Cover
story To
prevent a liturgical tug of war, bishop urges, 'teach, teach,
teach'
By PAMELA
SCHAEFFER NCR Staff
When Bishop Donald Trautman of Erie, Pa., recently addressed the
Notre Dame Pastoral Liturgy Conference, he used his platform to issue a strong
warning. Catholic liturgists, he said, will have to "teach, teach, teach" if
they hope to counter a growing conservative movement striking at the very heart
of the liturgical renewal rooted in the Second Vatican Council of the early
1960s.
In a mid-June talk that captured attention around the country,
Trautman decried the "reform the reform" movement led by powerful U.S.
conservatives as "a sophisticated applying of the brakes to liturgical renewal
and an attempt to return to a liturgy that looks more like that before the
council."
The liturgy conference, held at the University of Notre Dame, is
an important annual gathering for U.S. Catholic liturgists.
In the background of this year's meeting was a national mailing
from Adoremus, a primary exponent of "reform the reform." (Adoremus is Latin
for we adore.) In a letter dated April 25, the organization announced
plans to set up a policing system for "liturgical abuses" -- that is, a plan to
"document and report abuses to the proper authorities" when priests or parishes
deviate from official rubrics.
Bishop Trautman is deeply concerned about such efforts. "Do we
hear important voices in the church calling us back to a liturgical theology
and practice" that predates the Second Vatican Council, he asked. "Serious
articles and books have recently appeared challenging the reform and
restoration of the liturgy realized at Vatican II."
If unchecked, Trautman said, conservatives could transform the
liturgical renewal of the past three decades into "a dinosaur."
The full name of the "reform the reform" group is Adoremus:
Society for the Renewal of the Sacred Liturgy. (The lingo gets confusing
because "renewal" has been the word in use for more than 30 years by liturgists
implementing the official Vatican II reform.)
Among "abuses" the group is seeking to correct is priests and
readers ad-libbing, and such deviations from standard U.S. norms as standing
rather than kneeling during the eucharistic prayer. For example, in some
parishes, priests and readers substitute gender-neutral language for official
language in lectionaries and sacramentaries, and some liturgists strongly
prefer having the assembly stand rather than kneel during the eucharistic
prayer, feeling that it better reflects the Second Vatican Council's call for
the "full, conscious, active participation" of the worshiping assembly in the
liturgy (which derives from Greek leitourgous, "act of the people").
In an interview with NCR, Trautman denounced Adoremus' plan to
report alleged abuses. "I would think their own report would call them into
question. Look at the televised Mass of Mother Angelica," he said, referring to
the Eternal Word Television Network, where "reform the reformers" find a
sympathetic forum. Trautman said violations of official rubrics on the network
include nuns prostrating themselves during the eucharistic prayer, exposition
of the Blessed Sacrament "covered only by a veil" during televised Masses and
"a hybrid Mass with English and Latin."
Adoremus is based in Arlington, Va. Members of its executive
committee are Jesuit Fr. Joseph Fessio of San Francisco, Helen Hull Hitchcock
of St. Louis and Fr. Jerry Pokorsky, founder of CREDO, an organization of
priests interested in translations of liturgical texts. Fessio is said to have
the ear of Cardinal Joseph Ratzinger, who heads the Vatican's Congregation for
the Doctrine of the Faith. Ratzinger has recently shown strong interest in the
liturgy, criticizing the form it has taken since the Second Vatican
Council.
Among proposals advanced by "reform the reform" advocates --
proposals Trautman described as "alarming" -- are six listed by Fr. Brian
Harrison in a series of articles that appeared in the Adoremus bulletin in 1995
and early 1996, all representing a partial return to pre-Vatican II styles:
- Reciting the eucharistic prayer in Latin rather than in
English.
- Eliminating the optional forms of the eucharistic prayers in
the official lectionary and allowing only the first choice, the preconciliar
form, also known as the Roman canon.
- Restricting communion to one species (for example, the host and
not the cup).
- Having the priest and people face the same direction during the
eucharistic liturgy.
- Using two scripture readings instead of three.
- Barring women from liturgical ministries.
For the moment, though, Adoremus' goals are simpler. In the April
letter announcing the policing plan, the organization said it wanted to help
bishops "fulfill their solemn obligation" under Canon 392.2 in the church's
code of canon law "to be watchful lest abuses creep into ecclesiastical
discipline, especially concerning the ministry of the word, the celebration of
the sacraments and sacramentals, the worship of God and devotion to the
saints."
Five groups
While they vary widely in the liturgical changes they seek,
conservatives, along with many liberal Catholics, are united in being
dissatisfied to a greater or lesser degree with Catholic liturgy as presently
celebrated in many parishes. Trautman said that unless liturgists stop talking
to one another in professional journals and books and begin getting their
message to the people, that dissatisfaction could feed the conservative
movement. He warned against "simplistic approaches that call us back to an era
that has passed.
"We must become more proactive, more aggressive, writing articles
and speaking out in public forums, so that liturgical reform may be properly
understood," he said. "The people in the pews are not getting an accurate
message" but are "being alarmed by extremist voices which continue to blame all
the ills of the contemporary church on the changes in the liturgy."
Although the movement Trautman decries is less conservative and
considerably newer on the scene than the more extreme group that favors a
return to the Tridentine Mass, it is generally conceded to be more powerful. In
an article in America magazine's Nov. 30 issue last year, Msgr. M.
Francis Mannion listed "reform the reform" among five groups promoting an
agenda for Catholic worship.
The mainstream group is the one advancing what Mannion called the
"official reform." It consists of the U.S. bishops' Committee on the Liturgy
and professional liturgists from the staffs of bishops' conferences, as well as
the International Commission on English in the Liturgy -- ICEL -- which
oversees translation in English-speaking countries. Professional liturgists and
scholars affiliated with this movement have been working for the past three
decades to implement the Second Vatican Council's "Constitution on the Sacred
Liturgy."
At the two extremes of the conflict are traditionalists, to the
right of "reform the reform," who want a return to the Tridentine Mass -- the
Latin Mass based on the 16th century Council of Trent. On the left are
progressives, including some feminists, who want a less centralized liturgy --
a plurality of "inculturated" celebrations reflecting diverse ethnic and
cultural styles.
Mannion himself represents a fifth group, the Society of Catholic
Liturgy, which favors a process of "recatholicizing worship": accepting the
present "official reform," calling a halt for the time being to any further
structural changes, and focusing on plumbing the liturgy's spiritual depths
with better music, architecture and art.
Driving the "reform the reform" movement, along with leaders of
Adoremus and some speakers on Mother Angelica's EWTN, are Msgr. Klaus Gamber's
book The Reform of the Roman Liturgy (English translation by Una Voce
Press, 1993) and Helen Hitchcock's Politics of Prayer (Ignatius Press,
1992). Fessio, founder of Ignatius Press in San Francisco, has spoken on
liturgical matters at gatherings of conservative Catholics, such as the Call to
Holiness conference in Lincoln, Neb., in mid-May (NCR, May 30).
Cardinal Ratzinger has given official impetus, arguing in recent
writings that the post-Vatican II liturgy is a mutation rather than an
"organic" evolution of the preconciliar Mass. In a book published in German in
1995, Ratzinger said that while Vatican II's constitution on the liturgy had
"laid the foundations" for reform, the way the liturgy developed in its
"concrete details" was open to a variety of interpretations. "That sacred synod
was an open beginning whose broad parameters permitted a number of concrete
realizations," he wrote.
The translated title of Ratzinger's book is A New Life in the
Lord: Christian Life and Liturgy Today. A chapter was published in the
Adoremus bulletin late last year.
St. Joseph Sr. Eleanor Burnstein, director of the Notre Dame
Center of Pastoral Liturgy, which sponsors the conference where Trautman spoke,
strongly seconded the bishop's concerns about "reform the reform."
"We are in the middle of real change," Burnstein said. "It's never
an easy, seamless thing. That new vision of church which is expressed in the
[post-Vatican II] liturgy is frightening to many people, but there are many, I
hope, in the majority who find this new church life-giving and energizing."
Gabe Huck, director of Liturgy Training Publications, which
publishes liturgical texts and other liturgy-related materials, acknowledges
that many lack enthusiasm for the official liturgy as celebrated in many
parishes but disagrees with conservatives over proposed solutions. Like many
involved in the ongoing liturgical renewal, Huck says the problem is not that
it's gone too far, but that it hasn't gone far enough.
It's too soon to say the liturgical renewal since Vatican II is
inadequate, he said, "because we have not created places where it is happening
habitually. We have stopped in this country at a point where people are left an
audience" -- a different kind of audience than before Vatican II, he said, but
an audience nevertheless.
"We're still groping" when it comes to liturgical renewal, Huck
said. "If it's taking root at all, it's happening very slowly. When people say
liturgy in some parishes is 'shallow,' I say they're absolutely right. But
we're not going to fix it with Latin hymns. It's always a temptation to get
caught up in reacting," when what's needed, he said, is "the hard, hard task of
being faithful to the council."
Trautman echoed those views. "We do not need to reform the
reform," Trautman said at Notre Dame. "We need to revitalize the reform." He
added, "Those advocating a reform of the reform have prevailed in high places.
Liturgists have been too complacent. Liturgists need to retake the high
ground."
Trautman told NCR, "I think liturgists have to be more
courageous in their teaching. I'm concerned that we're losing ground. We need a
concerted effort to get back to the movement of the Holy Spirit at Vatican II
that breathed new life into the church. It's a question of accepting the
legitimacy of Vatican II and taking it into the millennium."
Issues go deeper
So far, the most publicized part of the battle over the liturgy
has been over the language of liturgical texts -- the lectionary, which
contains the biblical readings, and the sacramentary, which contains the
prayers. Trautman has been an outspoken leader of U.S. bishops who favor
eliminating or changing what some women regard as sexist language in biblical
readings and prayers (NCR, July 4). The "reform the reform" group
strongly opposes such changes, and Fessio has been instrumental in getting Rome
to reject many of the changes U.S. bishops had approved.
But the issues in the battle go deeper than gender-neutral
language, reaching, liturgists say, into the very theology that underlies
liturgical change. Few Catholics under 40 today can remember the elaborate
rituals of preconciliar worship, to which the most extreme of conservative
groups would like to return, if not in whole then in part.
After the council, altar rails, where people knelt to receive the
consecrated host on their tongues, were removed. The altar table was lowered
and turned around so priests could face worshipers and engage their attention
in the ritual. Vernacular language replaced Latin, and worshipers long
accustomed to praying privately, reciting rosaries or reading missals as the
priest inaudibly recited the canon, or central part, of the Mass, were now
encouraged to participate fully in the English prayers and songs. Eucharistic
ministers and people were allowed to touch the consecrated hosts, a privilege
once reserved for the ordained.
Women, formerly barred from going behind the altar rails except to
clean, were invited to become readers and eucharistic ministers. The
tabernacle, where consecrated hosts are stored, was moved from its once-central
position on the altar. Former distinctions between more elaborate or simple
forms of worship -- Solemn High Mass, High Mass and Low Mass -- disappeared,
and once-ubiquitous use of incense and Gregorian chant became rare.
Benediction, where the consecrated host was displayed in silver or gold
monstrances and adored by worshipers on their knees, became virtually
obsolete.
The underlying theology of worship shifted the focus from a
transcendent God far above unworthy humans to the immanence of God present
within an assembly of believers already made worthy through their baptism to
share, not only in the sacred meal, but in God's very life and work. Rigorous
precommunion fasts were simplified, enabling people to receive communion -- to
participate in the sacred community meal -- virtually every time they attended
Mass.
Like Trautman, Sr. Eleanor Burnstein thinks much of the "unrest"
among Catholics over the liturgy is due to a lack of education to "solidly
ground the renewal" theologically. This leaves some nostalgia-minded Catholics
receptive to proposals for retrenchment.
"It's unfortunate that we often identify liturgy with renewal of
externals," Burnstein said, when those externals really reflect "a deeper
theology ... a renewal of hearts, of spirits."
"There are so many very positive signs of new growth" as a result
of the theology of Vatican II, she said -- "the engagement of more and more
people in the life of the church, the understanding of church as a servant
community, the focus on social outreach, the relationship of how we pray to the
call of justice, the retrieving of that original vocation of baptism that
belongs to all of us."
Burnstein said some Catholics wrongly identify the pre-Vatican II
liturgy as traditional when, in fact, it was the result of many accretions over
centuries. The current liturgy is actually much closer to the liturgy of the
early church, she said. "We have to say we have failed in not doing more to
educate, in not being more resourceful and energetic about the teaching that's
needed."
Static period
"The salad days are over," said Dominican Fr. Frank Quinn, who
teaches sacramental theology at Aquinas Institute in St. Louis, referring to
the past three decades of experimentation and change. "We're in a static
period. Some want this, some want that, and bishops are caught in the
middle."
Quinn said he senses a "dreadful frustration" among liturgists who
are subject to "totally unwarranted attacks from conservatives, feel a lack of
support from many bishops and are dealing with setbacks," such as the Vatican's
recent rejection of inclusive language that U.S. bishops had long ago approved.
Also, he said, a growing shortage of priests has had a negative effect on
liturgical renewal. "It's very hard to keep a sense of joy in what you're
doing."
Fr. Richard Albarano, who heads the Office for Worship in the Los
Angeles archdiocese, said his office supports the official reform but isn't
about to become "liturgical police" to determine whether parishes conform.
"The approach of this office is that we're a catechetical branch
of liturgy," he said. "We're trying to teach the people of God what Vatican II
has given us as gift in the liturgical documents. We're not about to go around
pointing the finger at bad liturgy, good liturgy, but to teach people what
Vatican II is, why we have made these so-called changes, what it means to
change the liturgy.
"My concern is that some of us feel that the tradition of our
youth is the tradition of the church for 2,000 years, that the way we worshiped
when we were kids or young adults before Vatican II was the way Jesus did it,
and that's not true. The essences were always there, but things changed, and
Pope John XXIII prayed that we might move into a new age of the spirit. That's
what Vatican II did. It moved us into a new age of openness to the spirit.
"I'm so uncomfortable with liturgy as a bone of contention,"
Albarano said. "This is worship of the Father through Jesus in the Holy Spirit.
This is the last thing in the world we should fight over."
Enforcing
norms |
Archbishop Justin Rigali of St. Louis, in a recent memo to
area priests, mandated close observance of 13 liturgical norms. Rigali said the
directives are to be implemented in all parishes by Nov. 23, the feast of
Christ the King.
Among them:
- The congregation is to kneel during the eucharistic
prayer, from the end of the Sanctus through the Amen.
- Priests and ministers are to refer to communion
elements as "Body of Christ" and "Blood of Christ" rather than bread and
wine.
- Lay eucharistic ministers are to be used only when
enough priests or deacons are unavailable.
- Only priests or deacons may distribute hosts to smaller
vessels or pour the wine
- The priest is to give communion to himself, the deacon
and then to extraordinary ministers. Only the priest may take the cup from the
altar.
Other points deal with reverential methods of purifying
communion vessels.
The directive appeared in the most recent issue of
Clergy Online, Rigali's regular written communication with priests. In a
letter to priests dated June 3, Rigali insisted that "any innovations
introduced into the prescribed texts and ceremonies of our Roman Rite be
avoided and, where introduced, be removed." |
National Catholic Reporter, August 1,
1997
|