First Traditional Latin Mass in 40 years results in liturgical abuse
#11
The_Harlequin_King Wrote:That brings up a good question: is versus populum actually an option for the TLM?

I've seen pictures of some ad populum Masses before Vatican II--I am not sure if it was technically an abuse or considered legitimate and licit.
Reply
#12
The_Harlequin_King Wrote:That brings up a good question: is versus populum actually an option for the TLM?

I think it has more to do with east, rather than the people.
Reply
#13
SaintSebastian Wrote:
The_Harlequin_King Wrote:That brings up a good question: is versus populum actually an option for the TLM?

I've seen pictures of some ad populum Masses before Vatican II--I am not sure if it was technically an abuse or considered legitimate and licit.


There are some churches that have altars facing the people. But a lot of ad orientem Masses are just said facing the liturgical east.
Reply
#14
SaintSebastian Wrote:
The_Harlequin_King Wrote:That brings up a good question: is versus populum actually an option for the TLM?

I've seen pictures of some ad populum Masses before Vatican II--I am not sure if it was technically an abuse or considered legitimate and licit.


There is some newspaper clipping that I can't track down with the Bishop O'Hara of Kansas City-St. Joseph in the 50's offering Mass versus populum at the newly-built Christ the King Parish in the Waldo neighborhood of Kansas City.  The newspaper clipping includes the tag line "The Mass of the Future!", and includes this photo:

[Image: altar.JPG]

From the parish website (http://www.ctkkcmo.org/html%20folders/ourhistory.html):

Quote:In 1952, Msgr. Arthur Tighe came to Christ the King. He purchased additional property and on November 9, 1952, ground was broken for a new church. Christ the King was considered far ahead of its time when a free-standing altar was constructed. Pope Pius XII had given special permission for Bishop O'Hara to celebrate the first Mass facing the people on May 9, 1954.

The photo above is pretty small, so I can't make it all out.  But it appears that the tabernacle is placed on a narrow altar and has a small cross on the top of the tabernacle.
Reply
#15
Rex_Tremendae Wrote:There are some churches that have altars facing the people. But a lot of ad orientem Masses are just said facing the liturgical east.

They were actually turned around. Here is a picture from 1957. The article (click the link) says the priest got permission to say Mass facing the people. The tabernacle is still on the altar. Notice too how the church and altar were "wreck-o-vated" well before Vatican II (the link has a picture of the church before the high altar was removed/destroyed--the entire article is pretty sad as it shows the fads in liturgy that got us where we are today...):

http://www.usml.edu/liturgicalinstitute/...arish.html

[Image: HB%20at%20Mass%202%20for%20web.jpg]
Reply
#16
The_Harlequin_King Wrote:That brings up a good question: is versus populum actually an option for the TLM?

Yes, it's an option. However the GIRM makes it exceedingly clear that - contrary to popular understanding - a freestanding altar (necessary, of course, to say Mass facing the people) is the norm of the Novus Ordo.
Reply
#17
Ad experimentum ...

Evolution of the NOM which begain on May 28, 1948.
http://www.alcazar.net/liturgical_reform.html

INTRODUCTION

Those years prior to the Council were not without struggle, however. Like most social movements, the liturgical movement (founded in 1909) had its strong opponents and was only authenticated by the encyclical Mystici Corporis (1943) which spoke of the Church as the Mystical Body of Christ, and then four years later by the encyclical Mediator Dei (1947). Mystici Corporis was an important step forward precisely because that doctrine of the Mystical Body of Christ offered the theological underpinnings for the liturgical movement. Membership in the one body of Christ implied social responsibility, and the foundation for Christian service was corporate worship in the Mystical Body of Christ. Mediator Dei was significant in that it was the first encyclical ever to be devoted entirely to the liturgy. And since it affirmed the work of the liturgical movement (albeit with a few cautions) it soon became known as the movement’s "Magna carta." Be that as it may, only by hindsight was the Church able to look back with gratitude to the women and men who spent their lives as liturgical pioneers.

In the late 1940s and into the 1950s, the Holy See began granting a number of liturgical concessions when requested by the various episcopal conferences around the world. In 1949, for example, permission was granted to translate the Roman Missal of Pius V (1570) into Mandarin Chinese while India received permission for a shorter Eucharistic fast. Liturgical experimentation and further localized concessions continued throughout the 1950s which included a shorter form of the breviary, permission to celebrate Mass in the evening, culminating in the promulgation of the revised Holy Week Rites in 1955.

Concomitant with regional requests for revision of liturgical law there was afoot an international network of liturgical contact through the organization of international liturgical congresses. The first was held in the Rhineland at the great Benedictine Abbey of Maria Laach (1951), followed by Odilienberg (1952), Lugano (1954), and especially Assisi (1956) which gathered over 1,400 participants from five continents including over 80 bishops and 6 cardinals. The Assisi Congress was pivotal for what would transpire liturgically at the Second Vatican Council because when the time came to formulate the invitation list for the preparatory commission on the Liturgy, it was precisely the Assisi roster of participants that was consulted.

In many respects the Assisi Congress signified a certain maturing on the part of the liturgical movement. Cardinal Gaetano Cicogani, Prefect of the Congregation of Sacred Rites, presided over that historic assembly, and despite his various attempts to squelch the groundswell for greater liturgical participation and vernacular worship, congress delegates would not diminish their enthusiasm for liturgical change. Every major speaker spoke in favor of the vernacular to thunderous applause by the participants and the disapproval of Cicognani. At the end of the week when the Assisi delegates traveled to Rome for an audience with Pope Pius XII, he reaffirmed Latin as the language of the Church and especially of the Sacred Liturgy. Rumors had been circulating that the Pope would actually announce major vernacular concessions so there was widespread disappointment as delegates left the audience hall. -- Fr. Keith Pecklers, S.J.

WHO PLANNED CHANGES – VATICAN II OR PAPAL COMMISSIONS?

COMMISSION FOR LITURGICAL REFORM – 28TH MAY 1948
Presidents: Cardinal Micara (to 1953) Cicognani
Secretary: Annibale Bugnini
Members: Anselmo Albareda, OSB, Ferdinando Antonelli, OFM,
Augustin Bea, SJ, Carlo Braga, Alfonso Carinici , Cesario D’Amato, OSB,
Enrico Dante, Amato Frutaz, Joseph Low, Luigi Rovigatti
‘The Reform of the Liturgy 1948 – 1975’— A. Bugnini
The Liturgical Press, 1990

LITURGICAL CONGRESSES
1951 Maria Laach
1952 St Odile
1953 Lugano
1954 Louvain
1956 Assisi
1958 Montserrat
1960 Munich

THE STEPS TO THE NEW MASS
1945 - "New" Latin Psalter introduced
1951 - Time of Easter Vigil changed
1956 - Traditional rubrics of Mass, Divine Office, and Holy Week changed
1960 - Traditional rubrics of Mass and Divine Office changed again
1962 - Sacred Apostolic Canon of Mass changed
1964 - Vulgar tongues introduced into Mass
1968 - Dogmatic form of Mass Consecration changed
1969 - Full-blown "New Order" introduced

MAJOR STEPS IN THE REFORM PROCESS
Paschal Vigi l 1 , Dominicae Resurrectionis v igi l iam (1951)
Paschal Vigi l 2 , Instaurata v igi l ia paschal i s , (1952)
Reform of rubrics , Cum nostra (1955)
Holy Week, Maxima redempt ionis (1955)
Reform o f rubrics 2 , Rubricarum instructum, (1962)
Sacrosanctam concilium (1963)
Sacram l iturgicam (Consi l ium founded) (1964)
First Ins truction, Inter Oecumenici (1965)
Second Instruction, T res abh inc anno s, (1967)
The New Mass, Missale Romanum, (1969)

“In the twelve years of its existence (May 28th 1948 to July 8th 1960) the commission held eighty-two meetings and worked
in absolute secrecy. So secret in fact was their work that the publication of the Ordo Sabbati Sancti instaurati at the
beginning of March 1951 caught even the officials of the Sacred Congregation of Rites by surprise. The commission
enjoyed the full confidence of the pope, who was kept abreast of its work by Mgr. Montini and even more, on a weekly
basis, by Father Bea, confessor of Pius XII. Thanks to them, the commission was able to achieve important results even
during periods when the pope’s illness kept everyone else from approaching him.”
A. Bugnini

“A revision of the solemn Mass, little short of revolutionary, was discussed at an international liturgical congress held at
Lugano in September 1953, with the intention of simplifying the rite, removing what is redundant
or superfluous, and giving the faithful a more active part in the liturgy.”
Liturgy of the Roman Church, Archdale A. King, 1957

Men at Work at Worship, Ellard, Longmans, 1940

[Image: liturgical-reform%20early_NOM.jpg]
[Image: liturgical-reform%20early_NOM2.jpg]
[Image: liturgical-reform%20early_NOM3.jpg]
[Image: liturgical-reform%20early_NOM4.jpg]


<SCRIPT language=javascript>postamble();</SCRIPT>

Reply
#18
Thanks for posting that Vincentius--those are the pictures I saw before. I never realized until recently how extensive the liturgical reform movement was in the 40s and 50s.
Reply




Users browsing this thread: 1 Guest(s)