Even if
Latin liturgical progressives understand correctly that the context of the Eucharist is the gathered assembly, the
ekklesia, and that a privately-celebrated Mass is a less than ideal substitute for this, Massimo Faggioli went too far with his tweet, even if he did delete it. As a Latin, does he feel the need to make reparation for his comment? Or has he transcended the need for all that medieval Latin stuff?
The grave blasphemy of Beans. Wherein Fr. Z rants and makes a constructive suggestion.
I do admit that Latin liturgical progressives go beyond the modest claim that I wrote in the first sentence of the post, and some of their exaggerations in the rejection of private Masses are wrong-headed. They should be addressing the claims of those who defend private Masses as a good norm, and not creating strawmen. For example, the necessity of priests saying Mass everyday, even if it has to be in private, for the sake of bringing the benefits of Christ's Sacrifice to the world--how should they respond to that?
On the topic of the Eucharist as sacrifice, we also have this piece:
Easter Without Mass? by Douglas Farrow, in which Farrow gives competing views about the necessity of the current quarantine/lockdown in many parts of the United States. Farrow writes in explaining one view: "The temporal goods of life and health, even public health, do not override the mandate of the Church to offer sacrifice and oblation in every place." I'm not going to address either of the two views and try to come to a conclusion which is correct here. Rather, I'm more interested in this "necessity of offering sacrifice and oblation" as it is instantiated in the Eucharist of Christ in the Church.
The foundational Latin understanding of sacrifice as it relates to Christ is what is of importance in this debate for both sides. If the progressives want to reject the traditional Latin view, then let them do so in an intelligent way.
We can recognize that the Christian faithful are being deprived of "spiritual nourishment" without accepting the progressive agenda of liturgical reform and praxis, just as we can avoid exaggerated Latin beliefs of the necessity of multiplying Masses, private or otherwise.
