Bishop William F. Murphy of Rockville Centre, N.Y., and other bishops celebrate Mass facing the audience.
(T)o make the fruits of the sacraments requires that a person be properly disposed. This means use of sufficient grace via the sacraments is not automatic. There must be, at least in the case of an adult, an openness to use the sufficient grace which is available in a sacrament. When the recipient is properly disposed, the sufficient grace of the sacrament is efficacious.
This principle holds that the efficacy of the sacrament is a result, not of the holiness of a priest or minister, but rather of Christ Himself who is the Author (directly or indirectly) of each sacrament. The priest or minister acts in persona Christi (in the person of Christ) even if in a state of mortal sin. Although such a sacrament would be valid, and the grace efficacious, it is nonetheless sinful for any priest to celebrate a sacrament while himself in a state of mortal sin.
The principle of ex opere operato affirms that while a proper disposition (openness) is necessary to exercise the efficacious grace in the sacraments, it is not the cause of the sufficient grace. Catholics believe that what God offers in the sacraments is a gift, freely bestowed out of God’s own love. A person's disposition, as good as it may be, does not automatically bring God's blessing.—Wikipedia.
Paul the Apostle taught in numerous passages that humans are sons of God (Chapter 8, Epistle to the Romans). Paul conceives of the resurrection as immortalization. Paul also writes that "all things are yours, whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, and you are Christ's, and Christ is God's." In his Second Epistle to the Corinthians he writes "we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another." The fact that Christians attain "the same image" indicates a close union and even identification with Christ, the image of God.
In John 10:34-36, Jesus is described as defending himself against a charge of blasphemy,
"The Jews answered him, “It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.” Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? [Psalms 82:1-7] If he called them gods to whom the word of God came—and Scripture cannot be broken— do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?"—Wikipedia.
Gregory of Nyssa (c. 335-395)
"For just as He in Himself assimilated His own human nature to the power of the Godhead, being a part of the common nature, but not being subject to the inclination to sin which is in that nature (for it says: "He did no sin, nor was deceit found in his mouth), so, also, will He lead each person to union with the Godhead if they do nothing unworthy of union with the Divine."
"'For He hath given them power to become the sons of God.'[John 1:12] If we have been made sons of God, we have also been made gods."
Catechism of the Catholic Church
The Word became flesh to make us "partakers of the divine nature": "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God." "For the Son of God became man so that we might become God." "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods."—CCC460.
"There was a spirit of (liturgical renewal) there already long preceding the council," Father Casey told The Criterion, Indianapolis' archdiocesan newspaper. "Then, when the council came, they were ready."
So was the faculty of the Latin School, led by its rector, the late Msgr. Joseph Brokhage, whom Father Casey described as "an excellent theologian and a very fine liturgist."
"When we saw where the council was going, Msgr. Brokhage started talking about it in our assemblies," Father Casey said. "Then he demonstrated it."
Msgr. Brokhage prepared (misinformed?) the high school seminarians so well for the liturgical renewal (deformation?) that they took a leading role in helping to prepare (misinform?) priests serving in parishes across central and southern Indiana for them.
"When it finally hit and you had to have an altar facing the people (Who said so? Not the Holy See, that's for sure!), there was a team of us that he put together," Father Casey said. "We did demonstration Masses around the archdiocese for priests in the deaneries."
Father Vogelsang said introducing the vernacular into the Mass and changing the gestures and orientation of the celebrant "made a big difference," saying "it has forced better celebrations."
In addition to allowing for the use of the vernacular in the Mass, Vatican II's liturgical renewal also gave the option (A highly truncated version of the facts and therefore not an entirely accurate statement.) of the priest facing the congregation during the Mass.
"Once you did that, all of a sudden your gestures, your facial expressions and your tone voice became crucial," said Benedictine Father Columba Kelly, 84. "You have to be present to what you are doing. You're not there to entertain. You're there to lead prayer." (More than lead prayer, dear Father, much more.)
Father Vogelsang called this attentiveness to facial expression and vocal tone "stage presence."
"You can't just stand there and mumble everything," he said. "And an awful lot of our priests had gotten into the habit of just mumbling the Latin." (Mumbling? One wonders whether or not the good Father is aware that the Mass was and is still prayed in a variety of distinct tones or levels of voice.)
Father Vogelsang said introducing the vernacular into the Mass and changing the gestures and orientation of the celebrant "made a big difference," saying "it has forced better celebrations." (Where has Fr. Vogelsang been living for the past 40 years? Clown Masses, Polka Masses, Big Puppet Masses, priests performing magic tricks during homilies as entertainment and priests leaving out or changing the text of the Mass beyond what is permitted by the rubrics. These and other serious manipulations of the Liturgy are examples of better celebrations?! Please.)Father Vogelsang called this attentiveness to facial expression and vocal tone "stage presence."
for the faithful, no explanation is necessary.
for the rebellious and irrational, no explanation is possible.