Several years ago, I accidentally bought journals from a religious bookstore, the name of the journal is Documentation Service, published in December of 1991 (Volume 4, No.12). At that time I was a mere 21 years old and never had any idea what the TLM is, having been born and lived with the Novus Ordo Missae and the revised Liturgy. Perhaps it was by Divine Providence that despite the typhoons and house repairs undertaken I still have these journals in my collection of books. Never realizing then that today I will experience a personal attraction to the Traditional Roman Rite. But this edition of the Documentation Service has provided me some insights that helped me understand the issues surrounding these things.
I believe that no one who is attracted to the spirituality of the Traditional Rites is oblivious to issues surrounding it. On the extreme end we see the schismatic tendencies of some groups opposed to the reforms undertaken in the aftermath of the Second Vatican Council. Some even have fallen into the erroneous belief of Sede Vacantism. On the other extreme end there is the ultra liberal and progressive groups who wish to do away with everything associated with pre-Vatican II church.
But reading the article "Lessons from the Lefevbre Schism" by Joseph Cardinal Ratzinger, now PP Benedict XVI, has given me a good insight about the issues. No one who has read this article will fail to notice the vividness and the erudition by which Cardinal Ratzinger articulated a correct interpretation of the Liturgical Reforms of the Second Vatican Council.
Indeed the illicit episcopal consecrations undertaken by Archbishop Lefevbre in 1988 is a sad episode in the History of the Church, because it has consummated the brewing tendencies toward schism. Episcopal consecrations without papal mandate is a grave offense because it tears the cloak of unity of the Body of Christ. Defying the Authority of the Supreme Pontiff is defiance to Christ Himself. Reading the article from the Documentation Service gave me new insights. And I would like to quote some of the passages that served to enlightened me:
"One of the basic discoveries of the theology of ecumenism is that schisms can take place only when certain truths and certain values of the Christian Faith are no longer lived and loved within the Church. The truth which is marginalized becomes autonomous, remains detached from the whole of the ecclesiastical structure, and a new movement then forms itself around it." [p17].
Moreover, the cardinal wrote that while there were myriad reasons why some Catholics seek refuge in the Traditional Liturgy, one of the obvious reason is that "they find the dignity of the Sacred preserved there" [18] In that article, the Cardinal underscored the fact that there were even some priests who considered desacralization on the level of a parish program. Using the argument that Christ has abolished the temple and rent the veil from the Holy of Holies. Thus the desacralization of the Liturgy has manifested itself in many forms. Among these are the disregard for the sacred vestments used for the Mass. They regarded the Mass as an opportunity to get together and have good time. The parish priest pre-occupied with thinking of innovative ways to somewhat entertain the parishioners to get their attention. This is also the main reason why inappropriate gestures at mass were introduced in some parishes. What I mean by inappropriate gestures are the non-liturgical gestures, the common gestures of friendships, the clapping of hands as if the faithful are applauding the speaker. Thus in refuting these tendencies toward desacralization, the Cardinal underscored the importance of the Liturgy thus: "The grandeur of the liturgy does not rest upon the fact that it offers us interesting entertainment, but in rendering tangible the Totally Other, whom we are not capable of summoning" [p18]. Here the Cardinal deeply leads us to realize that the symbols, such as vestments, sacred vessels, and even liturgical language and gestures are designed to help our senses grasp the mystery of God and the paschal mystery. The dictum holds true that nothing comes to the mind without first coming through our senses. The rites and ceremonies helps us grasp reality. By bringing the truths of religion to our senses we are more equipped to reflect and to go deeper into the realization of eternal truths. This is the reason why the Church celebrates the Eucharist with rites.
Furthermore, the Cardinal mentioned this: "The Second Vatican Council defined no dogma at all: and yet many treat it as though it had made itself into a sort of super dogma which takes away the importance of all the rest." [p19]. I would think that this is the root cause of the problem. The Second Vatican Council should be seen as a continuation of sacred tradition. The Second Vatican Council did not define any dogma, it was particularly a pastoral council. Thus, "The only way in which Vatican II can be made plausible is to present it as it is: one part of the unbroken, the unique Tradition of the Church and of her faith." [p20]
As we observe and analyze the pontificate of Pope Benedict XVI we see how the Holy Father is doing his best to fulfill his pastoral task of implementing this continuity. His apostolic letter Summorum Pontificum is a giant testimony to this. He thereby inaugurated the "Reform of the Reformed". To bring to light more clearly the Treasures of the Vatican Council II and to correct the erroneous interpretation of Vatican II. His encyclicals and exhortations have focused on this. The recent papal liturgies have demonstrated this "Reform of the Reformed". The Pope has celebrated the Liturgy in Ad Orientem direction and using Italian [the following line is my personal interpretation, not official]to demonstrate that even the Vernacular Novus Ordo can be celebrated in Ad Orientem direction. During the Good Friday Services he wore the Full Roman Chusable and the traditional Miter. He also began to use the Throne of Pope Leo XIII. If we will notice further the arrangement of the altar is now more traditional and in line with sound theological perspective. Once again the Altar Crucifix is now set in the middle, no longer at the sides, because the true liturgical orientation must look up to Christ our rising sun. It is absurd to place the crucifix at the side because how can we place the symbol of Him who is the rising sun on the side of the altar?
Now that the Holy Father is implementing the "Reform of the Reformed", let us pray that the Holy Ghost will lead us into full realization of the truth and contribute to the Mission of the Church. Then we shall see the "Springtime of the Church" realized after all these years.
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