We are not just material beings, but spiritual persons with a need for meaning, purpose, and fulfillment that transcends the visible confines of this world. This longing for transcendence is a longing for truth, goodness, and beauty. Truth, goodness, and beauty are called the transcendentals of being, because they are aspects of being. Everything in existence has these transcendentals to some extent. God, of course, as the source of all truth, goodness, and beauty, has these transcendentals to an infinite degree. Oftentimes, He draws us to himself primarily through one of these transcendentals. St. Augustine, who was drawn to beauty in all its creaturely forms, found the ultimate beauty he was seeking in God, his creator, the beauty “ever ancient, ever new.”―Sister Gabriella Yi, O.P.
- Ad orientem worship, which orients us away from our selfish preoccupations to the Holy Trinity Who should be the focus of man's worship.
- Restoration of the Offertory prayers that remind so much better than the current prayers that the Mass is a true sacrifice, the one Sacrifice of Calvary re-presented, made present, on the altar.
- Restoration of the Prayers at the Foot of the Altar which are the prayers of the spiritual warrior. When praying those prayers, there is little doubt that the witness of Catholics is one of a warrior doing battle with the powers of darkness so that souls may be saved.
- Restoration of Communion on the Tongue while kneeling at the Communion Rail preserves the dignity of the Sacrament and thus preserves the dignity of the communicant.
- Restoration of the Propers and sacred chant (English and Latin). The chanted propers are the music of the Mass. They are the flesh of the character of each Mass.
- Revision of the calendar: restoration of the season of Epiphany and the season of Pentecost. The use of Ordinary Time, which is a poor translation of the Latin Tempus Per Annum, as a label for what should be two distinct seasons (Epiphany and Pentecost) confirms man's loss of the sense of sacred seasons in the liturgical cycle.
- Authentic ars celebrandi fully modelled on the Extraordinary Form. The art of the Mass is lost in most Ordinary Form parishes. Thus, most parishioners are artless. Deprived of the art of prayer, they wander into strange practices or simply wander away from the Church.
- Revision of the Liturgy of the Word: three readings instead of four—Epistle, Psalm and Gospel. More is not always better. It is one thing to be saturated in Scripture. People benefit, however, more from thematic unity than from a mere multiplication of readings. How many remember the First Reading by the time the Liturgy reaches the proclamation of the Holy Gospel?
True ritual is the language of the Holy Spirit. Ritual is the Gospel in action, seen and impacting the imagination. Ritual speaks to the imagination which sees truth, just as the Scripture proclaimed is the truth that is listened to and acted upon. Catholic liturgy engage the senses through ritual. If the Liturgy of the Word is the Liturgy of (or for) the Ears, the Liturgy of the Eucharist is, or should be, the Liturgy of (or for) the Eyes. Of course, those statements are too simplistic to capture the richness of the Mass. The Mass is for the soul, and through the ears and eyes Word and Sacrament enter into the soul. The Mass culminates in the Holy Eucharist entering our bodies—now the intellect and will are engaged through touch and taste. The mind and heart are even engaged through the sense of smell. Incense relieves the mind of obstacles to grace by infiltrating the olfactory sense and teasing us into submission to the sweet fragrance of the Holy Spirit.
- supernaturalism, a restoration of the sense of the sacred goes together with beautiful ritual that is intrinsic to liturgical worship
- ritual is the silent communication of the Divine in symbols, actions or gestures and movement.
- theological precision and orthodoxy are essential to form the heart and mind in the ways of the Holy Spirit. True doctrine disposes the mind to Truth. If the mind is exposed to a diet of heterodoxy, it becomes accustomed to dissent and rebellion and then falls into darkness away from the Light.
St. Augustine, who was drawn to beauty in all its creaturely forms, found the ultimate beauty he was seeking in God, his creator, the beauty “ever ancient, ever new.
... pornography.... manipulations of their physical body to feel good about themselves but only succeed in robbing themselves of their dignity.... drugs which give temporary relief from the depression brought on by a life bereft of authentic beauty.