{"id":55829,"date":"2021-04-01T08:00:10","date_gmt":"2021-04-01T13:00:10","guid":{"rendered":"https:\/\/praytellblog.com\/?p=55829"},"modified":"2021-04-01T09:49:33","modified_gmt":"2021-04-01T14:49:33","slug":"the-roman-curia-and-the-private-mass-an-age-old-problem","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2021\/04\/01\/the-roman-curia-and-the-private-mass-an-age-old-problem\/","title":{"rendered":"Roman Curia and Private Mass: An Age-Old Problem"},"content":{"rendered":"

by Andrea Grillo<\/a><\/em><\/p>\n

The statements contained in the\u00a0letter from Cardinal Sarah<\/a> with regard to the \u201cindividual Mass\u201d must be read in the light of an age-old question.\u00a0Ever since the Roman Church has given itself a centralized bureaucracy, this organization has begun to assume the role of a \u201ccorporation\u201d within of the Roman Church, shaping traditions from a unique and very one-sided notion of ecclesial life. All this started already in the Middle Ages and became even more accentuated after the Council of Trent. Hence it is not possible to understand the words of Sarah\u2019s letter except by placing them within the context of the \u201cform of life\u201d that the Roman curia has imposed on its members for many centuries.<\/p>\n

This environment clearly exerts pressure for the precise institutional purpose it pursues. It directly affects the experience of the subjects who are part of it.\u00a0It is the \u201cform of life\u201d that becomes embodied in particular understandings and practices.\u00a0Since the Middle Ages, the prayer secundum usum Romanae Curiae<\/em> (\u201caccording to the use of the Roman Curia\u201d) imposed itself on all clerics. This created that form of the \u201cbreviary\u201d which became, for centuries, the ordinary form of prayer for all clerics.\u00a0Note that this form was lightened in its burden of psalms and prayers due to the bureaucratic work required of curia officials.<\/p>\n

In a similar way, the Roman curia, with its inevitably bureaucratic forms of life \u2013 that is, by reason of the duties to be performed by its members \u2013 has left its profound mark on the \"\"<\/a>experience of the Eucharistic celebration, often reducing it to a \u201cprivate mass\u201d before the workday begins. It still happens today that many \u201cofficers,\u201d before starting their workday, approach prayer and Mass in a strictly private form: alone, without community or people.<\/p>\n

I am told that even the youngest members of the Roman curia, e.g. the numerous young priests who serve in the Congregation of Bishops which affects the life of various national Churches, often experience prayer and Eucharist rigorously individualistically, without community or people. They are to contribute to the choice of pastors but do not themselves live any sort of pastoral life.\u00a0This anthropological, pastoral, spiritual, and theological limitation of the Roman curia then has the potential to inform all the curias of the universal church.<\/p>\n

It is no coincidence that one of the most worrying implications of this trend was the idea, boldly conceived and proposed by the Roman curia, that we can speak of the right of every priest freely to decide \u00a0\u201cin Masses celebrated without a congregation\u2026 to use either the \"\"<\/a>Roman Missal published in 1962 \u2026 or the Roman Missal promulgated in 1970\u201d (no. 2). This article, which stands at the beginning of the motu proprio Summorum Pontificum<\/em>, is a sort of premise necessary to understand the reactions to the ban on \u201cindividual Mass\u201d imposed by the Secretariat of State.<\/p>\n

On this very delicate point, every priest \u2013 read every official of the Roman curia \u2013 is convinced that he does not have to answer to anyone.\u00a0And we are entirely within that understanding, in full force for 1300 years, in which the Mass has been spoken of as an ecclesiasticum officium<\/em> (\u201cecclesiastical office\u201d). This distortion of worldview and perspective took on an apologetic in the last 100 years which was at first anti-modern and then anti-conciliar.<\/p>\n

Thus it is that a norm arises from the particular environment of the Roman curia with all its inevitably determinative anthropological and ecclesiological characteristics. This norm endangers a more spiritually and theologically pastoral norm which would make the \u201cindividual Mass\u201d a rare exception for extreme cases. Then the Mass, understood as a communal act rather than individual act, would normally be celebrated or concelebrated with the people for the salutary benefit of the priest\u2019s spiritual and personal nourishment.<\/p>\n

It is not surprising that Robert Sarah, as cardinal of the curia, acted along with three other cardinals of the curia \u2013 Burke, Mueller, Brandmueller. The strength of the usum Romanae Curiae<\/em> overcomes any reasonable theology, spirituality, or anthropology.\u00a0Sarah is able to put forth the strangest and most idiosyncratic arguments to make his case and to guard jealously those privileges that bureaucratic practice has imposed on the homines curiae<\/em> (\u201cmen of the curia\u201d).<\/p>\n

By God\u2019s grace, not everyone in the Roman curia aligns with these extreme ideas. There are \"\"<\/a>notable examples that move in different and even opposing directions. But the Masses at the side altars of St. Peter’s have almost become, over the decades, symbols of the reliability and loyalty of obedient curial officials. This comes about in general silence, nourishing a sort of parallel life on the liturgical level, and it leaves its mark.<\/p>\n

Inevitably, even the liturgical reform is perceived by the Roman curia as an excessive, unnecessary, and optional symbolic-ritual apparatus compared to the normal practice for curia officials. The normal practice is individual acts, in a language no longer in use, and this practice runs the danger of forming not just curial profession identity, but even Christian and ministerial identity.<\/p>\n

The ancient privilege is defended with such fragility and theological naivety. But more important than the arguments themselves is the urge to use any available argument, even less reasonable ones, to stay within one’s cocoon. Even to the point of arguing that it would be better for each official to celebrate another private Mass than for two or ten curia officials to come together to concelebrate \u2013 so as not to \u201cdiminish the gift of grace\u201d and bring about \u201cimmeasurable damage.\u201d<\/p>\n

But grace has nothing to do with it.\u00a0The only thing at stake here is the freedom to remain what we are: lesser or greater princes who \u201csay Mass\u201d on their own, in Latin, perhaps with the old \"\"<\/a>missal, without responding to anyone but God. At the heart of the Roman curia, for centuries, the highest obedience has been combined with the most radical and indifferent anarchy.\u00a0Bringing the spirit of the liturgical reform into the Roman curia is the first major reform of the curia. It concerns the most delicate roots \u2013 i.e., the symbolic and ritual roots \u2013 of a different ecclesial and pastoral self-understanding, so that the pyramid is truly inverted.<\/p>\n

Until the pyramid is turned upside down, the private Mass will always appear to be the purest, most intense, and most pious Mass.\u00a0And there will always be a free-ranging theologian ready to demonstrate that a private Mass can be more public and participatory than a Mass with a crowd of people.<\/p>\n

And thus it will be possible to keep sleeping peacefully and in the grace of God in the largest of the seven rooms of your 300 square meter apartment: because the curial style, at least at its most notable degrees, is about much more than the individual Mass.<\/p>\n

Andrea Grillo teaches liturgy at Sant\u2019 Anselmo in Rome.<\/em><\/p>\n

Reprinted with permission\u00a0from Munera<\/a>. Translation awr.
\n<\/em>Featured image: Pope Francis celebrates daily Mass with a community in Santa Marta.<\/em><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Bringing the liturgical reform into the Roman curia is the first major reform of it.<\/p>\n","protected":false},"author":28,"featured_media":55830,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false},"categories":[3117,32],"tags":[2739,3492],"class_list":["post-55829","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-new-scholarship-new-ws","category-vatican-ii","tag-andrea-grillo","tag-cardinal-sarah"],"yoast_head":"\nRoman Curia and Private Mass: An Age-Old Problem - Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2021\/04\/01\/the-roman-curia-and-the-private-mass-an-age-old-problem\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Roman Curia and Private Mass: An Age-Old Problem - 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