50 vary choice. we have by is no neans forbidden to one 's But to how" the the be keenly aware of choice of one or other m:xlifies the change and structure, albeit the might seen relatively minor in Rather inoonsequential. basic quastions were raised this regard: the Is silence which follavs the reading a '':personal" silence? or a "camrunity' silence? we the Sh:::>uld leave each one free to listen, thanks to we him? the silence, to what Spirit tells or are going to propose for all a prayer in ccmron, that is to say, the the responsory .innediately after read- ing, which would then and serve to orient reflection neditation in c:x:mmn? we the be Would responsory an obstacle to the interior unity too are ing to find (risk of dispersion because of Or frequent interruptions)? would the responsory be a the the by lp which contributes to unity of celebration prolonging a certain atm:>sphere? - Which the should we prefer: openness to life, to caning or ''happening" the the of word of God which resounds within ne? or which fruitful constraint of a directive nethod obliges ne and to dig deeper into the mystery celebrated to discover this or that source of riches? is - W'lat type of responsory called for after a patristic reading? the Mention of sane of observations of a "teclmical" nature made at calcat might help thrav light on this subject. Insofar as the responsoxy is a 'response" to the reading, it the can be tured in various ways.If responsory cares after the the period of silence, it can take fonn of an acclamation or of a thanksgiving of a very general na- ture. If the responsory is the the sung irnrrediately after reading, link between the and the oontent of preceding reading can be closer and be nore apparent. But this link ought not to understood as a literal reprise of text As a phrase of the which just been listened to. in any
50 is by no neans forbidden to vary one 's choice. But we have to be keenly aware of how" the choice of one or the other m:xlifies the structure, albeit the change might seen relatively minor and inoonsequential. Rather basic quastions were raised in this regard: Is the silence which follavs the reading a '':personal" silence? or a "camrunity' silence? Sh:::>uld we leave each one free to listen, thanks to the silence, to what the Spirit tells him? or are we going to propose for all a prayer in ccmron, that is to say, the responsory .innediately after the ing, which would then serve to orient reflection and neditation in c:x:mmn? Would the responsory be an obstacle to the interior unity we are ing to find (risk of dispersion because of too frequent interruptions)? Or would the responsory be a lp which contributes to the unity of the celebration by prolonging a certain atm:>sphere? - Which should we prefer: openness to life, to the caning or ''happening" of the word of God which resounds within ne? or the fruitful constraint of a directive nethod which obliges ne to dig deeper into the mystery celebrated and to discover this or that source of riches? - W'lat type of responsory is called for after a patristic reading? Mention of sane of the observations of a "teclmical" nature made at calcat might help thrav light on this subject. Insofar as the responsoxy is a 'response" to the reading, it can be tured in various ways.If the responsory cares after the period of silence, it can take the fonn of an acclamation or of a thanksgiving of a very general ture. If the responsory is sung irnrrediately after the reading, the link between and the oontent of the preceding reading can be closer and nore apparent. But this link ought not to be understood as a literal reprise of a phrase of the text which just been listened to. As in any read- na-