, man, religion and life, forming man into an animal with no eternal destiny that lives only for the temporal life, enslaved by the State; finally, technology, appears as the most dehumanizing agent of post-modernity – man is enamored with the work of his hands, and through various means from the cinema to means of police surveillance, he is preparing his own doom; indeed, there is the sense, that, technology is everyday, replacing religion, as the central aspect of human life and granting totalitarian power, a universal influence on human life, forming the human person with the thought of the machine, no longer able to appreciate natural beauty, but rather, concerned with a measure of efficiency, that, causes the neurosis of life. In the end, it is a problem of life, of how man can best use his time, to live in peace and happiness.
The humanism of Catholic religious life, can provide some answers to the totalitarian temptation, to the dehumanizing effects of human technology, to the negation of scientific atheism. What is necessary, is the restoration of life, as having a religious rhythm – here, culture is conceived as an artistic activity, and religion partakes of a humanism that restores art within culture and infuses it with belief. The possibility, is to give life, a liturgical rhythm. This presents with the opportunity, to render the mass, the divine liturgy, as the center of human life, the source from which flows artistic activity; from worship, comes the rhythm that imbues life with supernatural purpose, with a transcendent finality that humanizes all of cultural activity; evidently, the objective, is to render life, a work of art, an adaptation that favors harmony between body and soul, in fact, a spiritual perfection, that, elevates humanity to Heaven and renders human life, a paradise.
The liturgy, is inherently cosmic in nature. It presents in a memorial, the sacrifice on the Cross, of the Logos, in an act that integrates again, the movement of the universe, into the Eternal Law under one Head, that redeems and justifies it, and that elevates it in grace. There is an inherent beauty, to the liturgy: it is the dedication, of human life, to solely spiritual ends, to a purpose that facilitates adoration of the Godhead, a spiritual service that forms the social bond and unites the faithful in the Body of Christ. Hence, the cause of Christian unity, is eminently favored by the observance of the divine liturgy, by the incorporation into life, of its rhythm, of its beauty, of its economy. The liturgy, is the prayer of the Church in the temporal life, it presents with the opportunity, to incarnate within nature and human life, the divine purpose of history: the universality of a message, that, realizes the unity of the human species for the greater glory of God.
What does the word liturgy mean?
1069 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.”5 Through the liturgy Christ, our redeemer and high priest, continues the work of our redemption in, with, and through his Church.
1070 In the New Testament the word “liturgy” refers not only to the celebration of divine worship but also to the proclamation of the Gospel and to active charity.6 In all of these situations it is a question of the service of God and neighbor. In a liturgical celebration the Church is servant in the image of her Lord, the one “leitourgos“;7 she shares in Christ’s priesthood (worship), which is both prophetic (proclamation) and kingly (service of charity):
The liturgy then is rightly seen as an exercise of the priestly office of Jesus Christ. It involves the presentation of man’s sanctification under the guise of signs perceptible by the senses and its accomplishment in ways appropriate to each of these signs. In it full public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and his members. From this it follows that every liturgical celebration, because it is an action of Christ the priest and of his Body which is the Church, is a sacred action surpassing all others. No other action of the Church can equal its efficacy by the same title and to the same degree.8
– The Catechism of the Catholic Church, ¶ 1069-1070