Thursday, January 4, 2007
Nine Liturgial Mandates of Vatican II
The Second Vatican Councils document, The Constitution on the Sacred Liturgy, brough about nine liturgical madates. Paragraph 50 says the rites are to be simplified and those things that have been duplicated with the passage of time or added with little advantage, are to be discareded. And, after the council, this reform did take place in many ways. I think it took place much greater degree than the council intended, but there are certain simplifications in the Mass that the Council clearly inteneded.
Paragraph 51: The treasures of the Bible are to be opened more fully. That has been accomplished by a greater number of readings from the Bible intersperses throughout the liturical cycle, both Sundays and weekdays. Now, especially if you attend daily Mass, you have much richer fare, if you will- a much expanded selection of Biblical readings.
Paragraph 52 says: "The homily is to be highly esteemed as part of the Liturgy itself." The council called for a greater effort to have good homolies and I think that effor has been made. Wether the homolies are good or no, you can judge for yourself. Paragraph 53 says the Common Prayer, or Prayer of the Faithful should be restored, and thats been done too.
Paragraph 54 is a key paragraph: "In Masses which are celebrated with the people, a suitable place may be alloted to their mother tounge." What did the council have in mind? Let's continue. "This is to apply in the first place, to the readings and to the Common Prayer. But also as conditions may warrant, to those parts which pertain to the people." Yet it goes on to say, "Neverthless, steps should be taken to ensure that the people may say or sing togehter in Latin, those parts of the Ordinary Mass (that is, the unchanging parts, that are there everyday) which pertain to them."
So, the council did not abolish Latin in the liturgy. The council permitted the vernacular to certain limited ways, but clearly understood that the fixed parts of the Mass would remain in Latin. Again, I am just telling you what the counicl said.
Paragraph 55 discusses receiving Communion, if possible, from hosts consecrated at the Mass in which you participate. That is often done or attempted in many parishes today, but it is difficult to do in a precise way. It's hard to calculate the exact number of hosts you will need. Also, you have to keep some hosts in the Tabernacle for the sick and for adoration. The Council also permits Communion under both species here, but under very limited circumstances. For example, "to the newly ordained in the Mass of the Sacred Ordination, or the newly professed in the Mass of Profession, and the newly baptized in the Mass which follows baptism." The Council itself did not call for offering both species to all the faithful all the time, but it did grant limited permission for it.
Paragraph 56 says that there are two parts of the Liturgy, the Word and the Eucharist, and that a pastor should insistently teach the faithful to take part in the entire Mass, especially on Sundays and Feasts of Obligation. That is, to consider the first part of the Mass, the Table of the Word, as a significant and essential part of the Mass, so you don't think you have gone to Mass just by coming after the Offertory and being there for the Consecration and Communion.
Paragraph 57 states that concelebration should be permitted; paragraph 58, that a new rite for concelebration is to be drawn up.
That is the sum total of the nine mandates of the Council for change in the ritual itself, although there are a few other pertinent paragraphs to mention here.
In paragraph 112, in which the Council speaks specifically of music, we read: "The musical tradition of the Universal Church is a treasure of inestimable value, greater even than that of any other art." That is a stupendous and shocking statement; the Council actually says that the Church's music is a treasure of art greater than any other treasure of art she has. Think about that. Think about Chartres Cathedral. Think about the Pieta. Think about Da Vinci's Last Supper. Think of all the crucifixes from Catalonia in Spain, and all the Church architecture and art and paintings and sculpture. The Council boldly says that the Church's musical tradition is a treasure of inestimable value greater than any other art.
But the Council would be remiss in making such a shocking statement without giving a reason for it: "The main reason for this preeminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy." What that means is this: it's wonderful to have a beautiful church, stained glass windows, statues, a noble crucifix, prayerful architecture that lift your heart up to God. But those are all surroundings of the Mass. It's the "worship environment," as they would say today. But it's not the Mass itself. The Council says that when the Mass itself is set to music, that's what ennobles music, which, itself, enhances the Mass; and that's what makes the musical tradition the most precious tradition of the Church.
Notice, however, that the Council implies what many Church documents have said explicitly - that the most perfect form of music at Mass is not the hymns, the so-called "Gathering hymn" and its antithesis - I guess you would call it the "Scattering hymn" - at the end. The most appropriate use of music at Mass, as seen by Church tradition and reaffirmed by the Council, is singing the Mass itself: the Kyrie, the Agnus Dei, the Sanctus, the Acclamations, the Alleluias and so on. Again, this isn't Father Fessio's pet theory; this is what the Council actually says. Paragraph 112 adds, "Sacred music is to be considered the more holy in proportion as it is the more closely connected with the liturgical action itself." This reinforces my point.
Paragraph 114 adds: "The treasure of sacred music is to be preserved and fostered with great care." Then in paragraph 116 we find another shocker: "The Church acknowledges Gregorian Chant as specially suited to the Roman Liturgy. Therefore, other things being equal, it should be given pride of place in liturgical services." That's what the Council actually said. If you are in a parish which prides itself on living the spirit of Vatican II, then you should be singing Gregorian chant at your parish. And if you're not singing the Gregorian Chant, you're not following the specific mandate of the Second Vatican Council.
Labels: Authentic Liturgical Renewal 2007, Liturgy
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