{"id":60892,"date":"2022-10-19T12:30:09","date_gmt":"2022-10-19T17:30:09","guid":{"rendered":"https:\/\/praytellblog.com\/?p=60892"},"modified":"2022-10-26T11:28:38","modified_gmt":"2022-10-26T16:28:38","slug":"from-the-wires-does-the-reformed-mass-betray-vatican-ii","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2022\/10\/19\/from-the-wires-does-the-reformed-mass-betray-vatican-ii\/","title":{"rendered":"From the Wires: Does the Reformed Mass betray Vatican II?"},"content":{"rendered":"

With gratitude, we post the following from\u00a0<\/em>wherepeteris.com.<\/a><\/p>\n

Liturgy: Does the Reformed Mass betray Vatican II?
\nBy Mike Lewis<\/h3>\n

OCTOBER 17, 2022. One of the difficulties in responding to critics of the Vatican II liturgy is that they are attempting to resurrect a debate that was effectively finished in the 1960s and 1970s. This was long before the internet made it possible to digitize and store content. After the implementation of the reformed liturgical rites was completed in the 1970s, most mainstream liturgical scholars considered questions over their legitimacy settled. By the time use of the internet became widespread in the 1990s, very few people were likely motivated to publish 10- or 20-year-old apologias on \u201cwhy it is preferable to celebrate Mass facing the people\u201d or \u201c10 reasons why the Last Gospel should have been removed from the Mass.\u201d<\/p>\n

On the other hand, Catholics who opposed the liturgical reforms remained highly motivated to continue to promote their arguments and seek to win support for their ideas. Therefore, it isn\u2019t difficult to find articles with titles like\u00a0\u201cMass \u2018Facing the People\u2019 as Counter-Catechesis and Irreligion\u201d<\/a>\u00a0or\u00a0\u201cWhat We Lost When We Lost the Last Gospel\u201d<\/a>\u00a0when searching for commentary on these topics. Responses from the pro-reform camp are most often written as rebuttals to arguments \u2014 both recycled and novel \u2014 from restorationists, such as\u00a0Paul Ford\u2019s 2012 defense<\/a>\u00a0of Mass facing the people in the\u00a0PrayTell Blog<\/a>\u00a0(one of the few sites on the internet that regularly explains and defends the liturgical reform). Near the beginning of his article, Ford writes, \u201cSome of our friends continue to assert that we regular celebrators of the [Vatican II liturgy] are laboring under a massive misunderstanding of the implementation documents of the liturgical reforms of the Second Vatican Council.\u201d<\/p>\n

Retracing old ground is painstaking and often frustrating to do when only one side of the story is easily available on the internet. I have learned this\u00a0the hard way<\/a>. Thankfully, more and more Catholics who accept the conciliar reforms are taking notice of the dominance of traditionalist narratives on the web and are beginning to respond.<\/p>\n

This narrative came together in the years after the council, constructed by clergy, liturgists, and theologians who opposed many of the liturgical changes. This story likely picked up steam after years of liturgical abuses and because many of the faithful perceived a lack of reverence and beauty in the typical parish liturgy in the West. One of the pioneers of this movement was the German liturgist and author Klaus Gamber, whose\u00a0Die Reform der r\u00f6mischen Liturgie<\/i>\u00a0(published in English as\u00a0The Reform of the Roman Liturgy: Its Problems and Background<\/i><\/a>) challenged many of the liturgical reforms that followed the Council. As Alcuin Reid put it in\u00a0his review<\/a>\u00a0of the book, \u201cGamber is clear and unequivocal: a large mistake has been made with regard to the liturgy, unprecedented in the Church\u2019s history.\u201d<\/p>\n

Gamber\u2019s quibbles are many. They range from a lengthy addendum about a single word \u2014 his view that \u201cpro multis<\/em>\u201d in the words of consecration should translate to \u201cfor many\u201d (rather than the then-more common \u201cfor all\u201d in vernacular translations) \u2014 to much larger concerns, such as his pages and pages of historical documentation and arguments in favor of \u201cturning to the East\u201d (ad orientem<\/em>) in liturgical worship. In this lengthy section he manages to present a rebuttal to almost every thinkable argument that dares to suggest there is any historical precedent for the priest to say Mass facing the people, even if an ancient church\u2019s architecture would have forced the entire congregation to\u00a0turn away<\/em>\u00a0from the altar during the Eucharistic prayer \u2014 \u201cWith little physical effort, the faithful were able to turn their bodies in the direction of the East, towards the church entrance\u201d (p. 159).<\/p>\n

Gamber also presents some arguments that are repeated\u00a0ad nauseum<\/em>\u00a0by traditionalists today. The fourth chapter, provocatively titled, \u201cDoes the Pope Have the Authority
\nto Change the Rite?\u201d presents an argument against papal authority that is part Cardinal Burke\u2019s 2018 speech<\/a>\u00a0about the limits of power and part\u00a0\u201cIs the Mass of Paul VI licit?\u201d<\/a>\u00a0\u2014 a treatise from earlier this year written by John Lamont, one of\u00a0the dissidents who signed the latest open letter<\/a>\u00a0accusing Pope Francis of heresy. Gamber makes his case (\u201cthe liturgical reforms of Pope Paul VI created a de facto new rite\u201d), but pulls up short of making the accusation:<\/p>\n

\u201cSince there is no document that specifically assigns to the Apostolic See the authority to change, let alone to abolish the traditional liturgical rite; and since, furthermore, it can be shown that not a single predecessor of Pope Paul VI has ever introduced major changes to the Roman liturgy, the assertion that the Holy See has the authority to change the liturgical rite would appear to be debatable, to say the least\u201d (p. 39).<\/p><\/blockquote>\n

By leaps and bounds, the most important of Gamber\u2019s disciples was Cardinal Joseph Ratzinger, the future Pope Benedict XVI. Ratzinger provided a preface to the 1991 French edition, in which he wrote perhaps his harshest words about the liturgical reform:<\/p>\n

\u201cWhat happened after the Council was something else entirely: in the place of liturgy as the fruit of development came fabricated liturgy. We abandoned the organic, living process of growth and development over centuries, and replaced it\u2014as in a manufacturing process\u2014with a fabrication, a banal on-the-spot product.\u201d<\/p><\/blockquote>\n

Many of Gamber\u2019s ideas were incorporated into Ratzinger\u2019s later work, including\u00a0The Spirit of the Liturgy<\/em>. Remarkably (or perhaps providentially) his reforms to the normative Roman liturgy as pope were relatively minor, such as the addition of St. Joseph\u2019s name to Eucharistic Prayers II-IV and an instruction that future translations render\u00a0pro multis<\/em>\u00a0as \u201cfor many.\u201d Additionally, it seems likely that Gamber\u2019s theories played a role in Benedict\u2019s notion that opening up permission for the older rite would lead to \u201cmutual enrichment\u201d of the liturgy and \u2014 somehow \u2014 foster \u201corganic development.\u201d<\/p>\n

The \u201cReform of the Reform\u201d movement picked up some momentum as time passed and the Vatican II generation faded away. Theories began to congeal, such as: the liturgical changes don\u2019t reflect\u00a0Sacrosanctum Concilium<\/em><\/a>\u00a0(the Council\u2019s constitution on the liturgy), the Consilium (the committee appointed to carry out the reforms) was\u00a0hijacked by six Protestants and a freemason<\/a>, and the idea that the \u201ctrue\u201d Missal of Vatican II was the so-called\u00a0Missal of 1965<\/a>\u00a0\u2014 a hastily\u00a0slapped-together<\/a>, typo-ridden English sacramentary based on the 1962 Missal (with some early changes) that was used temporarily until the new reformed edition was promulgated. There\u2019s a wide-open field to advance ideologically one-sided versions of events because only one side is effectively advancing their version of the story on the internet.<\/p>\n

Episode 2 of\u00a0Mass of the Ages<\/em><\/a>\u00a0advanced a narrative of the liturgical reform based on several of these theories, and focuses its argument on the notion that the reforms don\u2019t align with\u00a0Sacrosanctum Concilium<\/em>. They\u2019ve filled in the gaps with a story that suits their ideology. Their narrative is primarily based on two passages in the 130-paragraph document. One is about Gregorian chant \u2014 \u201cThe Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services\u201d (116). Last year,\u00a0I wrote about<\/a>\u00a0the history of Gregorian Chant in recent centuries, and noted that it had more or less died by the beginning of the 20th century. Since St. Pius X, popes have been encouraging a revival of Gregorian chant with very limited success.<\/p>\n

The second passage is \u201cParticular law remaining in force, the use of the Latin language is to be preserved in the Latin rites\u201d (36.1). The document then suggests that certain prayers of the Mass could be translated into the vernacular. Clearly, the Mass that most of us experience is\u00a0entirely<\/em>\u00a0in the language of the people. So what\u2019s the story?<\/p>\n

Here is where I hand the baton to by John Cavadini, Mary Healy, Thomas Weinandy,\u00a0who wrote about this topic<\/a>\u00a0in a new article for Notre Dame\u2019s Church Life Journal:<\/p>\n

Here it is evident that the postconciliar implementation went further than what the Council decreed. As we have seen, the Council Fathers desired that the Latin language be preserved, especially in the people\u2019s responses, although they readily acknowledged that the vernacular was frequently advantageous to the people. What they did not anticipate was the enthusiasm with which the vernacular was accepted by clergy and laity alike. Bishops\u2019 conferences around the world voted to expand the use of the vernacular and requested and received permission to do so from Rome. So widespread was the use of the vernacular that the Vatican decreed in its 1970 General Instruction on the Roman Missal,\u00a0Cenam Paschalem<\/em>:<\/p>\n

Since no Catholic would now deny the legitimacy and efficacy of a liturgical rite celebrated in Latin, the Council could now concede that \u201cthe use of the mother tongue can frequently be of great advantage to the people\u201d (Constitution on the Sacred Liturgy, 36), and it gave permission for such use. The enthusiastic welcome given in every country to this permission has in fact led to the situation in which, under the guidance of the bishops and of the Holy See, all liturgical functions in which the people take part may now be celebrated in the vernacular so that the mystery being celebrated may be the better understood (\u00a712).<\/p>\n

The\u00a0vox populi<\/em>\u00a0had spoken and had been affirmed by the Church\u2014vernacular it would\u00a0be.\u00a0This ecclesial affirmation undercuts one of the most common arguments against the Novus Ordo: that the wholesale adoption of the vernacular, and the reformed liturgy more broadly, is illegitimate because it went beyond what the Council intended. What this fails to note is that Church\u2019s magisterium, in the persons of Paul VI and John Paul II, confirmed these developments, judging them to be authentic liturgical developments that were in accord with the aims of the Council, even if the Council had not explicitly called for them.<\/p><\/blockquote>\n

Read it all<\/a>. In fact,\u00a0read the whole series<\/a>. I believe they plan a total of eight installments. I\u2019m grateful for the work they have done to present the Church\u2019s side of the story.<\/p>\n","protected":false},"excerpt":{"rendered":"

Retracing old ground is painstaking and often frustrating to do when only one side of the story is easily available on the internet. I have learned this\u00a0the hard way. Thankfully, more and more Catholics who accept the conciliar reforms are taking notice of the dominance of traditionalist narratives on the web and are beginning to respond.<\/p>\n","protected":false},"author":28,"featured_media":60893,"comment_status":"open","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":[3119,32],"tags":[],"class_list":["post-60892","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-the-plaza-new-ws","category-vatican-ii"],"yoast_head":"\nFrom the Wires: Does the Reformed Mass betray Vatican II? - 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\/2022\/10\/19\/from-the-wires-does-the-reformed-mass-betray-vatican-ii\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"From the Wires: Does the Reformed Mass betray Vatican II? - Home\" \/>\n<meta property=\"og:description\" content=\"Retracing old ground is painstaking and often frustrating to do when only one side of the story is easily available on the internet. 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