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Is anybody else going to wake up really early to read the Apostolic Exhortation?
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A note on the release of Sacramentum Caritatis
Just a note on Sacramentum Caritatis which is to be released this Tuesday.
Originally I had noted that the document would be released 6:00am EST, however, I failed to consider that with North America going onto Daylight Savings Time early this year, this will create a 3 week window whereby we are one hour closer to Roman time.
As such, the actual release time for Sacramentum Caritatis will be at 7:00am EDST.
The local release time in the U.K. and Europe will of course be unnaffected by this change, which is only relevant to North America.
posted by Shawn Tribe @ 11.3.07 Comments (13) | postCountTB('6150261317417756476'); Trackback
Just a note on Sacramentum Caritatis which is to be released this Tuesday.
Originally I had noted that the document would be released 6:00am EST, however, I failed to consider that with North America going onto Daylight Savings Time early this year, this will create a 3 week window whereby we are one hour closer to Roman time.
As such, the actual release time for Sacramentum Caritatis will be at 7:00am EDST.
The local release time in the U.K. and Europe will of course be unnaffected by this change, which is only relevant to North America.
posted by Shawn Tribe @ 11.3.07 Comments (13) | postCountTB('6150261317417756476'); Trackback
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MariaRegina
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Will this be the document that will allow all priests to celebrate the Mass of St. Gregory (1962).
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No that will be the Motu Proprio which it is rumored will come shortly after the Apostolic Exhortation.
This document will speak of the Mass in general and there have been leaks/rumors, that some pretty controversial reforms may be in this Apostolic Exhortation, but we shall see...
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Lame! (in a really cool way)
Guilty as charged!Well I better get to bed so that I can get up early.
Good night!
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Well I better get to bed so that I can get up early.
Good night!
Good night!
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helenofbritain
St Mary MacKillop of the Cross, pray for us
I think I might stay up late instead. It's been thhe 13th here for, ooh, 17 hours now
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Here it is!
http://www.vatican.va/holy_father/b...vi_exh_20070222_sacramentum-caritatis_en.html
Note the section on the use of Latin!
http://www.vatican.va/holy_father/b...vi_exh_20070222_sacramentum-caritatis_en.html
Note the section on the use of Latin!
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NDIrish
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The Latin language
62. None of the above observations should cast doubt upon the importance of such large-scale liturgies. I am thinking here particularly of celebrations at international gatherings, which nowadays are held with greater frequency. The most should be made of these occasions. In order to express more clearly the unity and universality of the Church, I wish to endorse the proposal made by the Synod of Bishops, in harmony with the directives of the Second Vatican Council, (182) that, with the exception of the readings, the homily and the prayer of the faithful, such liturgies could be celebrated in Latin. Similarly, the better-known prayers (183) of the Church's tradition should be recited in Latin and, if possible, selections of Gregorian chant should be sung. Speaking more generally, I ask that future priests, from their time in the seminary, receive the preparation needed to understand and to celebrate Mass in Latin, and also to use Latin texts and execute Gregorian chant; nor should we forget that the faithful can be taught to recite the more common prayers in Latin, and also to sing parts of the liturgy to Gregorian chant.
62. None of the above observations should cast doubt upon the importance of such large-scale liturgies. I am thinking here particularly of celebrations at international gatherings, which nowadays are held with greater frequency. The most should be made of these occasions. In order to express more clearly the unity and universality of the Church, I wish to endorse the proposal made by the Synod of Bishops, in harmony with the directives of the Second Vatican Council, (182) that, with the exception of the readings, the homily and the prayer of the faithful, such liturgies could be celebrated in Latin. Similarly, the better-known prayers (183) of the Church's tradition should be recited in Latin and, if possible, selections of Gregorian chant should be sung. Speaking more generally, I ask that future priests, from their time in the seminary, receive the preparation needed to understand and to celebrate Mass in Latin, and also to use Latin texts and execute Gregorian chant; nor should we forget that the faithful can be taught to recite the more common prayers in Latin, and also to sing parts of the liturgy to Gregorian chant.
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I liked it from the beginning:
"...before dying for us on the Cross, he tied a towel around himself and washed the feet of his disciples. In the same way, Jesus continues, in the sacrament of the Eucharist, to love us "to the end,"
"...before dying for us on the Cross, he tied a towel around himself and washed the feet of his disciples. In the same way, Jesus continues, in the sacrament of the Eucharist, to love us "to the end,"
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Fr. Z's take:
The Exhortation is out. My first observations.
CATEGORY: SESSIUNCULUM — Fr. John Zuhlsdorf @ 3:01 pm
I am still in the process of absorbing the document but I can make some observations.
First and foremost, if you were expecting Pope Benedict to "hammer" someone or let his inner Vader out, you were as naive as you are unfamiliar with Pope Benedict.
Second, this document has a purpose, that is, the respond to and re-propose things which the 2005 Synod of Bishops offered to the Pope for whatever use he might decide to make of them. Benedict was not obliged to write anything at all, much less anything innovative.
Third, while the Pope did not make sweeping changes, or legislate anything, or blacken any eyes, he did in fact offer some theological point which when considered in themselves are innovative. I will get to those below.
Fourth, Pope Benedict has been reflecting on liturgy for a long time and he has said on more than one occasion that a) he wants a "new liturgical movement" to breath life into the Church’s worship and life, but he knows that this must be done through a hermeneutic of continuity, which phrase he uses in the Exhortation (hereafter SacCar).
Here are some comments, not necessarily in order of importance, but interesting to me.
The document is huge, covering a vast number of topics. This reflects the work of the 2005 Synod, which discussed a wide range of topics and made offered many propositions to the Holy Father for his consideration. The Pope glosses the Synod’s propositions in his own way and uses them, along with some of his own reflections, as starting points. This is the value of the document.
Since the Eucharistic is the "source and summit" of the Church’s life (and this was precisely the theme of that 2005 Synod of Bishops), there is not a single aspect of the Church’s life which the Eucharist does not impact. This one reason why the document seems to cover so much ground. Also, each Congregation was able to stick their nose in with suggestions as well. Without providing specific legislation, Benedict expresses his desires concerning different matters.
If those desires are taken at face value and read in a spirit of filial obedience, rather than the spirit of a bratty tantrum, what the Pope says is good.
The Pope explicitly links SacCar to his encyclical Deus caritas est. SacCar is in three main parts. The three parts reflect the Pope’s presentation of a paradigm. This is the main structure of the document and it reveals where he mind is going. There is a relationship (par. 5) between "the eucharistic mystery, the liturgical action, and the new spiritual worship which derives from the Eucharist as the sacrament of charity."
My own observation is that years ago Joseph Ratzinger wrote in a book reprising the title of Romano Guardini’s The Spirit of the Liturgy that he desires to respark a new liturgical movement. Let’s call if a "reform of the reform" to use a common phrase.
There is an innovation in SacCar from the point of view of the direction of Benedict’s structure, which aims at "the new spiritual worship". Keep in mind that Joseph Ratzinger openly desired to spark a new liturgical movement. This hinge in the Exhortation seems to be a part of this program. For Benedict the "new liturgical worship" is the "liturgical action" itself. On the surface that might seem circular, but there is more going on here than meets first impressions. Benedict is forcefully underscoring the importance of the liturgical action itself. The action is the rite. Thus the celebration of the Eucharist conforms Christian life. It conforms the Christian through participation in a mystery which is to be lived. So, there is a direct connection between the way the rite, the actio, is celebrated and living like a Christian.
This logically leads to the necessary of a reform of the way the Church is celebrating the actio. The idea is this: celebrate the liturgy well (I would add especially Holy Mass, the Eucharist) and it forms us to live better. The impact of good liturgical celebration on Christian living requires, therefore, great vigilance and fidelity. Thus, there is both a qualitative dimension to the effect of good liturgical celebration (actio) and even the quantitative dimension! This is a wonderful thing to pick up from the Pope’s document. It is something I have written about not a few times here and in print. Remember the Save The Liturgy, Save The World argument? This is precisely what the Pope is driving at!
Thus the ars celebrandi or "art of celebrating" has a direct influence on "active participation" in the actio. Benedict argues for a direct dependence of actuosa participatio on the ars celebrandi. This is not so new, if you think about it with common sense. The Pope says that to go into the depths of the ars celebrandi (and thus create the proper impact on the Church through active "personal" participation, there must be close fidelity to the rite itself which is the the actio and which makes the actio happen. The ars celebrandi flows from obedience to all liturgical norms! (par 38)
The document then applies this principle to over dozens of questions. Pay attention to this: The document appears to be a laundry list of topics. However, when the Pope looks at all the elements, he is looking at them through the lens the "hermeneutic" I laid out above. If you don’t get what his theological starting points are, the document just seems like spaghetti thrown against the wall. (As a matter of fact, that was pretty much the reaction of the journalists in the press office.)
Moving along…
The heart of the text concerns the liturgical action itself. This is the second large section of the text. The third section gets into the living which is shaped by the ars celebrandi during the liturgical action. Here is an interesting quote which illustrates what I wrote above:
Okay… how to get at all this. Let’s do so by means of a little repetition of the point.
The Pope wants a deep liturgical reform and renewal of the way liturgy is celebrated. While this is my interpretation, I think it is not beyond the pale to say that Benedict XVI means a "reform of the reform". Thus, he focuses strongly on the ars celebrandi, in what I mention above has what might superficially be seen as a laundry list of topics. For example, the ars celebrandi and its purpose has an impact on the ministers, that is the priest and those immediately (and properly) associated with him. What they do influences "actuosa participatio" of all present.
Benedict reminds us that "active participation" is far deeper a concept than mere exterior action.
Okay… so I don’t get too long, I will move on to what some of you will want to focus on more than anything else. Some concrete things.
Holy Father expresses himself about the abuse of general absolution. This is always a problem at this time of year and also before Christmas. In par. 21 the Pope asks pastors to be "vigilant" regarding the Sacrament of Reconciliation and to limit the practice of general absolution exclusively to the cases permitted, since individual absolution is the only form intended for ordinary use." The Pope also urges that there be a Penitentiary in each diocese.
Connected to the issue of the Sacrament of Penance, he speaks (21) warmly about indulgences.
In paragraph 23 Benedict writes about priests and how they say Mass.
The sign of peace is of symbolic importance (par. 49). The fathers of the Synod discussed:
When asked by my friend Greg Burke of Fox News about U.S. politicians who receive communion though they are publicly out of step with the Church in some important issues, Card. Scola replied that a politician doesn’t fulfill his duty if they do not clearly things which are nonnegotiable. Scola would not directly indicate if bishops must deny Communion to politicians who are out of step with the Church on non-negotiable issues. But that is what was implied.
The Holy Father spoke about having more Latin, and that the language of celebration should be Latin (except for readings) especially in international celebrations. He said that proper song of the Church is Gregorian Chant and that seminarians should be prepared in Latin and chant. He said that the tabernacle should be on the main altar if there is one, or close to the altar there is but, no matter where, it should be made visible and obvious. There should be no confusion of liturgical ministries so that the hierarchical distinctions are blurred.
Etc.
You see… these things flow from the theological starting point, not the other way around. If you get this mixed up, you will merely shrug and say there is nothing new here.
I will perhaps write more later, but you can chew on this for now. And remember:
The Exhortation is out. My first observations.
CATEGORY: SESSIUNCULUM — Fr. John Zuhlsdorf @ 3:01 pm
I am still in the process of absorbing the document but I can make some observations.
First and foremost, if you were expecting Pope Benedict to "hammer" someone or let his inner Vader out, you were as naive as you are unfamiliar with Pope Benedict.
Second, this document has a purpose, that is, the respond to and re-propose things which the 2005 Synod of Bishops offered to the Pope for whatever use he might decide to make of them. Benedict was not obliged to write anything at all, much less anything innovative.
Third, while the Pope did not make sweeping changes, or legislate anything, or blacken any eyes, he did in fact offer some theological point which when considered in themselves are innovative. I will get to those below.
Fourth, Pope Benedict has been reflecting on liturgy for a long time and he has said on more than one occasion that a) he wants a "new liturgical movement" to breath life into the Church’s worship and life, but he knows that this must be done through a hermeneutic of continuity, which phrase he uses in the Exhortation (hereafter SacCar).
Here are some comments, not necessarily in order of importance, but interesting to me.
The document is huge, covering a vast number of topics. This reflects the work of the 2005 Synod, which discussed a wide range of topics and made offered many propositions to the Holy Father for his consideration. The Pope glosses the Synod’s propositions in his own way and uses them, along with some of his own reflections, as starting points. This is the value of the document.
Since the Eucharistic is the "source and summit" of the Church’s life (and this was precisely the theme of that 2005 Synod of Bishops), there is not a single aspect of the Church’s life which the Eucharist does not impact. This one reason why the document seems to cover so much ground. Also, each Congregation was able to stick their nose in with suggestions as well. Without providing specific legislation, Benedict expresses his desires concerning different matters.
If those desires are taken at face value and read in a spirit of filial obedience, rather than the spirit of a bratty tantrum, what the Pope says is good.
The Pope explicitly links SacCar to his encyclical Deus caritas est. SacCar is in three main parts. The three parts reflect the Pope’s presentation of a paradigm. This is the main structure of the document and it reveals where he mind is going. There is a relationship (par. 5) between "the eucharistic mystery, the liturgical action, and the new spiritual worship which derives from the Eucharist as the sacrament of charity."
My own observation is that years ago Joseph Ratzinger wrote in a book reprising the title of Romano Guardini’s The Spirit of the Liturgy that he desires to respark a new liturgical movement. Let’s call if a "reform of the reform" to use a common phrase.
There is an innovation in SacCar from the point of view of the direction of Benedict’s structure, which aims at "the new spiritual worship". Keep in mind that Joseph Ratzinger openly desired to spark a new liturgical movement. This hinge in the Exhortation seems to be a part of this program. For Benedict the "new liturgical worship" is the "liturgical action" itself. On the surface that might seem circular, but there is more going on here than meets first impressions. Benedict is forcefully underscoring the importance of the liturgical action itself. The action is the rite. Thus the celebration of the Eucharist conforms Christian life. It conforms the Christian through participation in a mystery which is to be lived. So, there is a direct connection between the way the rite, the actio, is celebrated and living like a Christian.
This logically leads to the necessary of a reform of the way the Church is celebrating the actio. The idea is this: celebrate the liturgy well (I would add especially Holy Mass, the Eucharist) and it forms us to live better. The impact of good liturgical celebration on Christian living requires, therefore, great vigilance and fidelity. Thus, there is both a qualitative dimension to the effect of good liturgical celebration (actio) and even the quantitative dimension! This is a wonderful thing to pick up from the Pope’s document. It is something I have written about not a few times here and in print. Remember the Save The Liturgy, Save The World argument? This is precisely what the Pope is driving at!
Thus the ars celebrandi or "art of celebrating" has a direct influence on "active participation" in the actio. Benedict argues for a direct dependence of actuosa participatio on the ars celebrandi. This is not so new, if you think about it with common sense. The Pope says that to go into the depths of the ars celebrandi (and thus create the proper impact on the Church through active "personal" participation, there must be close fidelity to the rite itself which is the the actio and which makes the actio happen. The ars celebrandi flows from obedience to all liturgical norms! (par 38)
The document then applies this principle to over dozens of questions. Pay attention to this: The document appears to be a laundry list of topics. However, when the Pope looks at all the elements, he is looking at them through the lens the "hermeneutic" I laid out above. If you don’t get what his theological starting points are, the document just seems like spaghetti thrown against the wall. (As a matter of fact, that was pretty much the reaction of the journalists in the press office.)
Moving along…
The heart of the text concerns the liturgical action itself. This is the second large section of the text. The third section gets into the living which is shaped by the ars celebrandi during the liturgical action. Here is an interesting quote which illustrates what I wrote above:
71. ... Christians, in all their actions, are called to offer true worship to God. Here the intrinsically eucharistic nature of Christian life begins to take shape. The Eucharist, since it embraces the concrete, everyday existence of the believer, makes possible, day by day, the progrressive transfiguration of all those called by grace to reflect the image of the Son of God (cf. Rom 8:29 ff.). There is nothing authentically human – our thought and affections, our words and deeds – that does not find in the sacrament of the Eucharist the form it needs to be lived to the full. ... [T]the worship of God in our lives cannot be relegated to something private and individual, but tends by its nature to permeate every aspect of our existence. Worship pleasing to God thus becomes a new way of living our whole life, each particular moment of which is lifted up, since it is lived as part of a relationship with Christ and as an offering to God. The glory of God is the living man (cf. 1 Cor 10:31). And the life of man is the vision of God.
This will have implications not only for the celebration of the Eucharist at Holy Mass, but also for Eucharistic Adoration.Okay… how to get at all this. Let’s do so by means of a little repetition of the point.
The Pope wants a deep liturgical reform and renewal of the way liturgy is celebrated. While this is my interpretation, I think it is not beyond the pale to say that Benedict XVI means a "reform of the reform". Thus, he focuses strongly on the ars celebrandi, in what I mention above has what might superficially be seen as a laundry list of topics. For example, the ars celebrandi and its purpose has an impact on the ministers, that is the priest and those immediately (and properly) associated with him. What they do influences "actuosa participatio" of all present.
Benedict reminds us that "active participation" is far deeper a concept than mere exterior action.
52. ... "We must not overlook the fact that so me misunderstanding has occasionally arisen concerning the precise meaning of [active] participation. It should be made clear that the word "participation" does not refer to mere external activity during the celebration… ... it must be understood in more substantial terms."
In footnote 150:
"Taking into account ancient and venerable customs and the wishes expressed by Synod Fathers, I have asked the competent curial offices to study the possibility of moving the sign of peace to another place, such as before the presentation of the gifts at the altar. To do so would also serve as a significant reminder of the Lord’s inisistance that we be reconciled with others before offering our gifts to God (cf. Mt 5:23 ff.); cf. Propositio 23.
To strength one’s "personal and conscious" participation, there is great need of not only a sound ars celebrandi but a strong mystagogical catechesis which must respect three elements (par. 64). Mystagogical catechesis must a) interpret the rites in light of the events of our salvation b) present the meaning of the signs in the rites and c) must bring out the significance of the rites for Christian life.
Okay… so I don’t get too long, I will move on to what some of you will want to focus on more than anything else. Some concrete things.
Holy Father expresses himself about the abuse of general absolution. This is always a problem at this time of year and also before Christmas. In par. 21 the Pope asks pastors to be "vigilant" regarding the Sacrament of Reconciliation and to limit the practice of general absolution exclusively to the cases permitted, since individual absolution is the only form intended for ordinary use." The Pope also urges that there be a Penitentiary in each diocese.
Connected to the issue of the Sacrament of Penance, he speaks (21) warmly about indulgences.
In paragraph 23 Benedict writes about priests and how they say Mass.
"Any attempt to make themselves the centre of the liturgical action contradicts their very identity." Thus the priest must use "obedience to the rite, uniting himself to it in mind and heart and avoiding anything that might give the impression of an inordinate emphasis on his own personality."
While we might immediately think that ad orientem celebrations would aid this, the Holy Father makes no mention of this.
The sign of peace is of symbolic importance (par. 49). The fathers of the Synod discussed:
...the appropriateness of greater restraint in this gesture, which can be exaggerated and cause a certain distraction in the assembly just before the reception of Communion. It should be kept in mind that nothing is lost when the sign of peace is marked by a sobriety which preserves the proper spirit of the celebration, as for example, when it is restricted to one’s immediate neighbours.
During the press conference The journalist Marco Politi beat me to the topic of the derestriction of the older Missal in light of liturgy and communion. (cf. par. 15). Politi was interested to know how you can have a different rites in light of the desire to create unity. The presenter Angelo Card. Scola responded that were liturgy to become a point of division would be a contraditio in terminis. He thinks that Latin and Gregorian chant can already help He made reference to the experience of his Patriarcate of Venice, where the indult was applied already by his predecessor and which has eliminated conflict, in his opinion. Scola said that only about 30 people or so attend the older Mass. Card. Scola also said we cannot diminish either the importance of the rite of Paul VI or the rite of Pius V. The were never a time in the past when changes of rites resulted in a total abolition of the preceding. Concerning what he might know about a forthcoming derestriction of the older Mass, he was not forthcoming with anything new.
When asked by my friend Greg Burke of Fox News about U.S. politicians who receive communion though they are publicly out of step with the Church in some important issues, Card. Scola replied that a politician doesn’t fulfill his duty if they do not clearly things which are nonnegotiable. Scola would not directly indicate if bishops must deny Communion to politicians who are out of step with the Church on non-negotiable issues. But that is what was implied.
The Holy Father spoke about having more Latin, and that the language of celebration should be Latin (except for readings) especially in international celebrations. He said that proper song of the Church is Gregorian Chant and that seminarians should be prepared in Latin and chant. He said that the tabernacle should be on the main altar if there is one, or close to the altar there is but, no matter where, it should be made visible and obvious. There should be no confusion of liturgical ministries so that the hierarchical distinctions are blurred.
Etc.
You see… these things flow from the theological starting point, not the other way around. If you get this mixed up, you will merely shrug and say there is nothing new here.
I will perhaps write more later, but you can chew on this for now. And remember:
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Virgil the Roman
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Yay! It's about time the Holy Pope Benedict the XVI got the ball rolling, and started this reform!! Huzzah! and a Hoorah!
and a Hoorah!
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MariaRegina
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It almost seems like any action to "legalize" the Tridentine Mass will be in the distant future ... when priests, seminarians and the faithful have been trained in Latin.
It looks like he is taking his time ... in the meantime, he is getting older ... and time is of the essence.
It looks like he is taking his time ... in the meantime, he is getting older ... and time is of the essence.
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The NO is save !
The unity of the CC is kept
The liturgy shall reform, but always using the NO
The unity of the CC is kept
The liturgy shall reform, but always using the NO
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NDIrish
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From The New Liturgical Movement:
http://thenewliturgicalmovement.blogspot.com/
Reflections on the response to Sacramentum Caritatis; The Motu Proprio's Role
I had posted this in the comments, but I think it merits being posted here:
Some are disappointed with Sacramentum Caritatis, which was to be expected. As some have noted, the document doesn't contain radical black and white statements like RS ("this must cease", etc.) but it does address some fundamental themes. Indeed, one major unaddressed theme was ad orientem, but I would urge you to consider some things.
For the past year now, I have considered that this particular document and the motu proprio are two sides of the same coin.
The Motu Proprio carries with it the potentiality to not only influence the breadth and freedom of the classical liturgy, but to also (by simple osmosis; bi-ritual parishes in effect) weigh in influence on the reform of the reform.
By sheer familiarity it could significantly help accomplish goals listed in the reform of the reform, including a greater familiarity and comfort with:
1) Chant
2) Latin in the liturgy
3) vertical emphasis in the liturgy
4) familiarity and comfort again with ad orientem as something not "foreign" to modern parish life and experience
But in neither missal's case can we expect any substantial revision in the here and now. What may happen 50 or 100 years down the way, we don't know. For now, this is our scenario. We remain with some paranoid of change to the 1962 missal on the one hand, not trusting change at this time, and others paranoid of rejection of a Council on the other side. Benedict has to balance these two opposing forces to try and address issues like organic development, rupture, and so on.
I would encourage people to realize this, and to consider this fact. Benedict is strategic, and the best strategy seeks to build a foundation and works to find realistic ways to help change the playing field so as to get the job done.
This document does today what we expected: it re-affirms traditional ethos, devotion, etc. It addresses problems or "shadows" that have crept into people's interpretations of things like liturgical participation, the place of the Eucharist in our sanctuaries etc.
But before today many people noted that this document would likely be relatively "quiet" about it, precisely because of the motu proprio which is a bit more of a bombshell. We fully expected that this document would help to assuage people concerned that somehow a rejection of the Council was going on. This document clearly spells out an affirmation of particular things in the Council and its liturgical decrees, while speaking about the excesses in implementation and the hermeneutic of rupture that followed in so many places.
I would encourage people that to understand this document properly, we must think of the what may come in the motu proprio. At very least I should say to withhold your judgement and negative reaction.
50 years down the road, this may be seen as a crucial and brilliant chess move that worked in a pastoral way to help get a very difficult task on the road to being accomplished.
http://thenewliturgicalmovement.blogspot.com/
Reflections on the response to Sacramentum Caritatis; The Motu Proprio's Role
I had posted this in the comments, but I think it merits being posted here:
Some are disappointed with Sacramentum Caritatis, which was to be expected. As some have noted, the document doesn't contain radical black and white statements like RS ("this must cease", etc.) but it does address some fundamental themes. Indeed, one major unaddressed theme was ad orientem, but I would urge you to consider some things.
For the past year now, I have considered that this particular document and the motu proprio are two sides of the same coin.
The Motu Proprio carries with it the potentiality to not only influence the breadth and freedom of the classical liturgy, but to also (by simple osmosis; bi-ritual parishes in effect) weigh in influence on the reform of the reform.
By sheer familiarity it could significantly help accomplish goals listed in the reform of the reform, including a greater familiarity and comfort with:
1) Chant
2) Latin in the liturgy
3) vertical emphasis in the liturgy
4) familiarity and comfort again with ad orientem as something not "foreign" to modern parish life and experience
But in neither missal's case can we expect any substantial revision in the here and now. What may happen 50 or 100 years down the way, we don't know. For now, this is our scenario. We remain with some paranoid of change to the 1962 missal on the one hand, not trusting change at this time, and others paranoid of rejection of a Council on the other side. Benedict has to balance these two opposing forces to try and address issues like organic development, rupture, and so on.
I would encourage people to realize this, and to consider this fact. Benedict is strategic, and the best strategy seeks to build a foundation and works to find realistic ways to help change the playing field so as to get the job done.
This document does today what we expected: it re-affirms traditional ethos, devotion, etc. It addresses problems or "shadows" that have crept into people's interpretations of things like liturgical participation, the place of the Eucharist in our sanctuaries etc.
But before today many people noted that this document would likely be relatively "quiet" about it, precisely because of the motu proprio which is a bit more of a bombshell. We fully expected that this document would help to assuage people concerned that somehow a rejection of the Council was going on. This document clearly spells out an affirmation of particular things in the Council and its liturgical decrees, while speaking about the excesses in implementation and the hermeneutic of rupture that followed in so many places.
I would encourage people that to understand this document properly, we must think of the what may come in the motu proprio. At very least I should say to withhold your judgement and negative reaction.
50 years down the road, this may be seen as a crucial and brilliant chess move that worked in a pastoral way to help get a very difficult task on the road to being accomplished.
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