{"id":57074,"date":"2021-07-19T09:51:45","date_gmt":"2021-07-19T14:51:45","guid":{"rendered":"https:\/\/praytellblog.com\/?p=57074"},"modified":"2021-07-25T19:54:07","modified_gmt":"2021-07-26T00:54:07","slug":"what-shall-we-call-the-pre-vatican-ii-liturgy-now","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2021\/07\/19\/what-shall-we-call-the-pre-vatican-ii-liturgy-now\/","title":{"rendered":"What shall we call the pre-Vatican II Mass now?"},"content":{"rendered":"<p>In <em>Summorum Pontificum<\/em> (2007), Pope Benedict created the term \u201cExtraordinary Form\u201d for the pre-Vatican II Mass celebrated with the Missal of 1962. Now that SP is entirely abrogated, but such Masses will continue under more restrictive conditions, what should they be called? It\u2019s an interesting question. Several candidates present themselves.<\/p>\n<p>Maybe <strong>\u201cExtraordinary Form\u201d<\/strong> will remain in use though <em>Summorum Pontificum<\/em> is no longer in effect. The strength of this term is that it makes clear that there is not really parity between 1970 and 1962 \u2013 one is normative and the other is exceptional. On this point, Francis follows Benedict.<\/p>\n<p><strong>\u201cTraditional Latin Mass,\u201d<\/strong> though widely used, doesn\u2019t quite work. It implies that 1962 is more traditional than 1970. But Pope Paul VI repeatedly made clear that the liturgical reforms <em>are<\/em> traditional, <em>are<\/em> a legitimate development of the Church\u2019s tradition. (<a href=\"https:\/\/praytellblog.com\/index.php\/2017\/10\/12\/pope-francis-on-the-development-of-doctrine\/\">In another context<\/a> Francis has written eloquently on the evolutionary nature of tradition.) Strictly speaking, it is the 1970 Missal which provides the traditional Mass for Catholics. The middle word, \u201cLatin,\u201d is accurate as far as it goes, but risks obscuring that the 1970 Mass can be celebrated entirely in Latin (I have done so), and that such celebrations are, literally, the \u201ctraditional Latin Mass.\u201d<\/p>\n<p><strong>\u201cTridentine Mass\u201d<\/strong> is not entirely wrong but seems to have fallen out of favor. This is because the Missal issued in 1570 is mostly a codification of the Mass in its late-medieval state and isn\u2019t really based on particular prescriptions of the Council of Trent. It is not the Mass of Trent in the way that 1970 is the Mass of Vatican II.<\/p>\n<p><strong>\u201cMass of the Ages\u201d<\/strong> and <strong>\u201cMass of All Times,\u201d<\/strong> despite their appeal for some, are just plain wrong. They have a whiff of fundamentalist anti-modernism about them. Fundamentalism always wants to ignore historical evolution and pretend that things never changed. Any cursory study of liturgical history shows otherwise. In a sense, there is only one Mass and it has been celebrated for 2000 years now, and so every celebration of the Eucharist is the &#8220;Mass of the Ages.&#8221; In this sense the term would include the eucharistic celebrations of early centuries which were part of a meal around a table as well as post-Vatican II Mass in all their variety. The problem is that the people who use the term don&#8217;t understand it that way.<\/p>\n<p><strong>\u201cGregorian rite\u201d<\/strong> has been used by some as if to imply that there is a more or less stable rite from the time of Pope Gregory the Great (590-604) until Vatican II, which is contrasted with the Vatican II rite which is thought to be an alien construction. But Pope Gregory did not know of the prayers at the foot of the altar or the 1570 offertory prayers or the Last Gospel; he used leavened bread and distributed Communion under both forms; he used the same language for the sermon as for the eucharistic prayer \u2013 the vernacular, albeit stylized and elevated; he did not genuflect or elevate the elements at the consecration; the decree of the Council of Nicaea still held which prohibited kneeling on Sunday; Gregory&#8217;s Sunday Mass had no Nicene creed and probably no introit\u2026 this list could be extended. (See the previous entry on ahistorical fundamentalism.)<\/p>\n<p><strong>\u201cIndult Mass\u201d<\/strong> was used under John Paul II when he began the development of undoing Paul VI and allowing the pre-Vatican II Mass in public. But he required that the priest get an indult from the bishop. This term says that use of the pre-Vatican II Mass is a concession, not a right. Pope Francis has retrieved and reinforced this truth, but his motu proprio doesn\u2019t speak of an \u201cindult\u201d and perhaps the term will not come back into use.<\/p>\n<p><strong>\u201cMass with the 1962 Missal\u201d<\/strong> might be a good, accurate term. In fact, one is speaking of the \u201ctemporary Missal of 1962,\u201d for it is packed with little adjustments to the previous Missal which anticipate the liturgical reform that Pope John XXIII knew was coming. And of course its Holy Week rites are in the massively reformed version of Pius XII \u2013 rites reformed so drastically that some of it was scaled back after Vatican II. Though it is perhaps not known by all those who worship with the 1962 Missal, this missal is by nature transitional and unstable.<\/p>\n<p>Maybe the most accurate term might be\u00a0<strong>&#8220;Pre-Vatican II Mass.&#8221;<\/strong> But I suppose that&#8217;s a rather inelegant term.<\/p>\n<p>Various terms enter into common usage for all sorts of reasons &#8211; it\u2019s the way vernacular languages work. (The \u201cBlack Hills\u201d in South Dakota are neither black nor hills.) If the handy term \u201cTLM\u201d remains in use I won\u2019t be entirely surprised, but I\u2019ll always feel uneasy about it.<\/p>\n<p>Now is a good time to think about what terminology we want to to gain currency going forward. Consciously or not, we&#8217;re making all sorts of theological claims with the words we choose to use.<\/p>\n<p>awr<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Various terms enter into common usage for all sorts of reasons.<\/p>\n","protected":false},"author":27,"featured_media":57075,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[3119,30,32],"tags":[],"class_list":["post-57074","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-the-plaza-new-ws","category-reform-of-the-reform","category-vatican-ii"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.7 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>What shall we call the pre-Vatican II Mass now? 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Anthony Ruff, OSB, is a monk of St. John's Abbey. He teaches liturgy, liturgical music, and Gregorian chant at St. John's University School of Theology-Seminary. He is widely published and frequently presents across the country on liturgy and music. He is the author of Sacred Music and Liturgical Reform: Treasures and Transformations, and of Responsorial Psalms for Weekday Mass: Advent, Christmas, Lent, Easter. 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