The proper chants of the Mass – László Dobszay

The chant of the Propers is an integral part of the classical Roman liturgy: in fact, it was one of the first elements to be crystallized during its early development. Its position was so stable, so ‘canonized’, that it hardly developed further after the eighth century, except in one single genre, the Alleluia chant. Theologically, the selection of the chant texts (mostly from psalms) was built on a traditional biblical interpretation that can be traced to the sayings of Christ and his Apostles. This interpretation was supplied with an expanded explanation in the enarrationes of Origen and St Augustine of Hippo. Out of this tradition of interpretation a system of associations arose between the biblical and psalmic texts together with the other parts of the liturgy. To omit the chants of the Propers from any celebration of the Roman Mass – even if they are at least recited – is an inexcusable mutilation of the Roman Rite in itself.

(László Dobszay, The Restoration and Organic Development of the Roman Rite, p. 159)

Latin – László Dobszay

The primary argument for celebration in Latin in the classical Roman Rite is liturgical law itself. The law today stipulates the use of Latin for the celebration of the Roman Mass and for the recitation of the Divine Office according to the 1962 books.
The second argument is consideration for the express will of the Council. In spite of the few concessions given to the vernacular, it declares that the language of the Roman Rite remains Latin.
The third argument is that of preservation of uniformity in the Church. Fifty years ago a Catholic entering a Catholic church in any part of the word could feel at home because the Latin liturgy he found there was identical to that experienced in his own country. Latin manifests that the liturgy is the worship of the whole Church and not merely of particular or local communities. Though a great part of the congregation does not necessarily understand it, the validity and efficacy of the liturgy does not depend on this understanding; and the faithful are able to reap the fruits of what is offered by the priest.
The fourth argument is that the Latin creates, as it were, a protective veil by linguistic means around these most holy mysteries. This supposedly ‘dead’ language, unknown to most people and far from everyday parlance, has the capacity to inspire a deeper respect for the mystical reality of the liturgy than their everyday language.
I think that the most convincing argument is actually a fifth one: the treasures of the Roman liturgy came into being in this language. Latin is the home of the classical Roman rite. This is the only language, precisely because it is a ‘dead’ language, that preserves perfectly and enduringly the content of the liturgy in its unchanged and unchangeable meaning. In fact, no equivalent translation can really be made of those texts which are most typically Roman. Nevertheless, the liturgy speaks not only to those present; it pervades the whole life of the Church through multiple channels, through theology, catechesis, the spiritual life and so on. It is of crucial importance that the texts, with their exact meaning and strict formulation, should be found not only in the liturgical books but also in the living reality of ecclesiastical life, and in its actual voice.

(László Dobszay, The Restoration and Organic Development of the Roman Rite, p. 79)

Ad Orientem – László Dobszay

The other neuralgic point of the entire liturgical reform is the direction (orientation) of the celebration of Mass, and so of the altar itself. Again, this is not something directly connected with the reform that was specifi ed. Neither the Council, nor any individual instruction of the Church, ever decreed that altars be turned ‘versus populum’ (for celebration with the priest facing to the congregation).
It is obligatory neither in the classical Roman Rite nor in the New Rite. Since a detailed discussion of the topic is available in Fr Uwe Michael Lang’s book (Turning Towards the Lord), which may be complemented with several writings of Joseph Cardinal Ratzinger, there is no need here to repeat the arguments. A short summary of the facts:

  • Liturgical law does not make obligatory celebration versus populum (in fact it does not specify the direction of celebration at all).
  • In historical retrospection both orientations were possible in the Church from the very beginning; the prevailing (in fact almost universal) situation was that both the priest and the congregation prayed regularly turning towards the east.
  • Turning towards the east was justified in the tradition by biblical and theological motives, as well as by the eschatological orientation of the
    liturgy.
  • It manifests more clearly the sacrificial character of the Mass.
  • In a pastoral perspective, this tradition expresses that priest and the congregation face the same direction while praying, turning towards the symbolic direction of the Lord’s presence and future coming.

(László Dobszay, The Restoration and Organic Development of the Roman Rite, p. 90)

Reverence for our Eucharistic Lord

When we were children, we always received Holy Communion at the Communion rail and on the tongue. No one dared touch the Holy Eucharist, except the priest.

Whatever anyone reading this thinks about the current practices regarding the distribution of Holy Communion, the rationale behind the former discipline was a profound sense of reverence and awe for the presence of our Lord in the Blessed Sacrament. It is not just a symbol or sign. Jesus Christ is truly present, body, blood, soul and divinity in the Holy Eucharist.

Da bambini, ricevevamo sempre la santa Comunione alla balaustra e sulla lingua. Nessuno osava toccare la santa Eucaristia eccetto il sacerdote.

Qualunque cosa pensi chi legge questo articolo delle attuali modalità di distribuzione della santa Comunione, la logica che stava dietro la precedente disciplina era un profondo senso di riverenza e timore per la presenza di nostro Signore nel Santissimo Sacramento. Esso non è solo un simbolo o un segno. Gesù Cristo è veramente presente in corpo, sangue, anima e divinità nella santa Eucaristia.

Full article here.

Foglietti per seguire la celebrazione della santa Messa in latino con traduzioni

Foglietto per seguire la celebrazione della santa Messa in latino con traduzione in varie lingue:
Folleto para seguir la celebración de la Santa Misa en latín con traducción a varios idiomas:
Leaflet to follow the celebration of the Holy Mass in Latin with translation into several languages:
Brochure pour suivre la célébration de la Sainte Messe en latin avec traduction en plusieurs langues:

Latin-English A4 Latin-English A5
Latine-Français A4 Latine-Français A5
Latín-Castellano [C.E. Española] A4 Latín-Castellano [C.E. Española] A5
Latín-Castellano [C.E. Argentina] A4 Latín-Castellano [C.E. Argentina] A5
Latino-Italiano A4 Latino-Italiano A5
Latein-Deutsch A4 Latein-Deutsch A5
Latin-Magyar A4 Latin-Magyar A5
quadrilingue (Latino-Inglese-Francese-Spagnolo) A4 quadrilingue (Latino-Inglese-Francese-Spagnolo) A5

(tratti dal sito collationes.org)

На латинском и русском

A Byzantine Look at Worshipping Ad Orientem

The tradition of ad orientem worship is apostolic in origin. But despite that fact, there are more than a few Latin Catholics who are wary of such a tradition, in addition to other traditions such as Gregorian chant, incense, and reception of Communion kneeling and on the tongue. What’s interesting about this sentiment though, is that many of our Eastern Catholic brethren, specifically those of the Byzantine Rite, exclusively worship ad orientem.

Part I

Part II

Offering the Novus Ordo Ad Orientem

The rubrics presume that the Mass will be offered ad orientem. Absolutely nothing in the law prevents this. So what is the problem?

I really do not think the faithful are a hurdle. If they trust their priests, if their priests love them, and they know it, they will listen. Sure, some, the more ideologically hidebound, will protest. But, as they say, one cannot please everyone.

The real hurdle lies with my brother priests.

Of course each presbyterate is different, and the Church in the US, in general, has tacked much more towards tradition and orthodoxy in recent years, than many other parts of the world. Yet, the idea that one should be offering Mass ad orientem is still considered taboo.

Full article here.

7 Ideen für eine würdige heilige Messe / 7 idee per una santa Messa degna

Priester und Gläubige sind (liturgisch) nach Osten ausgerichtet. Die Liturgiereform nach dem Zweiten Vatikanischen Konzil schreibt nicht vor, dass der Priester der Gemeinde gegenüber stehen muss. Dieser Schritt würde mehr als alle anderen dazu beitragen, die Gläubigen und die Priester die richtige innere Haltung einnehmen zu lassen.

The mass being said ad orientem means that the priest and the faithful face the same direction, (liturgical) east. Many people think that Vatican II or the Novus Ordo requires the priest to face the people. This is simply not true. In fact, the rubrics of the new mass anticipates that the mass be said ad orientem and instructs the priest when he should face the people.

Artikel auf Deutsch hier.

English original here.

Preparare ed educare

Chiedo che i futuri sacerdoti, fin dal tempo del seminario, siano preparati a comprendere e a celebrare la santa Messa in latino, nonché a utilizzare testi latini e a eseguire il canto gregoriano; non si trascuri la possibilità che gli stessi fedeli siano educati a conoscere le più comuni preghiere in latino, come anche a cantare in gregoriano certe parti della liturgia. (Benedetto XVI, Esortazione Apostolica Postsinodale Sacramentum Caritatis 62)

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. (Benedict XVI, Post-Synodal Apostolic Exhortation Sacramentum Caritatis 62)

Pido que los futuros sacerdotes, desde el tiempo del seminario, se preparen para comprender y celebrar la santa Misa en latín, además de utilizar textos latinos y cantar en gregoriano; y se ha de procurar que los mismos fieles conozcan las oraciones más comunes en latín y que canten en gregoriano algunas partes de la liturgia. (Benedicto XVI, Exhortación Apostólica Postsinodal Sacramentum Caritatis 62)

Je demande que les futurs prêtres, dès le temps du séminaire, soient préparés à comprendre et à célébrer la Messe en latin, ainsi qu’à utiliser des textes latins et à utiliser le chant grégorien; on ne négligera pas la possibilité d’éduquer les fidèles eux-mêmes à la connaissance des prières les plus communes en latin, ainsi qu’au chant en grégorien de certaines parties de la liturgie. (Benoît XVI, Exhortation Apostolique Post-Synodale Sacramentum Caritatis 62)

From the Archdiocese of Portland (OR)

May 1, 2018

Dear Faithful of the Archdiocese of Portland,

Beginning on the Solemnity of the Most Holy Body and Blood of Christ this year (June 3, 2018), Archbishop Sample has determined that during the celebration of Holy Mass, after the Lamb of God, the faithful will kneel. [A partire dal prossimo 3 giugno 2018, durante la celebrazione della Santa Messa, dopo l’Agnus Dei i fedeli si inginocchieranno]

This change will unite us with the Universal Church, the majority of the Dioceses in the United States and the other diocese (Baker) in the State of Oregon. More importantly, it will aid in the reverent participation of the Holy Mass and increase our devotion to the Holy Eucharist.

The current General Instruction of the Roman Missal (GIRM) states under the section regarding Movement and Postures that: “The faithful kneel after the Agnus Dei unless the diocesan Bishop determines otherwise.” [43] Previously, the Archdiocese had instructed that the faithful remain standing after the Lamb of God. [The General Instruction on the Roman Missal, 2000 Revisions and Adaptations for the Archdiocese of Portland in Oregon.]

After the Lamb of God, the faithful should remain kneeling until they move from their place to receive Holy Communion. The tradition of remaining kneeling after the reception of Holy Communion until the priest has returned to his seat is to be commended. [È lodevole la tradizione di rimanere in ginocchio dopo aver ricevuto la Santa Comunione fino a che il sacerdote non è ritornato alla sede]

Those who cannot kneel due to infirmity or other impediment should be seated so as to not impede the view of those who kneel.

Source: https://archdpdx.org/