UCANews has published the following text by Archbishop Jesus Dosado of Ozamiz, Philippines (who has been featured in previous articles on Rorate -- see this and this.)
The liturgical renewal I would like to see
Looking back, some of the culprits for me for the gradual loss of the true reform of the liturgy were the so-called “liturgists” who were more like technicians and choreographers rather than pure students of liturgy.
They had a peculiar affinity for refined liturgical celebrations coupled with disdain for the old rites and devotions. Unfortunately, some bishops, not pure students of liturgy either, gave in to their terrorist proclivities.
A search for creativity and community were dominant projects in “reform-minded” Catholic circles in the 1960s and beyond. In itself, this might not have been bad. But the philosophy that the community was god, and that “God” was not fully “God” without the community was the source of ideas that have done most damage to the Church.
This secular notion of community made its way into the liturgy to gradually supplant the inherited Christian tradition.
These self-appointed arbiters of the reform were, and I hate to say this, liturgical hijackers who deprived ordinary parishioners – and bewildered pastors – of their right to the normative worship of their own Church. Hence, there was the need for a reform of the reform.
A major goal of Pope Benedict XVI is the restoration of our Catholic identity. Liturgy is a key component of such an endeavor.
Benedict’s broad liturgical approach can be described in terms of “continuity,” i.e. recovering elements of the liturgical tradition which he believes were too hastily set aside or downplayed in the immediate period after the Second Vatican Council.
The idea of a new liturgical movement came with strength from his book, Spirit of the Liturgy.
A relevant section: “I am convinced that the crisis in the Church that we are experiencing today is to a large extent due to the disintegration of the liturgy … in that it is a matter of indifference whether or not God exists and whether or not he speaks to us and hears us. … Such circumstances will inexorably result in a disintegration. This is why we need a new Liturgical Movement, which will call to life the real heritage of the Second Vatican Council.”
Pope Benedict XVI in his Pastoral Letter to Catholics in Ireland situated the sexual abuse of children in the wake of fast-paced social change and a decline in adherence to traditional devotional and sacramental practices.
To his priests in the Diocese of Rome he said, “In the Eucharist we do not invent something, but we enter into a reality that precedes us, more than that, which embraces heaven and earth and, hence, also the past, the future and the present. … Hence, the liturgical prescriptions dictated by the Church are not external things, but express concretely the reality of the revelation of the body and blood of Christ and thus the prayer reveals the faith according to the ancient principle ‘lex orandi – lex credendi.’” (“the law of praying establishes the law of believing.”)
To be sure, the Pope has great regard for the Novus Ordo. He issued a Letter to the Bishops on the Occasion of the Publication of Summorum Pontificum where he narrated why he wanted to expand the use of what is now called the Extraordinary Form of the Roman Rite and, in so doing, he deliberately responded to the fear that this expansion was somehow intended to demote the Novus Ordo or undermine the Vatican Council’s call for liturgical reform, saying it was unfounded.
For the former Cardinal Joseph Ratzinger, (now Pope Benedict XVI) the liturgy is of its nature an inheritance, a space we inhabit as others have inhabited it before us. It is never an instrument we design or manipulate. Self-made liturgy is a contradiction in terms, and he distrusts liturgies that emphasize spontaneity, self-expression and extreme forms of local inculturation.
In his own book, Spirit of the Liturgy, Cardinal Ratzinger scathingly compared such liturgies to the worship of the Golden Calf, “a feast that the community gives itself, a festival of self-affirmation. Instead of being worship of God, it becomes a circle closed in on itself: eating, drinking and making merry … It is a kind of banal self-gratification … no longer concerned with God but with giving oneself a nice little alternative world, manufactured from one’s own resources.”
In his view, the liturgy is meant to still and calm human activity, to allow God to be God, to quiet our chatter in favor of attention to the Word of God and in adoration and communion with the self-gift of the Word incarnate.
The call for active participation seems to Benedict XVI to have “dumbed” down the mystery we celebrate, and left us with a banal inadequate language (and music) of prayer.
The “active participation” in the liturgy for which Vatican II called, he argues, emphatically, does not mean participation in many acts. Rather, it means a deeper entry by everyone present into the one great action of the liturgy, its only real action, which is Christ’s self-giving on the Cross.
We can best enter into the action of the Mass by a recollected silence, and by traditional gestures of self-offering and adoration – the Sign of the Cross, folded hands, reverent kneeling.
For the Pope, therefore, liturgical practice since the Council has taken a wrong turn, aesthetically impoverished, creating a rupture in the continuity of Catholic worship, and reflecting and even fostering a defective understanding of the Divine and our relationship to it.
His decision to permit the free celebration of the Tridentine liturgy was intended both to repair that rupture and to issue a call to the recovery of the theological, spiritual and cultural values that he sees as underlying the old Mass.
In his letter to the bishops of July 2007, he expressed the hope that the two forms of the one Roman liturgy might cross-fertilize each other, the old Missal being enriched by the use of the many beautiful collects and prefaces of Paul VI’s reformed Missal, and the celebration of the Novus Ordo recovering by example some of the “sacrality” that characterized the older form.
It is just like Anglicanorum Coetibus, the Apostolic Constitution providing for personal ordinariates for Anglicans entering into full communion with the Catholic Church, about which the Pope talked to the Bishops of England and Wales in their ad limina visit.
“It helps us to set our sights on the ultimate goal of all ecumenical activity: the restoration of full ecclesial communion in the context of which the mutual exchange of gifts from our respective spiritual patrimonies serves as an enrichment to us all,” Anglicanorum Coetibus reads.
Despite Summorum Pontificum, Pope Benedict himself has only celebrated the ordinary form of the Mass in public, “facing the people” in the manner of the Novus Ordo, using modern languages, all as stipulated in the Liturgical Books of the different countries where he celebrated.
Many people, for example, were waiting for him to use “for many,” instead of “for all” in the United States, but he did not do so.
The Pope celebrated ad orientem (to the east) once more at the newly renovated Pauline Chapel, whose altar was repositioned so that it could be used to celebrate both ways – and the Pope chose the traditional direction in the Mass he celebrated with members of the International Theological Commission.
Small changes to the accessories, vestments and ritual rubrics point to the Pope’s Reform of the Reform. On Corpus Domini of 2008 he began to give Communion exclusively on the tongue to the kneeling faithful.
In November of that year with a new master of pontifical liturgical ceremonies, the Crucifix and candle holders returned to the papal altar, from which the post-Conciliar liturgical reform had taken them away putting the Cross to the side and replacing the candelabra, if at all, by little temple lights.
On the Feast of the Epiphany last year, the Pope wore the guitar-shaped so-called Philippine chasuble instead of the post-Conciliar flowing chasuble, to underscore the continuity between past and present, manifested through liturgical vestments.
Then there are the ritual silences during the liturgies, observed after readings, after psalms, after the homily, and most especially, after Communion.
With these silences, the Pope is starting to educate the faithful who follow papal liturgies to a better, more appropriate attitude of concentration and meditation.
What is the Pope up to? In the words of Monsignor Guido Marini, “I think what the Holy Father is trying to do is to wisely bring together traditional things with the new, in order to carry out, in letter and spirit, what Vatican II intended, and to do it in such a way that papal liturgies can be exemplary in all aspects. Whoever takes part in, or watches, a papal liturgy should be able to say, “This is the way it should be done. Even in my diocese, in my parish!”
And that is how I would like the direction of the liturgical renewal to take with the Mass to be recast, yes, but in order to remain what it is, Calvary and the Upper Room.
They had a peculiar affinity for refined liturgical celebrations coupled with disdain for the old rites and devotions. Unfortunately, some bishops, not pure students of liturgy either, gave in to their terrorist proclivities.
A search for creativity and community were dominant projects in “reform-minded” Catholic circles in the 1960s and beyond. In itself, this might not have been bad. But the philosophy that the community was god, and that “God” was not fully “God” without the community was the source of ideas that have done most damage to the Church.
This secular notion of community made its way into the liturgy to gradually supplant the inherited Christian tradition.
These self-appointed arbiters of the reform were, and I hate to say this, liturgical hijackers who deprived ordinary parishioners – and bewildered pastors – of their right to the normative worship of their own Church. Hence, there was the need for a reform of the reform.
A major goal of Pope Benedict XVI is the restoration of our Catholic identity. Liturgy is a key component of such an endeavor.
Benedict’s broad liturgical approach can be described in terms of “continuity,” i.e. recovering elements of the liturgical tradition which he believes were too hastily set aside or downplayed in the immediate period after the Second Vatican Council.
The idea of a new liturgical movement came with strength from his book, Spirit of the Liturgy.
A relevant section: “I am convinced that the crisis in the Church that we are experiencing today is to a large extent due to the disintegration of the liturgy … in that it is a matter of indifference whether or not God exists and whether or not he speaks to us and hears us. … Such circumstances will inexorably result in a disintegration. This is why we need a new Liturgical Movement, which will call to life the real heritage of the Second Vatican Council.”
Pope Benedict XVI in his Pastoral Letter to Catholics in Ireland situated the sexual abuse of children in the wake of fast-paced social change and a decline in adherence to traditional devotional and sacramental practices.
To his priests in the Diocese of Rome he said, “In the Eucharist we do not invent something, but we enter into a reality that precedes us, more than that, which embraces heaven and earth and, hence, also the past, the future and the present. … Hence, the liturgical prescriptions dictated by the Church are not external things, but express concretely the reality of the revelation of the body and blood of Christ and thus the prayer reveals the faith according to the ancient principle ‘lex orandi – lex credendi.’” (“the law of praying establishes the law of believing.”)
To be sure, the Pope has great regard for the Novus Ordo. He issued a Letter to the Bishops on the Occasion of the Publication of Summorum Pontificum where he narrated why he wanted to expand the use of what is now called the Extraordinary Form of the Roman Rite and, in so doing, he deliberately responded to the fear that this expansion was somehow intended to demote the Novus Ordo or undermine the Vatican Council’s call for liturgical reform, saying it was unfounded.
For the former Cardinal Joseph Ratzinger, (now Pope Benedict XVI) the liturgy is of its nature an inheritance, a space we inhabit as others have inhabited it before us. It is never an instrument we design or manipulate. Self-made liturgy is a contradiction in terms, and he distrusts liturgies that emphasize spontaneity, self-expression and extreme forms of local inculturation.
In his own book, Spirit of the Liturgy, Cardinal Ratzinger scathingly compared such liturgies to the worship of the Golden Calf, “a feast that the community gives itself, a festival of self-affirmation. Instead of being worship of God, it becomes a circle closed in on itself: eating, drinking and making merry … It is a kind of banal self-gratification … no longer concerned with God but with giving oneself a nice little alternative world, manufactured from one’s own resources.”
In his view, the liturgy is meant to still and calm human activity, to allow God to be God, to quiet our chatter in favor of attention to the Word of God and in adoration and communion with the self-gift of the Word incarnate.
The call for active participation seems to Benedict XVI to have “dumbed” down the mystery we celebrate, and left us with a banal inadequate language (and music) of prayer.
The “active participation” in the liturgy for which Vatican II called, he argues, emphatically, does not mean participation in many acts. Rather, it means a deeper entry by everyone present into the one great action of the liturgy, its only real action, which is Christ’s self-giving on the Cross.
We can best enter into the action of the Mass by a recollected silence, and by traditional gestures of self-offering and adoration – the Sign of the Cross, folded hands, reverent kneeling.
For the Pope, therefore, liturgical practice since the Council has taken a wrong turn, aesthetically impoverished, creating a rupture in the continuity of Catholic worship, and reflecting and even fostering a defective understanding of the Divine and our relationship to it.
His decision to permit the free celebration of the Tridentine liturgy was intended both to repair that rupture and to issue a call to the recovery of the theological, spiritual and cultural values that he sees as underlying the old Mass.
In his letter to the bishops of July 2007, he expressed the hope that the two forms of the one Roman liturgy might cross-fertilize each other, the old Missal being enriched by the use of the many beautiful collects and prefaces of Paul VI’s reformed Missal, and the celebration of the Novus Ordo recovering by example some of the “sacrality” that characterized the older form.
It is just like Anglicanorum Coetibus, the Apostolic Constitution providing for personal ordinariates for Anglicans entering into full communion with the Catholic Church, about which the Pope talked to the Bishops of England and Wales in their ad limina visit.
“It helps us to set our sights on the ultimate goal of all ecumenical activity: the restoration of full ecclesial communion in the context of which the mutual exchange of gifts from our respective spiritual patrimonies serves as an enrichment to us all,” Anglicanorum Coetibus reads.
Despite Summorum Pontificum, Pope Benedict himself has only celebrated the ordinary form of the Mass in public, “facing the people” in the manner of the Novus Ordo, using modern languages, all as stipulated in the Liturgical Books of the different countries where he celebrated.
Many people, for example, were waiting for him to use “for many,” instead of “for all” in the United States, but he did not do so.
The Pope celebrated ad orientem (to the east) once more at the newly renovated Pauline Chapel, whose altar was repositioned so that it could be used to celebrate both ways – and the Pope chose the traditional direction in the Mass he celebrated with members of the International Theological Commission.
Small changes to the accessories, vestments and ritual rubrics point to the Pope’s Reform of the Reform. On Corpus Domini of 2008 he began to give Communion exclusively on the tongue to the kneeling faithful.
In November of that year with a new master of pontifical liturgical ceremonies, the Crucifix and candle holders returned to the papal altar, from which the post-Conciliar liturgical reform had taken them away putting the Cross to the side and replacing the candelabra, if at all, by little temple lights.
On the Feast of the Epiphany last year, the Pope wore the guitar-shaped so-called Philippine chasuble instead of the post-Conciliar flowing chasuble, to underscore the continuity between past and present, manifested through liturgical vestments.
Then there are the ritual silences during the liturgies, observed after readings, after psalms, after the homily, and most especially, after Communion.
With these silences, the Pope is starting to educate the faithful who follow papal liturgies to a better, more appropriate attitude of concentration and meditation.
What is the Pope up to? In the words of Monsignor Guido Marini, “I think what the Holy Father is trying to do is to wisely bring together traditional things with the new, in order to carry out, in letter and spirit, what Vatican II intended, and to do it in such a way that papal liturgies can be exemplary in all aspects. Whoever takes part in, or watches, a papal liturgy should be able to say, “This is the way it should be done. Even in my diocese, in my parish!”
And that is how I would like the direction of the liturgical renewal to take with the Mass to be recast, yes, but in order to remain what it is, Calvary and the Upper Room.
Source: http://www.ucanews.com/
