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Liturgical
Shipwreck
by
Michael
Davies
Part 5
Father Louis Bouyer, an
outstanding
figure in the pre-conciliar liturgical movement and one of the most
orthodox periti at the Council, was able to see the direction
the
reform
was taking, even before the promulgation of the New Mass. He stated in
1968 that "We must speak plainly: there is practically no liturgy
worthy
of the name today in the Catholic Church." 24
And that "Perhaps in no other area is there a greater distance [and
even
formal opposition] between what the Council worked out and what we
actually
have." 25 Msgr. Gamber
made the same point when he wrote:
One
statement
we can make with certainty is that the new Ordo
of the Mass
that
has now emerged would not have been endorsed by the majority of the
Council
Fathers. 26
In
1964 Father Bouyer wrote an
enthusiastic
appreciation of the Liturgy Constitution entitled The Liturgy
Revived,
which predicted the flowering of a great liturgical renewal. He had
become
totally disillusioned by 1968 and wrote a scathing denunciation of the
manner in which the reform was developing in practice, entitled The
Decomposition of Catholicism, in which he states that not only is
there
formal opposition between what the Council required and what we
actually
have, but that, in practice, the reform constitutes a repudiation of
the
papally approved liturgical movement to which he had contributed. 27
It is perfectly legitimate to
describe
what has taken place in the Roman Rite since Vatican II as a
"revolution"
rather than a reform. The Concise Oxford Dictionary defines
"revolution"
as a "complete change, turning upside down, great reversal of
conditions,
fundamental reconstruction." Is this not precisely what has taken
place
in the Roman Rite since the Second Vatican Council? The
revolutionary
nature of the changes in the Roman Liturgy since Vatican II have been
apparent
even to non-Catholics. At the Harvard Club in New York on May 11, 1978,
Peter L. Berger, a Lutheran professor of Sociology, commented on the
post-conciliar
changes within the Catholic Church from the dispassionate standpoint of
a professional sociologist and insisted that the changes were a
mistake,
even from a sociological standpoint: "If a thoroughly malicious
sociologist,
bent on injuring the Catholic Church as much as possible, had been an
adviser
to the Church, he could hardly have done a better job." 28
Professor Dietrich von Hildebrand echoed these sentiments when he
wrote,
"Truly, if one of the devils in C. S. Lewis's The Screwtape Letters
had been entrusted with the ruin of the liturgy, he could not have done
it better." 29
The testimony of Father Joseph Gelineau
to
the fact that the liturgical revolution which followed the Council went
far beyond what the Council Fathers intended must surely be conclusive:
It would
be false to identify this liturgical renewal with the reform of rites
decided
on by Vatican II. This reform goes back much further and goes forward
far
beyond the conciliar prescriptions [elle va bien au-delà].
The liturgy is a permanent workshop [La liturgie est un chantier
permanent]. 30
So there we have it. In
place
of the moderate reform sanctioned by the Liturgy Constitution of
Vatican
Council II, the Mass of the Roman Rite, surely the Church's greatest
treasure,
apart from the Scriptures themselves, has been reduced on a practical
level
to "a permanent workshop," something done by the people, rather than an
action of Christ, an actio Christi. This is a fact accepted by
Cardinal
Joseph Ratzinger, who commented:
Today we might ask: Is there
a Latin
Rite anymore? Certainly there is no awareness of it. To most people the
liturgy appears to be rather something for the individual congregation
to arrange. 31
www.catholictradition.org/Eucharist/shipwreck5.htm
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