Tea at Trianon: Whither the Mass of Vatican II?

John Wilson Croker on Marie-Antoinette

"We have followed the history of Marie Antoinette with the greatest diligence and scrupulosity. We have lived in those times. We have talked with some of her friends and some of her enemies; we have read, certainly not all, but hundreds of the libels written against her; and we have, in short, examined her life with– if we may be allowed to say so of ourselves– something of the accuracy of contemporaries, the diligence of inquirers, and the impartiality of historians, all combined; and we feel it our duty to declare, in as a solemn a manner as literature admits of, our well-matured opinion that every reproach against the morals of the queen was a gross calumny– that she was, as we have said, one of the purest of human beings."

~from History of the Guillotine by John Wilson Croker, 1844

Edmund Burke on Marie-Antoinette

"It is now sixteen or seventeen years since I saw the queen of France, then dauphiness, at Versailles; and surely there never lighted on this orb, which she hardly seemed to touch, a more delightful vision. I saw her just above the horizon, decorating and cheering the elevated sphere she had just begun to move in, glittering like a morning star full of life and splendor and joy. Oh, what a revolution....Little did I dream that I should have lived to see such disasters fall upon her, in a nation of gallant men, in a nation of men of honor and of cavaliers! I thought ten thousand swords must have leaped from their scabbards, to avenge even a look which threatened her with insult. But the age of chivalry is gone; that of sophisters, economists, and calculators has succeeded...."

~Edmund Burke, October 1790

Thursday, December 11, 2025

Whither the Mass of Vatican II?

From Dom Alcuin Reid at The Catholic Herald:

Sixty years ago today Pope Paul VI offered Mass in St Peter’s Square before presiding over the ceremonies formally closing the Second Vatican Council. “The Mass was not the kind of solemn pre-conciliar ceremony once sung by the Pope and the Julian choir,” one observer remarked, “but a simple sung Mass to which the entire assembly responded.” “It was a reminder of another fruit of the Council, its Constitution on the liturgical renewal” (Council Daybook, III, p. 284).
For December 1965, such an assertion seems quite reasonable. The verbal participation in the Gregorian chant of the more than 2,400 Council Fathers (i.e. the world’s bishops) and of the numerous others present would have been quite an impressive change, and not necessarily a bad one, especially for a Mass outdoors. After all, widespread participation in the Church’s Latin chant was an early and sound goal of the liturgical movement from the beginning of the twentieth century. Experiencing this at a Papal Mass on such an historic occasion would certainly have conveyed a sense of progress and of true achievement according to the mind of the Council.
1965 had seen much progress in the liturgical reform. In January the Holy See officially published a new Order of Mass, instructing that it be included in all future editions of the Missal. The language of its promulgation, and its widespread reception at the time, suggested that this was the reform of the Mass called for by the Council. The changes it made were foreseen at the Council, and none of the world’s bishops would have been surprised by it. Herder & Herder even published a sturdy volume entitled The New Liturgy introducing it and documenting its genesis.
At the Council itself the Fathers, having been assured that “the current [i.e. 1962] Ordo Missæ, which has grown up in the course of the centuries, certainly is to be retained”, approved the simplification in the number of signs of the cross, the kissing of the altar, bows, etc; the shortening of the prayers at the foot of the altar; the reading of the readings facing the people towards whom they were to be announced; the introduction of an offertory procession as in the Ambrosian rite; the revision of the offertory prayers so as to be more sensitive to the offering of the gifts after the Consecration; the praying of the super oblata prayer aloud; an increase in the number of prefaces; the praying of the Doxology at the end of the Canon aloud with the people responding “Amen”; the abolition of the signs of the cross in the Doxology and reduced throughout the Canon itself; the reciting of the Embolism following the Pater Noster aloud, as also the Fraction prayer and its conclusion; the Fraction and the Pax were to be rearranged in a more logical manner; restrictions on which faithful may receive Holy Communion in which Masses were to be abolished; Holy Communion was to be distributed with the formula from the Ambrosian rite: “Corpus Christi. Amen”; and the end of Mass was to finish with the blessing followed by the “Ite missa est”. A simplification of the rubrics, including in pontifical rites, was also foreseen, as was the extension of the possibility of sung Mass with a deacon (without a subdeacon) beyond the Holy Week ceremonies for which this practice had been authorised in the 1950s. (Read more.)