The rupture…no, I mean the Rapture…oh, sorry, I do mean the rupture

The following passages are from an address given by Bishop Athanasius Schneider to the Fourth Meeting on Catholic Unity, sponsored by Reunicatho.  His address was entitled ‘The Extraordinary Form and the New Evangelisation.’  It has only just been translated into English in this last week.

It makes for some interesting reading.

There are 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, forbade 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

Interesting stuff.  And something from me:

You know, we have become so used to what happens in Mass now, that we seldom question it.  But here’s something that’s always bothered me – how can it be that it is often so hard for young Catholics to attend/enjoy/benefit from the Traditional Mass, if the novus ordo (as we have it now) is a natural progression of It?

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    Comments: 8

    1. Natz March 20, 2012 at 11:19 am

      I would love to see the Holy Spirit Prayer returned to the offertory. It’s such a beautiful prayer.

      I think in order to fix this problem we need to address it one at at time.

      Ad Orientem is a good place to start – I know of one place which offers Ad Orientem Ordinary form every week and it has a different feel to it.

      As well as this singing the ordinary in Latin would also be a good way to introduce Latin into the liturgy. Or just the simple responses i.e “Amen” – “Et *** spiritu tuo” – “Deo gratias” etc.

      Communion in the hand is quite hard to address especially as it is advocated by almost every priest or Bishop that I know. So I guess this is just a case of leading by example and praying for openess to the Magisterium.

      The hardest problem to deal with is trying to tell people that they shouldn’t come do the readings anymore – especially as most of the people on the sanctuary now days are females. So good luck with that last one – you’ll probably be called sexist or something.

    2. John Jensen March 20, 2012 at 1:47 pm

      The return of ad orientem is, indeed, the place to start – and would be enormously important.

      Albs could at least be provided for readers – and a real minor order for their ordination.

      I think that a return to the Last Gospel would also be so wonderful.

      jj

    3. bamac March 20, 2012 at 2:24 pm

      Marty,

      Thank you for the post with the translation. I would indeed love to see ad orientum once more restored for I feel that it brings the Sacrificial reality of Holy Mass so much more to the fore and is less distracting ,both for the congregation and for the priest.

      I agree JJ re bringing back the Last Gospel and maybe some of the prayers after Mass that followed it.
      The prayers at the foot of the altar at the begining of Holy Mass would also be good fot they set the tone for the rest of Holy Mass surely.

      shalom

    4. Marty Rethul March 20, 2012 at 3:11 pm

      Prayers at the Foot of the Altar (from Psalm 42):

      P: In the name of the Father, + and of the Son, and of the Holy Ghost. Amen.
      I will go in to the altar of God.

      R: To God, Who giveth joy to my youth.

      The priest and server say alternately:

      P: Judge me, O God, and distinguish my cause from the nation that is not holy; deliver me from the unjust and deceitful man.

      R: For Thou art, God, my strength; why hast Thou cast me off? and why do I go sorrowful whilst the enemy afflicteth me?

      P: Send forth Thy light and Thy truth: they have conducted me and brought me unto Thy holy hill, and into Thy tabernacles.

      R: And I will go in to the altar of God: to God Who giveth joy to my youth.

      P: To Thee, O God, my God, I will give praise upon the harp: why art thou sad, O my soul, and why dost thou disquiet me?

      R: Hope in God, for I will still give praise to Him, the salvation of my countenance and my God.

      P: Glory be to the Father, and to the Son, and to the Holy Ghost.

      R: As it was in the beginning, is now, and ever shall be, world without end. Amen.

      P: I will go in to the altar of God.

      R: To God, Who gives joy to my youth.

      P: Our help + is in the name of the Lord.

      R: Who made heaven and earth.

      Bowing down low, the priest says:

      P: I confess to almighty God, to blessed Mary ever virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, to all the saints, and to you, brethren, that I have sinned exceedingly in thought, word, and deed

      The priest strikes his breast three times saying:

      through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary ever virgin, blessed Micheal the archangel, blessed John the Baptist, the holy apostles Peter and Paul, all the saints, and you, brethren, to pray to the Lord our God for me.

      R: May almighty God have mercy on thee and, having forgiven thee thy sins, bring thee to life everlasting.

      P: Amen.

      The server now says:

      R: I confess to almighty God, to blessed Mary ever virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, to all the saints, and to thee, Father, that I have sinned exceedingly in thought, word, and deed:

      The acolyte strikes his breast three times saying:

      through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary ever virgin, blessed Michael the archangel, blessed John the Baptist, the holy apostles Peter and Paul, all the saints, and thee, Father, to pray to the Lord our God for me.

      P: May almighty God have mercy on you and, having forgiven you your sins, bring you to life everlasting.

      R: Amen.

      The priest signs himself, saying

      P: May the almighty and merciful Lord grant us pardon, + absolution, and remission of our sins.

      R: Amen.

      Again bowing slightly, the priest goes on:

      P: Thou wilt turn again, O God, and enliven us.

      R: And Thy people will rejoice in Thee.

      P: Show us, O Lord, Thy mercy.

      R: And grant us Thy salvation.

      P: O Lord, hear my prayer.

      R: And let my cry come unto Thee.

      P: The Lord be with you.

      R: And with thy spirit.

      P: Let us pray.

      Great stuff.

    5. bamac March 20, 2012 at 9:58 pm

      The final prayers I mentioned were those ordered by Pope Leo X111 to be said after Holy Mass.

      Hail Mary etc three times followed by the Hail Holy Queen . and then the following Let us pray —

      O God, our refuge and our strength, look down with favour on Thy people who cry to Thee; and through the intercession of the glorious and Imaculate Virgin Mary,Mother of God, and St Joseph her most chaste Spouse,of Thy blessed apostles, Peter and Paul, and of all the saints, in mercy and goodness hear our prayers for the conversion of sinners, and for the liberty and exaltation of our Holy Mother the Church. Through the same Christ our Lord, Amen

      Then came the prayer to St Michael for the Church followe by the aspiration —-.

      Priest — Most Sacred Heart of Jesus.
      All— Have mercy on us ( three times)

    6. Natz March 20, 2012 at 11:56 pm

      These Leonine Prayers of course were only said for Low Masses – but I guess they could be restored for the OF

    7. bamac March 21, 2012 at 10:29 am

      The only time these prayers were not said was after a High Mass ,which meant that we had them on Sundays and week days at all other times.

    8. Natz March 21, 2012 at 11:33 am

      High Mass being – Missa cantata? or Missa solemnis?

      These are the prayers that were instructed to be said after low mass.

      This was lifted though by Pope John XXIII I believe, so technically I guess they could become devotional prayers after any mass.