Fr. George Rutler on the New Translation, on Liturgists and on Ad Orientem

The following commentary appeared today in First Things written by Fr. George Rutler. I would in particular highlight his warning that, in seeking out solemn worship, one must also seek to avoid mere aestheticism. I would as well highlight his comment on the importance of ad orientem.

The Liturgical Experts’ Long Tassels
Aug 27, 2010
George Rutler

Under the avalanche of commentary on the new translation of the Ordinary Form of the Mass, just approved by the Vatican, I poke my head above the erudite criticisms, to speak as a man whose entire priesthood has been in parishes. I am not a liturgist and, from the parochial perspective of a pastor who has studied worship much less than he has done it, I risk the tendency of many like me who probably unfairly think that liturgists are the ecclesiastical equivalent of lepidopterists.

A pastor is too busy leading people in worship to attend workshops on how to lead people in worship, and his duties in the confessional prevent him from attending seminars on how to hear confessions. I do know that if I followed the guidelines of one liturgical commission, suggesting that I greet each penitent at the church doors with an open Gospel book and then lead a procession to a reconciliation room which looks more like an occasion of sin than a shrine for its absolution, the number of confessions in the middle of the metropolis where I serve would be severely reduced.

Publicly owned corporations are more accountable to their shareholders than tenured bureaucracies, which may explain why it took the Ford Motor Company only two years to cancel its Edsel, and not much longer for Coca Cola to restore its “classic” brand, while the Catholic Church has taken more than a generation of unstopped attrition to try to correct the mistakes of overheated liturgists. The dawning of the Age of Aquarius is now in its sunset repose and the bright young things who seem to be cropping up now all over the place with new information from Fortescue and Ratzinger, may either be the professional mourners for a lost civilization, or the sparks of a looming golden age.

One thing is certain to a pastor: the only parishioners fighting the old battles are old themselves, their felt banners frayed and their guitar strings broken, while a young battalion is rising, with no animus against the atrophied adolescence of their parents, and only eager to engage a real spiritual combat in a culture of death. They usually are ignorant, but bright, for ignorance is not stupidity.

They care little if the Liturgy is in Latin or English or Sanskrit, as long as they are told how to do it, for they were not told. Some critics of the new translations have warned that the changes are too radical, which is radioactively cynical from people who in the 1960’s wantonly dismantled old verities overnight, in their suburbanized version of China’s Cultural Revolution.

Our Lord warned enough about the experts of his day who loved long tassels, and who swore by the gold of the temple rather than the temple, to stay us from placing too much hope in ritual and texts to save lives. Neglect of the aesthetics of worship is not remedied by the worship of aesthetics. A pastor will sometimes observe an over-reaction to the corruption of the Liturgy, so that ritual becomes theatre and Andrei Rubleyev yields to Aubrey Beardsley. Any group or religious community that is too deliberate about external form sows in itself the seeds of decadence.

Liturgy should be chantable, reverent, and expressive of the highest culture we know, without self-consciousness. Ars est celare artem. In tandem with Ovid, for whom it is art to conceal art, Evelyn Waugh said that Anthony Eden was not a gentleman because he dressed too well. It is typical of some schismatic sects that the more they lapse into heresy, the more ritualistic they become. So one will see pictures of a woman claiming to be a bishop, vested like Pius X on his jubilee.

A genius of the Latin rite has been its virile precision, even bluntness. Contrast this with the unsettled grammar of “alternative opening prayers” in the original books from ICEL (the International Commission on English in the Liturgy), whose poesie sounds like Teilhard on steroids.

They were much wordier than the Latin collects or their English equivalents, and gave the impression of having been composed by fragile personalities who had not had a happy early home life. So too, the Prayers of the Faithful cloyingly pursued “themes” usually inspired by an undisciplined concern for air pollution and third world debt.

I think there should be few options in the Liturgy, and no attempt to be “creative,” for that is God’s particular talent. As Vatican II taught in Sacrosanctum Concilium, "[T]here must be no innovations unless the good of the Church genuinely and certainly requires them; and care must be taken that any new forms adopted should in some way grow organically from forms already existing.”

Unfortunately, we have not yet resolved the problem of the simply bad Lectionary texts. While the Jerusalem Bible and Revised Standard Version are licit, only the Revised New American Bible is accessible for parish use. The Jerusalem Bible is a tool for study but was translated with a tin ear.

I grew up with the King James translation and thus am stunned when Job 38:17 (“Hast thou seen the doors of the shadow of death?”) is given as “Have you met the janitors of Shadowland?” So Sheol becomes a theme park.

But none of this matches the torture of the trans-gendered RNAB which manages to neuter every creature except Satan who remains male. Our Lord sometimes sounds like the Prince of Wales: “What profit is there for one to gain the whole world …?” and other times like a bored anthropologist: “Two people went up to the temple to pray….” But then the inevitable pronouns kick in and we find out that even after the liturgical gelding, these were men.

The Liturgy by grace changes lives. Any pastor who is blessed with an abundance of priestly vocations in his parish knows that they come in spite of epicene worship, demotic liturgy committees, and flailing song leaders. They simply join the chorus of the Greeks: "Sir, we would see Jesus." I recall a prelate saying that even as a seminarian he hoped one day to be able to say Mass facing the people. It was a revealing statement, inasmuch as when he said Mass he seemed annoyed that the Lord was sometimes getting in the way.

While I am glad for the new and more accurate translation of the Mass, which is not perfection but closer to it than one deserves in an imperfect world, a far more important reform would be the return of the ad orientem position of the celebrant as normative. It is the antidote to the tendency of clerisy to impose itself on the people. When a celebrant at Mass stops and says, “This is not about me,” you may be sure he thinks it may be about him. It would be harder for him to harbor that suspicion were he leading the people humbly to the east and the dawn of salvation.

John Henry Newman was the greatest master of English letters in his century of brilliant English, but he gave no countenance to his vernacular replacing the sacral tongue. That is another matter for another day. But he knew the meaning of cupio dissolvi, and he taught that without such self-abnegation the gift of personality reduces the Passion to pantomime. It was because his priestcraft was also soulcraft, that he solemnly invoked the Sacred Heart at the altar in order to speak "heart to heart" with the people in the street:

“Clad in his sacerdotal vestments, [the priest] sinks what is individual in himself altogether, and is but the representative of Him from whom he derives his commission. His words, his tones, his actions, his presence, lose their personality; one bishop, one priest, is like another; they all chant the same notes, and observe the same genuflections, as they give one peace and one blessing, as they offer one and the same sacrifice.

“The Mass must not be said without a Missal under the priest’s eye; nor in any language but that in which it has come down to us from the early hierarchs of the Western Church. But, when it is over, and the celebrant has resigned the vestments proper to it, then he resumes himself, and comes to us in the gifts and associations which attach to his person.

“He knows his sheep, and they know him; and it is this direct bearing of the teacher on the taught, of his mind upon their minds, and the mutual sympathy which exists between them, which is his strength and influence when he addresses them. They hang upon his lips as they cannot hang upon the pages of his book.”

Source: The Liturgical Experts’ Long Tassels, First Things