Brick by Brick: Modest Proposals for Liturgical Authenticity

Brick by Brick: Modest Proposals for Liturgical Authenticity Peter M. J. Stravinskas Often when one hears complaints about the “Novus Ordo” Mass, closer attention reveals that the concerns are not actually about the 1969 rite as such, but about abuses of established liturgical norms or about indults derogating from those norms. For example, I have never heard the “average” Catholic churchgoer speak negatively about the three-year cycle of readings, the offertory procession, or the Prayer of the Faithful (interestingly, all the result of faithful implementation of desiderata of Sacrosanctum concilium). Nor do the four standard Eucharistic prayers seem to raise any red flags. From my “listening post” as a pastor, teacher, and editor, I have assembled a list of the most frequently cited practices which do raise red flags – all of which are presently permissible either in general liturgical legislation or by special concessions from the Holy See. In “Group A” are listed those existing permissions which, in my opinion, need to be rescinded. In “Group B” are certain liturgical practices that I believe should enjoy the force of law or at least be officially encouraged. Each of these would constitute a “baby step” towards a liturgical “reform of the reform.” An asterisk marks those liturgical practices that even now can be licitly implemented by any priest at any time, without requiring a change in liturgical law. Group A Communion in the hand A practice begun in flagrant violation of liturgical law was “sanated” by Pope Paul VI in 1969, supposedly only for those places engaging in the abuse.1 Subsequently it spread like wildfire, with theological, historical, liturgical and pastoral implications well documented over the past forty-plus years, so that there is no need to “beat a dead horse” here, especially when the case against it has been so well made 1 Sacred Congregation for Divine Worship, Instruction Memoriale Domini (29 May 1969), in Acta Apostolicae Sedis [AAS] 61 (1969) 541-45. Antiphon 14.3 (2010): 301-311 302 Peter M. J. Stravinskas by Bishop Athanasius Schneider.2 Furthermore, the praxis of the Sovereign Pontiff since the Solemnity of Corpus Christi, 2008, has also been a strong witness calling for others to follow suit. An issue infrequently considered is that of Eastern Catholic and Orthodox sensibilities, which are greatly offended at the prospect of lay persons handling the sacred host either to receive or administer it. * The use of white vestments at Masses and Offices for the Dead The 2002 General Instruction of the Roman Missal (GIRM) approved for the United States notes: “Besides violet, white or black vestments may be worn at funeral services and at other Offices and Masses for the Dead in the Dioceses of the United States of America.”3 While this concession was intended to make American liturgical practice supposedly correspond to contemporary social practice, it really does not since most mourners continue to wear black in varying degrees, thus rendering the celebrant out of step with all the other worshipers. If one prefers not to use black vestments for funerals and Masses for the dead, violet seems to be rather well accepted nearly universally since it does bespeak mourning. Liturgical celebrations ought to take into account human emotions and provide a safe outlet for them. White vestments, the outbursts of “alleluias,” let alone the all-toofrequent “homilies” of canonization do not allow people to mourn within the context of the Christian community and especially within the liturgical assembly, thus forcing many people to do so alone, only after family and friends have left. Choosing white vestments makes sense only in places where white is a color of mourning. Besides the psychological dimension, an intensely spiritual one must be addressed: the need to pray for the remission of the sins of the deceased, particularly during the Eucharistic Sacrifice. Failure to do so deprives the deceased of the suffrage of the Church, and white vestments (suggesting heavenly glory) aid and abet that lamentable lacuna in contemporary ecclesial life. * The optional use of the amice and cincture In the GIRM we read: “All who wear an alb should use a cincture and an amice unless, due to the form of the alb, they are...