Eamonn Clark, STL
Cardinal-Elect Arthur Roche, Prefect of the Dicastery for Divine Worship and the Discipline of the Sacraments, has given an interview. It is worth reading, primarily for the following paragraph.
So, all that is taking place is the regulation of the former liturgy of the 1962 Missal by stopping the promotion of that, because it was clear that the Council, the Bishops of the Council, under the inspiration of the Holy Spirit, were putting forward a new liturgy for the vital life of the Church, for its vitality. And that’s really very important. And to resist that is, is something that is really quite serious, too.
Never mind that the Council didn’t itself reform the liturgy, nor that it was never suggested to create a “new liturgy” but simply have a restoration of sorts. The overall attitude/vision of Roche put forward here is congruent with the speech given by Pope Francis in 2017 to Italian liturgists. Anyone who is interested in what is happening right now in the world of Catholic liturgy absolutely MUST (re)read this speech. It is like an intellectual tell-all. This is the speech where he made one of the oddest statements perhaps ever uttered in public by a Roman pontiff: “After this magisterium, after this long journey, We can affirm with certainty and with magisterial authority that the liturgical reform is irreversible.”
The men leading this charge think that the work of the Consilium ad exsequendam Constitutionem de Sacra Liturgia (or just “the Consilium”), the liturgical committee which was commissioned by the Second Vatican Council to implement the document Sacrosanctum Concilium, was inspired by the Holy Spirit.
The claim of inspiration is not about the document, Sacrosancutm Concilium, which is a huge claim on its own, especially given the “pastoral” as opposed to “doctrinal” character of the Council, as Ratzinger/Benedict XVI pointed out;1 it seems very much to be the work of the Consilium which is being claimed to have inspiration. This sort of claim is without any precedent in the entire liturgical history of the Church, as far as I can tell – do correct me if I am wrong. Nobody claims that their liturgical reforms are “inspired” by the Holy Spirit, and traditionally liturgical developments are seen as being “protected” (a weaker influence of the Holy Spirit) only in special cases, like the commemoration of saints or generally the teaching content of prayers when adopted for a long time in a great number of places. What happens in liturgical reforms throughout the ages is that the general custom of the Church, in Her liturgy, is guided somewhat by the Holy Spirit, overall away from the introduction of error and toward the edification of souls, in the long-term – or something very close to this. Because the liturgy is the public worship of God by the Church, it stands to reason that God would be invested in its development and growth towards a form which more and more adequately reveals and instructs about the mysteries which it contains, including through legitimately diverse forms (i.e., the Eastern liturgies). This process, after the Last Supper, has gradually come to occur typically through minor reforms of bits and pieces of the liturgy, done in tandem with the growth of local liturgical customs. As the centuries have gone on, these changes have become smaller and less frequent.
Suffice it to say, what occurred in the late 1960’s at the Consilium was a bit different. The dishonesty of Archbishop Annibale Bugnini, who spearheaded the work of the Consilium, was sufficient to get him banished to Iran by the same pope who commissioned him in the first place, St. Paul VI.
Knowing the history of these things is no longer optional for anyone who is involved in theology, or in public ecclesiastical life.
There is a nice 3-part series being put out right now which I would encourage readers to watch. The first two episodes are out – PART 1, and PART 2. It is not a perfect production – on several levels – but as an introduction to the the old liturgy, the history of the reform, and what exactly is going on right now, it is helpful. One of the gems comes from the second episode, where the textual changes to the liturgy are shown graphically:
The thought that the Holy Spirit has any direct involvement with major liturgical reforms done by committees, let alone inspires such reforms, which is a category that only properly applies to the original writing of Sacred Scripture, is entirely novel. May I suggest that the ideas of some men about how to change the text and rubrics of one slice of the Church’s liturgy (the Latin/Western slice) are not equivalent with the words of Isaiah, or Genesis, or Matthew. The language we use to talk about these things matters. If Scripture is inspired, and the work of the Consilium is inspired, then how do they differ in authority?
Go read Francis’ speech. Pay attention.
For those readers of mine in higher theological studies – especially if you are looking for a good topic for a dogma STL thesis – start considering what the role of the Holy Spirit is in liturgical reforms. One can make various distinctions, such as inspiration vs. protection vs. providence, etc., which would be relevant. It is the most timely sort of topic, and it is sorely needed. This tension is not going to be swept away by the next pope, one way or the other. It will be here for a while. We may as well settle in, and we would be fools not to arm ourselves with knowledge.
We must also pray and fast for our bishops, including our Holy Father, Pope Francis.
1 – “The Second Vatican Council has not been treated as a part of the entire living Tradition of the Church, but as an end of Tradition, a new start from zero. The truth is that this particular council defined no dogma at all, and deliberately chose to remain on a modest level, as a merely pastoral council; and yet many treat it as though it had made itself into a sort of superdogma which takes away the importance of all the rest.” – Joseph Cardinal Ratzinger (Benedict XVI), July 13, 1988 (Santiago, Chile)