2
A fine distinction, but I need more on the practical differences here.
158 Matching Annotations
- Aug 2025
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www.nytimes.com www.nytimes.com
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William F. Buckley Jr. said that his preferred form of conservatism “stands athwart history, yelling, Stop.” Liberals ask history to explain its plans, and they are prepared to whisper, “Go.”
Conservatives and antiliberals also have imaginations, and many are upset that the "conservative" movement is defined as "liberalism going the speed limit," which is basically what Buckley seems to be advocating for in this quote. Yet when their imaginations lead to restrictions (as all creativity is only possible with constraints) then liberals lose their minds. What forms of creativity are allowed? Is it only aesthetic, having to do with food, dress, and appearance, with economic debates on the side? Societies have morals and religious beliefs and a sense of unity through history and religion. Yet saying "no" to becoming something else altogether is demonized. We have a right to advocate for who we are and what we are and what we want our society to be. Liberals have the right to advocate for what they want, but forgive my frustration when you deny the rights of others in society to advocate for what they don't want. Even that is a liberal thing of me to say, which is fine. But if I don't, for example, want my community to be flooded by illiberal migrants, or my schools with a simple prayer to be denied the right to pray because of a lone warrior who opposes it, or my state to be mandated to change its teaching on homosexuality (ex, CA voted yes to ban gay "marriage" before a gay judge deemed such a law "illiberal") then my question is, when do I get my liberalism back? When the system is failing us by denying the laws that we vote for, then what good is praising the system?
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33. Liberals insist on reason giving in the public domain. They see reason giving as a check on authoritarianism, because authoritarians feel free to exercise power and to use force without justifying their choices. Liberals insist that public power cannot be legitimately exercised solely on the ground that the king says so, the president says so or God says so — or even the people say so.
Again, says who? This posture says "I as a liberal know more." Of course reason is necessary, but at the end of the day, reason is not authority, political authority is authority. We are not obligated to believe or obey liberals who say "this is what freedom actually means, and your law is impossible." If freedom and pluralism are necessarily liberal, then the only substantial differences for liberals are economic, and not moral, religious, or cultural. The only reason liberalism has been viable in America is because America has been culturally and racially homogenous for most of its history. Marxism, mohammendanism, and identity politics are enemies that liberals will defend even while they cut the legs off the platform that liberalism stands on, all while liberals fail to see the difference between the boxers on the platform and the rebels who tear down the foundation.
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But they believe that constraints on freedom must be justified and that some justifications, pointing vaguely and abstractly to (say) the will of the sovereign or the public interest, are not enough.
They may or may not be justified, but again, this prerogative lies not in the mind of the liberal theorist, but in the will of the people. If the legislative body passes a law that a liberal theorist deems illiberal, then it is the theorist who must be ignored by the law, and not the law which is upended by the theorist..
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They believe in the public interest and the common good.
Agreed.
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Liberals like laughter. They are anti-anti-laughter.
This is good.
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As Oliver Wendell Holmes Jr. put it: “It is revolting to have no better reason for a rule of law than that so it was laid down in the time of Henry IV. It is still more revolting if the grounds upon which it was laid down have vanished long since and the rule simply persists from blind imitation of the past.
Holmes must hate the idea of Chesterton's fence. Reason is fickle because it is not an authority, it is a capacity, a function of the soul to know what is true. Authority resides in God and the state. The liberal proposition that we ought to be filled with disgust simply because arguing that a law is of tradition is the proposition that Reason is the sole authority, and that tradition is secondary. I argue that tradition comes first and can be evaluated by reason. What reasonable indivudual would say that a society does not have the right to preserve its laws, upheld by the majority of the population, on the grounds that the liberal crier believes the laws are not reasonable? Such a liberal is not the prophet of truth, but a dissident. If his critique is true, it will be a true critique. But not every critique is worth tolerating, due to what I mentioned above about the problem of growing illiberalism/spartanism.
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liberals are disrespectful of traditions and want to destroy them. Nothing could be further from the truth
Except the tradition of laws that regulate and protect religion. Liberals, as you just said, oppose the tradition of promoting religion in the public sphere, as legalized by public representatives. Promoting your own religion in a highly religious society is illegal, according to liberals.
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liberals will stand in opposition.
Only post-Warren court liberals, regarding prayer and civil rights. Remember that most US states at the time of the constitution had "entrenched" religious restrictions about oaths of faith before taking office. It was only liberal secularists who believed that states (ie smaller, more homogeneous communities of religious homogeneity) must be incorporated into federal secularity.
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On this count, they turn the other cheek. Liberals have antiliberal and postliberal friends.
Fair enough, but this self-congratulation leads nowhere if illiberal migrants come by the millions, and if illiberal speakers are allowed to rouse the passions of the masses. Liberal education and intelligence are prerequisites for a liberal society. Religious education is a prerequisite for a moral one, or so says the religious majority. This liberal-values-worship amounts to a french secular privatization of church and state, rather than a recognition that the institutions are functionally separate but that the state can and will be influenced by the illiberal populations within. How is pluralism a sustainable concept in the face of increasing pluralism, without a force of unity? If unity is only civic unity, then why must communities sacrifice their unity for the sake of mass migration and pluralism? They don't congeal.
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They do not like the idea of orthodoxy, including on university campuses or social media platforms
Again, the problem here is an ideological pacifism. What does the liberal do when illiberal ideas spread? They can be combatted, and even shut down for being illiberal, but typically the strongest frustrations with liberalism come not with liberalism per se, or even because people are not taught to be tolerant enoguh, but because liberal leaders either fail to or are prevented from solving population problems regarding religion, identity, ideology, and stability. Some degree of unity is necessary for liberalism to prevail. Marx is excluded from the list in #21, but is still taught in universities. Mohammed is excluded, but his followers are moving to liberal societies by the millions.
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Liberals think that on both left and right, many antiliberals and postliberals have manufactured an opponent and called it liberalism without sufficiently engaging with the liberal tradition or actual liberal thinkers.
A fair critique, but again, is the solution to propagandize liberal theory? Is this even tenable in the face of rapid demographic change and a failure to assimilate? The spread and evangelization of liberalism is the question for the liberal to answer to, which fails in simply hoping "if everyone would just be liberal."
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diverse backgrounds and views can embrace liberalism
Again this is optimism. This is not true without assimilation, or in other words, unification.
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18. Liberals abhor the idea that life or politics is a conflict between friends and enemies
"If everyone would just." The true liberal is telling us what the world is. As optimistic as this sounds, the fact is that certain ideas like communism and identity politics are destructive and cancerous. Convincing people of the truths of liberalism or free speech or anti-communism is good, but the runaway speech in the modern day is putting the ability to convince people of reasonable, complex thoughts to be difficult. This degree of tolerance is only possible for high-iq, stable individuals. As much as you want to believe that all people can attain to it, the question is whether the enemies of liberalism will spread anti-liberalism sooner. A pacifist society cannot resist a spartan one. Consider the conquest of the pacifistic Moriori by the warlike Maori of New Zealand.
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15
this is an economic question that absorbs a moralizing argument in order to sound more authoritative.
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treated with respect and as ends, not as mere means to the ends of others.
This is true, but this is a separate issue from suffrage and unlimited speech.
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Who do you think you are
This is simply anti-authority. If you have the authority of religious teaching and the authority of a majority and the authority of all the elected legislators passing a law, then "who we are" would be "us," the community. Who are you to disagree with what the community wants, and why should your differences change the laws of the community?
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But liberals want to make the state free from domination by any particular religion, and they seek to ensure that the state guarantees safety for religion.
I disagree. This basically denies the right of a religious community that dominates a region to pass laws in accordance with their own religion. Why do the rights of non-community members supplant the rights of the community to govern themselves as they see fit? At a federal level, pluralism is a historical fact, an "accident" in the sense that this is the way the world is. This view renders plurlalism of all beliefs everywhere into a necessity, which is nonsense. Must a 95% Christian country never pass laws that make sense for Christians because 5% are not, which then leads to the community becoming less and less Christian with each generation? A community has a right to itself as a community, and pluralism ignores the rights of the community existing between the individual and the state.
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freedom for the thought that we hate
This is a proposition which may or may not be cherished. What speech was hated in 1776? The reason free speech was possible for an age was because the sensibilities of the people were shaped by restricted speech in the age before. If you erode those boundaries, then the entire system is unsustainable.
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freedom of speech
Freedom of speech how? You muddy the distinction between mandatory speech and prohibited speech. Not being able to say one thing is very different from being forced to say another. Every society has prohibited speech, either legally (as in dictatorships) or functionally (as in you'll lose your job.) Mandatory speech is another matter, both legally, and increasingly functionally. It is up to Congress to determine what cannot be said, but I agree that compulsory speech for the population is bad.
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9
loaded.
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violence
Yes. Unfortunately, the news propaganda has made this difficult by distorting popular perceptions of violence.
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It forbids unduly rapid changes in the law.
Agree. Endless executive orders are bad, which can be reversed in a new administration. We must be a country of LAWS, not judicial decisions or executive orders. Congress must lead our legal changes, because Congress passes laws. These have been subverted by reinterpretations of the Constitution, especially found in the Warren Court and its generated decisions.
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identity.
This point might be true, but doesn't it make the liberal basis of government into a case of "if everyone would just XYZ?" White people in america are, according to surveys, the least likely to think that their identity matters, but all other identities strongly value their identity, despite decades of liberal propaganda. The illiberal left that is pushing identity politics effectively has no check other than right and left liberals saying "we have to get past identity politics," but the problem is still there. Hence the question of productive suffrage comes up against the concept of universal human dignity, which to me seems destructive to any project in democracy.
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If some people are subjected to the will of others, we have a violation of liberal ideals. Many liberals have invoked an anticaste principle to combat entrenched forms of inequality on the basis of race, sex and disability. Liberals are committed to individual dignity.
A lot going on here related to the previous point. Nations are allowed to exist and to govern themselves. Is "pluralism" of race or sex a fact or a goal? I haven't read Mill's essay on sex, but the suffrage of women seems aside the point. Call me illiberal, but I personally believe that Voting is not some spiritual concept that allows for "individual dignity" but is rather the ability of the people to have a check and balance on the government. The extent of suffrage is relevant to the extent that a check is necessary. These three sentences (albeit in a summary article) muddle the distinction between the moral element of human dignity, the connection between suffrage and dignity, and the functional purpose of elections.
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that is more than self-government — that is despotism. … No man is good enough to govern another man without that other’s consent.
Lincoln said a lot I agree with, but I don't think this holds up. I think "despotism" requires a degree of intentional abuse or malevolence that isn't inherent in a lack of self-government by a dependent population. Age is the one requirement we have- intelligence or financial security might well be another. Consider NYC 40 years after he wrote this- politicians abused their tenement voters. They only really could govern themselves once more benevolent politicians gave them economic security, which was independent of the poor population's ability to vote for them.
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pluralism
yes to all but this term is loaded. What does "pluralism" mean?
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- Dec 2024
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www.religiousbookshelf.com www.religiousbookshelf.com
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And then He knew in particular every sin of each one of us: "He had regard to every particular sin," says St. Bernardine of Siena. And Cardinal Hugo says that the executioners "caused Him exterior pain by crucifying Him, but we interior pain by sinning against Him." He means that each one of our sins afflicted the soul of Jesus Christ more than crucifixion and death afflicted His body. Such is the beautiful recompense which has been rendered to our Divine Saviour for His love by everyone who remembers to have offended Him by mortal sin!
Divine patience.
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www.vatican.va www.vatican.va
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5. We cannot truly call on God, the Father of all, if we refuse to treat in a brotherly way any man, created as he is in the image of God. Man's relation to God the Father and his relation to men his brothers are so linked together that Scripture says: "He who does not love does not know God" (1 John 4:8). No foundation therefore remains for any theory or practice that leads to discrimination between man and man or people and people, so far as their human dignity and the rights flowing from it are concerned. The Church reproves, as foreign to the mind of Christ, any discrimination against men or harassment of them because of their race, color, condition of life, or religion. On the contrary, following in the footsteps of the holy Apostles Peter and Paul, this sacred synod ardently implores the Christian faithful to "maintain good fellowship among the nations" (1 Peter 2:12), and, if possible, to live for their part in peace with all men,(14) so that they may truly be sons of the Father who is in heaven.(15)
Absolutely valid. We are called to treat all men as brothers and sisters, irrespective of any outward trait (and in almost all other cases, even irrespective of whether they treat us with contempt or enmity!)
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- Feb 2024
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www.vatican.va www.vatican.va
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If the altar is freestanding with respect to the wall, the priest incenses walking around it;
with acolytes holding his chasubule for him as his attendants
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260. The readings should whenever possible be proclaimed from the ambo or a lectern.
if there is only one ambo, then the book should be held on whichever side the ambo is not. it's impossible to move from the epistle side to the gospel side without moving the ambo, which is impossible. ergo, altar boys holding the book for the lector, facing sideways. the symbolism will be different, but whichever way the readings are read, the difference makes a difference and elevates the status of the gospel. wait this is for masses with only one minister.. i wonder if it applies for masses with more ministers? maybe this rule doesn't apply at all.
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215. After the prayer over the offerings has been said by the principal celebrant, the concelebrants approach the altar and stand around it, but in such a way that they do not obstruct the execution of the rites and that the sacred action may be seen clearly by the faithful. They should not be in the deacon’s way whenever he needs to go to the altar to perform his ministry. The deacon exercises his ministry at the altar whenever he needs to assist with the chalice and the Missal. However, insofar as possible, he stands back slightly, behind the concelebrating priests standing around the principal celebrant
this is weird. why not make the concelebrating priests serve as deacon, the way it was always done?
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209. In the vesting room or other suitable place, the concelebrants put on the sacred vestments they customarily wear when celebrating Mass individually. Should, however, a good reason arise, (e.g., a large number of concelebrants or a lack of vestments), concelebrants other than the principal celebrant may omit the chasuble and simply wear the stole over the alb.
is this a good reason- concelebrants dress normally in the chasuble, and the principal celebrant dresses up more? what of birettas?
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the other concelebrants remain at their places.
other places is not specified. could the concelebrating priests be kneeling as with the acolytes?
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If there is no singing at the Entrance or at Communion and the antiphons in the Missal are not recited by the faithful, the lector may read them at the appropriate time (cf. nos. 48, 87).
should instead read, "if there is no singing, the lector should learn to sing."
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wearing approved attire
interesting.
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The Duties of the Acolyte 187. The duties that the acolyte may carry out are of various kinds and several may coincide. Hence, it is desirable that these duties be suitably distributed among several acolytes. If, however, only one acolyte is present, he should perform the more important duties while the rest are to be distributed among several ministers. The Introductory Rites 188. In the procession to the altar, the acolyte may carry the cross, walking between two ministers with lighted candles. Upon reaching the altar, the acolyte places the cross upright near the altar so that it may serve as the altar cross; otherwise, he puts it in a worthy place. Then he takes his place in the sanctuary. 189. Through the entire celebration, the acolyte is to approach the priest or the deacon, whenever necessary, in order to present the book to them and to assist them in any other way required. Thus it is appropriate, insofar as possible, that the acolyte occupy a place from which he can conveniently carry out his ministry either at the chair or at the altar. The Liturgy of the Eucharist 190. If no deacon is present, after the Prayer of the Faithful is concluded and while the priest remains at the chair, the acolyte places the corporal, the purificator, the chalice, the pall, and the Missal on the altar. Then, if necessary, the acolyte assists the priest in receiving the gifts of the people and, if appropriate, brings the bread and wine to the altar and hands them to the priest. If incense is used, the acolyte presents the thurible to the priest and assists him while he incenses the gifts, the cross, and the altar. Then the acolyte incenses the priest and the people. 191. A duly instituted acolyte, as an extraordinary minister, may, if necessary, assist the priest in giving Communion to the people.[100] If Communion is given under both kinds, when no deacon is present, the acolyte administers the chalice to the communicants or holds the chalice if Communion is given by intinction. 192. Likewise, when the distribution of Communion is completed, a duly instituted acolyte helps the priest or deacon to purify and arrange the sacred vessels. When no deacon is present, a duly instituted acolyte carries the sacred vessels to the credence table and there purifies, wipes, and arranges them in the usual way. 193. After the celebration of Mass, the acolyte and other ministers return in procession to the sacristy, together with the deacon and the priest in the same way and order in which they entered.
there is no reason for these duties to not be shared between many altar boys, or to limit altar service to "what is necessary." 1- make the priest's life easier, have a bunch up there 2- make it a hierarchy so that the mass itself is practice and observation for the younger altar boys 3- see this document : https://www.usccb.org/prayer-and-worship/the-mass/ministries-and-roles-within-the-liturgical-assembly-at-mass and realize that this participation is a way of "engaging all the faithful in the liturgical ministries"
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As for the sign of peace to be given, the manner is to be established by Conferences of Bishops in accordance with the culture and customs of the peoples. It is, however, appropriate that each person offer the sign of peace only to those who are nearest and in a sober manner.
On this basis, the congregation offered four suggestions which are to form the "nucleus" of catechesis on the sign of peace.
First, while confirming the importance of the rite, it emphasized that "it is completely legitimate to affirm that it is not necessary to invite 'mechanistically' to exchange (the sign of) peace." The rite is optional, the congregation reminded, and there certainly are times and places where it is not fitting.
Its second recommendation was that as translations are made of the third typical edition of the Roman Missal, bishops' conference should consider "changing the way in which the exchange of peace is made." It suggested in particular that "familiar and worldly gestures of greeting" should be substituted with "other, more appropriate gestures."
The congregation for worship also noted that there are several abuses of the rite which are to be stopped: the introduction of a "song of peace," which does not exist in the Roman rite; the faithful moving from their place to exchange the sign; the priest leaving the altar to exchange the sign with the faithful; and when, at occasions such as weddings or funerals, it becomes an occasion for congratulations or condolences.
The Congregation for Divine Worship's final exhortation was that episcopal conferences prepare liturgical catechesis on the significance of the rite of peace, and its correct observation.
"The intimate relation between 'lex orandi' and 'lex credendi' should obviously be extended to 'lex vivendi'," the congregation's letter concluded.
"That Catholics are today faced with the grave commitment to build a more just and peaceful world, implies a more profound understanding of the Christian meaning of peace and of its expression in liturgical celebration."
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music that augments the joy, solemnity and festivity
joy, SOLEMNITY, festivity
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But before individuals can be prepared for liturgical roles, there must first be individuals who are willing to assume those roles. All the baptized need to understand that part of their duty regarding liturgy is to accept some responsibility for the liturgy, to place themselves and their God-given talents at the service of the liturgical community whenever possible. If liturgy is a duty as well as a right, then part of that duty for those able to undertake these tasks is the responsibility to assume such key roles
everyone ought to be a participant in putting themselves in the service of the "liturgical community" to some extent. while this is true, it need not be all inclusive- we may still oppose extraordinary ministry and promote altar service to men specifically, since altar ministry is scarce and effectively zero-sum wrt human capital, and we want to promote vocations. therefore, what do we promote for women's active participation? prayer guild leadership, music, art, formation, etc- all the things that women excel men in.
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practical task of assigning individuals to particular Masses and organizing the distribution of roles is another indispensable element in the fabric of well-ordered liturgical ministry in a parish.
... and the assigning of roles is best done by an effective and holy taskmaster. perhaps restore the role of subdeacon to a practical overseer?
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It is not sufficient, however, simply to have a "warm body" filling a given role. Those engaged in liturgical roles need to be well-prepared for those roles and to know how to carry them out with reverence, dignity and understanding. Obtaining the proper preparation requires a further gift of time on the part of the person being prepared as well as on the part of those in the parish responsible for the training of liturgical ministers.
training is best done through a hierarchy of trained ministers...
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The General Instruction makes it very clear that this variety of offices and roles is desirable and should be maintained. In fact it goes so far as to state: ...all, therefore, whether they are ordained ministers or Christian faithful, in fulfilling their offices or their duty, should carry out solely but completely that which pertains to them." Not only, therefore, is it desirable that individuals function in roles of service at Mass, it is clear from the Instruction that if a deacon, for example, is present, the priest celebrant or a concelebrant should not read the Gospel. And the lector should not also take on the role of server and/or extraordinary ministers of Holy Communion. There is a wide variety of services to be performed, and it is desirable that different individuals exercise those services so that the talents and gifts God has placed within the Christian community are fully utilized and these roles of service are not monopolized by a few.
there are a variety of roles, and it is desirable that those talents are EXERCISED
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Each time the members of the Church gather to worship, they do so because their baptism demands this of them
baptism DEMANDS participation. participation requires education and formation
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- Jan 2024
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www.vatican.va www.vatican.va
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170. If, however, another liturgical action follows the Mass, the concluding rites, that is, the greeting, the blessing, and the dismissal, are omitted.
such as?
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167. Then the priest, extending his hands, greets the people, saying, Dominus vobiscum (The Lord be with you). They answer, Et cum spiritu tuo (And also with you). The priest, joining his hands again and then immediately placing his left hand on his breast, raises his right hand and adds, Benedicat vos omnipotens Deus (May Almighty God bless you) and, as he makes the Sign of the Cross over the people, continues, Pater, et Filius, et Spiritus Sanctus (the Father, and the Son, and the Holy Spirit). All answer, Amen.
IMMEDIATELY. No more extra comments "before we go..."
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166. When the prayer after Communion is concluded, brief announcements to the people may be made, if they are needed.
what constitutes a necessary announcement ought to be clarified more.
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These ministers should not approach the altar before the priest has received Communion, and they are always to receive from the hands of the priest celebrant the vessel containing either species of the Most Holy Eucharist for distribution to the faithful.
this is the same kind of sneaky injection that Fiducia Supplicans hinges on- the document says on one hand, "EMs are only when there is no acolyte, and acolytes are only EMs when needed" but also just writes in instructions for the "extenuating circumstances" as if normal. This is unproductive, unclear, and licentious, and is how most of the church's degeneration has taken place.
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The consecrated host may be received either on the tongue or in the hand, at the discretion of each communicant.
the priest can encourage one or another, but never deny.
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When receiving Holy Communion, the communicant bows his or her head before the Sacrament as a gesture of reverence and receives the Body of the Lord from the minister
case in point: nobody does this anymore.
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The norm for reception of Holy Communion in the dioceses of the United States is standing. Communicants should not be denied Holy Communion because they kneel. Rather, such instances should be addressed pastorally, by providing the faithful with proper catechesis on the reasons for this norm.
this is strange. what is the proper catechesis and reason for this norm? This link is helpful: https://www.catholic.com/magazine/print-edition/the-struggle-for-uniformity-in-the-liturgy Apparently it was a liturgical theology battle that was "won" by those who said standing is the resurrection posture. seems more like theory beat practice when it came to joyful reception and reverence to me. traditions exist for a reason, and saying "this is normal" to make it normal is obviously shaky.
The USCCB link is unhelpful, but check it anyways. https://www.usccb.org/prayer-and-worship/the-mass/order-of-mass/liturgy-of-the-eucharist/the-reception-of-holy-communion-at-mass
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159. The Communion chant begins while the priest is receiving the Sacrament (cf. no. 86).
some priests and deacons "briefly announce" gluten free hosts. GF Hosts aside, there is no reason to interrupt the prayer. Reception is not mandatory. If you want to receive and are a guest, then arrive early and ask the deacon. If you aren't sure, then don't receive.
At one mass I cantor, the priest asks the congregation to form two lines, because many people are visitors. This could be communicated easily by having the altar boys tell everyone to do by whispering after receiving themselves.
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148. As he begins the Eucharistic Prayer, the priest extends his hands and sings or says, Dominus vobiscum (The Lord be with you). The people respond, Et cum spiritu tuo (And also with you). As he continues, Sursum corda (Lift up your hearts), he raises his hands. The people respond, Habemus ad Dominum (We lift them up to the Lord). Then the priest, with hands outstretched, adds, Gratias agamus Domino Deo nostro (Let us give thanks to the Lord, our God), and the people respond, Dignum et iustum est (It is right to give him thanks and praise). Next, the priest, with hands extended, continues the Preface. At its conclusion, he joins his hands and, together with everyone present, sings or says aloud the Sanctus (cf. no. 79b).
again, sung, and in latin.
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It is very appropriate that the priest sing those parts of the Eucharistic Prayer for which musical notation is provided.
it is VERY appropriate!!!
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The Eucharistic Prayer demands, by its very nature, that only the priest say it in virtue of his ordination. The people, for their part, should associate themselves with the priest in faith and in silence,
silence
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144. If incense is used, the priest then puts some in the thurible, blesses it without saying anything, and incenses the offerings, the cross, and the altar. A minister, while standing at the side of the altar, incenses the priest and then the people.
yes.
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If, however, there is no Offertory chant and the organ is not played, in the presentation of the bread and wine the priest may say the formulas of blessing aloud, to which the people make the acclamation, Benedictus Deus in saecula (Blessed be God for ever).
this is the option if there is no music- not normative.
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Then the cantor, the lector, or another person announces the intentions from the ambo or from some other suitable place while facing the people, who take their part by responding in supplication. After the intentions, the priest, with hands extended, concludes the petitions with a prayer.
i don't like this. why does the prayer leader lead by facing the people? It somewhat interrupts the facts that the faithful are already praying the entire time, through the priest.
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137. The Creed is sung or recited by the priest together with the people (cf. no. 68) with everyone standing. At the words et incarnatus est (by the power of the Holy Spirit . . . and became man) all make a profound bow; but on the solemnities of the Annunciation and of the Nativity of the Lord, all genuflect.
we definitely didn't genuflect at the christmas mass. this is something that would need to be introduced by the priest.
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131. Afterwards, all rise, and the Alleluia or other chant is sung as required by the liturgical season (cf. nos. 62-64). 132. During the singing of the Alleluia or other chant, if incense is used, the priest puts some into the thurible and blesses it.
incense during the alleluia is normal. it doesn't have to be all speedy like most places do it.
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133. If the Book of the Gospels is on the altar, the priest then takes it and goes to the ambo, carrying the Book of the Gospels slightly elevated and preceded by the lay ministers, who may carry the thurible and the candles. Those present turn towards the ambo as a sign of special reverence to the Gospel of Christ.
i suppose this is why the candles are nearby, which makes sense. i'm not an altar boy, so i wouldn't know how this goes.
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At the end, the lector says the acclamation, Verbum Domini (The word of the Lord), and all respond, Deo gratias (Thanks be to God).
in latin/
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It is a praiseworthy practice that the Book of the Gospels be placed upon the altar.
understandable- if the mass is ad orientem, the it makes sense to have a book stand for the BoG.
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The cross adorned with a figure of Christ crucified and perhaps carried in procession may be placed next to the altar to serve as the altar cross, in which case it ought to be the only cross used; otherwise it is put away in a dignified place. In addition, the candlesticks are placed on the altar or near it
the cross can be put: 1- next to the altar, as the altar cross (idk what that means if it's carried) 2- put away in a dignified place. But the candles must be put on the altar or near it- how are you supposed to do this for the sanctus candles? what's going on here?
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All pray silently with the priest for a brief time
how brief?
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125. The Act of Penitence follows. Afterwards, the Kyrie is sung or said, in keeping with the rubrics (cf. no. 52). 126. For celebrations where it is prescribed, the Gloria is either sung or said (cf. no. 53).
- Penitential rite and kyrie. PR should be ad orientem, kyrie and gloria can be from the chair. what would a priest be doing at this time, more incense and prayers? He should have a hymnal for the seat, see 118.a.
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24. After doing these things, the priest goes to the chair. Once the Entrance chant is concluded, the priest and faithful, all standing, make the Sign of the Cross. The priest says, In nomine Patris et Filii et Spiritus Sancti (In the name of the Father, and of the Son, and of the Holy Spirit). The people answer, Amen. Then, facing the people and extending his hands, the priest greets the people, using one of the formulas indicated. The priest himself or some other minister may also very briefly introduce the faithful to the Mass of the day.
124: he goes to the chair and says INPFSS (not facing people.) THEN, he: Turns around and introduces the people. THEN...
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Then, as the occasion suggests, he incenses the cross and the altar, walking around the latter.
normally, with altar boys attending to him
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in this order: The thurifer carrying a thurible with burning incense, if incense is used; The ministers who carry lighted candles, and between them an acolyte or other minister with the cross; The acolytes and the other ministers; A lector, who may carry the Book of the Gospels (though not the Lectionary), which should be slightly elevated; The priest who is to celebrate the Mass.
all of this ought to be NORMAL
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the priest and ministers, clad in the sacred vestments
the priest and ministers are CLAD IN SACRED VESTMENTS
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Furthermore, it is desirable that, as a rule, an acolyte, a lector, and a cantor should be there to assist the priest celebrant. In fact, the rite to be described below foresees a greater number of ministers.
a GREATER number. the priest has the right to yoink parishioners into serving, which should be desirable, for properly liturgically formed congregants.
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The liturgical duties that are not proper to the priest or the deacon and are listed in nos. 100-106 may also be entrusted by a liturgical blessing or a temporary deputation to suitable lay persons chosen by the pastor or rector of the church.[89] All should observe the norms established by the Bishop for his diocese regarding the office of those who serve the priest at the altar.
we need to be BLESSED for these ministries
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It is appropriate, at least in cathedrals and in larger churches, to have some competent minister, that is to say a master of ceremonies, to oversee the proper planning of sacred actions and their being carried out by the sacred ministers and the lay faithful with decorum, order, and devotion.
we need more
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In the absence of an instituted acolyte, lay ministers may be deputed to serve at the altar and assist the priest and the deacon; they may carry the cross, the candles, the thurible, the bread, the wine, and the water, and they may also be deputed to distribute Holy Communion as extraordinary ministers
carrying the cross, candles, and thurible are seen as necessary, not optional, elements. Again, lay "EM's" are only needed when there is no acolyte to help in a necessary situation.
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and, if it is necessary, as an extraordinary minister, to distribute the Eucharist to the faithful
the acolyte may help IF IT IS NECESSARY... (see 100)
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Indeed, they form one body, whether by hearing the word of God, or by joining in the prayers and the singing, or above all by the common offering of Sacrifice and by a common partaking at the Lord’s table. This unity is beautifully apparent from the gestures and postures observed in common by the faithful.
no more extraordinary ministers.
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The faithful, moreover, should not refuse to serve the People of God gladly whenever they are asked to perform some particular ministry or function in the celebration.
"You are being voluntold to become an altar boy, now come hold this candle." This needs to be said more often.
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they may sit or kneel while the period of sacred silence after Communion is observed.
interesting. i always just stay kneeling til the priest stands up again, because people will just sit for 5 seconds before standing anyways, but whatever works I guess. Kneeling is better imo.
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A common posture, to be observed by all participants, is a sign of the unity of the members of the Christian community gathered for the sacred Liturgy: it both expresses and fosters the intention and spiritual attitude of the participants.
ad orientem is best
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resplendent with beauty and noble simplicity, so that the true and full meaning of the different parts of the celebration is evident and that the participation of all is fostered
the sign of peace must be sober. "resplendent with beauty and simplicity"
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www.usccb.org www.usccb.org
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the hands should first of all be clean
agreed, but not with hand sanitizer. that is ridiculous. if the people are going to receive in the hand, there should be water fonts at the entrance of the church to wash the hands before entering. not hand sanitizer,
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If one is right handed the left hand should rest upon the right. The host will then be laid in the palm of the left hand and then taken by the right hand to the mouth. If one is left-handed this is reversed.
this is strange. why is this the case? is this a conscious rejection of the superstitions about right and left handedness?
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- Dec 2023
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www.vatican.va www.vatican.va
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Seats for the other ministers are to be arranged so that they are clearly distinguishable from those for the clergy and so that the ministers are easily able to fulfill the function entrusted to them
makes sense, but you should just have choir seating like normal. Wooden chairs otherwise. Easy.
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The reading of the Gospel is the high point of the Liturgy of the Word. The Liturgy itself teaches that great reverence is to be shown to it by setting it off from the other readings with special marks of honor:
ideally, chanted.
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56. The Liturgy of the Word is to be celebrated in such a way as to promote meditation, and so any sort of haste that hinders recollection must clearly be avoided.
bring back the gradual. The responsorial psalm only makes sense as a meditation in light of being monastically familiar, not so for modernist psalms. "AVOID ANY SORT OF HASTE!!!!" Would it be expedient to have the MC set the pace for the period of meditation by sending the lector, or being the lector?
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51. Then the priest invites those present to take part in the Act of Penitence, which, after a brief pause for silence, the entire community carries out through a formula of general confession.
During this silence, the priest may walk from the seat to the center of the altar, with the altar boys also kneeling for the confession. Is there a prohibition on kneeling/bowing?
If we view the penitential act through its previous iteration, the act was done quietly by the priest and altar boys separately, inaudible to the congregation who nevertheless would beat their breasts in union with the altar boys.
It is entirely possible and desirable for the priest to begin a chanted confiteor, and be accompanied by altar boys, to perform the same confession in unison with the kneeling, actively participating congregation.
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After the greeting of the people, the priest, the deacon, or a lay minister may very briefly introduce the faithful to the Mass of the day.
from where in the sanctuary?
If it's to be done, I think the deacon should do it and make the invitation.from the seat. Priests shouldn't do it because otherwise it becomes an obligatory emotional burden.
Something along these lines: "Today we celebrate the X of St. Y- let us incline our hearts towards his/her imitation of Christ, and be intent with our prayers to draw us into God's compassion." or, for ordinary feasts, "Today we celebrate the x week of y, let us meditate on [theme from reading] and repurpose our lives to live out God's commandment of love."
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Greeting.
the greeting is provided:
Then the Priest greets the people: Either: The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Or: Grace to you and peace from God our Father and the Lord Jesus Christ. Or: The Lord be with you. The people reply: And With Your Sprit
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50. When the Entrance chant is concluded, the priest stands at the chair
does the chair necessarily face towards the people, or can it remain perpendicular?
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49. When they reach the sanctuary, the priest, the deacon, and the ministers reverence the altar with a profound bow. As an expression of veneration, moreover, the priest and deacon then kiss the altar itself; as the occasion suggests, the priest also incenses the cross and the altar.
This is all taking place during the Entrance Chant. There is no need to rush for when the priest is ready.
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Those who, in some places, meet the faithful at the church entrance, lead them to appropriate places, and direct processions.
greeters necessary
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The Communion Rite
notice how all the things said by the celebrant are by default in latin
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The faithful and the choir should have a place that facilitates their active participation.
the choir or cantor can be among the congregation if necessary
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Likewise, seats should be arranged in the sanctuary for concelebrating priests as well as for priests who are present for the celebration in choir dress but who are not concelebrating
you mean a normal choir?
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Any appearance of a throne, however, is to be avoided
"it must be front and center, behind the altar, facing the people, in the place of the tabernacle, but it must avoid looking like a throne." Ok, got it. These instructions are nonsense, and no wonder so many churches do the awkward diagonal row of chairs, they want to face the people but not be front and center. Just go sideways like normal.
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if the tabernacle is in the center behind the altar.
"if" ???? You mean what's normal for a church? What the heck?
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310. The chair of the priest celebrant must signify his office of presiding over the gathering and of directing the prayer. Thus the best place for the chair is in a position facing the people at the head of the sanctuary,
what does the head of the sanctuary mean?
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From the ambo only the readings, the responsorial Psalm, and the Easter Proclamation (Exsultet) are to be proclaimed; it may be used also for giving the homily and for announcing the intentions of the Prayer of the Faithful. The dignity of the ambo requires that only a minister of the word should go up to it.
interesting- the use of a pulpit is distinct, as is the lectern for other functions and announcements. usually these are all condensed into the ambo, to its disrespect.
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The commentator, who provides the faithful, when appropriate, with brief explanations and commentaries with the purpose of introducing them to the celebration and preparing them to understand it better. The commentator’s remarks must be meticulously prepared and clear though brief. In performing this function the commentator stands in an appropriate place facing the faithful, but not at the ambo.
what is the meaning of the commentator? is this is a pre-mass explanation? how can the commentator communicate without a mic if the mic is at the ambo?
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Hence, the psalmist, or the cantor of the Psalm, sings the verses of the Psalm from the ambo or another suitable place.
this is the only time the physical location of the cantor or psalmist is mentioned- he only needs to be at the ambo for the responsory psalm. elsewise, he can be anywhere
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103. Among the faithful, the schola cantorum or choir exercises its own liturgical function, ensuring that the parts proper to it, in keeping with the different types of chants, are properly carried out and fostering the active participation of the faithful through the singing.[87] What is said about the choir also applies, in accordance with the relevant norms, to other musicians, especially the organist.
the schola cantorum is its own organism within the church
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101. In the absence of an instituted lector, other laypersons may be commissioned to proclaim the readings from Sacred Scripture. They should be truly suited to perform this function and should receive careful preparation, so that the faithful by listening to the readings from the sacred texts may develop in their hearts a warm and living love for Sacred Scripture.[86]
lectors have to communicate a love of scripture- the order of lectors ought to be deeply personally dedicated to reading the Bible and other texts regularly
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(1) the antiphon from The Roman Missal or the Psalm from the Roman Gradual as set to music there or in another musical setting; (2) the seasonal antiphon and Psalm of the Simple Gradual; (3) a song from another collection of psalms and antiphons, approved by the United States Conference of Catholic Bishops or the diocesan Bishop, including psalms arranged in responsorial or metrical forms; (4) a suitable liturgical song chosen in accordance with no. 86. This is sung either by the choir alone or by the choir or cantor with the people.
see above. the
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86. While the priest is receiving the Sacrament, the Communion chant is begun. Its purpose is to express the communicants’ union in spirit by means of the unity of their voices, to show joy of heart, and to highlight more clearly the “communitarian” nature of the procession to receive Communion. The singing is continued for as long as the Sacrament is being administered to the faithful.[74] If, however, there is to be a hymn after Communion, the Communion chant should be ended in a timely manner.
this is ideal. a communion CHANT which everyone can partake in, followed by a beautiful choral hymn which enables congregational prayer.
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Along with the faithful, he then makes an act of humility using the prescribed words taken from the Gospels.
threefold, latin?
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The chief elements making up the Eucharistic Prayer may be distinguished in this way:
is this an invitation to alternate eucharistic prayers? I dont think so.
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The offerings are then brought forward. It is praiseworthy for the bread and wine to be presented by the faithful. They are then accepted at an appropriate place by the priest or the deacon and carried to the altar. Even though the faithful no longer bring from their own possessions the bread and wine intended for the liturgy as in the past, nevertheless the rite of carrying up the offerings still retains its force and its spiritual significance.
by the faithful, I would wager unvested
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The people, however, stand and give expression to their prayer either by an invocation said together after each intention or by praying in silence.
said, not sung.
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306. Only what is required for the celebration of the Mass may be placed on the mensa of the altar: namely, from the beginning of the celebration until the proclamation of the Gospel, the Book of the Gospels; then from the Presentation of the Gifts until the purification of the vessels, the chalice with the paten, a ciborium, if necessary, and, finally, the corporal, the purificator, the pall, and the Missal. In addition, microphones that may be needed to amplify the priest’s voice should be arranged discreetly.
most altar mics are those desk conference mics and are hardly discreet.
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67. The purpose of the Symbolum or Profession of Faith, or Creed, is that the whole gathered people may respond to the word of God proclaimed in the readings taken from Sacred Scripture and explained in the homily and that they may also call to mind and confess the great mysteries of the faith by reciting the rule of faith in a formula approved for liturgical use, before these mysteries are celebrated in the Eucharist. 68. The Creed is to be sung or said by the priest together with the people on Sundays and solemnities. It may be said also at particular celebrations of a more solemn character. If it is sung, it is begun by the priest or, if this is appropriate, by a cantor or by the choir. It is sung, however, either by all together or by the people alternating with the choir. If not sung, it is to be recited by all together or by two parts of the assembly responding one to the other.
this says nothing of when to kneel or bow. where would that information be?
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It should be an exposition of some aspect of the readings from Sacred Scripture or of another text from the Ordinary or from the Proper of the Mass of the day and should take into account both the mystery being celebrated and the particular needs of the listeners.[64]
can be about the readings or the mass itself, but ALSO must take into consideration the particular needs. Spiritual themes, lives of saints, and church history are particularly needed.
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the readings are always proclaimed from the ambo.
sad. no deacon with candlebearers, must the ambo be ad populum?
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Moreover, it is unlawful to substitute other, non-biblical texts for the readings and responsorial Psalm, which contain the word of God
does this contradict the "any other suitable and approved hymn" which the USCCB issued approval for, per the CCW article on 8 options for the responsorial psalm?
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If not sung, it is to be recited either by all together or by two parts of the congregation responding one to the other.
back and forth recited gloria...
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It is appropriate that actions and processions of this sort be carried out with decorum while the chants proper to them occur, in keeping with the norms prescribed for each.
key word- proper decorum
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All other things being equal, Gregorian chant holds pride of place because it is proper to the Roman Liturgy. Other types of sacred music, in particular polyphony, are in no way excluded, provided that they correspond to the spirit of the liturgical action and that they foster the participation of all the faithful.[50] Since faithful from different countries come together ever more frequently, it is fitting that they know how to sing together at least some parts of the Ordinary of the Mass in Latin, especially the Creed and the Lord’s Prayer, set to the simpler melodies
big.
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When the Kyrie is sung as a part of the Act of Penitence, a trope
what is the regulation on these tropes? does this mean that the "you came to heal sinners, Lord have mercy" must be sung?
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(4) a suitable liturgical song similarly approved by the Conference of Bishops or the diocesan Bishop
hinges on "or"- can an individual bishop reject liturgical books approved by the USCCB?
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the seasonal antiphon and Psalm of the Simple Gradual;
what is a seasonal antiphon? revisit this.
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On Sundays, especially in the Season of Easter, in place of the customary Act of Penitence, from time to time the blessing and sprinkling of water to recall Baptism may take place.
Must the asperges be done in unity, is the rite of sprinkling both perscribed and exclusive to a proper confiteor at the altar?
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www.vatican.va www.vatican.va
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127. Bishops should have a special concern for artists, so as to imbue them with the spirit of sacred art and of the sacred liturgy. This they may do in person or through suitable priests who are gifted with a knowledge and love of art. It is also desirable that schools or academies of sacred art should be founded in those parts of the world where they would be useful, so that artists may be trained.
Sacred art academies... we need more of these
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The texts intended to be sung must always be in conformity with Catholic doctrine; indeed they should be drawn chiefly from holy scripture and from liturgical sources.
no more namby pamby hippy dippy nonsense
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Composers, filled with the Christian spirit, should feel that their vocation is to cultivate sacred music and increase its store of treasures.
no sense writing anything that isn't going to be added to the canon of treasurable music
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In the Latin Church the pipe organ is to be held in high esteem, for it is the traditional musical instrument which adds a wonderful splendor to the Church's ceremonies and powerfully lifts up man's mind to God and to higher things. But other instruments also may be admitted for use in divine worship, with the knowledge and consent of the competent territorial authority, as laid down in Art. 22, 52, 37, and 40. This may be done, however, only on condition that the instruments are suitable, or can be made suitable, for sacred use, accord with the dignity of the temple, and truly contribute to the edification of the faithful.
organ is best. others are possible, with sacred dignified use, but most others aren't. i can't picture anything unless its a beautiful orchestral arrangement of a familiar hymn.
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115. Great importance is to be attached to the teaching and practice of music in seminaries, in the novitiates and houses of study of religious of both sexes, and also in other Catholic institutions and schools. To impart this instruction, teachers are to be carefully trained and put in charge of the teaching of sacred music.
musical training is DEMANDED INSTITUTIONALLY
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114. The treasure of sacred music is to be preserved and fostered with great care. Choirs must be diligently promoted, especially in cathedral churches; but bishops and other pastors of souls must be at pains to ensure that, whenever the sacred action is to be celebrated with song, the whole body of the faithful may be able to contribute that active participation which is rightly theirs, as laid down in Art. 28 and 30.
This guarantees institutional support, alongside the encouragement of song. Yet, the participation of the faithful is in that which is "rightly theirs."
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113. Liturgical worship is given a more noble form when the divine offices are celebrated solemnly in song, with the assistance of sacred ministers and the active participation of the people.
the sacred ministers elevate the divine offices with song
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112. The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy.
historical treasure sacred song solemn integra;
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110. During Lent penance should not be only internal and individual, but also external and social. The practice of penance should be fostered in ways that are possible in our own times and in different regions, and according to the circumstances of the faithful; it should be encouraged by the authorities mentioned in Art. 22.
fostered in ways that are possible IN OUR OWN TIMES fasting is equally possible. perhaps orders of fasting would help bring about greater awareness
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b) The same is to apply to the penitential elements. As regards instruction it is important to impress on the minds of the faithful not only a social consequences of sin but also that essence of the virtue of penance which leads to the detestation of sin as an offence against God; the role of the Church in penitential practices is not to be passed over, and the people must be exhorted to pray for sinners.
remembrance of sin carries its full force in Lent
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More use is to be made of the baptismal features proper to the Lenten liturgy; some of them, which used to flourish in bygone days, are to be restored as may seem good.
what baptismal features? i'm curious
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101. 1. In accordance with the centuries-old tradition of the Latin rite, the Latin language is to be retained by clerics in the divine office. But in individual cases the ordinary has the power of granting the use of a vernacular translation to those clerics for whom the use of Latin constitutes a grave obstacle to their praying the office properly. The vernacular version, however, must be one that is drawn up according to the provision of Art. 36.
clerics are to pray the latin office unless it is a GRAVE OBSTACE TO PRAYER
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100. Pastors of souls should see to it that the chief hours, especially Vespers, are celebrated in common in church on Sundays and the more solemn feasts. And the laity, too, are encouraged to recite the divine office, either with the priests, or among themselves, or even individually.
vespers on sundays and solemnities is nigh mandated
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88. Because the purpose of the office is to sanctify the day, the traditional sequence of the hours is to be restored so that once again they may be genuinely related to the time of the day when they are prayed, as far as this may be possible. Moreover, it will be necessary to take into account the modern conditions in which daily life has to be lived, especially by those who are called to labor in apostolic works.
all these changes are also reversible. the substantial conditions for change are in order to relate the hour to time of day, and to consider "modern conditions" for "apostolic works." Nonsense.
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Religious profession should preferably be made within the Mass.
why?
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62. With the passage of time, however, there have crept into the rites of the sacraments and sacramentals certain features which have rendered their nature and purpose far from clear to the people of today; hence some changes have become necessary to adapt them to the needs of our own times. For this reason the sacred Council decrees as follows concerning their revision. 63. Because of the use of the mother tongue in the administration of the sacraments and sacramentals can often be of considerable help to the people, this use is to be extended according to the following norms: a) The vernacular language may be used in administering the sacraments and sacramentals, according to the norm of Art. 36. b) In harmony with the new edition of the Roman Ritual, particular rituals shall be prepared without delay by the competent territorial ecclesiastical authority mentioned in Art. 22, 2, of this Constitution. These rituals, which are to be adapted, also as regards the language employed, to the needs of the different regions, are to be reviewed by the Apostolic See and then introduced into the regions for which they have been prepared. But in drawing up these rituals or particular collections of rites, the instructions prefixed to the individual rites the Roman Ritual, whether they be pastoral and rubrical or whether they have special social import, shall not be omitted.
it is sensible to have blessings in the vernacular, but I would have them be done bilingually. first to prevent misconceptions of magic, but also to maintain the church's linguistic unity and an atmosphere of holiness. I have heard the book of blessings called "the book of good wishes" because the language is hardly convincing, but this is hearsay.
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58. A new rite for concelebration is to be drawn up and inserted into the Pontifical and into the Roman Missal.
it is possible to change
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51. The treasures of the bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God's word. In this way a more representative portion of the holy scriptures will be read to the people in the course of a prescribed number of years.
bad idea
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2. In virtue of power conceded by the law, the regulation of the liturgy within certain defined limits belongs also to various kinds of competent territorial bodies of bishops legitimately established. 3. Therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority.
see 37. what is the process for legitimate change?
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Zeal for the promotion and restoration of the liturgy is rightly held to be a sign of the providential dispositions of God in our time, as a movement of the Holy Spirit in His Church. It is today a distinguishing mark of the Church's life, indeed of the whole tenor of contemporary religious thought and action.
agreed
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Therefore all should hold in great esteem the liturgical life of the diocese centered around the bishop, especially in his cathedral church; they must be convinced that the pre-eminent manifestation of the Church consists in the full active participation of all God's holy people in these liturgical celebrations, especially in the same eucharist, in a single prayer, at one altar, at which there presides the bishop surrounded by his college of priests and by his ministers
the presence of the Bishop at the cathedral and the holiness of worship at the cathedral itself must set the bar. if the bishop is the highest functional unit, so be it
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efforts also must be made to encourage a sense of community within the parish, above all in the common celebration of the Sunday Mass.
ideally you have one sunday mass where everyone attends together, with prayer beforehand and a meal afterwards.
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37. Even in the liturgy, the Church has no wish to impose a rigid uniformity in matters which do not implicate the faith or the good of the whole community; rather does she respect and foster the genius and talents of the various races and peoples. Anything in these peoples' way of life which is not indissolubly bound up with superstition and error she studies with sympathy and, if possible, preserves intact. Sometimes in fact she admits such things into the liturgy itself, so long as they harmonize with its true and authentic spirit.
does this mean that trad parishes can just do more trad things with approval to do so?
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use of the Latin language is to be preserved in the Latin rites.
boom
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Bible services should be encouraged, especially on the vigils of the more solemn feasts, on some weekdays in Advent and Lent, and on Sundays and feast days. They are particularly to be commended in places where no priest is available; when this is so, a deacon or some other person authorized by the bishop should preside over the celebration
what are these? is this a mass with no mass? I'm not opposed if a deacon leads it, it seems like a good way to have more expansive homilies that go deeper into scripture. might as well also do more vespers as well.
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short directives
stand up or sit down should never be said, have your altar boys model what the congregation does.
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its character should be that of a proclamation of God's wonderful works in the history of salvation, the mystery of Christ, ever made present and active within us, especially in the celebration of the liturgy
this may be misleading- shouldn't God's wonderful works be portrayed in light of calling sinners to repentance? seems silent on sin.
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scriptural and liturgical sources
this is fine. i forget the readings without hearing them expounded upon and requoted throughout the homily. furthermore, any comprehension issues about the mass would be explained on a regular basis in the homily, to show how the rich symbolism of the mass portrays salvation itself in the mass.
does the office of readings and thus spiritual writing for the day constitute a liturgical source? probably not.
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exactitude and fidelity
a wonderful phrase. no more wishy washy religion of niceness.
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1) In sacred celebrations there is to be more reading from holy scripture, and it is to be more varied and suitable.
this was a bad idea and is easily reversible.
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within the people's powers of comprehension, and normally should not require much explanation
Why was the Holy Mass revised with "the modern man of the 20th century" in mind, yet the modern man is more stupid than the medieval one? In any case, almost every explanation for the various parts of the TLM is brief. ex, ad orientem = captain leading a ship, praying to God, not performing for the people.
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The rites should be distinguished by a noble simplicity; they should be short, clear, and unencumbered by useless repetitions;
1- key words here are "encumbered" and "useless." Removing a Kyrie is not cumbersome or useless, it is traditional. Doubling the prayers (confiteor, kyrie, gloria, sanctus, agnus dei) isn't cumbersome to the people, it is taxing for the priest to have to wait upon and follow the people. My guess is that priests are more burdened by having to spend emotional energy waiting on the liturgical action than the congregation is by doubled prayers (that don't feel doubled at all,) and comprehension is not hindered by doubling.
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27. It is to be stressed that whenever rites, according to their specific nature, make provision for communal celebration involving the presence and active participation of the faithful, this way of celebrating them is to be preferred, so far as possible, to a celebration that is individual and quasi-private.
this is fair, IMO, inasmuch as it concerns gathering the whole church together. priests ought to (IMO) say mass once per day, publicly, and the number of masses ought to correlate to the number of priests where possible, so they don't get overworked.
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28. In liturgical celebrations each person, minister or layman, who has an office to perform, should do all of, but only, those parts which pertain to his office by the nature of the rite and the principles of liturgy. 29. Servers, lectors commentators, and members of the choir also exercise a genuine liturgical function. They ought, therefore, to discharge their office with the sincere piety and decorum demanded by so exalted a ministry and rightly expected of them by God's people.
Everything here indicates that ministries ought to be vested, normally. sincere and exalted piety and decorum are DEMANDED and RIGHTLY EXPECTED OF THEM
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30. To promote active participation, the people should be encouraged to take part by means of acclamations, responses, psalmody, antiphons, and songs, as well as by actions, gestures, and bodily attitudes. And at the proper times all should observe a reverent silence.
all of these modes of active participation are normal. acclamations and responses are normal. antiphons and psalmody ought to be considered in light of monastic (ie greogian) antiphons and psalmody. actions gestures and attitudes are also normal. nothing radical here.
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The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services.
gregorian should be given "pride of place"
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sacred liturgy, every diocese, as far as possible, should have commissions for sacred music and sacred art. These three commissions must work in closest collaboration; indeed it will often be best to fuse the three of them into one single
sacred liturgy, music, and art as 3 separate commissions, but in many cases combined into one. the cases where they ought not to be combined are probably archdiocesan, in which case a larger commission is possible and desirable for broader regulation.
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equal right and dignity; that she wishes to preserve them in the future and to foster them in every way
equal of dignity and to be preserved and fostered. Crucial.
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