A critical analysis of “Sacrosantum Concilium”
“Rorate Coeli” re-published a brilliant contribution from a member of the American Catholic Lawyers association, Christopher Ferrara. The contribution is longish, but fascinating and even if it has been written some years ago, it still maintains a great deal of actuality.
Mr. Ferrara examines SC with a lawyer’s spectacles, with a view of seeing what SC mandates and what it allows. It seems to be that his detailed analysis has as main aims:
1) to ascertain to what extent the Novus Ordo we know and hate has been authorised by SC;
2) to understand how it could be approved by certainly conservative bishops, in primis by Archbishop Marcel Lefebvre;
3) to see whether the Latin Mass can be restored based on SC, and
4) what is the way forward, if not.
To 1), Mr. Ferrara convincingly proves that every modification originated by the Novus Ordo (and which does not constitute an obvious, liturgical abuse) can easily be justified in the light of SC. He points out (as Romano Amerio before him had often done) to the utterly contradictory mixture of conservative and progressive norms, with solemn statements of the will to preserve tradition immediately followed by the authorisation to proceed to sweeping modification every time that unspecified local needs should be taken into account. This apparent hysteria is, as it is clear now, rather the fruit of the will of Bugnini & Co. to reassure conservative Bishops with solemn statements of continuity of tradition whilst at the same time opening vast portals to utterly unspecified, arbitrarily decided changes by local communities. The strategy obviously worked as the document was approved and the sweeping liturgical modifications introduced in the following years were never seen by both Paul VI and JP II as being against the letter or the spirit of Sacrosanctum Concilium. Ferrara’s case is solidly made: the argument that the Novus Ordo itself (again: leaving aside liturgical abuses) is not in compliance with SC’s norms is untenable. The Novus Ordo we have today is very clearly what was wanted, the fragmentation of the rite into a myriad of different languages and regional variations explicitly desired.
To 2), Ferrara points out to an important psychological, if not legal, factor in the Bishop’s approval. Sacrosanctum Concilium is so structured, that no substantial changes are made mandatory. The picture coming out from the reading is one of a document saying “we want to leave pretty much everything as it is, unless we introduce changes“. The options about changes are, though, so many and so undetermined, that the door to an almost unrecognisable Roman Rite was open wide. We know the results.
As Ferrara brilliantly writes,
A lawyer knows that the dangers in a contract from his client’s perspective lie not so much in what the terms of the contract provide as in what they permit the other party to do. The danger is in the loopholes. Quite simply, SC permits all manner of drastic things to be done to the Roman liturgy. It is one long collection of loopholes. If a lawyer entrusted with the task of protecting the Roman liturgy from harmful innovation had drafted this document, he would be guilty of gross malpractice.
This makes also clear why conservative Bishops like Lefebvre did approve the document. It wouldn’t have been prudent to reject the document altogether in view of its stated conservative character, but it was wise to point out to the dangers to which a mediocre wording would expose the Church. Archbishop Lefebvre actually did both (approving and warning) and in retrospect I would say that his conduct appears – once more – wise.
To 3), the obvious conclusion from what has been said up to now is that the idea that the New Mass is a violation of Sacrosanctum Concilium is untenable. This point seems very important to the author, which leads me to think that years ago the theory must have enjoyed vast popularity. But really, to espouse such a thinking would not only contradict the clear wording of SC (of which Ferrara brings many examples) but would also imply that two Popes have been gravely erring for decades in the interpretation of such an important Conciliar document.
To 4), the author has an interesting perspective. In his eyes, SC should not be modified or specified or guidelines to its interpretations given. Sacrosanctum Concilium deals with the Novus Ordo; it is not a doctrinal statement about how the Mass should look like, but merely a document stating how the mass may be modified. As things stand now, SC has been already implemented or, as Ferrara says in legal terms, has “merged” with the new Mass. Therefore there is, in legal terms, no SC anymore, only the New Mass it generated. As a consequence, the setting aside of the Novus ordo Mass will be the setting aside of Sacrosanctum Concilium. No need for any backpedaling, or modifications, or new interpretations. Just put the NO in the coldest part of the freezer and no further action will be required. Conversely, as SC clearly authorised all the sweeping changes we have experienced, its twisting to let it mean that those changes were never authorised or its modification to let it say the contrary of what it always meant doesn’t really make sense.
Let us conclude with the author’s very reasonable words:
The only way to restrain that mentality and restore liturgical sanity in the Roman Rite is full restoration of our Latin liturgical tradition – taken from us overnight, only 30 years ago.
Posted on September 5, 2010, in Catholicism, FSSPX and tagged Annibale Bugnini, Catholic, Catholic Church, Conservative Catholic, JP II, mass, Mass of Paul VI, Novus ordo, Paul VI, Roman Rite, Romano Amerio, Sacrosanctum Concilium. Bookmark the permalink. 2 Comments.
Good Morning Mundabor,
Lovely day here in Utah.
Alas, now it is nearly 45 years since the the Latin Rite was annihilated (is that document about 15 years old?) I remember a family conversation around the breakfast table with Dad saying “and the priest will now be facing us, and Mass will be said in English!” Dad was always a bit of a daring, unconventional character and I think he was a bit smitten by the idea of the coming changes, but one thing that is emblazoned in my memory was his complete reverent immersion into the Traditional Latin Mass–deep genuflections, deliberate, slow making of the sign of the cross, being transported away from the daily grind to something totally trancendent. BTW, he had 4 children and a wife in tow but his whole body language changed when he was at Mass. Now, 45 years later, he has abandoned the Church completely. Certainly there have been some life-changing external events in his life, but I think his inner life withered and died when he didn’t have the anchor of the TLM. So many joking priests, the circus atmosphere at Holy Communion, the vapid music, the discounting of the Sacrament of Penance….all have taken their toll on dear ol’ Dad. Can you remember “John” in your prayers today? Thanks, Mundabor.
I’ll certainly do, RV.
Could the reintroduction of the TLM perhaps motivate your father to go back to the Sacraments?
I fully understand what you mean with the “anchor of the TLM”. I hope your dad comes back to “mama” (I am working on my own father, by the way, so I fully understand how you feel). Do you know about the “green scapular” devotion? (Not brown, green).
If you google a bit you’ll see it is a devotion not difficult to follow but something which might be appropriate for you.