An Excerpt from Fiedrowicz’s Book

Something not included with Krwasniewski's recommendation over at Rorate Caeli, a link to which I posted here.

NLM: Best One-Volume Scholarly Introduction to the Traditional Mass, Now in English by
Peter Kwasniewski

In the following excerpt from the book (pp. 58-61, minus the footnotes), Fiedrowicz applies Newman’s theory of development to the classical Roman rite:
The organic, homogenous unfolding of the traditional rite of the Mass can similarly be illustrated on the basis of the seven criteria identified by John Henry Newman in his work Essay on the Development of Christian Doctrine (1845) in order to show how the changes witnessed in the form of the Roman Catholic Church over the course of centuries are the expression of a continuous and seamless development.
       The first criterion is the “Preservation of Type,” which deals with the protection of the original form and proportions. With all of the changes to the outward form, the Eucharist’s sacrificial character in the traditional rite of the Mass remained decisive, while the meal aspect of the action of the sacrifice is subordinate and secondary.
       The second criterion is “Continuity of Principles.” Theocentrism and never anthropocentrism has been part of the inner basic policy of the classical rite, which manifests itself in the outward form. The traditional form of the liturgy does not consider itself as a parish assembly, but rather as the performance of worship with two dimensions, the glory of God (latreutic goal) and the sanctification of the people (sacramental-soteriological goal).
       “Power of Assimilation” constitutes the third criterion of organic development, which derives its vitality from the adoption of outside and foreign elements, without losing its own identity. A concrete example of this is the so-called Roman-Frankish mixed liturgy, in which the original form of the Pontifical High Mass incorporated elements of monastic piety—such as private prayers of the priest—and was embellished through rich ceremonial forms and gestures.
       The fourth criterion, “Logical Sequence,” consists in recognizing, in retrospect, an inner coherence between the earlier and later stages of development. In this sense, the later silent prayers of the priest come up as the spiritual interpretation of the liturgical action that was already previously done without accompanying prayers (e.g., oblation, incensing, and washing of the hands). In the same way, the prayers at the foot of the altar are only the later organic development of the earlier acts of preparation (silent pauses or prostrations before the altar, apologia, and the praying of psalms belonging to the entrance ritual).
       The fifth criterion, “Anticipation of Its Future,” demands that later occurrences are not completely new; rather, future developments must already be suggestively present in some form. Thus, for instance, Communion in the mouth, accepted during the Middle Ages, was already anticipated in earliest times in those original gestures of Communion that manifested veneration (e.g., obeisance, veiled hands, and genuflection).
       “Conservative Action on Its Past” demands, as the sixth criterion, that previous achievements may not be overturned and abandoned by further developments. An indication of organic development is continuity, not breaking with the past. The classical rite of Mass perfectly satisfies this criterion, when, for example, elements of the original pontifical liturgy, such as processions, have been preserved in principle, even in the simple private Mass, although in a reduced form, such as a turning of the celebrant’s body or a change from one side of the altar to the other.
       The seventh and last criterion is “Chronic Vigor.” In contrast to many ideas and innovations that, after a sensational beginning, quickly grew old or completely vanished, genuine development can be identified by permanence and unspent vitality. The classical Roman rite organically and continually evolved from its core components over the course of 1,500 years. Its chronic vigor is apparent not least in the fact that on the eve of Vatican II, neither the laity, nor the parish clergy, nor the bishops were demanding profound changes to the liturgy. Its chronic vigor is also further demonstrated by the fact that it is just those monasteries, communities, and seminaries that have preserved the traditional rite, or at least maintained it alongside the newer form of the liturgy, that have found growing attention and increasing numbers of entrants in recent decades and years.

An account of development that is different from that offered by Alcuin Reid? I am not sure.

1. "With all of the changes to the outward form, the Eucharist’s sacrificial character in the traditional rite of the Mass remained decisive, while the meal aspect of the action of the sacrifice is subordinate and secondary."

According to whose definition of "sacrifice"? There are some definitions of sacrifice in which the meal is not "subordinate and secondary" but an essential and integral part. 

2. Assimilation from other sources and rites has happened to many rites over the centuries, but what are the criteria by which one is to judge whether this assimilation has happened properly or should have happened? I do not think the criteria can be separated from the question of who has the authority to judge or to impose new practices. The bishops or the relevant ecclesial authority? I also note that the homogenization of liturgy in a region through the adoption of what was regarded as the prestige rite also took place, but should this homogenization have been resisted? And when it was done by episcopal fiat, was it right or just?  Many bishops decided to replace their texts with the Missal of Pius V, without an order from Rome to do so, as the reform respected a legitimate diversity provided certain conditions were met. But was it right for the bishops to do so without consulting not only the presbyters but the people? Did the people themselves really notice the changes, if the language of the liturgy was not intelligible to them, nor the actions?

3. As for chronic vigor, the truth of the last criterion depends on the truth of the previous criteria. "The classical Roman rite organically and continually evolved from its core components over the course of 1,500 years." I question whether that development can be described as "organic" as if it was imposed top-down and modified through the actions of the few. Without ecclesial or political sanctions, we shall see how much vigor there is. I would claim that the classical Roman rite hasn't really faced a true test until now.


I don't have any reason to think that this account of development doesn't start with second millenium Latin theologoumena pertaining to the Eucharist and sacramental theology as normative parts of understanding the Eucharist.