Benedict XVI's Reform by Nicola Bux

Author:Nicola Bux [Bux, Nicola]
Language: eng
Format: epub
Tags: Spiritual & Religion
ISBN: 9781586174460
Publisher: Ignatius Press
Published: 2012-05-08T16:00:00+00:00

V

THE ECCLESIAL CRISIS AND THE

DISINTEGRATION OF THE LITURGY

Ecclesial and Liturgical Continuity

According to some, the motu proprio Summorum pontificum of Benedict XVI, which once again permits the celebration of the so-called “Tridentine Rite”, runs the risk of creating “upheaval” because the ecclesiology of the old Missal is supposedly “incompatible” with that of Vatican II; a bishop has spoken of the motu “improprio”. Let us consider the validity of such a thesis, taking up the Roman Canon, the Eucharistic Prayer that has remained in the Missal of Paul VI. In it, the priest turns in the first place to the Father and presents the offering “for the holy catholic Church” so that she might be gathered together in unity—as is also prayed in the ancient Didache—and so that he might lead it through the pope, the bishop, and “all those who keep and cultivate the orthodox and catholic faith handed down by the apostles”, that is, the legitimate pastors of the particular churches and local communities. They are the celebrated marks that prove the existence of communion in the Church. At the same time, the priest remembers to the Father those who are present at the celebration and make their offering: “for them we offer to you and they too offer”, that is, the offering is made by the ordained priesthood and the common priesthood. In the second place, it is stated that the Mass is celebrated in communion with Mary and the saints, the heavenly Church, asking their intercession. In the third place, “the power” of God’s “benediction” is invoked so that the gifts might be consecrated: the expression is referred to the Holy Spirit. Historical research has suggested that the nucleus of the Roman Canon dates to before the definition by the Council of Constantinople in 381. This should not be surprising, since another ancient Eucharistic Prayer, the Coptic anaphora of Serapion, contains an epiclesis to the Word.

Returning to the Roman Canon, after the Consecration, the priest calls to mind the Father of the Son and the Son’s Paschal Mystery, offering his body and his blood as an acceptable sacrifice prefigured by those of Abel, Abraham, and Melchizedek; he pleads for the sacrifice to reach the heavenly altar from the earthly one. Then follow the intercessions for the dead, for the purification of the Church, and for the earthly Church that is celebrating in that place. The great prayer concludes with the glorification of the Trinity and the amen of the faithful.

From this prayer, which carefully weaves together personal and communitarian faith, emerges the communion of the Church that descends from heaven with the marks of unity, sanctity, catholicity, and apostolicity. The prayer simultaneously remembers Jesus Christ and his mystery and awaits his coming both in the liturgical present and in the final judgment. Thus the liturgy and the Church are manifested as the memory of the historical event of Christ that took place in the Holy Land two thousand years ago with the Incarnation and redemption but that is ever present in the mystery of faith and charity that is especially the Eucharist.

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