In recent days, Catholic media reported on a recent interview given by Cardinal Antonio Canizares Llovera, prefect of the Congregation for Divine Worship, to a Catholic newspaper in Barcelona, in which the cardinal essentially confirmed reports that his office is working on proposals for a "reform of the reform," bringing a greater sense of reverence to the Novus Ordo liturgy.
He said the "proposals have been reached which the Holy Father approved and which constitute the plan of our work', and that the congregation is now working "in a very quiet manner" to organize these projects.
provided an English translation of the part of the interview that had to do with liturgy
www.newliturgicalmovement.org/2009/10/prefect-of-congregation-for-div...
but I have translated the entire transcript, not only because it gives us a better sense of who the cardinal is,
but also for what he says about the Holy Father.
Cardinal Canizares:
Inappropriate liturgy eliminates
mystery from the life of man
by Samuel Gutiérrez
Translated from
Oct. 26, 2009
Cardinal Canizares was in Barcelona recently to give a lecture on the importance of liturgy.
"The value of the sacred in the Church".
With this suggestive title, Cardinal Antonio Cañizares Llovera, Prefect of the Congregation for Divine Worship, opened on Oct. 14 the 2009-2010 course series of the association Fe y Cultura (Faith and Culture).
The cardinal's presence in Barcelona also coincided with the 30th anniversary of that association, currently headed by Mons. Rafael Mendez, parish priest of the Virgin of Angels Church.
Soon it will be one year since you were named by the Pope as Prefect of the CDW. How do you assess your initial experience in the Curia?
It is not for me to evaluate my own performance. All I can say is that it is a very important time for everyone - we are working intensely, we had a plenary assembly of the congregation, we have arrived at some proposals that the Holy Father approved and which constitute our work plan. The major objective is to revive the spirit of liturgy in the whole world.
What were the most urgent matters you had to deal with?
There are urgent matters every day having to do with excesses and errors that are committed in the liturgy, but above all, the most urgent, which is pressing in all the world, is to recover the true sense of liturgy.
It is not simply a matter of changing rubrics or introducing new things, but simply, that one must live the liturgy so that it is in the center of Church life.
There can be no Church without liturgy, because Church is for liturgy, namely, for the worship of God, to thank him, to offer the Sacrifice of the Lord, for adoration... This is fundamental, and without it, there is no Church. More than that, man is not truly human. Therefore, the task is supremely urgent and pressing.
And how does one recover the sense of liturgy?
Right now, we are working very silently on a series of projects that have to do with programs of formation. It is the priority need: good and authentic liturgical formation - because we really do not have adequate formation now.
People think that liturgy is merely a question of form or external realities, when what we really need is a sense of adoration - which is to say,
the sense of God as God. And this is a sense one can recover only through the liturgy.
That is why the Pope has such great interest in emphasizing the priority of liturgy in the life of the Church.
When one lives the spirit of liturgy, one enters the spirit of adoration, one enters into a recognition of God, into communion with him - and this is what transform man and converts him to a new person.
Liturgy is always directed to God, not to the community. It is not the community that makes the liturgy - God does it. It is he who comes to meet us, and offers us participation in his sacrifice, in his mercy, in his forgiveness... And when one truly lives the liturgy, and God is truly at its center, then everything changes.
Are we so far then from the true sense of mystery?
Yes, because there is at present a great degree of secularization - the sense of mystery and the sacred has been lost, which means the loss of the spirit of worshipping God, of rendering to God what is due to him as God.
People seem to think that things must constantly change in the liturgy, that there must always be innovations, more creativity. That's not what liturgy needs - but worship, adoration, an acknowledgment of He who transcends us and offers us salvation.
The mystery of God, which is the unfathomable mystery of his love, is not nebulous, because He is someone who comes to meet us. We must recover the man who can adore God. We must recover the sense of mystery. We must recover what we should naver have lost.
The worst wrong one can do to man is to eliminate transcendence and the dimension of mystery from his life. We are experiencing its consequences today in all spheres of human life.
There is the tendency to replace the truth with opinion, trust with uneasiness, the end with the means... That is why man must be defended from all the ideologies that weaken his relationship with the world, with others and with God. Never has freedom been spoken about so much, but never have there been so many slaveries.
After so many years as university professor and then the episcopal ministry, what is it like to be one of the Pope's ministers in the Roman Curia?
I took on the assignment with great joy because I am doing the will of God. And doing that brings great happiness, even if I must confess I did not expect such an assignment.
At the same time, the fact of working alongside the Pope allows me to live the mystery of communion vividly. I feel very much united to him, happy to help in everything that he asks. And as everyone knows, one of his major concerns has always been the liturgy.
Do you miss pastoral activity?
It's always very much missed, because one carries the ministry within, especially after having carried out the episcopal ministry in Avila, Granada and Toledo.
But what I am doing now is very important for the Church, and it is important to serve the Church wherever one is.
Just out of curiosity - do they continue to call you the 'little Ratzinger'?
Well, yes, some still use it, but it is something I do not deserve. If only I were a theologian like the Pope!
From your privileged viewpoint in Rome, what are the main reasons for hope that you can see in a Europe that is increasingly secular and farther from God?
The major reason for hope is the Pope himself and what he constantly exhorts. This Pope is carrying out the ministry of Peter as Jesus asked Peter to do. His principal mission is to confirm his brothers in the faith, and he does it every day.
Every day, he tells us of something that is key to the faith, to the foundation and to the future of everyone, as is the acknowledgment and adoration of God.
If God is not at the center of man's life, then there is no future for mankind. That is what the Pope described to the youth in Cologne as 'the revolution of God': Let us undertake the revolution of God!
That is why I consider the Pope and his Magisterium as the great sign of hope.
At the Vatican, do you follow the news especially what's happening in Spain?
Even in Rome, I cannot be away from Spain! I follow the news daily - it makes me feel very connected to my country. I cannot forget my country, nor my own circumstances and concerns which are also those of my compatriots.
I suppose you followed with attention the demonstration last October 17 against the reform of the abortion law...
When there is a public demonstration with the multitudes that were present, it means things are not going well - and nothing is good about it at all when there is no respect for life.
Life is not respected and it is not defended - and yet, life is the first right, the fundamental right on which all other rights depend.
Life constitutes the dignity of the human person, and when that dignity is not respected, nothing else is.
Man himself is at stake here. If there are laws that violate dignity and a mentality that is anti-human, then it means thet we should reconsider what is happening, as this demonstration intended to show.
We have to bet everything on man and for man. That is why I think that more than being a demonstration against something, it was a commitment in favor of man, a wager for life and the dignity of man, for true freedom and the authentic value of women and motherhood.
My message for all is that we must say Yes to man, Yes to life, and for that, we have the supreme Yes to man and life in the love of God, who loves man with such passion that in Jesus, he gave his life for all of us. This is our great hope and the great future for man.
In Il Foglio, Prof. Roberto De Mattei has a recent article that is relevant to the above.
What Benedict XVI means
by a revolution in liturgy:
It is happening...
by Roberto De Mattei
Translated from
Oct. 27, 2009
The new impulse to the Roman liturgy provided by Benedict XVI's Motu proprio
Summorum Pontificum is expressed not only in the growing number of traditional Masses celebrated around the world, but also by the unexpected flowering of writings and articles explaining and disseminating the whys and wherefores of that rite.
[Is anyone writing anything similar about the Novus Ordo? The only book I can recall about it is Mons. Piero Marini's defense of the 1969-1970 liturgical reform, and indirectly, his book on the liturgical celebrtations by John Paul II.]
Among the texts that have appeared in Italy in recent weeks, first mention goes to the book
Davanti al protagonista. Alle radici della liturgia (In front of the protagonist: The roots of liturgy) by Joseph Ratzinger/Benedict XVI, published by Cantagalli - a collection of writings published between 1977 and 2005, which allows us to have a unified framework for the Pope's thinking on the liturgy.
Some of the texts are taken from his famous books, such as the
Introduzione allo spirito della liturgia (2001), but others are just as precious because they were not easily accessible, such as Cardinal Ratzinger's Preface to a 1992 book by Mons. Klaus Gamber,
La réforme liturgique en question (1992), as well as the lecture he gave at Fontgombault Abbey in France during a conference on liturgy held in July 22-24, 2001.
This international conference, in which Cardinal Ratzinger was present throughout, opening and closing it, constitutes a key episode in the 'liturgical turning point' of recent years.
An active and well-cultured Roman parish priest, Don Roberto de Odorico, has announced the imminent publication in Italy of all the acts of that conference, previously published in French and English.
But there are more initiatives.
The first is the publication of the texts in the first conference on the Motu proprio
Summorum Pontificum held in Rome on Sept. 16-18, 2008, to mark the first anniversary of the SP going into effect. It will be entitled
Una ricchezza spirituale per tutta la chiesa [A spiritual treasure for the whole Church), edited by the Dominican Fr. Vincenzo M. Nuara.
The book, which will have contributions by participants like Nicola Bux, Manfred Hauke, Michel Lang, Camille Perl and Massimiliano Zangheratti, is prefaced with a letter from Mons. Guido Pozzo, secretary of the Pontifical Commission Ecclesia Dei, and an essay by Fr. Giovanni Cavalcoli, also Dominican.
It will be published by Fede e Cultura, which has just issued the book
Liturgia fonte di vita (Liturgy: Source of life) by Don Mauro Gagliardi, with a Preface by Archbishop Mauro Piacenza, secretary of teh Congregation for the Clergy.
On the occasion of the first anniversary last year of SP, the Franciscan Sisters of the Immaculate Conception, based in Citta di Castello, have reprinted the classic booklet on the Holy Mass by Dom Prosper Gueranger, the abbot of Solesmes who revitalized the Roman rite in the 19th century.
This year, the same meritorious cloistered nuns are offering a similar historical booklet on the same topic,
Questo e la Messa (This is the Mass) by Henri Daniel Rops, the famous historian and French academician. The text had been translated in English in the United States in 1958, with a preface by Archbishop Fulton Sheen.
The work is even more significant in that Rops - who was cited by Benedict XVI in JESUS OF NAZARETH - cannot be considered as a 'traditionalist'. A very successful Catholic writer, with 'moderate' political and religious positions, he gave voice in this booklet of theological reflections and spiritual inspiration, to that which, until the liturgical reform of 1969, was the 'unum sentire' ['single sense'] of the Catholic Church.
This old 'unum sentire' seems to be reflowering and taking form in a movement that is not just liturgical but also theological, because of the close linkage between faith and liturgy, according to the maxim 'lex orandi, lex credendi'.
In Fontgombault, Cardinal Ratzinger touched on this, when he underscored how the theological idea of the Mass as sacrifice was becoming extraneous to modern liturgy, making it similar to Lutheran belief.
For Luther, in fact, to speak of the Mass as sacrifice was 'the greatest and most frightening abomination' if not 'cursed impiety'. And today, according to the cardinal, a not insignificant faction of liturgists, in rejecting the Council of Trent on the liturgy, had practically arrived at declaring that Luther was right.
"But this new Illuminism goes beyond Luther by far... Let us get back to the fundamental question: Is it right to describe the Eucharist as a divine sacrifice or is it just a cursed impiety?... Scripture and Tradition form an inseparable whole, and this is what Luther could not see".
All the books which I have cited re-propose the same truth: the Sacrifice of the Mass is not just a commemoration, nor a simple oblation, as the Protestants choose to see it. It is a true sacrifice offered by Christ
[with the priest 'in persona Christi'], who is both priest and victim.
Today, the Mass is often described as a communal 'banquet' or 'supper'. The traditional Roman rite does not allow that sort of equivocation. In the best celebrations of the traditional Mass, it truly expresses what the Mass is in essence: a Holy Sacrifice.
The priest who celebrates Mass in the traditional way cannot delude himself about this. The traditional Roman liturgy expresses, without equivocation, the faith of the Catholic Church in the Sacrament of the Eucharist.
The new liturgical movement [or 'the reform of the reform') that Joseph Ratzinger/Benedict XVI has wished for in countless ways is not just the recovery of the esthetic dimension of liturgy, which has been disfigured by guitars and inappropriate applause, among other things.
If liturgy expresses faith as language expresses thought, then a liturgical rebirth will necessarily be accompanied by a doctrinal rebirth.
And so the traditional liturgy offers itself to the faithful today with a power that comes from its theological framework, its sacredness and its well-ordered beauty.
In this sense, the richness of the Latin-Gregorian liturgy is truly the hope of the Church.
The second conference to celebrate
Summorum Pontificum promoted by Fr. Nuara and his Amicizia Sacerdotale Summorum Pontificum and the Roman association Giovani e Tradizione [reported in Page 9 of the CHURCH&VATICAN thread] took place two weeks ago, and marked another important stage in this movement for Church renewal.
In the light of the preliminary assessments by Phil Lawler and Robert Moynihan of the first almost-five years of the Benedictine Pontificate, and the two articles above on the liturgy, I am trying to think back which initiative this Pope has 'failed' at so far - and all I can think of is his relations with the Jews, through no fault of his.
No person can have done more - even long before he became Pope - to make clear to Catholics our indissoluble link to Judaism, through the Old Testament and its prefiguring of Christ, and through Jesus himself, his parents, and his disciples - all of them observant Jews.
And yet, somehow, militant Jews - by grabbing at every trivial pretext they can to find fault with Benedict XVI - have decided to take out on him their totally unfounded resentment against Pius XII and their own centuries-old scorn for Christians for considering Jesus the Messiah spoken of in the Old Testament.
Perhaps what is most unfair is that they totally ignore or forget the role Cardinal Ratzinger played in John Paul II's rapprochement with the Jews - how he provided the theological underpinnings for the 'mea culpas' that so gratified every Jew (some of them probably motivated by Schadenfreude) and earned the late Pope their universal praise.