I am currently working on a paper involving liturgical law and the reforms which took place following the landmark Constitution
Sacrosanctum Concilium of the Second Vatican Council. This involves an analysis of the various instructions that came from the Sacred Congregation of Divine Worship directing the implementation of the precepts set forth by the Constitution. I came across a great quote from one of these later instructions,
Liturgicae instaurationes, of 5 September 1970.
Regular visitors to this blog will know that I have an affinity for the "Extraordinary Form" of the Roman Rite, and that I have been celebrating it for many years now. It has always been my observation that this form of the Mass has had a particular attraction amongst younger people of my generation. This has always come as a bit of a surprise to those not in favor of this form of the Mass, who often characterize this attraction on our parts as a misplaced longing for the past, a fruit of a kind of liturgical scrupulosity, or worse. I don't believe that this is truly the case for most, however. It seems to me (speaking personally) that the attraction of younger people to the "Extraordinary Form" is based primarily on two things. First is that participation in that form of the Mass recalls so poignantly that what one is engaging in in the Church's liturgy transcends the boundaries of one's limited community of the faithful (granted that the conditions of the local community do have a part in the liturgy, especially in the content of the homily, the choice of various legitimate styles of music and vesture, and various other elements of the Mass). This longing for membership in a larger community - an identification with the Church universal - is particularly strong for us. Secondly, this form of the Mass emphasizes the nature of the liturgy as both a spiritual and physical directing of the community towards God. I would argue that this is due largely to the common orientation of the priest and congregation
ad orientem, and thus strictly speaking is not unique to the "Extraordinary Form."
As I read these various documents of the liturgical reform, I can't help but identify these liturgical principles present in them. It also seems to me, a person born well after the council (i.e. 1975) and after this initial period of liturgical renovation, that there is a bit of objectivity that one can bring to bear on the liturgical reforms that ensued. It seems that as the reform progressed, there was a greater drawing-back and reigning-in of the liturgical experimentations that were occurring. At least one gets the sense of that from the tone of the various instructions as they were issued one after another. I keep reading these documents and keep thinking that in some ways the liturgical experimentations can be likened to a gorilla who was let out of its cage, and these instructions were attempts to coax him back in. Perhaps we're still trying to accomplish that. Anyway, I post one of the more interesting quotes from the document here. I think that
Sacrosanctum Concilium and all of these instructions should be mandatory reading for all those involved in the Church's liturgy today:
The effectiveness of liturgy does not lie in experimenting with rites and altering them over and over, nor in a continuous reductionism, but solely in entering more deeply into the Word of God and the mystery being celebrated. It is the presence of these two that authenticates the Church's rites, not what some priest decides, indulging his own preferences.
Keep in mind, then, that the private recasting of ritual introduced by an individual priest insults the dignity of the believer and lays the way open to individual and idiosyncratic forms in celebrations that are in fact the property of the whole Church.
The ministry of the priest is the ministry of the universal Church: its exercise is impossible without the obedience, hierarchic communion, and the will to serve God and neighbor. The hierarchic character and sacramental power of the liturgy as well as the respectful service owed to the believing community demand that the priest fulfill his role in worship as the "faithful servant and steward of the mysteries of God," without imposing any rite not decreed and sanctioned by the liturgical books(Sacred Congregation for Divine Worship; Instruction
Liturgicae instaurationes, 5 September 1970:
AAS 62 [1970] 692-704. Art. 1)