of the Tridentine Rite to the dowry of Mary!
And I don't have any other pictures of the Old Rite being said!)
It was a wonderful surprise to read in this week's Catholic Herald the report that a Mass has been said in the Old Rite in a little chapel attached to the Houses of Parliament! It doesn't seem to be reported widely upon, but Joanna Bogle has written an account on her blog.
It was nice to have some positive spin on the Old Rite in this week's Catholic Herald, which over the past couple of weeks has included several negative remarks. This is, of course, due to the widespread reports of a motu proprio being drafted by the Pope to allow more widespread use of this venerable Rite. The Catholic Herald itself reported on this, October 20th. In the same issue it reprinted an article written by James MacMillan entitled "Bad Music is Destroying the Church." I actually felt compelled to write into the Herald (which I didn't in the end!) being so confused by the stance he takes in his report. On the one hand he laments at the awful 'reform' of the liturgy which took place after Vatican II, primarily due to the banal music which became commonplace:
Cultural vandalism... a destructive iconoclasm which wilfully brought to an end any remnant of its massive choral tradition and its skilful application to liturgical use.What is odd is the way he then tries to avoid being branded "elitists, reactionaries and Tridentists" by making a sweeping statement which I didn't expect to find from such a reasoned account of recent liturgical history:
Reform [in the 1960s] certainly seems to have been overdue. The pre-conciliar liturgy by all accounts seems to have been a ritualised expression of the moribundity that had so calcified the Church.What seems odd to me, about this and other "neo-trads" (which term I will subsequently use to describe such an attitude) is that they pigeonhole the music of the Tridentine liturgy as perfect while dismissing so much else. Are these choral masterpieces of Palestrina, Mozart &c really so easily transferred into the new Rite of Mass? Is it conducive to the actuosa participatio which has driven so many of the liturgical reforms? Why do neo-trads fail to make any sort of connection between the form of the mass and the actual Rite itself? I have been to many Solemn High Masses at the Oratory, and seen the extent to which the New Rite of Mass can be 'dressed up' to make it appear closer to the ancient immemorial Tridentine Rite. The proponents of such a style of worship are to be commended on the one hand; that they are trying to level the liturgical innovations by setting them in their traditional context (and making the best of an undesirable situation).
However, on the other hand aren't they just dressing up an ugly Rite to make it look pretty? Being a member of the congregation at such a 'Solemn High Mass' makes one feel slightly like the spectator at a concert. It is inevitable, in that the New Rite forbids any liturgical activity to be happening at the altar whilst the choir/congregation are singing the responses. This leaves the Mass in an embarressing position: In order to incorporate such magnificent, long scores into the liturgy, the whole Sacrifice at the altar is postponed for several minutes. Much of the time the Priest and Servers are made to look, quite frankly, bored - while they sit or stand waiting for the choir's moment of glory to pass.
I may never have noticed this if it weren't for experiencing a Sung Mass in the Old Rite, where the choir acts more as a background to the unfolding drama on the altar, rather than an end unto itself. These original liturgical masterpieces were designed to often accompany the action of the priest; hence their longevity. I don't expect everyone to agree with these points, and there are many other comparisons to make between high masses in either Rite, which I will likely make over the course of this blog.
But back to the story of the Catholic Herald! A week after this brief coverage of the rumoured 'universal indult' the paper was ablaze with snide remarks about the Old Mass. First up, and most relevant, is by a regular columnist: Gerard Noel promises "enough has been said on this topic for nothing more to be remarked here" ..... EXCEPT..... He goes on to make this lengthy point:
The Tridentine Mass is sometimes thought to have age and venerable tradition on its side - as opposed to the form of Mass authorised by Pope Paul VI in 1969. The latter, by contrast, is sometimes supposed to have introduced all sorts of novelties and new ideas. The opposite, in fact, is true. The Tridentine Mass dates from the medieval period when it began to incorporate many novelties unknown to an earlier period - a perfectly acceptable case, of course, of doctrinal development. The modern Mass, on the other hand, is substantially based on the Eucharist of the first Christian centuries.My goodness. Does anyone expect me to believe the Pauline Missal was discovered during an excavation of a pre-medieval monestary or something? That 'Eucharistic Prayer number 3' wasn't written by an 'expert liturgical commission'? That novelties such as clown masses and consecrated Corn chips is on the same scale as reciting psalm 42 at the foot of the altar? I'm lost for words.
But I have only just started, since the Herald also reported on the uproar by French Bishops, which seems to confuse the whole issue about the liberalising of the Old Mass with the reunion of the SSPX (I would assert that although the two are related they are by no means connected). The article closes with the words of the protesting French priests: "work in the world as it is rather than plunge us back into the liturgical life of another age." Now, I could be wrong, but wasn't the reforms mandated by Vatican II an attempt at 'plunging us back' into the liturgical life of the early Church? Gathering around a table to celebrate the Eucharist? Come on, make up your mind guys!
I expected there to be something about the Old Mass in the letters page; Mr. Chris Feetenby from N. Yorks obliged by pointing out the Old Rite is deficient because it doesn't allow the following provisions (wait for it!):
- Use of the new lectionary of 1970
- Reception of Communion under both kinds
- Reception of the Host in the hand
- Use of lay readers and extraordinary ministers of the Eucharist
- The possibility that the celebrant can face the people
- Use of appropriate hymns during Mass
To which I think I would reply: "Good; Good; Good; Good; Good; and don't be silly!!"
An interview with Cardinal Cormac Murphy O'Connor even touches on the rumour of a universal indult. To which His Eminence answers,
The liturgical renewal that began at the Second Vatican Council won't change. What Pope Benedict thinks with regard to the Latin Mass is that he fears that a particular tradition will go out the window... I don't think there's any question of "going back."
Liturgical renewal won't change? But isn't it always changing? In many parishes I've been to, the Mass seems to change week-on-week. But seriously, I hope the Pauline Missal won't retain the same power and authority the Tridentine Missal did: I cannot bear the idea of my distant descendants joining the Church in saying "through your goodness we have this bread to offer" for the next 400 years until another 'renewal' happens. By that time the 'People of God' will have lost all interest, and there will be nothing left to reform.
Well, all this came at a time when my subscription to the Herald was up for renewal.... (Hmmm.... there's that word again!) But regular traditionalist readers of this esteemed conservative newspaper will be happy to know that in this week's issue there is also a wonderful article reproduced from Eamon Duffy's address at CIEL UK 2006 entitled "Benedict XVI's mission to restore the glories of the Catholic liturgy." It is a wonderful read and really makes me want to purchase a copy of "The Spirit of the Liturgy" by our wonderful Holy Father, the then-Cardinal Ratzinger! We have a lot to look forward to in this papacy, and its going to be quite a ride!
A very interesting post, and one that makes me want to read the Catholic Herald more closely in the future as I have always imagined to be, as you say, a conservative paper (as opposed to the liberal Tablet) and one which would support a universal indult.
ReplyDeleteIn fairness to the Herald, Gerald Noel is but one columnist. Can he be said to speak for the paper? I don't think so - no more than Peter Mullen (an Anglican) can.
Eamon Duffy's article was 'a wonderful read' indeed. BTW: I read The Spirit of The Liturgy by the then Card. Ratzinger a while ago. It would definately be a good use of your time.
Matt:
ReplyDeleteEntirely agree regarding the musical side of things (are neo-trads allowed to agree with you about this?!) as far as it is difficult to use the long, elaborate music of (say) Mozart in a Modern rite setting. However I would say that this can be done successfully, and would point to the Mass for the fifth centenary of the Swiss Guard earlier this year as a good example (except for the over enthusiastic choir beginning to sing before the Holy Father had intoned the Gloria... but that is another matter).
As regards Eucharistic Prayer IV: it really wasn't written by a liturgical committee, but is an abbreviated form of the Anaphora of St. Basil, which is actually as old and just as venerable as the Roman Canon. Now if you want to criticise Eucharistic Prayer III (which really was made up) then please do. Sadly I don't think I've ever been at a Mass where Eucharistic Prayer IV was used. However, III seems to be dragged out almost as much as II. Even this neo-trad feels a bit uncomfortable when the two most ancient Eucharistic prayers of widespread use (Hippolytus is older, but not so venerable) we have in our missal are the ones most rarely used.
Well, the Catholic Herald editorial did not comment on the rumoured indult, but I'm sure it won't sit on the fence when it comes to the real thing (which I hope and pray it will).
ReplyDeleteI apologise for disregarding the authenticity of eucharistic prayer IV - at least we can concur that a liturgical commission was responsible for 'abbreviating it'. If it is so venerable I assume other Rites in the Church still use it?
I was once critical of eucharistic prayer II with a priest, and he rebuked me and said it was the most ancient prayer of the Church (before the Roman Canon had developed). I think the most ancient eucharistic prayer is actually Christ's own, as recorded in the Gospels, but frankly I don't think he would have us revert to a period which was pre-liturgical. I think the Canon is meant to develop.
Perhaps a more valid way of providing other options for texts to use would be to translate all the different Rites used in the Church (the Uniate ones) and have those available. Vatican II wanted to foster ancient rites and preserve them, so I'm at a loss to explain why its own Rite has been butchered. But I am no expert, and am trying hard not to delve too deeply into this area and make myself look stupid. What is the 'hippolytus' prayer by the way? And dare I say, how do we define how venerable something is? The Roman Canon has been used longer and more widespread than any other, so does that make it the most venerable?
Its sad though, if the traditions of the liturgy are manipulated by archeologism, and I'd hope the same isn't happening in the orthodox churches.
Off the top of my head:
ReplyDeleteI don't know for certain, but if the Uniates in the East still follow the old eastern tradition, I would imagine the Liturgy of St. Basil is used about twice a year. The whole is excruciatingly long, and in a sense the anaphora is "out of place" in our Roman Liturgy because by rights (no pun intended) it belongs in the context of the Liturgy to which it naturally relates. That is one difficulty I see with variable Eucharistic prayers, that the completeness of the rite is in some sense damaged by having so many options.
The anaphora of Hippolytus, what can I say? It's a very complicated question. It is true to say that it is believed to be the oldest form of liturgical eucharistic prayer (the confection of the Eucharistc prayer was largely "Spirit inspired" before this)which we possess in written form. It is the basis of most of the later developments in the East (though not, it should be said, the Roman Canon). Nevertheless there is some argument about whether it was ever actually used, whether it gives proper expression to the fulness of Catholic faith and so on and so on. There are not a few difficulties with it (these have largely arisen more lately and were not known or minimised at the time of the revision). I absolutely agree that Liturgy, as any living aspect of faith, must develop to express more profoundly the Church's understanding of what is celebrated and Who is worshipped. Going back to the very first expressions of Christian faith is not a guarantee of authenticity as far as Catholic faith is concerned, because the natural locus for the expression of that faith is in the living Church which is always consonant with the Apostolic deposit of faith.
I don't think it would be a good idea to see translations of all the Eastern liturgies for general use. Thankfully, a Latin rite priest must have special faculties to celebrate the Eastern rites. Otherwise imagine what a mess you could have there. It's quite bad enough to have one Liturgy desecrated by people in devil-costumes distributing the Body of God, without wishing to inflict it on the Eastern rites too!!
As for how venerable a rite is... Well I would have to say, and I'm no expert on any of this stuff either, that the Roman Rite, the Liturgy of St. John Chrysostom and the Liturgy of St. Basil must be seen as pre-eminent. And of these, the Roman rite is the oldest (in its complete form) and by far most wide-spread. Despite its oddities and idiosyncrasies, I suppose it to be the most venerable litrugy which is an authentic expression of Latin Christianity.
Thankfully, a Latin rite priest must have special faculties to celebrate the Eastern rites. Otherwise imagine what a mess you could have there. It's quite bad enough to have one Liturgy desecrated by people in devil-costumes distributing the Body of God, without wishing to inflict it on the Eastern rites too!!
ReplyDeleteOh so you saw what the "wonderful" bishop of Orange, Co. California is up to these days?
Btw Matt: It's not Psalm 43 but Pslam 42, that is recited in at the foot of the altar. I thought you Birmie trads would have got this by now?!!
ReplyDeleteAh, yes Andrew - you spotted the deliberate mistake! I have changed it now. In my rush to find exactly which psalm it was, I picked up the nearest bible I had - a New Jerusalem Bible! The difference in Vulgate and Hebrew Psalms is so confusing. Therefore some authors will write 42(43) or perhaps 42(v), but maybe the Catholic consensus should just be USE THE VULGATE!!
ReplyDelete