|Fr. Karol Wojtyla|
development of the Roman Missal." Indeed, I have been pondering this question, especially in light of the Franciscans of the Immaculate (on that I say, HERE).
He quotes Pope Benedict XVI's letter to the bishops of the world that accompanied the motu proprio Summorum Pontificum, in which he outlines the expanded (nearly unlimited) use of the older liturgical books as a move for continuity and an "interior reconciliation in the heart of the Church."
It's now clear that the 1962 edition of the Missal was never abrogated, even if Pope Paul VI thought it had been or intended to do so. Cardinal Ratzinger's commission determined this in the 1980s, and it was established firmly in 2007. In fact, the situation was even broader before: priests or bishops could choose the edition to use within their territory from either form. The Diocese of Campos in Brazil is an example. Notice no one was penalized, even if the bishop was perhaps heavy-handed, since he didn't do anything wrong in using the older forms of worship over the modern rites. How could he be disobedient to a non-existent order?
|St. Josemaria celebrating Mass|
I also wonder if the modern Roman Rite is only the Roman Rite juridically. It is a Roman Mass in its origins, by-and-large, and it can be said freely by any priest ordained in the Roman Rite. It is called the Roman Rite, for it is the liturgy said at Rome and issued by the Bishop of Rome for Roman Christians. But that doesn't mean it is the ancient Roman Rite. Fr. Folsom offers fascinating insight from Monsignor Klaus Gamber's book The Reform of the Roman Rite: Its Problems and Background:
And:The traditional ritus Romanus and the ritus modernus should both be accepted as legitimate forms of liturgical worship. The two rites are to exist as independent rites and must be kept separate and unique in such a way that the traditional Roman rite and the traditionally used Missale Romanum, together with all other liturgical texts (Rituale and Pontificale) be reinstated or be authorized for use in the form in which they existed prior to the Council. (91)
If we allow the traditional rite to continue unchanged and nurture it, alongside the new rite but allowing the traditional rite to exist as a living liturgy, not as a museum piece, it will manifest itself within the universe of the Church and among the different peoples as an important element: the unity of cult. (92-93).
|Mass at the CMAA Colloquium, I believe|
I have been terribly moved to tears at Masses said in the Ordinary Form. But I think "dressing up" the Novus Ordo reveals its composition and the missal's nature as a "banal, on-the-spot product," to quote Joseph Cardinal Ratzinger.
I almost used "its" instead of the "missal's." It would be a grievous and heretical error to say that the newer form of Mass is in its nature something different. It is the re-presented Sacrifice of Calvary, no doubt. We must be careful not to say otherwise.
This concludes this series, and I will continue musing on the reforms.