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.

Monday, July 18, 2016

Ad orientem. Dear Bishops and priests, don't you get it?

To state that many in the Roman Church have become enamoured with a myth imposed since the 1960s and 1970s is to make an understatement of epic proportions. The myth that has taken hostage of the Mass is that the Mass must be celebrated facing the people... because Vatican II said so... or so many would have us believe.

For most of the Church's history, Mass has been celebrated ad orientem, toward the East, and the rubrics in the Roman Missal to this day maintain that orientation.

The following article gives an "outsider's" erudite view on the current ad orientem fracas which is hindering a return of the Roman Liturgy to its true orientation.
The question of the proper orientation of Latin liturgics is so painfully simple that people cannot deal with it.
July 13, 2016
Dr. Adam A. J. DeVille
[...] 
What is going on?
The question of the proper orientation of Latin liturgics is so painfully simple that people cannot deal with it. There is, in fact, no question: the posture of the entire assembly facing liturgical East is universal and ancient, and until the 1960s no Christian, East or West, would ever have dreamt of disorienting the priest by turning him around in the wrong direction. That bizarre decision of the Latin church in the 1960s immediately set her at odds not only with her own sacred tradition but that of the rest of the Christian world, especially the other major liturgical families—the Byzantine, Alexandrian, Armenian, and Syriac. It should never have happened, and can only be counted a massive mistake.

But celebration ad orientem is not the central issue. Ecclesiology is.

Fears about ad orientem posture today are stalking horses for incoherent and ultimately groundless fears about a return to an earlier ecclesiology. Though I disagreed vehemently with certain completely backwards conclusions of Massimo Faggioli’s book True Reform: Liturgy and Ecclesiology in Sacrosanctum Concilium, he was absolutely correct that Vatican II’s reforms both contained an incipient, and helped to advance a more robust, ecclesiology of the local Church.

Faggioli was wrong, however, in attempting to argue that any criticisms of SC are based on a nostalgic hankering for an earlier, more centralized ecclesiology. In this view, any challengers—such as Cardinal Sarah—to the liturgical vision dubiously and tendentiously attributed to Vatican II are taken as threats to its ecclesiology. Faggioli has been commendably candid about this, repeatedly flatly insisting in his book that “questioning the liturgical reform of Vatican II means undoing also the ecclesiology of the liturgical reform and the ecclesiology of Vatican II” (p.86; cf. 89, 91, etc.).

Nonsense. There are, as I showed elsewhere, two major problems with this line of thinking: first, Faggioli and others seem completely immune to recognizing that this ecclesiology of the local church advanced by Vatican II was badly mangled at birth by the ham-fisted papal fiat imposing a “reformed” liturgy on the entire Latin Church at Advent 1970. Whatever ecclesiology of the local church was advanced by Vatican II—and there was one, thankfully—has ever since been flying against very strong currents of papal centralization and personality cult now reaching (one hopes) their apogee in Francis before (one hopes even more fervently) beginning a necessary, welcome, and healthful decline back to earth.

Second, Faggioli seems incapable of recognizing that one can coherently and without contradiction hold several positions at the same time, criticizing aspects of Vatican II while upholding others. It is artificial and unhelpful to insist that Vatican II must be taken as some kind of package deal, so that questioning one part of it must necessarily lead to the dismantling of others or even of the whole.

[...]
Many Orthodox have been appalled, as many Eastern Catholics have also been, less by the well-known if rather rare liturgical shenanigans one forever hears about (clown Masses, prancing ladies wafting incense from flea-market crockery, etc.) and more by the profound estrangement of Latin Catholics from their own tradition—indeed, appalled at their open disdain for their own tradition, and that of the universal and undivided Church. (In other words, we Latins are idiots! Truth be told, we are idiots for letting wicked men and women impose liturgical abuse on Holy Mother Church!)

True to form, critics of Sarah’s proposal give every evidence of this, insouciantly defending a disoriented priest celebrating Mass backwards and refusing with indecent haste (as in Westminster) to tolerate any other “tradition” than this one. That is a sign of deep internal pathology bordering on self-hatred, and does not bode well for East-West unity. (One wonders if a certain English cardinal is listening?)
At a stroke, Cardinal Sarah’s wise proposal would accomplish two things. First, it would contribute to the slow but on-going process of the Latin Church’s healing and recovery of parts of her tradition that were perversely junked after Vatican II by shady operatives (see Louis Bouyer’s memoirs for evidence of this) playing duplicitous games with a credulous Pope Paul VI. Second, it would contribute to the slow but on-going process of the East and West drawing closer to one another by both drawing closer to Christ, the rising Son of God whom we worship by the first light of dawn in the East.
Dr. Adam A. J. DeVille is Associate Professor and Chairman of the Department of Theology-Philosophy, University of Saint Francis (Fort Wayne, IN) and author of Orthodoxy and the Roman Papacy (University of Notre Dame, 2011).
One could add that priests of the Anglican Ordinariate celebrate the Mass ad orientem in keeping with the ancient norm. In light of the Eastern Catholic, Eastern Orthodox and Anglican Ordinariate witness to the ancient norm, not to mention the unanimous witness of thriving groups such as the FSSP, it is simply preposterous for Latin Rite Bishops to assert that versus populum worship is anything other than a unjustifiable deviation from the norm, a deviation that is barely 40 or so years old in the nearly 2000 year existence of the Church. As Dr. DeVille affirms, "the posture of the entire assembly facing liturgical East is universal and ancient, and until the 1960s no Christian, East or West, would ever have dreamt of disorienting the priest by turning him around in the wrong direction."

Thankfully, a younger generation that is interested in fact not fiction is a growing voice calling for our heritage to be restored. What is the evidence for such a claim? Anyone who has been on the internet for more than a few years can attest to the fresh air returning to the Church, a breath that gives voice to that oft maligned pillar of the Church called Tradition. Conversations with my younger brothers and sisters in the Faith are one such testament to the voice of the Spirit. Yesterday, in fact, I spent the afternoon with two seminarians and a young school teacher among other Tradition-minded college age men and women. The school teacher is fielding requests from his middle school students to teach them Gregorian chant! One of the seminarians is studying at the FSSP seminary in Denton, Nebraska. Enough said. The other is clearly oriented to things Latin.

Admittedly, these few episodes hardly constitute a "case-closed" verdict on the direction the Spirit is calling the Church. However, these frequently conversations with young people are consistently focussed on the Liturgy and its authentic celebration. That is, reverent and dignified ad orientem worship accompanied by truly sacred music. Many conversations on the internet confirm the trajectory of the values of the aforementioned young people who are, without a doubt, the next generation of leaders. Will they lead us to the promised land of beautiful liturgy? They have their work cut out for them.

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