Liturgical Piety and Emotion

From "What Became of the Spirit of the Liturgy? Implementation of Sacrosanctum Concilium 1963—1965" by Susan Benofy

However, Guardini also says, the liturgy is difficult to adapt to modern man, who often finds it artificial and too formal, and prefers other forms of prayer which seem to have the advantage “of contemporary, or, at any rate, of congenial origin.”[8] But to be appropriate as a prayer for all people, and any situation, the liturgy must be formal, and keep “emotion under the strictest control.”[9]

The direct expression of emotion in prayer is more appropriate in personal prayer or popular devotions. These are rightly intended to appeal to certain tastes and circumstances, and consequently retain more local characteristics and aim more at individual edification, but they must remain distinct from the liturgy. “There could be no greater mistake than that of discarding the valuable elements in the spiritual life of the people for the sake of the liturgy, or than the desire of assimilating them to it.”[10] The liturgy is celebrated by the whole body of the faithful, not simply the assembled congregation. It embraces “all the faithful on earth; simultaneously it reaches beyond the bounds of time.”[11]

Guardini notes that, since the liturgy doesn’t fit any personality type exactly, all must sacrifice some of their own inclinations to properly enter into it. And, though liturgy requires fellowship, this does not mean ordinary social interaction. “[T]he union of the members is not directly accomplished from man to man. It is accomplished by and in their joint aim, goal, and spiritual resting place—God—by their identical creed, sacrifice and sacraments.”[12] Guardini insists that liturgical prayer “must spring from the fullness of truth. It is only truth—or dogma, to give it its other name—which can make prayer efficacious.”[13]

Missed This Article in March

CNA: St. Paul VI’s Feast to be Celebrated May 29

Optional, indeed.

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Good to see Bishop Daly sponsoring this at Gonzaga University. The speakers seemed to be slanted towards the traditionalist side -- is there anyone there to represent the "reform of the reform," or is that dead, having failed to gain any traction within the American Latin Churches? (No one to represent a Bouyerian reform, either.) Any no representation from the Personal Ordinariate of the Chair of St. Peter?

Sacred Liturgy Conference in Spokane

Fr. Thomas Joseph White on Freedom

CWR/CNA: Dominican scholar: Church crisis calls for renewal of Catholic teaching on freedom

Ultimately, White thinks the solutions to today’s crisis in the Church will not be something new, and that the deep solutions needed “depend on grace and also the internal formation life and discipline life of the Church.”

He said it is true that the Church needs to make some prudential considerations about the formation, training, and vetting of priests and bishops, and that the laity have the right to expect and insist upon reform from bishops and priests.

I think most are more interested in proposals for changes to how the institution is run and how oversight of authority is possible, or accountability. If the relationship between the bishop and the Christian people of the local church needs to be re-examined, and our understanding of ecclesial authority needs to be refined and corrected, then maybe some of the solutions, those pertaining to the exercise of authority and accountability, may be new. If a bishop is a scandal to the faithful and an impediment to communion or the life of the Church, then if he doesn't resign, some other action must be possible to remedy this.

Newly Published!

Sandro Magister: Risen “According To the Scriptures.” A Freshly Published Easter Homily of Joseph Ratzinger

Call for Abstracts

Fr. Weinandy Responds to "the Letter"

First Things: Is Pope Francis a Heretic? by Thomas Weinandy, O.F.M. Cap.