The Wonderful World of Words - part 7

The Rev. Know-it-all’s Wonderful World of Words! (Continued)

Liturgy. Here is another fancy word that people started using back in the 1960’s. We were taught all about liturgy. We had liturgy committees and liturgy planners and liturgists and para-liturgies and lots of other permutations of the word. Priests dare not say Mass without first consulting the liturgy committee. When I was in seminary we had something called the “theme liturgy.” Liturgy planners would ask, “What is the theme of the liturgy today?” I remember an old ordained curmudgeon who when asked that question said, “The theme of the liturgy today is the saving death of Jesus on the cross.” The liturgists didn’t get it. The world sprouted gloriously with home-brewed liturgists who had taken a course or two on “liturgy” which gave them the right to intervene in anything father was about to do. It was no longer enough to “say Mass.”

To simply “say Mass” showed an entire lack of creativity. Unless one prepared a theme and its unfolding by means of a number of exceedingly boring meetings, one was simply going through the motions. During Lent and Advent back at Bathsheba Bible College where I attended St. Dymphna’s college seminary, each dorm was assigned to choose and execute a theme for the liturgy of the day, Morning Prayer, noon Mass – excuse me Noon Eucharistic Liturgy – and Evening prayer. Once evening prayer consisted solely in the playing of the recorded sound track of the Wizard of Oz. 

That however was not the low point. That occurred at Morning Prayer a few weeks later. There we were about 300 sleepy adolescents gathered in chapel at 8 AM, when we heard the roar of an engine in the back of chapel and one of the liturgy planners did a wheelie on his motorcycle up the main aisle. The theme of the liturgy was the movie Easy Rider. You see the movies, we were taught, were

full of Christ figures and Easy Rider represented Christ the counter-cultural rebel, killed by those who just didn’t understand “groovieness.”  That was to the best of my memory the last time we had Evening or Morning Prayer in the seminary.

I was taught that liturgy is a Greek word that means the “work of the people”.  We were the people and we could do whatever the blazes we wanted to express ourselves at the community gathering – that is the LITURGY.  Liturgy after all means the work of the people.

This is not exactly true. During religious festivals in pre-Christian Greece, a wealthy citizen or a group of people might fund a religious drama. These were not simply morality plays, but a true calling up of the stories of the gods and the heroes of old. They were profoundly religious and had all the aura of a religious service in which the ancient Greeks could enter into the sacred world that had founded their cities and culture. Because they were sponsored by private citizens they were called a public (leito-) work (ergon). This is a bit different than the work of the people (tou laou in Greek.)

In the grand old days of the sixties we decided that since the liturgy was the work of the people we could do whatever we wanted to it. It was ours, not theirs. Power to the people, brother!  (Oops! and sister) Ah, the sixties! How I wish could remember them.  

A public work is quite different than the people’s work. A public work belongs to a whole community, and not to a small segment of it. Mass is the work of the whole Church – past, present and future – spread out through the world and through the ages. I cannot simply change what belongs to a whole community just because I think my particular spin is better than everyone else’s. The Mass is not my property. I belong to the Mass, especially if I am ordained as bishop, priest or deacon. We are the servants of the people, not its owners. So the next time someone who has taken a course in liturgy tells you that liturgy means the work of the people, you can say, “Well, that’s not quite true.  

Trust me. You will feel gloriously smug.

What do you have to say about Bishop Olson? part 2

Continued from last week

There is a great deal of talk about the Tridentine Mass and the ordinary form, but the Mass envisioned by the Council is not what is being offered in most churches today. The Mass of the liturgical movement, or perhaps we should call it the Mass of Rembert Weakland, is said everywhere and people think it is the Mass of the Council.

Liturgical dancers wearing little more than loin cloths and feathers were never envisioned by the Council Fathers. The theatrical presentation that passes for the Holy Sacrifice more resembles something envisioned by Calvin and Luther. It tends to be a show, not a sacrifice. It is directed at the people, it is improvised not according to local custom, but according to the whim of the celebrant, or of the parish liturgy committee whom he dare not contradict.

Herein lies the heart of the problem. When the liturgists presented their new Mass to Paul VI, he refused to approve it because they had removed the word “sacrifice” from the Mass. Paul insisted that the Mass was, is and always will be a sacrifice. It is not an entertainment or even a classroom presentation. It is not an improvisation. It is a sacrifice in which we are joined to the one sacrifice of Christ on Calvary.  It is a liturgical abuse to use the Mass to express an opinion, to make a political or theological point, or to express the aesthetic tastes of the celebrant or the congregation. If I am correct in this, then the Church is rife with liturgical abuse — this includes everything from the most punctilious version of the extraordinary form to the gyrations of the most diaphanously festooned liturgical dancers. When Mass is a show, it is wrong, no matter the nature of the show. Mass is meant to be a sacrifice.

My suspicion, and it is only that, is that Bishop Olson limited the use of the Mass of St. Pius V, the so-called Tridentine Mass, because it was being used to make a point, the point being the old Mass is somehow superior to the Mass offered elsewhere. It is my contention that the Mass of Paul VI and the Mass of St. Pius V are equally pleasing to God. Even the Mass of Rembert Weakland, if offered sincerely, is pleasing to God. (I must admit that the Weakland Mass seems designed to be an entertainment. Its designer was quite a performer. If you visit the cathedral he redesigned, the altar has been replaced with a huge organ. Rembert was, after all, an organist.) Still, even a Mass like the Mass of Rembert Weakland, designed to display the talents of performers, can be pleasing to God if one has a sincere desire to give his life to Christ.

All this to explain why I offer the Mass of St. Pius V only once a month? I offer it not because I like it, nor because it is better, but because I believe every priest should be required to say the Mass of St. Pius occasionally to remind himself that the liturgy is not his property. The Mass of Pius V allows no improvisation because improvisation is the enemy of liturgy. Adaptation to local custom is fine, but individualistic improvisation is the exact opposite of liturgy. Liturgy is a Greek word (of course) that means “the work of the people.” When I was a lad in seminary that definition was the pretext for using coffee and bagels at the Mass instead of bread and wine. After all, Americans had coffee and bagels for breakfast, so if the Mass was the work of the people, why not coffee and bagels?

The liturgy is most definitely the work of the people. The question is, “What people?” The liturgy is the work of the people of God in every county and every age. The liturgy ties us to all those who ever loved the Lord, not just to the people around us with whom we happen to agree. The Mass should be identifiable to all those who belong to the Lord. 

A first century Christian, or a 12^th century Christian, or a 19^th century Christian, or a Christian from Kathmandu should be able to walk into a church in the twenty-first century and be able to say “Oh, this is Mass!” That’s why we use Aramaic, Greek, Hebrew and even some Latin in the Mass. These words taken from foreign languages tie us to our history and recognize the communion of saints in all places and all times. Amen, Kyrie, Hosanna, Alleluia, Sanctus are all borrowed from our history and the history of the Temple in Jerusalem and even from the wandering of Israel in the desert. The Mass of Rembert Weakland is such a radical departure from the tradition that even twentieth century people don’t recognize its variations.

When I was pastor of a parish that did not allow me to say the main Mass because I was too traditional(and they had their own priest anyway) a fellow who wanted to return to the Lord, started attending. He stumbled into one of the other Masses by accident, one that I was saying, and was shocked to realize that he was in a Catholic church. He had been coming to the “progressive” Mass for over a month and had no idea that he was in a Catholic church.  Could a Christian from another time enter a service where fat men in tight white pants and giant paper maché puppet heads were dancing around and say, “Oh, this is Mass?”  The celebration of the Old Mass, so-called, is a reminder to us, the clergy, that Mass is not about the celebrant. This is a message that all deacons, priests and bishops need to hear regularly, especially the writer of this article. I offer the old Mass once a month to remind me and my congregation the beauty and dignity of the Sacrifice of the Mass.

I do not offer it more than once a month because I don’t want to create a second parish of “real Catholics.” Allow me to be frank. I have met a few aficionados of the Old Mass who are mean as junk yard dogs. I recall a Tridentine Mass during which a parishioner who had never been to the Old Mass wanted to see what it was like. She was following along on her smart phone. Across the main aisle from her was a true believer who started to yell at her during my sermon. You don’t sneeze loudly at the Old Mass. No one talks except the priest and the servers and then only in Latin. No one! This true believer was yelling across the aisle in a roar that she believed was a whisper. I actually had to come down from the altar to quiet her. This is NEVER done at the Old Mass. You never leave the altar except for a prescribed gesture. By communion time the true believer was roaring again. After Mass I apologized to the victim of the tirade and tried to explain to the true believer that the object of her sanctified rage was only following the Missal on her smart phone. The true believer started yelling again, “I don’t care! It’s a sin! It’s electronic!” So much for pleasing God.

I usually avoid Masses that are associated with big events. I detest the way that Mass is abused by liturgists, charismatics and some musicians. And remember, I am one of the founders of the Charismatic Renewal. They all start with good intentions but generally end up with a bout of narcissism. I remember a grand liturgy at which there were not one, but two, yes two choirs, one in the choir loft and one on the ground floor! A veritable battle of the bands! After the show — I mean the Mass — the breathless choir director ran up to me and asked, “How did you like the music?” I said, “It was really great. I hope God enjoyed it as much as I did.” 

Now to skewer the other end of the spectrum. I love Mozart. Few things lift the soul to God like the Ave Verum, but I’ve seen Mozart used as the tool of liturgical abuse. I remember a grand Tridentine Mass with a full orchestra that performed, and I do mean performed, Mozart’s Requiem on All Souls Day at a church not far from my own. All the Mozart aficionados left after the Sanctus, because apparently Mozart never completed the Mass and they will not stoop to listen to the parts not written by him. They were there for the show. Another big Mozart Tridentine Mass ended with a presentation of a big novelty check to the pastor by the organization that had footed the bill. There he stood in the sanctuary dressed like the Infant of Prague, biretta et al., smiling for the cameras.

So we have three variations of the Mass in the Latin rite currently. My contention is that they are all three quite valid and quite licit, provided the Mass of the liturgical movement doesn’t depart from things permitted in the Missal of Paul VI. Prayer is the lifting of the heart and mind to God. If Gregorian chant lifts your heart and mind to God, good. If Gospel music does it, fine. If Latin is a better way for you to pray, excellent. Myself, despite having taught Latin for 25 years, after having studied it for twelve, I still prefer to pray in English which is my first language.

Tolerance and empathy are very rare things in our time. Most people who would call themselves liberal are as rigid as the traditionalists to whom they would deny the Old Mass. The Traditionalists are centered on their own opinion and their own liturgical tastes as the liberals whom they detest. Some of us prefer roses to daisies. If daisies are my favorite flower and I offer them to my beloved, they’re the gift of my heart, and my beloved knows that. If you however prefer roses, then offer roses to your believed, but don’t disdain my daisies. Roses are not better nor are they worse than daisies; nor are daisies better than roses, if they are an offering of the heart. Just remember that the flowers are to be given for the enjoyment of the Beloved, not kept for our own selfish pleasures.

And Bishop Olson, if these thoughts come to your attention, hang in there. You are in my prayers. Don’t let them keep you from laughing. The devil hates good honest laughter. Isn’t it curious how little the very progressive and the very traditional laugh?

Your Old Latin Teacher,

The Rev. Know-it-all

P.S. A careful reading of Article 5 §1 of Summorum Pontificum says that the Tridentine mass should be offered, “In parishes where there is a stable group of faithful who adhere to the earlier liturgical tradition... (and the practice) of these faithful harmonizes with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favoring the unity of the whole Church.” The Old Mass should be offered. It also says that any priest may say this Mass without special permission.  Fisher-Moore College is not a parish, and one suspects that they aren’t much worried about harmony.

P.P.S. If the Traditionalist crowd, of whom I am pretty much a card carrying member, wants the old Mass to make a comeback, they should request permission to use more English in the Extraordinary form so that anyone can follow it. A lot of young people are looking for dignity and beauty in the age of Miley Cyrus. They will never fall in love with a liturgy that needs a graduate degree to understand. “Latin is a language as dead as it can be. First it killed the Romans and now it’s killing me.” And this from an aging classicist!

P.P.P.S. Let’s dump this Ordinary/Extraordinary nonsense. The Mass said for five hundred years is not un-ordinary and a Mass with people in giant paper mache heads or loin clothes, feathers and clown costumes is ordinary only in a mental asylum. 

   

What do you have to say about Bishop Olson?

Dear Reverend Know-it-all,

I was wondering what you thought about the smack-down administered to Fisher-More College in Dallas by the new Bishop Olson who has forbidden them to have the Latin Mass? Hasn’t He read Summorum Pontificum which gave us the right to have the Latin mass?

Yours,

Ivanna K. Vetch

Dear Ivanna,

Odd you should ask me about Bishop Olson and the Latin Mass. I was his Latin teacher.  I know Bishop Olson fairly well and love him very much. He is a very smart and a very strong man. When I think of Bishop Olson, I hear laughter, full-throated, joyful laughter. I can’t remember a time that we saw each other and did not start laughing immediately. When I think of Bishop Olson, I think first of joy, but there is another word that better describes Bishop Olson. He is pious.

Piety is one of the seven gifts of the Holy Spirit. The pious man has a profound respect for God and His Church. It is Bishop Olson’s signal gift, beyond even his joy, his wisdom and his fortitude. In our times, piety is a much neglected virtue. These days, to say someone is pious can be an insult. It implies a dour and reclusive character in the modern mind. The modern mind is crazy, so who cares what it thinks? Bishop Olson was brave enough to be pious when progressive and tolerant sorts wanted to throw him out of the seminary because he prayed too much. Those were terrible times in the seminary when a young man who went to Mass every day or, heaven forefend, said the Rosary was suspected of excessive and morbid piety. Mike Olson was brave enough to keep saying the Rosary and going to daily Mass. Now he is a bishop. He loves the Lord, the Church, the Blessed Mother, and by the way it was Michael Olson who taught me to love St. Theresa, the Little Flower. Boy, did his devotion to her get him grief! That’s what I have to say about Bishop Michael Olson.

Now a little about me, I taught Latin and classical Greek for 25 years. I say the Latin Mass, not every Sunday, but monthly. It is beautiful. We have a men’s schola, no organ music, just Gregorian chant. I love the Old Mass. I grew up with it. The dignity, the ceremony and the mysticism of it touch me deeply. Why don’t I say it every Sunday? That is complicated.

First of all let’s look at the current state of the liturgy. You can learn my opinions from my other fulminations. Just look up my diatribe “A Brief History of the Hootenanny Massand Other Absurdities.” Here I prefer to take a more sober look at the modern liturgy.

In the Catholic Church, there are currently 13 rites: the Coptic, Ethiopic, Maronite, Syrian, Syro-Malankara, Armenian, Chaldean, Syro-Malabar, Byzantine, Latin, Ambrosian (Milan), Braga (Portugal), Mozarabic, (Spain) and the Anglican Use for former Anglican priests. It is not a rite, but may eventually become one. Within these rites of the Church there are different ways to say Mass. For instance the Chaldean and Byzantine rites have three anaphoras or Eucharistic prayers. In the Syrian rite there are 12 different Eucharistic prayers! They have such colorful names as the Liturgy (Mass) of St. John Chrysostom or the Mass of Theodore of Mopsuestia.

I would venture that we now have a few liturgies in the Latin (Roman) Rite of the Catholic Church. We have the Mass of St. Pius V (Tridentine), the Mass of the Venerable Paul VI, and the Mass of the liturgical movement. After the Council of Trent, Pope St. Pius V authorized the Missal that codified the earlier and sometimes variant practices of the western Church. After the end of the second Vatican Council Pope Paul VI authorized the current Missal. The Mass of the liturgical movement is always thought to be the Mass of Paul VI, but it is really the product of the liturgical movement that got its start in the enlightenment. In Austria, around 1750, there was a political and religious movement called “Josephine” from the name of Emperor Joseph II. The Austrian government tried to take control of the Church to “demystify” the Mass in the spirit of the enlightenment. Contemplative orders were dissolved and their assets taken by the state. Priests became civil servants. This drive to demystify the Church resurfaced around 1850. Even before the Second Vatican Council, the earlier “Josephine” spirit in Austria influenced the new liturgical movement. There was a great scholarly effort to “restore” the Mass to its assumed earlier simplicity. I remember the excitement in the air before the Second Vatican Council.

One of my earliest memories is of attending the Easter Vigil on Holy Saturday morning. It was thought of more as the blessing of the Easter Water than the first Mass of Easter. It had been gradually moved forward on Holy Saturday beginning around 700AD so that it eventually became a Holy Saturday morning Mass. It was restored to the ancient use only in 1956. During the whole nineteenth and twentieth century there were reforms and changes that tried to return the liturgy to a more ancient use, among these was the renewal of Gregorian chant. We like to think that Gregorian chant is an unbroken heritage from the earliest Church. It isn’t. Go to you tube and listen to some Old Roman Chant. Gregorian chant was itself a reform of what had gone before. Liturgical adaptation, reform and renewal are continuous in the history of the Church. The change and development of liturgy has been gradual and organic. The Mass of Paul VI was the fruit of this desire for liturgical renewal and simplification.

What happened in the twentieth century turned out to be anything but simple, gradual and organic. It was abrupt. The incorporation of secular popular music into the liturgy had no precedent except for the orchestral, operatic Masses of the enlightenment such as those of Mozart and Haydn. There is a true saying that things aren’t like they used to be, but then again they never were. The unchanging Mass of the Latin Rite has never stopped changing. The Mass of Paul VI, Mass of the Council, was a simplification of the old Roman rite. As it was planned, it was major change but still not an abrupt departure from the Mass that had developed slowly over 2,000 years. When said by the book, it still resembles the Mass of St. Pius V. It still expects that Latin will be used at Mass along with chanted Mass parts, psalms and prayers. Almost no one realizes that the missal of Paul VI expects that the priest face AWAY the congregation for some parts of the Mass. The prayers at the foot of the Altar and the offertory prayers are the biggest changes in the Mass of Paul VI. The Mass said in most churches now little resemble the Mass as said for two thousand years, or even what Paul VI intended. The Mass of Paul VI is said almost nowhere outside St. Peter’s Basilica, and of course my church here in Frostbite Falls, but we do only one Paul VI Mass here, the 8AM. The rest of our Masses are the usual liturgical movement Mass with its hymns, facing the congregation and offered in English.

To be continued