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The Liturgical Changes of Angelo Roncalli/John XXIII
This a thorough listing of the changes that are reflected in the "Missal of 1962."
At last we come to "the liturgy of John XXIII," more properly called that of "middle Bugnini." The following changes were instituted in the Mass, the Divine Office and the Calendar:
1. The lives of the saints at Matins were reduced to brief summaries.
2. The lessons from the Fathers of the Church were reduced to the briefest possible passages, with the somewhat naive wish that the clergy would continue to nourish their souls with patristic writings on their own.
3. The solitary recitation of the Divine Office was no longer held to be public prayer, and thus the sacred greeting Dominus vobiscum was suppressed.
4. The Last Gospel was suppressed on more occasions.
5. The proper conclusion of the Office Hymns was suppressed.
6. Many feast days are abolished, as being redundant or not "historical, for example: (a) The Finding of the Holy Cross. (b) St. John Before the Latin Gate. (c) The Apparition of St. Michael. (d) St. Peter's Chair at Antioch. (e) St. Peter's Chains, etc.
7. During the Council, the principle of the unchanging Canon of the Mass was destroyed with the addition of the name of St. Joseph.
8. The Confiteor before Communion was suppressed.
It is to be noted that the "Liturgy of John XXIII” was in vigor for all of three years, until it came to its logical conclusion with the promulgation of the Conciliar Decree on the Liturgy — also the work of Bugnini. (See His Excellency Bishop Daniel L. Dolan, Pre-Vatican II Liturgical Changes: Road to the New Mass and The Pius X and John XXIII Missals Compared.)
Father Francisco Ricossa described what he called the "anti-liturgical heresies" extant in Roncalli/John XXIII's liturgical changes:
Pius XII succeeded by John XXIII. Angelo Roncalli. Throughout his ecclesiastical career, Roncalli was involved in affairs that place his orthodoxy under a cloud. Here are a few facts:
As professor at the seminary of Bergamo, Roncalli was investigated for following the theories of Msgr. Duchesne, which were forbidden under Saint Pius X in all Italian seminaries. Msgr Duchesne's work, Histoire Ancienne de l'Eglise, ended up on the Index.
While papal nuncio to Paris, Roncalli revealed his adhesion to the teachings of Sillon, a movement condemned by St. Pius X. In a letter to the widow of Marc Sagnier, the founder of the condemned movement, he wrote: The powerful fascination of his [Sagnier's] words, his spirit, had enchanted me; and from my early years as a priest, I maintained a vivid memory of his personality, his political and social activity."
Named as Patriarch of Venice, Msgr.Roncalli gave a public blessing to the socialists meeting there for their party convention. As John XXIII, he made Msgr. Montini a cardinal and called the Second Vatican Council. He also wrote the Encyclical Pacem in Terris. The Encyclical uses a deliberately ambiguous phrase, which foreshadows the same false religious liberty the Council would later proclaim.
The Revolution Advances
John XXIII's attitude in matters liturgical, then, comes as no surprise. Dom Lambert Beauduin, quasi-founder of the modernist Liturgical Movement, was a friend of Roncalli from 1924 onwards. At the death of Pius XII, Beauduin remarked: "If they elect Roncalli, everything will be saved; he would be capable of calling a council and consecrating ecumenism..."'
On July 25, 1960, John XXIII published the Motu Proprio Rubricarum Instructum. He had already decided to call Vatican II and to proceed with changing Canon Law. John XXIII incorporates the rubrical innovations of 1955–1956 into this Motu Proprio and makes them still worse. "We have reached the decision," he writes, "that the fundamental principles concerning the liturgical reform must be presented to the Fathers of the future Council, but that the reform of the rubrics of the Breviary and Roman Missal must not be delayed any longer."
In this framework, so far from being orthodox, with such dubious authors, in a climate which was already "Conciliar," the Breviary and Missal of John XXIII were born. They formed a "Liturgy of transition" destined to last — as it in fact did last — for three or four years. It is a transition between the Catholic liturgy consecrated at the Council of Trent and that heterodox liturgy begun at Vatican II.
The "Antiliturgical Heresy" in the John XXIII Reform
We have already seen how the great Dom Guéranger defined as "liturgical heresy" the collection of false liturgical principles of the 18th century inspired by Illuminism and Jansenism. I should like to demonstrate in this section the resemblance between these innovations and those of John XXIII.
Since John XXIII's innovations touched the Breviary as well as the Missal, I will provide some information on his changes in the Breviary also. Lay readers may be unfamiliar with some of the terms concerning the Breviary, but I have included as much as possible to provide the "flavor" and scope of the innovations.
1. Reduction of Matins to three lessons. Archbishop Vintimille of Paris, a Jansenist sympathizer, in his reform of the Breviary in 1736, "reduced the Office for most days to three lessons, to make it shorter." In 1960 John XXIII also reduced the Office of Matins to only three lessons on most days. This meant the suppression of a third of Holy Scripture, two-thirds of the lives of the saints, and the whole of the commentaries of the Church Fathers on Holy Scripture. Matins, of course, forms a considerable part of the Breviary.
2. Replacing ecclesiastical formulas style with Scripture. "The second principle of the anti-liturgical sect," said Dom Guéranger, "is to replace the formulae in ecclesiastical style with readings from Holy Scripture." While the Breviary of St. Pius X had the commentaries on Holy Scripture by the Fathers of the Church, John XXIII's Breviary suppressed most commentaries written by the Fathers of the Church. On Sundays, only five or six lines from the Fathers remains.
3. Removal of saints' feasts from Sunday.Dom Gueranger gives the Jansenists' position: "It is their [the Jansenists'] great principle of the sanctity of Sunday which will not permit this day to be 'degraded' by consecrating it to the veneration of a saint, not even the Blessed Virgin Mary. A fortiori, the feasts with a rank of double or double major which make such an agreeable change for the faithful from the monotony of the Sundays, reminding them of the friends of God, their virtues and their protection — shouldn't they be deferred always to weekdays, when their feasts would pass by silently and unnoticed?"
John XXIII, going well beyond the well-balanced reform of St. Pius X, fulfills almost to the letter the ideal of the Janenist heretics: only nine feasts of the saints can take precedence over the Sunday (two feasts of St. Joseph, three feasts of Our Lady, St. John the Baptist, Saints Peter and Paul, St. Michael, and All Saints). By contrast, the calendar of St. Pius X included 32 feasts which took precedence, many of which were former holy days of obligation. What is worse, John XXIII abolished even the commemoration of the saints on Sunday.
4. Preferring the ferial office over the saint’s feast. Dom Guéranger goes on to describe the moves of the Jansenists as follows: "The calendar would then be purged, and the aim, acknowledged by Grancolas (1727) and his accomplices, would be to make the clergy prefer the ferial office to that of the saints. What a pitiful spectacle! To see the putrid principles of Calvinism, so vulgarly opposed to those of the Holy See, which for two centuries has not ceased fortifying the Church's calendar with the inclusion' of new protectors, penetrate into our churches!"
John XXIII totally suppressed ten feasts from the calendar (eleven in Italy with the feast of Our Lady of Loreto), reduced 29 feasts of simple rank and nine of more elevated rank to mere commemorations, thus causing the ferial office to take precedence. He suppressed almost all the octaves and vigils, and replaced another 24 saints' days with the ferial office. Finally, with the new rules for Lent, the feasts of another nine saints, officially in the calendar, are never celebrated. In sum, the reform of John XXIII purged about 81 or 82 feasts of saints, sacrificing them to "Calvinist principles."
Dom Gueranger also notes that the Jansenists suppressed the feasts of the saints in Lent. John XXIII did the same, keeping only the feasts of first and second class. Since they always fall during Lent, the feasts of St. Thomas Aquinas, St. Gregory the Great. St. Benedict, St. Patrick, and St. Gabriel the Archangel would never be celebrated. (Liturgical Revolution - http://www.traditionalmass.org/articles/article.php?id=37&catname=6)
"I receive Thee, redeeming Prince of my soul. Out of love for Thee have I studied, watched through many nights, and exerted myself: Thee did I preach and teach. I have never said aught against Thee. Nor do I persist stubbornly in my views. If I have ever expressed myself erroneously on this Sacrament, I submit to the judgement of the Holy Roman Church, in obedience of which I now part from this world." Saint Thomas Aquinas, the greatest theologian in the history of the Church
|Posted Sep 6, 2012, 5:12 pm
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