{"id":48475,"date":"2019-07-31T11:07:41","date_gmt":"2019-07-31T16:07:41","guid":{"rendered":"https:\/\/praytellblog.com\/?p=48475"},"modified":"2019-08-05T15:35:49","modified_gmt":"2019-08-05T20:35:49","slug":"problems-with-the-ef","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2019\/07\/31\/problems-with-the-ef\/","title":{"rendered":"Problems with the EF"},"content":{"rendered":"\n

Before the 1950s, there were several forms of the EF. (The\nfollowing is a simplification<\/em>, before\nanyone jumps into action.)<\/p>\n\n\n\n

(1) Low Mass<\/strong><\/p>\n\n\n\n

\u2014 all spoken, much silence, no assembly participation except\nby being physically present and following along in a hand missal.<\/p>\n\n\n\n

(2) Solemn Mass<\/strong>,\noften referred to as High Mass<\/p>\n\n\n\n

\u2014 priest, deacon and subdeacon, with music sung by clergy\nand choir. Mostly no assembly participation, but see also below (3).<\/p>\n\n\n\n

(3) Missa Cantata<\/strong>,\nsometimes confusingly called High Mass (cf. De\nmusica sacra et sacra liturgia<\/em>, 1958, para 3)<\/p>\n\n\n\n

\u2014 similar to (2), but without deacon and subdeacon. Mostly\nno assembly participation, though Gregorian chant ordinaries (Kyrie, Credo III,\netc) were sometimes sung by the people in a handful of \u201cadvanced\u201d parishes from\nthe 1920s onwards.<\/p>\n\n\n\n

In the 1950s, all this changed, and not only did Low Mass become (4) Dialogue Mass<\/strong>, with the assembly vocally joining in with the responses uttered by the servers, but Solemn\/High Mass became (5) \u201cPeople\u2019s High Mass\u201d<\/strong> which involved the assembly singing things such as the Pater Noster<\/em>, which had hitherto been reserved to the priest, and the responses, previously only sung by the choir, in addition to the ordinaries.<\/p>\n\n\n\n

Not everywhere took these changes on board, of course, but\nsome had been doing them for much longer (for example, Dialogue Mass in\nScotland started in 1922 in response to approval by the Holy See, reiterated in\n1935 and again in 1958).<\/p>\n\n\n\n

It is quite clear, then, that there was in fact quite a lot\nof assembly vocal participation in the preconciliar rite in the decade or so\npreceding the Constitution on the Sacred Liturgy, which is yet another reason\nfor discounting the arguments of those who continue to maintain, incorrectly,\nthat the new 1969 Ordo Missae was a rupture with previous practice.<\/p>\n\n\n\n

______________________________<\/p>\n\n\n\n

It seems to me that one major problem with many of today\u2019s EF celebrations has arisen precisely because they have mostly opted only for the older, pre-1950s, non-participatory incarnations of the rite, trying to replicate the silent Low Mass (1) and the \u201cHigh Mass\u201d without any assembly vocal participation (2), and ignoring what happened in the 1950s, which some of them have even said they think was a betrayal of the \u201cTrue Mass\u201d.<\/p>\n\n\n\n

Anyone attending one of these celebrations who tries to join\nin either with the spoken responses or by singing is treated as a leper.\nAttempting to point out that this was in fact the prior tradition of the Church\nbefore the Council results in one being branded as \u201cnot a proper Catholic\u201d. This\nhappened to me at a funeral only a few weeks ago.  <\/p>\n\n\n\n

Another problem is that most of the people who are\nadvocating these things never lived through them themselves because they\nweren\u2019t even born. This means that they have no understanding \u201cfrom the inside\u201d\nof how these liturgies worked, but only have book knowledge or what they have\npicked up on the internet. They have no lived experience of them; they are not \u201cin\ntheir bones\u201d as they were for those of my generation. This means that for the\nmost part their celebrations are in a sense \u201cparodies\u201d of the original\ncelebrations, with the ministers as play-actors, observing rubrics with an\nalmost inhuman obsession that was never really a characteristic of the\npreconciliar liturgies. An adjective that I have used of these celebrations is \u201canodyne\u201d.<\/p>\n\n\n\n

Some try to maintain that these celebrations are more \u201creverent\u201d,\nor even \u201cwhat the Church wants\u201d (actually no, we\u2019re talking about the Extra<\/strong>ordinary Form). They confuse the\nmystical with the reverent. In fact the preconciliar rite could be in some\nrespects amazingly irreverent! Here is not the place to tell all the stories of\nwhat went on, but they are many and varied and would easily fill a book. In\npart, these \u201ceccentricities\u201d were a reaction to the liturgical straitjacket of\nthe rite, a way of personalizing it or humanizing it. To celebrate the rite\ntoday in a robotic manner as if none of that ever happened is a denial of\nhistory.<\/p>\n\n\n\n

The young people who have been drawn to these celebrations\nhave not picked up on any of these deficiencies because they, too, were not\nalive when this way of celebrating was our daily bread.<\/p>\n\n\n\n

And because they never lived through a time when these\nliturgies were normative, they also have no basis on which to understand that\nthe way in which most (not all) of these celebrations are carried out today\nbetrays a preoccupation with external observances rather than an understanding\nof the internal essence of the liturgy and its different parts. As I have said\nelsewhere, the mentality is often one of \u201cIf we say and do everything in the\nright order, lo and behold, we have committed liturgy!\u201d<\/p>\n\n\n\n

I have nothing against EF celebrations per se<\/em>, but they really need to focus more on prayer rather than on performance. The latter, alas, often seems to be the primary mode, and, as we know, performing the rite for the rite\u2019s sake is the sin of ritualism, a close relative of the sin of rubricism. I do believe that those who attend them are sincere in their intent, but one could be forgiven for having the impression of a disconnect between ends and means.<\/p>\n\n\n\n

I would add that the same critique can be levelled at those at the other end of the spectrum. Ultra-charismatics, neocats, those belonging to other contemporary movements, even LifeTeen, all run the risk of exalting form over content<\/strong>. That danger is perhaps one of the things Romano Guardini had in mind when he famously posed the question in 1964 as to whether humans were still capable of carrying out the liturgical act.<\/p>\n","protected":false},"excerpt":{"rendered":"

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