Lessons from Protestants

Adam Wood

My latest at the Chant Cafe

Historically, the people in the Churches of Christ pray a certain way because they believe a certain way, and that prayer life in turn forms them into that way of believing, and into a way of living. It is the same, of course, for us - for all of us.

http://www.chantcafe.com/2014/07/lessons-from-churches-of-christ.html

JulieColl

Thanks for this groundbreaking article, Adam! I just read it aloud to my husband, and there's so much here to discuss. I think in your own way you're articulating the desires of the preconciliar Popes and the Vatican Council itself regarding the liturgy.

I really believe the Kyriale (and the Graduale Romanum) are the practical vehicles for going forward and helping us achieve the stated aims of the Liturgical Movement before it was, in the words of Cardinal Ratzinger, "hijacked."

As I have come to think of it: The Missale Romanum is the priest's book. the Graduale Romanum is the schola's book, and the Kyriale is the people's book.

From Pope Pius XI in Divini Cultus:

From the earliest times the simple chants which graced the sacred prayers and the Liturgy gave a wonderful impulse to the piety of the people. History tells us how in the ancient basilicas, where bishop, clergy and people alternately sang the divine praises, the liturgical chant played no small part in converting many barbarians to Christianity and civilization. It was in the churches that heretics came to understand more fully the meaning of the communion of saints; thus the Emperor Valens, an Arian, being present at Mass celebrated by Saint Basil, was overcome by an extraordinary seizure and fainted. At Milan, Saint Ambrose was accused by heretics of attracting the crowds by means of liturgical chants. It was due to these that Saint Augustine made up his mind to become a Christian. It was in the churches, finally, where practically the whole city formed a great joint choir, that the workers, builders, artists, sculptors and writers gained from the Liturgy that deep knowledge of theology which is now so apparent in the monuments of the Middle Ages. - See more at: http://www.adoremus.org/DiviniCultus.html#sthash.a3oArv7i.dpuf

JulieColl

I've been pondering this great observation by Pope Pius XI above and want to point out in case anyone might have missed it that there is a wonderful example of lex orandi statuat legem credendi in the last sentence.

It was in the churches, finally, where practically the whole city formed a great joint choir, that the workers, builders, artists, sculptors and writers gained from the Liturgy that deep knowledge of theology which is now so apparent in the monuments of the Middle Ages.

The experience of entire congregations singing Gregorian chant in the early centuries was the wellspring for the flowering of Faith in the middle Ages. That was the source from which the whole Church drew substance and inspiration for centuries to come.

JulieColl

One more little gem from Divini Cultus, written in 1928!

In order that the faithful may more actively participate in divine worship, let them be made once more to sing the Gregorian Chant, so far as it belongs to them to take part in it. It is most important that when the faithful assist at the sacred ceremonies, or when pious sodalities take part with the clergy in a procession, they should not be merely detached and silent spectators, but, filled with a deep sense of the beauty of the Liturgy, they should sing alternately with the clergy or the choir, as it is prescribed. If this is done, then it will no longer happen that the people either make no answer at all to the public prayers -- whether in the language of the Liturgy or in the vernacular -- or at best utter the responses in a low and subdued manner. - See more at:http://www.adoremus.org/DiviniCultus.html#sthash.a3oArv7i.mIad2aO0.dpuf

So, forty years before Sacrosanctum Concilium, Pope Pius XI was calling for the people to say or sing in Latin those parts of the Mass that belong to them, and it didn't even begin there, but started 25 years earlier with Pope Pius X in Tra le sollicitudini in 1903.

Special efforts are to be made to restore the use of the Gregorian Chant by the people, so that the faithful may again take a more active part in the ecclesiastical offices, as was the case in ancient times. - See more at: http://www.adoremus.org/MotuProprio.html#sthash.2dfSNN8u.dpuf

And of course Pope Pius XII elaborated on this theme in Mediator Dei and De Musica Sacra.

Since this was taught before the Council and during the Council and has been taught for more than 100 years, and actually was a practice that Pope Pius X refers to as the praxis of "ancient times", then here are two questions:

a) shouldn't teaching the faithful to sing Gregorian chant be a prime objective in both EF and OF celebrations of the Mass, and

b) couldn't this be the path of the much-desired liturgical reconciliation spoken of by Pope Benedict XVI between the two forms of the Roman rite?

MaryAnn Carr Wilson

Julie-
YES AND YES!
It's the obvious path.

JulieColl

This is the essence of Lex Orandi, Lex Credendi. If we wish to form people into a way of believing, into a way of living (a Lex Vivendi), we must take care with the way we pray and worship.

This is the conclusion of Adam's fine article, and something I reflect upon often. There is a real danger even at the OF Mass for Catholics to become mere spectators at Mass. I've seen to my dismay how Catholics at my local parish are being conditioned to sit back on padded seats, as Adam says, and enjoy the Broadway-style performance of the song leader at the OF Mass, but it must also be noted that many Catholics are afraid to break the wall of silence emanating from the pews at some EF Latin Masses.

Now the question is, does this passive, detached attitude of Catholics at Mass affect the way Catholics believe and act outside of Mass? Could it be possible that Catholics who worship this way are conditioned to be mute, timid sheep who let the "experts" and "authorities" speak and act for them?

And yet active participation is not the whole enchilada. As edifying and admirable as it is to learn from the example of Protestants and as important as it is to engage Catholics more in worship, that still does not address "the elephant in the room" that Dom Alcuin Reid speaks about. All the active participation in the word is not going to solve that problem, but it's certainly a big step in the right direction.

francis

Could it be possible that Catholics who worship this way are conditioned to be mute, timid sheep who let the "experts" and "authorities" speak and act for them?

no.

And 'active participation' happens primarily in the heart, not in (or through) the senses or 'actions' of the pip.

Here is how Father Z describes it:

It has been stated that in Latin there are more than one word for what comes into the English with the single word “active”. I have argued with others that the use of “active” to translate actuosa has contributed to the ubiquitous confusion reigning in liturgical circles about what the Council really desired for the faithful. Today “active participation” nearly always means that everyone must sing everything, carry stuff, clap their hands, etc. I say that what the Council really wanted was first and foremost a lively interior and spiritual participation and as a result of that an outward expression of participation. I have stated that actuosa conveys a more interior sense. The Council Father’s could have used the word activa conveying a more exterior participation. In short, what the Church really means by “active participation” is an “active receptivity” that has nothing to do with either being passive or with being busy at Mass.

Read the entire wad here.

http://wdtprs.com/blog/2006/03/the-true-meaning-of-active-participation/

JulieColl

Yes, Francis, of course active participation begins in the heart, and is primarily an interior movement. As Pope Pius XII said, the chief element of divine worship must be interior, but, as he also says, since man is composed of body and soul, the worship of God must be both interior and exterior, and" the impulses of the heart" must express themselves through the body and the senses.

Of course, it is possible that a Catholic can worship at Mass without saying a word or moving a muscle and be in perfect communion with the Lord, and I would be the last person to knock that, but I think it's also pretty clear that even the preconciliar Popes disparaged silent participation at Mass and didn't want the faithful to be “detached and silent spectators"(Pope Pius XI, Divini cultus), “outsiders or mute onlookers" (Pope Pius XII, Mediator Dei), “strangers”(Pope Pius XII, De musica sacra) “mute spectators" (Pope Pius XII, De musica sacra), “dumb and idle spectators" (Pope Pius XII, Musicae sacrae disciplina).

I know I'm always talking about the French traditional Catholics, but I'm pretty certain there is some causal relationship between the fervent active participation of French traditional Catholics and the fact that the French traditional Catholic movement is the strongest in the world. If you ever listen to their liturgies, you'll understand how Pope Pius XII said below, it's almost as if they cannot keep silent and if you're like me, you'd do almost anything to replicate that enthusiasm, devotion and energy in your own congregation if you could.

I do love this passage from Pope Pius XII in Mediator DeI

Indeed it is very necessary that the faithful attend the sacred ceremonies not as if they were outsiders or mute onlookers, but let them fully appreciate the beauty of the liturgy and take part in the sacred ceremonies, alternating their voices with the priest and the choir, according to the prescribed norms. If, please God, this is done, it will not happen that the congregation hardly ever or only in a low murmur answer the prayers in Latin or in the vernacular."[173] A congregation that is devoutly present at the sacrifice, in which our Savior together with His children redeemed with His sacred blood sings the nuptial hymn of His immense love, cannot keep silent, for "song befits the lover"[174] and, as the ancient saying has it, "he who sings well prays twice." Thus the Church militant, faithful as well as clergy, joins in the hymns of the Church triumphant and with the choirs of angels, and, all together, sing a wondrous and eternal hymn of praise to the most Holy Trinity in keeping with words of the preface, "with whom our voices, too, thou wouldst bid to be admitted."[175]

noel jones, aago

I think it's also pretty clear that even the preconciliar Popes disparaged silent participation at Mass and didn't want the faithful to be “detached and silent spectators"(Pope Pius XI, Divini cultus), “outsiders or mute onlookers" (Pope Pius XII, Mediator Dei), “strangers”(Pope Pius XII, De musica sacra) “mute spectators" (Pope Pius XII, De musica sacra), “dumb and idle spectators" (Pope Pius XII, Musicae sacrae disciplina).

I propose that this is more them railing against people who appeared, sat in the pews and then left, people who did not understand the Mass, had no interest in understanding the Mass and left these popes frustrated....possibly when it came to asking these people for money.

Tourists wandering through cathedrals would be a good example of this. With the Mass now being in the vernacular, all the protests of these popes are out the window, since the people now can, if they, wish understand the Mass.

Assigning participatory roles - Euch Mins, cantors to lead the congregation singing, and on an on have done damage and have not been improvements that worked to make the people participate. Instead, it puts a wall now between those that want to be part of the action and those who do not qualify...

PaixGioiaAmor

I think it's a stretch to say that the above quotes were directed at "tourists wandering through cathedrals," since that hardly seems a worthy subject of a papal encyclical.

Interior or exteriror participation? Both/and. We need both.

M. Jackson Osborn

Interior or exterior participation? Both/and. We need both.

A comparison with the age-old debate between faith and works is not altogether inapt: faith without works is dead, no faith at all. Ditto all 'interiority' without external expression. Refusing to sing, and to participate vocally in the rite under the pretense of interior private devotion is neither interior nor exterior participation. It is no participation at all in liturgia, which is what we are called and gathered for.

(This is not at all to suggest that every part of the mass must be marked by exterior participation by all. There is a wisdomly balance in moments of exterior participation by all, and by interior participation as we witness and spiritually absorb the particular exterior expressions of others: of choir, cantor, schola, psalmist, lectors, priest, deacons, and congregation. But all must exteriorly participate at those moments which are appropriate to them.)

Andrew Motyka

had no interest in understanding the Mass and left these popes frustrated....possibly when it came to asking these people for money.

This might be one of the most cynical assignation of papal motive I've ever seen.

noel jones, aago

The quotes were about people back then, and today, an example of that kind of person wandering in the churches while touring would appropriately reflect how the popes felt about the people in the pews back then...moving to the vernacular eliminated that sort of thing happening today as no one has an excuse for not being able to follow and understand to their own ability, the Mass.

JulieColl

Very well stated, MJO. This question of participatio actuosa might seem like a moot point in OF congregations, but I'm coming at this issue from the angle of an EF Catholic and have seen in many TLM venues where at best no attempt whatsoever is made to include the people in the celebration of the Mass to places where the people have actually been publicly instructed not to make any audible responses during the Mass so this is a matter of some concern to me.

Seeing this praxis in action really brings alive to me the possibility that preconciliar Catholics were being conditioned (not deliberately, of course) to some degree to be silent, passive, timid sheeple, but it's always possible I'm not seeing things correctly.

M. Jackson Osborn

Indeed, Julie, they were. And to a greater or lesser extent Catholics still are, regardless of OF or EF.

A further example occurs to me in illustration of my remarks above: a member of the congregation who won't sing the hymns, the ordinary, the psalm respond; who won't bow in the creed and make the normal Catholic bodily gestures during mass is rather like a member of the choir who doesn't sing his/her part of the anthem because he is 'meditating'; or like a psalmist or lector who doesn't sing the psalm or the reading because she is 'participating interiorly'. All have a crucial part to play at some point, and there is no excuse for them not to do so... short of serious grief or emotional distress. The vitality of the liturgical act, of making eucharist, depends upon the enthusiastic, lively, participation of all in those parts peculiar to each.

noel jones, aago

Those who stand mute and unmoving are protesting...but still come to Mass.

Would we prefer that they...stay home?

The vitality of the liturgical act, of making eucharist, depends upon the enthusiastic, lively, participation

The use of "VI"tality and "LIV"ely re way too reminiscent of those NPM ads: "Vi"brant..

HeitorCaballero

“‘Participation’ in the Mass does not mean hearing our own voices. It means God hearing our voices. Only He knows who is ‘participating’ at Mass. I believe, to compare small things with great, that I ‘participate’ in a work of art when I study it and love it silently. No need to shout. …If the Germans want to be noisy, let them. But why should they disturb our devotions?’” Evelyn Waugh

JulieColl

I don't know if you meant this quote from Evelyn Waugh as an endorsement of silent PIP's at the EF, but just to contextualize things, Heitor, I think Evelyn Waugh was referring to the ritual changes to the Roman rite which were in the process of accelerating during and after the Council and was not referring to the "dialague Mass" of the previous decades.

Of course, if someone wishes to be silent at the EF or OF Mass, that is a perfectly valid option, but things become a little dicey when someone claims that the vocal participation of others (as encouraged by the Church in their teaching on the liturgy since Pope Pius X) is disturbing his/her private devotions at Mass. The Mass is the public worship of the Church and the audible responses of the people at Mass are an integral part of that worship.

(Now, just to be clear, I'm coming at this from the angle of an "EF Catholic" who is puzzled by the widespread praxis of completely silent congregations at the TLM. I'm not referring to the OF praxis of almost non-stop activity on the part of the laity, which, echoing the words of Pope St. John Paul II, might cause some concern that the laity are being clericalized and the clergy are being laicized.)

I think the explanation of this question in Pope Pius XII's Mediator Dei just cannot be beat. While Pope Pius XII makes it clear that "the chief element of divine worship must be interior,' he also expounds upon the necessity of "exterior" worship.

In that document, Pope Pius XII quotes Cardinal Bona ennumerating the immense benefits of exterior worship at Mass:

Exterior worship, finally, reveals and emphasizes the unity of the mystical Body, feeds new fuel to its holy zeal, fortifies its energy, intensifies its action day by day: "for although the ceremonies themselves can claim no perfection or sanctity in their own right, they are, nevertheless, the outward acts of religion, designed to rouse the heart, like signals of a sort, to veneration of the sacred realities, and to raise the mind to meditation on the supernatural. They serve to foster piety, to kindle the flame of charity, to increase our faith and deepen our devotion. They provide instruction for simple folk, decoration for divine worship, continuity of religious practice. They make it possible to tell genuine Christians from their false or heretical counterparts."[27]

brndurham

The way I see it is probably due to my background in Eastern Catholic practice. For me, there is no reason for a lack of exterior participation, as it is quite encouraged within the context of the Divine Liturgy, especially the repeating of the responses of the Liturgy by the congregation (not by just the servers, who are a pointless proxy if the congregation they're supposed to be saying the responses in stead of is RIGHT THERE), as well as the constant crossing, bows, and prostrations that are recommended and prescribed to be made at certain points of the Liturgy. I fully believe that the Ordinary of the Mass should be sung fully by the people and choir together, the Propers should be sung by the choir (or cantor in my own case), and the clergy should sing the chants proper to their role in the liturgy, giving all the opportunity to "pray twice over" as liturgical singing is called. Our Sacraments use exterior signs to impart interior Graces, an interior reality and an exterior reality that both are effected by the Divine power of God. When we bow ourselves before the altar, this is an expression of our souls bending in solemn adoration before God. When we strike our breast at the confiteor, we are spiritually beating our breasts in repentance and sorrow for our sins. When we kneel at the beginning of the Eucharistic Prayer, our souls are kneeling down in fear and reverence of the Mystery we are about to enter into. The responses and gestures of Mass are perfectly designed so that congregants can express their interior attitude of prayer at a particular point in an exterior way, so why not make use of them? Our souls and bodies are both offered to God the Father in union with the Sacrifice of the Cross at Mass, so both should be used to pray, outwardly and inwardly.

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