"The future of liturgical reform": a perpetual, never-ending 1970s, that can’t be bargained with, can’t be reasoned with, doesn’t feel pity, or remorse, or fear, and absolutely will not stop, ever, until the liturgy is dead. religionnews.com/2021/04/13/the… (h/t @RorateCaeli)
"Can a deacon or layperson anoint the sick or hear confessions?"
10 PRINT "TRENT SAYS NO"
20 GOTO 10
RUN
With this logic, what's to stop non-Christian spouses recieving Holy Communion?
Just give it to everyone - we don't even read 1 Corinthians 11:27-29 anymore, so who even cares, amirite? </sarcasm>
If you had the 1998 ICEL translation on your bingo card, cross it off! House!
How does Fr Reese plan on stopping children and young people attending the EF? Is this part of his plan to repurpose all the Covid stewards?
(but seriously, telling teenagers that they can't go to an EF Mass is probably just going to make them want to go even more)
More Eucharistic prayers! More prefaces! A themed liturgy every week - just like Sesame Street's "Number of the Day"! How gloriously infantilising! Sign me up!
(disclaimer: this is a joke, do not sign me or anyone else up)
Thankfully, the future of the Roman Rite is tradition!
And I hope that I will live to see the zombie 1970s finally laid to rest, while also playing my part to make that happen!
The figures given here are not accurate. The average length of the Liturgy of the Word on Sundays (setting aside the very long passages of, e.g., the Easter Vigil) in the NO is 21.8 verses, compared to 16.8 verses in the TLM.
This increase is solely due to the extra OT reading...
... In fact, the Sunday readings from the NT epistles are *shorter* in the NO (5.8 verses) compared to the TLM (7.6 verses)!
(figures from E. Nübold, "Entstehung und Bewertung der neuen Perikopenordnung", 1986, pp. 192-193, 282, 334-335)
Indeed, Fr Gerard Sloyan, a prominent defender of the reformed lectionary, wrote that homilists are "frequently distressed by the brevity of the first and second lections": see "What Kind of Canon do the Lectionaries Constitute?", Bib. Theol. Bulletin 30 (2000), 27–35, at 33...
(1/6) I recently came across an article from 1997, by Fr Edmund Hill, O.P. (1923-2010)—translator and scholar of St Augustine and who regarded himself as a Vatican II 'progressive'—on the psalms in the Liturgy of the Hours. Some interesting remarks!
(2/6) On the censoring of the psalms, for example, Fr Hill has this to say (pp. 99-100): "I would voice my strenuous objection to the bowdlerisation of the psalms in both the Latin original of the breviary and in the English and doubtless all other translations..."
(3/6) "[I]n cutting out those verses, even those whole psalms, which are considered to be seriously sub-Christian in tone, we Catholics have simply followed in the steps of other Churches. But we have done it in a typically Catholic way..."
No. First, Canon 766 limits individual bishops by making it clear that lay preaching in churches is something the conference of bishops has to sign off on first (which further requires the «recognitio» of the Dicastery for Bishops: see «Praedicate Evangelium», n. 110)...
Second, the liturgical law of the Church envisages lay preaching **outside of Mass** and only under certain conditions: see «Redemptionis Sacramentum», n. 161...
This derives from the 1997 interdicasterial Instruction «Ecclesiae de mysterio», Practical Provisions, art. 2, §§3-4 (), in which the Pontifical Council for the Interpretation of Legislative Texts was involved... vatican.va/roman_curia/co…
The problem is that the reformed Missal makes it very clear that this overwhelming choice and complication is a feature, not a bug, since complete Mass formularies for marriage are given merely «commoditatis causa», ("for the sake of convenience").
To clarify: the TLM has one Mass, with one set of readings and one nuptial blessing.
In the NO, there are 3 Mass formularies (each with their own nuptial blessing and solemn blessing), plus a choice of 9 OT readings, 14 Epistles, 7 responsorial Psalms, and 10 Gospel readings.
If I have my maths right, all the options for nuptial Masses in the Novus Ordo (assuming 1 reading bef Gospel rather than 2) result in over 100 million possible combinations of prayers, readings & antiphons.
And that's before one considers the options in the Order of Mass itself!
(1/4) On the 55th anniversary of Paul VI's promulgation of the post-Vatican II Missal, a reminder that Apostolic Constitutions are not preserved from error: quite often in the NO, "the most ancient prayers" have not, in fact, "been revised to accord with the ancient texts"...
(2/4) As an example, consider Eastertide — of the 45 collects assigned in the 3rd edition of the Novus Ordo Missal:
- only 10 are unchanged from their sources
- 22 were edited before inclusion
- 13 are basically new texts, combined from 2 or more sources
(3/4) Another example: today's Secret in the TLM, which the reformers moved to Easter Sun (where it had never been used before), and edited in a contradictory manner: one change does "restore" the ancient text, but the others are complete novelties unknown in liturgical history.
(1/10) A thread, if I may...
First, the assertion here is just completely wrong: what will be read at Mass is "brothers and sisters", as permitted by the ESV-CE footnotes and agreed by the Bishops of England & Wales and of Scotland with Crossway (the copyright holders).
(2/10) This, in fact, was noted by The Tablet back in May 2021:
(3/10) Second, numerous errors in Rev Peters's "review" of the ESV-CE () have still not been corrected, despite my having pointed them out to him back in 2020 in this thread: liturgy.co.nz/english-standa…