Liturgical Time Bombs
in Vatican II: Excerpts
The Destruction of Catholic
Faith
Through Changes in Catholic
Worship
by
Michael Davies
TAN
BOOKS
Published
on the Web with
Permission of the Author.
Destruction of the Roman Rite and
Loss of Faith
Destruction of the Roman Rite
Father Louis Bouyer, devastated by the contrast between what,
as a leading
member of the Liturgical Movement, he had hoped the implementation of
the
CSL would achieve, and what it did in fact achieve, had the integrity
to
state:
We
must speak plainly: there is practically no liturgy worthy of the name
today in the Catholic Church. [Bouyer, p. 99.]
Msgr. Gamber sums up
the true
effect of the post-conciliar reform in one devastating sentence:
At
this critical juncture, the traditional Roman rite, more than one
thousand
years old, has been destroyed. [Gamber, p. 99.]
Is he exaggerating?
Not at
all. His claim is endorsed from the opposite end of the liturgical
spectrum
by that "great master of the international liturgical world," Father
Joseph
Gelineau, who remarks with commendable honesty and no sign of regret:
Let those who like myself have known and sung a Latin-Gregorian High
Mass
remember it if they can. Let them compare it with the Mass that we now
have. Not only the words, the melodies, and some of the gestures are
different.
To tell the truth, it is a different liturgy
of the Mass.
This needs to be said without ambiguity: the Roman Rite as we knew it
no
longer exists (le rite romain tel que nous l'avons connu n'existe
plus).
It has been destroyed (il est détruit). [Gelineau, pp.
9-10.]
The CSL has already been cited to the effect
that
"This most sacred Council declares that holy Church holds all lawfully
acknowledged rites to be of equal authority and dignity: that she
wishes
to preserve them in the future and to foster them in every way." How
you
preserve and foster something by destroying it is something that even
Archbishop
Bugnini might have found difficult to explain. The Archbishop, of
course,
insisted that he was responsible not for destruction, but for
restoration,
and that from 1948 he had spent "twenty-seven years devoted to
restoring
splendor and charm, youthful beauty, trenchancy, and a sweet fragrance
to the public prayer of the Church." [Bugnini, p.
xxiii.] Those
who remember the liturgy as it was, or have the good fortune to assist
at the Traditional Mass today, will beg to differ with Archbishop
Bugnini
and will concur with Msgr. Gamber:
The
real destruction
of the traditional Mass, of the traditional Roman rite with a history
of
more than one thousand years, is the wholesale destruction of the Faith
on which it was based, a Faith that had been the source of our piety
and
of our courage to bear witness to Christ and His Church, the
inspiration
of countless Catholics over many centuries. Will someone, some day, be
able to say the same thing about the new Mass? [Gamber, p. 102.]
They certainly will not! The total
incompatibility
of any radical reform of the Catholic liturgy with the ethos and
traditions
of the Church is well expressed by Professor James Hitchcock:
The radical and deliberate alteration
of ritual leads
inevitably to the radical alteration of belief as well. This radical
alteration
causes an immediate loss of contact with the living past of the
community,
which comes instead to be a deadening burden. The desire to shed the
burden
of the past is incompatible with Catholicism, which accepts history as
an organic development from ancient roots and expresses this acceptance
in a deep respect for Tradition." [James Hitchcock, The Recovery of
the Sacred (New York: Seabury Press, 1974), p. 59.]
Loss of Faith
The most evident instance of the fact that
the radical
alteration of ritual leads to the radical alteration of belief is, of
course,
the reform of the apostate Thomas Cranmer. In his classic history of
the Reformation
in England, Monsignor Philip Hughes explains:
All but insensibly, as the years went
by, the beliefs
enshrined in the old, and now disused, rites, and kept alive by these
rites
in men's minds and affections, would disappear-----without
the need of any systematic missionary effort to preach them down."
[Philip
Hughes, The Reformation in England, vol. II (London: Hollis
&
Carter, 1953), p. 111.]
Thus, in the reign of Elizabeth I (1558-1603), the
majority
of English Catholics, and almost all their children, lost their faith
in
the Real Presence, not by a preaching campaign against it, but by
participating
for decades in a liturgy from which the ritual signs of reverence,
which
kept this belief alive in their minds and affections, had been removed.
That the radical and deliberate alteration of the ritual of the Mass
since
Vatican II has led inevitably to the radical alteration of belief in
the
Real Presence was made clear in the February 1995 issue of Homiletic
and Pastoral Review. An article by Germain Grisez and Russell Shaw
lamented the fact that belief in the Real Presence in the United States
"has not simply grown dim, but, seemingly, been extinguished." The two
authors blamed some of the authorized or mandated changes in the
liturgy
since the Second Vatican Council, such as the use of English in the
Eucharistic
Prayer, the multiplication of the forms of that prayer, the emphasis on
the celebrating community, the reduction of the Eucharistic fast,
Communion
in the hand, and the exchange of the sign of peace before Communion.
The
conclusion of Grisez and Shaw is that "In the general crisis of the
Church
in the USA, no individual crisis is more serious and urgent than this
one."
[NOTE 5] The survey on which they based this
judgment
showed that most American Catholics today describe the consecrated
bread
and wine at Mass as "symbolic reminders" of Christ rather than things
that
are changed into the Body and Blood of Christ. Only among Catholics 65
and older did even the slimmest majority-----51
percent-----say
that
at Mass the bread and wine are changed into Christ's Body and Blood,
instead
of serving merely as symbolic reminders of Christ. Among Catholics in
the
age-brackets 18-29 and 30-44, 70 percent considered the consecrated
Host
and Precious Blood to be merely "symbolic reminders."
During the 45-year reign of Elizabeth I, belief in the
Real Presence among English Catholics was transformed into belief in
the
real absence. This is already becoming the case in the English-speaking
world within four decades of what a Monsignor friend of mine calls the
Second Vatican Disaster.
The Mass That Will Not Die
The beauty, the worth, the perfection of the Traditional Latin
Mass
of the Catholic Church, so universally acknowledged and admired, was
described
by Fr. Faber in his book The Blessed Sacrament as "the most
beautiful
thing this side of Heaven." He continues:
It came forth out of the grand
mind of the
Church, and lifted us out of earth and out of self, and wrapped us
round
in a cloud of mystical sweetness and the sublimities of a more than
angelic
liturgy, and purified us almost without ourselves, and charmed us with
celestial charming, so that our very senses seem to find vision,
hearing,
fragrance, taste and touch beyond what earth can give. [Cited in N.
Gihr, The Holy Sacrifice of the Mass (St. Louis, MO: B.
Herder, 1908),
p.337.]
Archbishop Bugnini intended to
consign this
angelic liturgy to oblivion. However, this rite of Mass, which Cardinal
Newman said that he could attend forever and not be tired, has proved
to
be the Mass that will not die. It is celebrated more often with every
day
that passes, and all those who have a true sensus catholicus, a
Catholic instinct, will concur with Msgr. Gamber:
In the final analysis, this means that in the future the traditional
rite
of Mass must be retained in the Roman Catholic Church . . . as the
primary
liturgical form for the celebration of Mass. It must become once more
the
norm of our faith and the symbol of Catholic unity throughout the
world,
a rock of stability in a period of upheaval and never-ending change.
[Gamber,
p. 114.]
5. In the
Traditional Latin
Mass, only the consecrated hands of a priest could touch the sacred
vessels
or the Host. Laymen received Holy Communion kneeling, on the tongue,
and
only from the consecrated hands of a priest. In a typical parish today,
Holy Communion is received in the hand, from an extraordinary minister
(lay person), by a standing communicant. This means that every
traditional
sign of reverence has been abandoned or made optional, and belief in
the
Real Presence has been abandoned with these signs of reverence. The
innovators
have, as Dietrich von Hildebrand expressed it, replaced holy intimacy
with
Christ by an unbecoming familiarity, discouraged reverence in the face
of mystery, precluded awe, and all but extinguished a sense of
sacredness.
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