- Ratzinger Joseph, Milestones: Memoirs 1927–1977, trans. by Erasmo Leiva-Merikakis (San Francisco: Ignatius, 1998), p. 149.
- See, for example, Klaus Gamber, The Reform of the Roman Liturgy: Its Problems and Background, trans. by Klaus D. Grimm (San Juan Capistrano, CA: Una Voce Press, 1993; repr. Fort Collins, CO: Roman Catholic Books, 2006); Michael Davies, The Liturgical Revolution, Vol. 3: Pope Paul’s New Mass (Kansas City, MO: Angelus Press, 1980); László Dobszay, The Bugnini-Liturgy and the Reform of the Reform (Front Royal, VA: Catholic Church Music Associates, 2003).
- Many of these changes are the result of papal concessions to the liturgical ‘progressives’ (often working in seminaries or on the liturgical commissions of various episcopal conferences) which actively undermined the official restriction or prohibition of these practices. These concessions, let it be said frankly, betrayed those who had obeyed the norms, shattering any confidence on their part that Rome knows her own mind where liturgical discipline is concerned.
- Second Vatican Council, Constitution on the Liturgy, Sacrosanctum Concilium (4 December 1963), n. 50. This and subsequent citations of the Constitution are taken from the translation provided by the Holy See and available at: <http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_ sacrosanctum-concilium_en.html> [accessed 16 April 2012].
- Bugnini Annibale, La Riforma Liturgica (1948–1975) (Rome: CLV — Edizioni Liturgiche, 1983); English translation: The Reform of the Liturgy (1948–1975), trans. by Matthew J. O’Connell (Collegeville, MN: Liturgical Press, 1990).
- SC 23.
- Parsons JP, ‘Appendix V: A Reform of the Reform?’, in , Kocik Thomas M, ed, The Reform of the Reform? A Liturgical Debate: Reform or Return (San Francisco: Ignatius, 2003), pp. 229–30.
- Gamber, The Reform of the Roman Liturgy (2006 edn), p. 24: ‘We should therefore speak of the ‘Roman Rite’ in contrast with the ‘Modern Rite’’. Also, p. 34: ‘The publication of the Ordo Missae of 1969 […] created a new liturgical rite’.
- This passage is reproduced in English in Gamber, The Reform of the Roman Liturgy (2006 edn), back cover.
- See David M. Hope, The Leonine Sacramentary: A Reassessment of its Nature and Purpose (Oxford: Oxford University Press, 1971), p. 118. For a meticulous study of the way in which the 1970 Missal was edited from the 1962 Missal and other sources, see Lauren Pristas, ‘The Orations of the Vatican II Missal: Policies for Revision’, Communio, 30·4 (2003), 621–53.
- Gamber, The Reform of the Roman Liturgy (2006 edn), p. 31; but it must be done ‘on a case-by-case basis’ and ‘within certain restraints’.
- Starting with his first encyclical, Redemptor Hominis (4 March 1979), and culminating in the Catechism of the Catholic Church (1992 and 1997).
- Letter (Epistula) addressed to the bishops of the Roman Rite of the Catholic Church, and issued in conjunction with Summorum Pontificum (7 July 2007).
- Newman John Henry, An Essay on the Development of Christian Doctrine (London: Basil Montagu Pickering, 1878), p. 40.
- For example, when the sixteenth-century Reformers championed the spiritual freedom of the individual believer, the biblical and preached Word, the absolute sovereignty of God, and the priesthood of the laity, the Church stressed the power of the keys, the incarnate Word substantially present in the Eucharist, human cooperation with grace (hence, a robust Mariology), and the ordained priesthood.
- For a fine synopsis of the movement, see Marcellino D’Ambrosio, ‘Ressourcement Theology, Aggiornamento, and the Hermeneutics of Tradition’, Communio, 18·4 (1991), 530–55. Also instructive is Avery Dulles, ‘Tradition and Creativity in Theology’, First Things, 27 (November 1992), 23–25. Although I am generally sympathetic to this movement, I do not necessarily share all its presuppositions; moreover, I would point out that some of its ‘new’ theological insights (and derivative liturgical and pedagogical norms) are predicated on historical-critical constructs that are now in question.
- The impact of ressourcement is most acutely evidenced in the three conciliar constitutions Lumen gentium (Dogmatic Constitution on the Church, 21 November 1964), Dei Verbum (Dogmatic Constitution on Divine Revelation, 18 November 1965), and Gaudium et spes (Pastoral Constitution on the Church in the Modern World, 7 December 1965). Lumen gentium complements the juridical and institutional ecclesiology of the second millennium with biblical and patristic images of the Church: sacrament/mystery, People of God, pilgrim, servant, and communion. Dei Verbum returned to the older, pre-Reformation understanding of the relationship between Scripture and Tradition, whereby these are not two parallel sources of Revelation, one written and the other oral, but two interconnected witnesses to one and the same body of divinely revealed truth. Gaudium et spes locates the Church’s engagement with the world’s principalities and powers in an explicitly evangelical context, thereby overcoming a sort of Church/world dualism that stamped Christian experience for centuries.
- This point is borne out by a close reading of Joseph Ratzinger, Theological Highlights of Vatican II (New York: Paulist Press Deus Books, 1966) and Karol Wojtyła, Sources of Renewal: The Implementation of Vatican II (San Francisco: Harper & Row, 1979).
- Yves Congar OP, Tradition and Traditions (New York: Macmillan, 1966), p. 429.
- Reid Alcuin, The Organic Development of the Liturgy: The Principles of Liturgical Reform and their Relation to the Twentieth-Century Liturgical Movement Prior to the Second Vatican Council, 2nd edn (San Francisco: Ignatius, 2005).
- Guéranger drew up these tendencies in a syllabus and collectively condemned them as the ‘anti-liturgical heresy’ in his Institutions Liturgiques, 2 vols (Paris: Débecourt, 1840 and Le Mans: Fleuriot, 1841), pp. 1·405–23 and 2·252–55.
- From the English translation available at: <http://www.adoremus.org/TraLeSollecitudini.html> [accessed 16 April 2012].
- Fortescue Adrian, The Mass: A Study of the Roman Liturgy (London: Longmans, Green & Co., 1912; repr., Albany, NY: Preserving Christian Publications, 1997), pp. 189–90. Cf. Joseph A. Jungmann, The Mass of the Roman Rite: Its Origin and Development (Missarum Sollemnia), trans. by Francis A. Brunner, 2 vols (New York: Benziger, 1951 and 1955), p. 1·230.
- MD 20. Translation provided by the Holy See and available at: <http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_20111947_mediator-dei_en.html> [accessed 16 April 2012].
- MD 61.
- SC 7.
- SC 10.
- SC 14.
- Among the theologians who treated the aggiornamento principle as primary to ressourcement were Karl Rahner SJ, Hans Küng, and Edward Schillebeeckx OP. The aggiornamentist party began a journal, Concilium, in 1965. Those who gave primacy to ressourcement as the normative context of aggiornamento included, of course, the original ressourcement theologians such as Henri de Lubac SJ, Jean Daniélou SJ, and Yves Congar OP, as well as a younger generation of thinkers who had been greatly influenced by their works, most notably Hans Urs von Balthasar, Louis Bouyer, Karol Wojtyła (Pope John Paul II), and Joseph Ratzinger (Pope Benedict XVI). In 1972, the ressourcement school launched its own journal, Communio, which today is published in a dozen languages and attracts the best minds.
- SC 50, for example, mandates a simplification of the rites: on the one hand, by discarding those ‘elements which, with the passage of time, came to be duplicated, or were added with little advantage’, and, on the other hand, by restoring other ‘elements which have suffered injury through accidents of history’. This article provided the Roman Consilium with a rationale for eliminating Franco-Germanic elements that had accrued to the ‘classical’ Roman liturgy, as well as for restoring the Oratio fidelium and the Offertory procession.
- Neuhaus Richard John, ‘What Happened to the Liturgical Movement?’, Antiphon, 6·2 (2001), 5–7. Cf. Parsons, ‘A Reform of the Reform?’ in Kocik, The Reform of the Reform?, pp. 250–51: ‘The whole aggiornamentist enterprise can, in lengthening retrospect, be seen as the moment when the Church at last gave in to that rising cult of human liberty which has increasingly dominated the Western imagination since the eighteenth century. Liberal Man wants an atomistic freedom to ‘do his own thing’. In this context, a binding, sacral, non-vernacular and theocentric liturgical ethos enshrined in ancient tradition must be replaced by an option-filled, secularizing, vernacular, and anthropocentric approach, reflecting the aspirations and tastes of the human spirit in the present day. The authority of the Roman Church and her historic liturgy had to be taken out of the way as an essential precondition to the installation of the cult of freedom’.
- Reid Alcuin, ‘Do We Need a New Liturgical Movement?’ [address given at the Centre Internationale des Études Liturgiques [CIEL] UK Annual Conference, London, 15 May 2004], in Liturgy, Participation and Sacred Music: Proceedings of the 9th International Colloquium of Historical, Canonical and Theological Studies on the Roman Catholic Liturgy, held in Paris, November 2003 (London: CIEL UK, 2006), pp. 243–44.
- Bouyer Louis, The Decomposition of Catholicism, trans. by Charles Underhill Quinn (Chicago, IL: Franciscan Herald Press, 1970).
- Paul John, Letter Dominicae cenae (24 February 1980) and Encyclical Ecclesia de Eucharistia (17 April 2003). Also during his pontificate: Sacred Congregation for the Sacraments and Divine Worship, Instruction Inaestimabile donum (17 April 1980), and Congregation for Divine Worship and the Discipline of the Sacraments, Instruction Redemptionis Sacramentum (25 March 2004).
- Mission statement of the Adoremus Society, available at: <www.adoremus.org/faq.htm> [accessed 16 April 2012].
- Mission statement of the SCL, available at: <www.liturgysociety.org> [accessed 3 July 2012].
- Published as an appendix in Beyond the Prosaic: Renewing the Liturgical Movement, ed. by Stratford Caldecott (Edinburgh: T&T Clark, 1998), pp. 163–65.
- Beyond the Prosaic, p. 163.
- Beyond the Prosaic, p. 163.
- Beyond the Prosaic, p. 164.
- Ratzinger Joseph, The Spirit of the Liturgy, trans. by John Saward (San Francisco: Ignatius, 2000), pp. 8–9.
- The proceedings of this conference were published in Looking Again at the Question of the Liturgy with Cardinal Ratzinger, ed. by Alcuin Reid (Farnborough: St Michael’s Abbey Press, 2003).
- Tribe Shawn, ‘Fr. Joseph Fessio speaks to the NLM about the Usus Antiquior and the Reform of the Reform’, New Liturgical Movement weblog (25 March 2008), available at: <http://thenewliturgicalmovement.blogspot. com/2008/03/fr-joseph-fessio-speaks-to-nlm-about.html> [accessed 16 April 2012].
- Cf. M. Francis Mannion, ‘The Catholicity of the Liturgy’, in Beyond the Prosaic, pp. 11–48 (p. 34); also Peter J. Elliott, ‘Appendix VI: A Question of Ceremonial’, in Kocik, The Reform of the Reform?, p. 257.
- See Ratzinger, ‘Assessment and Future Prospects’, in Reid, Looking Again at the Question of the Liturgy, pp. 145–53.
- Tribe, ‘Fr. Joseph Fessio speaks to the NLM’.
- See Gamber, The Reform of the Roman Liturgy (2006 edn), pp. 31–33.
- Letter of the Consilium to Presidents of Episcopal Conferences, 30 June 1965, in Bugnini, The Reform of the Liturgy, p. 210.
- As reported in Jeffrey A. Tucker, ‘Headlines Filled with Chant News’, New Liturgical Movement weblog (20 May 2008), available at: <http://thenewliturgicalmovement.blogspot.com/2008/05/headlines-filled-with-chant-news.html> [accessed 16 April 2012].
- The International Commission on English in the Liturgy (ICEL) is in charge of liturgical texts for English-speaking churches around the world. Thanks to a working group called Vox Clara (established in 2001 by the Holy See) and to the work of a revamped ICEL, English-speaking Catholics will have a new Missal with an actual translation of the Latin texts of the Mass rather than the loose and clunky paraphrases that were hastily contrived after Vatican II. [Editorial Note: Thus Fr Kocik in 2008; the new Missal came into force in most English-speaking countries in 2011.]
- Cardinal Jorge Arturo Medina Estévez, Prefect of CDW, Letter to the President of the National Conference of Catholic Bishops (United States of America) on the ICEL Translation of the Ordination Rite, Prot. N. 760/96/L (20 September 1997), available at: <http://www.adoremus.org/98-01_cdwletter.htm> [accessed 16 April 2012].
- Notitiae, 37 (2001), 397–99.
- To give a few examples: Article 315 of the General Instruction of the Roman Missal [GIRM], third typical edition (2002), discourages the celebration of Mass at an altar on which the Blessed Sacrament is reserved, thereby further weakening the connection between altar and tabernacle (but cf. Pius XII, Allocution to the International Liturgy Congress, Assisi-Rome, 18–23 September 1956), whereas this dissuasion is not found in the 1969 GIRM. Female altar servers were not allowed in the novus ordo Mass until 1994. In the USA, Communion-in-the-hand was illicit until 1977, and the presence of the cremated remains of a body at the Funeral Liturgy was not permitted until 1997. These last two are now tolerated by indults granted by the Holy See.
- Rev 1:8.
- See Rom 8·19–23, 1 Cor 15·28, Eph 1·10, and Rev 19·6–9, 21·2.
- Mannion MFrancis, ‘The Church and the City’, First Things, 100 (February 2000), 31–36.
Usus Antiquior
A Journal Dedicated to the Sacred Liturgy
Volume 3, 2012 - Issue 2: Pope Benedict XVI and the Sacred Liturgy: International Conference, Budapest, 21-24 August 2008