The following passages are from the January 15, 2012 address of Bishop Athanasius Schneider to the Fourth Meeting on Catholic Unity sponsored by Réunicatho. The address on the theme "The Extraordinary Form and the New Evangelization" was published in English translation this week on the English website of Paix Liturgique. The bishop contends, among other things, that the Novus Ordo Offertory prayers constitute the "third wound" of the Catholic liturgy.
...There is a certain number of concrete aspects of the currently prevailing liturgical practice in the ordinary rite that represent a veritable rupture with a constant and millennium-old liturgical practice. By this I mean the five liturgical practices I shall mention shortly; they may be termed the five wounds of the liturgical mystical body of Christ. These are wounds, for they amount to a violent break with the past since they deemphasize the sacrificial character (which is actually the central and essential character of the Mass) and put forward the notion of banquet. All of this diminishes the exterior signs of divine adoration, for it brings out the heavenly and eternal dimension of the mystery to a far lesser degree. Now the five wounds (except for the new Offertory prayers) are those that are not envisaged in the ordinary form of the rite of Mass but were brought into it through the practice of a deplorable fashion.
A) The first and most obvious wound is the celebration of the sacrifice of the Mass in which the priest celebrates with his face turned towards the faithful, especially during the Eucharistic prayer and the consecration, the highest and most sacred moment of the worship that is God’s due. This exterior form corresponds, by its very nature, more to the way in which one teaches a class or shares a meal. We are in a closed circle. And this form absolutely does not conform to the moment of the prayer, less yet to that of adoration. And yet Vatican II did not want this form by any means; nor has it ever been recommended by the Magisterium of the Popes since the Council. Pope Benedict wrote in the preface to the first volume of his collected works: “[t]he idea that the priest and the people in prayer must look at one another reciprocally was born only in the modern age and is completely foreign to ancient Christianity. In fact, the priest and the people do not address their prayer to one another, but together they address it to the one Lord. For this reason they look in the same direction in prayer: either towards the East as the cosmic symbol of the Lord’s return, or where this in not possible, towards an image of Christ in the apse, towards a cross, or simply upwards.”
The form of celebration in which all turn their gaze in the same direction (conversi ad orientem, ad Crucem, ad Dominum) is even mentioned in the rubrics of the new rite of the Mass (see Ordo Missae, 25, 133, 134). The so-called “versus populum” celebration certainly does not correspond to the idea of the Holy Liturgy as mentioned in the declaration of Sacrosanctum Concilium, 2 and 8.
B) The second wound is communion in the hand, which is now spread nearly throughout the entire world. Not only was this manner of receiving communion in no way mentioned by the Vatican II Council Fathers, but it was in fact introduced by a certain number of bishops in disobedience to the Holy See and in spite of the negative majority vote by bishops in 1968. Pope Paul VI legitimized it only later, reluctantly, and under specific conditions. Pope Benedict XVI, since Corpus Christi 2008, distributes Communion to the faithful kneeling and on their tongue only, both in Rome and also in all the local churches he visits. He thus is showing the entire Church a clear example of practical Magisterium in a liturgical matter. Since the qualified majority of the bishops refused Communion in the hand as something harmful three years after the Council, how much more the Council Fathers would have done so!
C) The third wound is the new Offertory prayers. They are an entirely new creation and had never been used in the Church. They do less to express the mystery of the sacrifice of the Cross than that of a banquet; thus they recall the prayers of the Jewish Sabbath meal. In the more than thousand-year tradition of the Church in both East and West, the Offertory prayers have always been expressly oriented to the mystery of the sacrifice of the Cross (see e.g. Paul Tirot, Histoire des prières d’offertoire dans la liturgie romaine du VIIème au XVIème siècle [Rome, 1985]). There is no doubt that such an absolutely new creation contradicts the clear formulation of Vatican II that states: “Innovationes ne fiant . . . novae formae ex formis iam exstantibus organice crescant” (Sacrosanctum Concilium, 23).
D) The fourth wound is the total disappearance of Latin in the huge majority of Eucharistic celebrations in the Ordinary Form in all Catholic countries. This is a direct infraction against the decisions of Vatican II.
E) The fifth wound is the exercise of the liturgical services of lector and acolyte by women as well as the exercise of these same services in lay clothing while entering into the choir during Holy Mass directly from the space reserved to the faithful. This custom has never existed in the Church, or at least has never been welcome. It confers to the celebration of the Catholic Mass the exterior character of informality, the character and style of a rather profane assembly. The second council of Nicaea, already in 787, forbad such practices when it lay down the following canon: “If someone is not ordained, it is not permitted for him to do the reading from the ambo during the holy liturgy“ (can. 14). This norm has been constantly followed in the Church. Only subdeacons and lectors were allowed to give the reading during the liturgy of the Mass. If lectors and acolytes are missing, men or boys in liturgical vestments may do so, not women, since the male sex symbolically represents the last link to minor orders from the point of view of the non-sacramental ordination of lectors and acolytes. The texts of Vatican II never mention the suppression of the minor orders and of the subdiaconate or the introduction of new ministries. In Sacrosanctum Concilium no. 28, the Council distinguishes “minister” from “fidelis” during the liturgical celebration, and it stipulates that each may do only what pertains to him by the nature of the liturgy. Number 29 mentions the “ministrantes”, that is the altar servers who have not been ordained. In contrast to them, there are, in keeping with the juridical terms in use at that time, the “ministri,” that is to say those who have received an order, be it major or minor.***As concerns the new Offertory prayers, it would be desirable for the Holy See to replace them with the corresponding prayers of the extraordinary form, or at least to allow for the use of the latter ad libitum. In this way the rupture between the two forms would be avoided not only externally but also internally. Rupture in the liturgy is precisely what the Council Fathers did not what. The Council’s minutes attest to this, because throughout the two thousand years of the liturgy’s history, there has never been a liturgical rupture and, therefore, there never can be. On the other hand there must be continuity, just as it is fitting for the Magisterium to be in continuity.
The five wounds of the Church’s liturgical body I have mentioned are crying out for healing. They represent a rupture that one may compare to the exile in Avignon. The situation of so sharp a break in an expression of the Church’s life is far from unimportant—back then the absence of the popes from Rome, today the visible break between the liturgy before and after the Council. This situation indeed cries out for healing.
For this reason we need new saints today, one or several Saint Catherines of Sienna. We need the “vox populi fidelis” demanding the suppression of this liturgical rupture. The tragedy in all of this is that, today as back in the time of the Avignon exile, a great majority of the clergy, especially in its higher ranks, is content with this rupture.