{"id":686,"date":"2010-01-30T15:38:08","date_gmt":"2010-01-30T20:38:08","guid":{"rendered":"https:\/\/praytellblog.com\/?p=686"},"modified":"2010-12-17T17:53:47","modified_gmt":"2010-12-17T23:53:47","slug":"a-response-to-anscar-chupungco","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2010\/01\/30\/a-response-to-anscar-chupungco\/","title":{"rendered":"A Response to Anscar Chupungco"},"content":{"rendered":"

As a student of Fr. Chupungco\u2019s and a graduate of the Pontifical Liturgical Institute at S. Anselmo, I must confess my bias toward the positions he takes.\u00a0 The core of his great contribution to Roman Rite liturgical life after the Second Vatican Council is the seriousness with which he treats articles 37-40 of Sacrosanctum Concilium<\/em> (manifest in his Cultural Adaptation of the Liturgy<\/em>) and his consistent recourse to these texts as he analyzes the liturgical books, implementation documents, and processes of liturgical renewal issuing from the Congregation for Divine Worship and from local territorial bishops\u2019 conferences.\u00a0I think his present address<\/a> should be read in the context of his earlier work.<\/p>\n

Although Fr. Anthony asked for a short posting in response to Fr. Anscar\u2019s address, I want to comment at some length on Fr. Anscar\u2019s claim that some proposals (and proponents?) of the so-called \u201creform of the reform\u201d movement demonstrate an \u201cinability to fuse together\u2026sound tradition and legitimate progress\u201d for on-going liturgical renewal in the Roman Catholic Church.\u00a0I would claim that this \u201cfusion\u201d of sound tradition and legitimate progress functions more as a desideratum, a guiding principle, or an asymptote than a fixed achievement at any point in history.\u00a0This fusion is negotiated over and over again in the concrete choices made in celebrating particular liturgies.\u00a0(As I understand it, this process is part of the way in which liturgical custom is established.) On occasion, when those with the authority to set boundaries for these concrete choices exercise their right to do so (e.g., in new editions of liturgical books, new translations of liturgical texts, new sets of rubrics, warnings, decrees of excommunication, etc.) we can assess from multiple perspectives how that fusion is being re-negotiated, just as we might assess how that fusion is negotiated in the particular liturgy we attend.<\/p>\n

I would like to give a concrete example of what I mean from an area of liturgical renewal that might not inflame as many passions as the present debates over, e,g, the new English translations of the Order of Mass: the Order of Celebrating Marriage.<\/p>\n

Among other things mandated for the revision of the marriage rite found in the Roman Ritual so that it \u201cbe revised and enriched so that it will more clearly signify the grace of the sacrament and will emphasize the spouses\u2019 duties\u201d (77), Sacrosanctum Concilium<\/em> decreed that the \u201cprayer for the bride, duly emended to remind both spouses of their equal obligation of mutual fidelity, may be said in the vernacular (78).\u201d<\/p>\n

In 1969 the editio typica<\/em> of a new Ordo Celebrandi Matrimonium<\/em> appeared in response to SC\u2019s directives.\u00a0Comparing the \u201cprayer for the bride\u201d in the Missale Romanum<\/em> in use at the time of Vatican II with that found in OCM 1969, it is clear that the revisers transformed the earlier prayer by omitting some words and phrases, changing others, and adding yet others.\u00a0Most importantly, elements of the prayer that had been addressed only to the bride in the singular were now addressed to both spouses in the plural.\u00a0Many could easily see this transformation of the text as a fusion of \u201csound tradition\u201d (since this text could be traced back to the venerable Gregorian Sacramentary<\/em> and before that [with some different words, but the same structure] to the \u201cnuptial veiling\u201d prayer found in the Verona collection of libelli missarum<\/em> and the Old Gelasian Sacramentary)<\/em> with \u201clegitimate progress\u201d (since both cultural customs [e.g., veiling the bride with an orange-red flammeum<\/em>] and theology [e.g., understanding marriage in Christ as convenant in addition to contract] associated with marriage had developed over time). Nonetheless there would be some who would hold that any change in the received text of the \u201cprayer for the bride\u201d by definition could not represent \u201csound tradition\u201d; they would set themselves not only against the new liturgical texts, but against the authority of the bishops at the Second Vatican Council to authorize such a change.\u00a0Not least of their objections would be allowing this text to be spoken in the vernacular (to which others might point out that when the text was originally composed it was in the vernacular of Latin-speaking Roman Rite worshipers).<\/p>\n

Perhaps surprisingly OCM 1969 also provided two alternative nuptial blessings (120, 121) whose texts are without any precedent in the Roman Rite.\u00a0I suspect that some might argue that the inclusion and use of these new texts represent a \u201crupture\u201d with \u201csound tradition\u201d since the Roman Rite had for more than a millennium only a single nuptial blessing.\u00a0They might further argue that these texts don\u2019t represent \u201clegitimate progress\u201d since the values they convey about matrimony might be more grounded in then-contemporary cultural understandings of spousal roles than in biblical texts and pre-Vatican II teaching on marriage.\u00a0Others would argue that, though SC did not explicitly call for the creation of new nuptial blessings, it did not forbid their creation and that the additional prayer texts conform to what SC called for in the revision of the \u201cprayer for the bride\u201d; thus they represent an \u201cenrichment\u201d of \u201csound tradition.\u201d\u00a0These might further argue that, since the Sacred Congregation of Rites by a decree signed on 19 March 1969 by Benno Cardinal Gut, prefect of that congregation and president of the \u201cConsilium\u201d, promulgated the OCM 1969, these texts cannot be considered \u201cillegitimate\u201d (i.e., illegal), although debate might continue about whether or not this legal act represents genuine liturgical \u201cprogress.\u201d<\/p>\n

Once these texts appeared in an officially approved English vernacular translation and began to be used to solemnize Roman Rite marriages, further debates about the fusion of \u201csound traditon\u201d and \u201clegitimate progress\u201d appear. How \u201caccurate\u201d was the English translation to the underlying Latin text?\u00a0Did allowing the \u201cprayer for the bride\u201d to be spoken in the vernacular \u201cdisrupt sound tradition\u201d by diminishing its mystery or \u201cfurther legitimate progress\u201d by making the text intelligible to the participants?\u00a0Which of the texts of the \u201cprayer for the bride\u201d was employed most frequently in practice and were any of the texts rarely or never employed?\u00a0If the text least or never employed was the first form based on the ancient nuptial blessing, is this a \u201crupture\u201d of \u201csound tradition\u201d by improperly refusing to offer the faithful one of the gems of their liturgical heritage or a manifestation of \u201clegitimate progress,\u201d properly judging that the received prayer does not effectively embody \u201csound tradition\u201d for contemporary worshipers, although the text itself is venerable?<\/p>\n

These questions concern the texts themselves.\u00a0 Similar questions could be raised about the para-linguistic performance of the prayer (Presuming it should be rendered aloud, should it be spoken, chanted a capella, or sung with accompaniment?) and its ritual embellishment (How should the person conveying the text position himself and gesture vis-\u00e0-vis the spouses? How should they be positioned vis-\u00e0-vis the assembly? Why, when marriage is celebrated during Mass, does this text appear as an embolism of the Lord\u2019s Prayer and could it be more effectively positioned elsewhere in the rite?\u00a0In addition to the \u201cAmen\u201d concluding the prayer, are there any congregational verbal or gestural interventions that might be appropriate?).<\/p>\n

Further complexity arises from the fact that an editio typica altera<\/em> of the OCM appeared in 1991.\u00a0Not only did this revision modify the texts of all three of the nuptial blessings appearing in OCM 1969, but it provides a blessing never appearing before in the Roman Rite intended to be led by a lay officiant in marriages between two Christians.\u00a0This text consists of: 1) an invitation by the lay officiant; 2) silent prayer by the congregation; 3) three exclamations of praise addressed to the Divine Persons with an invariant congregational acclamation; and 4) a concluding prayer by the lay officiant (two alternatives provided), finished with a congregational \u201cAmen.\u201d\u00a0I think it should be clear that the debates sketched above concerning the new nuptial blessing texts appearing in OCM 1969 would only become more intense with this new prayer in OCM 1991, since some might be hard pressed to see in this text any connection, verbally or structurally to the \u201csound tradition\u201d of nuptial blessing in the Roman Rite. A more profound question moves beyond liturgical studies proper to ask whether extending presidency of Roman Rite marriage services to lay officiants is a \u201cfusion of sound tradition and legitimate progress\u201d or not?\u00a0Under what conditions is such a change, though without historical precedent, appropriate?<\/p>\n

Although OCM 1991 is the officially approved text for the Order of Celebrating Marriage for the Roman Rite when the service is conducted in Latin today, no officially approved English version of OCM 1991 has yet appeared (nearly 20 years after it was promulgated).\u00a0Thus at least at this stage we cannot yet raise questions about how the new vernacular version might represent a \u201cfusion of sound tradition and legitimate progress\u201d in practice.<\/p>\n

I hope this lengthy intervention at least gives us a hint of how complex it is to discuss irenically \u201csound tradition\u201d and \u201clegitimate progress\u201d in Roman Rite liturgical renewal.<\/p>\n","protected":false},"excerpt":{"rendered":"

I want to comment at some length on Fr. Anscar\u2019s claim that some proposals (and proponents?) of the so-called \u201creform of the reform\u201d movement demonstrate an \u201cinability to fuse together\u2026sound tradition and legitimate progress\u201d for on-going liturgical renewal in the Roman Catholic Church. <\/p>\n","protected":false},"author":17,"featured_media":0,"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":[14,167,30],"tags":[80],"class_list":["post-686","post","type-post","status-publish","format-standard","hentry","category-inculturation","category-marraige","category-reform-of-the-reform","tag-chupungco"],"yoast_head":"\nA Response to Anscar Chupungco - 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\/2010\/01\/30\/a-response-to-anscar-chupungco\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"A Response to Anscar Chupungco - Home\" \/>\n<meta property=\"og:description\" content=\"I want to comment at some length on Fr. Anscar\u2019s claim that some proposals (and proponents?) of the so-called \u201creform of the reform\u201d movement demonstrate an \u201cinability to fuse together\u2026sound tradition and legitimate progress\u201d for on-going liturgical renewal in the Roman Catholic Church.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/praytellblog.com\/index.php\/2010\/01\/30\/a-response-to-anscar-chupungco\/\" \/>\n<meta property=\"og:site_name\" content=\"Home\" \/>\n<meta property=\"article:published_time\" content=\"2010-01-30T20:38:08+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2010-12-17T23:53:47+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/praytellblog.com\/wp-content\/uploads\/2019\/02\/pt.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"411\" \/>\n\t<meta property=\"og:image:height\" content=\"90\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Michael Joncas\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Michael Joncas\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"7 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/praytellblog.com\\\/index.php\\\/2010\\\/01\\\/30\\\/a-response-to-anscar-chupungco\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/praytellblog.com\\\/index.php\\\/2010\\\/01\\\/30\\\/a-response-to-anscar-chupungco\\\/\"},\"author\":{\"name\":\"Michael Joncas\",\"@id\":\"https:\\\/\\\/praytellblog.com\\\/#\\\/schema\\\/person\\\/201cd62fc298764277b119d6ef510d4f\"},\"headline\":\"A Response to Anscar Chupungco\",\"datePublished\":\"2010-01-30T20:38:08+00:00\",\"dateModified\":\"2010-12-17T23:53:47+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\\\/\\\/praytellblog.com\\\/index.php\\\/2010\\\/01\\\/30\\\/a-response-to-anscar-chupungco\\\/\"},\"wordCount\":1495,\"commentCount\":14,\"publisher\":{\"@id\":\"https:\\\/\\\/praytellblog.com\\\/#organization\"},\"keywords\":[\"Fr. 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