THE REFORM OF HOLY WEEK IN THE YEARS 1951-1956
FROM LITURGY TO THEOLOGY BY WAY OF THE STATEMENTS OF CERTAIN LEADING THINKERS (ANNIBALE BUGNINI, CARLO BRAGA, FERDINANDO ANTONELLI)
by Stefano Carusi
(Paul VI, Apostolic Constitution Missale Romanum, April 3, 1969)
As regards the work of the reform of Holy Week in 1955 and 1956, it is desirable to consider the declarations, finally made public now, of the well-known Lazarist Annibale Bugnini, and of his close collaborator and later secretary of the "Consilium ad reformandam liturgiam" Father Carlo Braga, and of the future-Cardinal Ferdinando Antonelli, in order to establish whether or not their work of liturgical reform corresponds to a wider theological project and in order to analyze the validity of the criteria used and then reproposed in the reforms that followed. We shall consider the notes and minutes of the discussions of the preparatory commission, preserved mainly in the archives of the Congregation of Rites and recently published in the monumental work of the liturgical historian Msgr. Nicola Giampietro, which testify to the tenor of the debate.
In October of 1949 at the Congregation of Rites, a liturgical commission was named which would have as its object the Roman rite. (Rorate note: The commission was actually named on May 28, 1948, while the constitutive meeting of the commission was held on June 22 of the same year. See Fr. Thomas Richstatter's "Liturgical Law: New Style, New Spirit", Franciscan Herald Press 1977, p. 182.) It was to study whether eventual reforms should be adopted; unfortunately, the calm necessary for such a work was not possible on account of the continual requests by the French and German episcopates demanding immediate changes with the greatest and most precipitous haste. The Congregation of Rites and the Commission considered themselves bound to treat the question of the horarium of Holy Week in order to circuмvent the imaginative creations of certain "autonomous celebrations," especially in regard to the Vigil of Holy Saturday. In this context, it was necessary to approve "ad experimentum" a docuмent that permitted the evening celebration of the rite of Holy Saturday, i.e. the "Ordo Sabbati Sancti” [“The Order of Holy Saturday”] of January 9, 1951. (2) In the years 1948-1949, the Commission was erected under the presidency of its Cardinal Prefect Clemente Micara, replaced in 1953 by Cardinal Gaetano Cicognani; also present were Msgr. Alfonso Carinci, Fathers Joseph Löw, Alfonso Albareda, Agostino Bea, and Annibale Bugnini. In 1951 Msgr. Enrico Dante was added; in 1960, Msgr. Pietro Frutaz, Fr. Luigi Rovigatti, Msgr. Cesario d'Amato, and finally Fr. Carlo Braga. (3) This last-named was long a close collaborator of Annibale Bugnini; in 1955 and 1956, he participated in the work of the commission though not yet a member, and was moreover, along with the aforementioned Fr. Bugnini, the author of historical-critical and pastoral articles on Holy Week (5), which would eventually be revealed as "letters of transit," so to speak, for the changes which followed.
The Commission worked in secret and under pressure from the central European episcopates (6), though it is not clear if their pressure was meant to intimidate or encourage the Commission. So great was the secrecy that the unexpected and sudden publication of the "Ordo Sabbati Sancti instaurati" ["On the Restored Rite of Holy Saturday”] on March 1, 1951, "came as a surprise to the very officials of the Congregation of Rites," (7) as commission member Annibale Bugnini has stated. This same Fr. Bugnini informs us of the singular manner in which the results of the Commission's work on Holy Week were conveyed to the Pope: the Pope "was kept informed by Msgr. Montini as well as weekly by Fr. Bea, Pius XII's confessor. Thanks to this link, notable results could be achieved even in the period when the Pope's illness prevented anyone else from approaching him." (8) The Pope was afflicted with a serious stomach malady that required a long convalescence; and so it was not the Cardinal Prefect of Rites, in charge of the Commission, who kept him informed but then-Msgr. Montini and the future-Cardinal Bea, who was to have a great role in the reforms to follow.
The labors of the Commission were protracted until 1955, when, on Nov. 16, the decree "Maxima redemptionis nostrae mysteria" [“The Greatest Mysteries of Our Redemption”] was published, which was to take effect at Easter of the following year. The bishops received these novelties in various ways, and, beyond the façade of triumphalism, there were not lacking laments over the introduction of these innovations, and indeed requests began to multiply for permission to retain the traditional rites. (9) But by now the machine of liturgical reform had been set in motion and to halt it in its course would have proven impossible and moreover inadmissible, as the events to follow would demonstrate.
Despite the wish that the liturgists should sing, as it were, in unison—compounded by a certain monolithic attitude, which in the 1950's was meant to show unity of purpose—authoritative voices were raised in dissent but promptly constrained to silence despite their competence. Such was the case not only for certain episcopates but also for certain liturgists, such as Léon Gromier, who, notable for his well-docuмented commentary on the Caeremoniale Episcoporum, (10) was also a consultor for the Congregation of Rites and a member of the Pontifical Academy of the Liturgy. In July of 1960 in Paris, in a celebrated conference, he spoke his mind [on all of this] in a heated but well-reasoned manner. (11) Pope John XXIII himself, in 1959, at the celebration of Good Friday at Santa Croce in Gerusalemme followed the traditional practices, thus making evident that he was not in agreement with the innovations recently introduced and that he recognized the experimental nature of those changes.
Certain reforms introduced experimentally in 1955 and 1956 were clearly inserted into the fabric of the ritual in a clumsy manner, so much so that they were easily corrected in the reform of 1969. But that topic deserves a separate treatment.
In order to sketch the importance of the reform of Holy Week, both liturgically and theologically, mention must be made of the commentary provided by two of the greatest protagonists of this event, so that the intentions of those who labored over this project might be brought into focus. Father Carlo Braga, the right arm of Annibale Bugnini and for years at the helm of the authoritative review Ephemerides Liturgicae, defined the reform of Holy Saturday in bold terms, calling it "the head of the battering-ram which pierced the fortress of our hitherto static liturgy." (13) The future-Cardinal Ferdinando Antonelli defined it thus in 1956: "the most important act in the history of the liturgy from St. Pius V until today." (14)
THE INNOVATIONS EXAMINED IN DETAIL
We now arrive at a detailed analysis which will cast in relief some of the more obvious changes brought about by the "Ordo Hebdomadae Sanctae Instauratus" [“The Restored Order of Holy Week”] of 1955-1956 and which will explain why this reform became the "head of the battering-ram" in the heart of the Roman liturgy and "the most important act since St. Pius V until now."
For each of the innovations cited there is given as well a commentary which relies as much as possible on the what the actual authors of the texts later stated; then there is also a brief sketch of the traditional practice.
]INTRODUCTION
In the course of recent years, the publication of numerous studies concerning the history of the theological and liturgical debate of the 1950's has cast new light on the formation and the intentions (which were not always openly declared at the time) of those who were the actual composers of certain texts.
As regards the work of the reform of Holy Week in 1955 and 1956, it is desirable to consider the declarations, finally made public now, of the well-known Lazarist Annibale Bugnini, and of his close collaborator and later secretary of the "Consilium ad reformandam liturgiam" Father Carlo Braga, and of the future-Cardinal Ferdinando Antonelli, in order to establish whether or not their work of liturgical reform corresponds to a wider theological project and in order to analyze the validity of the criteria used and then reproposed in the reforms that followed. We shall consider the notes and minutes of the discussions of the preparatory commission, preserved mainly in the archives of the Congregation of Rites and recently published in the monumental work of the liturgical historian Msgr. Nicola Giampietro, which testify to the tenor of the debate.
In October of 1949 at the Congregation of Rites, a liturgical commission was named which would have as its object the Roman rite. (Rorate note: The commission was actually named on May 28, 1948, while the constitutive meeting of the commission was held on June 22 of the same year. See Fr. Thomas Richstatter's "Liturgical Law: New Style, New Spirit", Franciscan Herald Press 1977, p. 182.) It was to study whether eventual reforms should be adopted; unfortunately, the calm necessary for such a work was not possible on account of the continual requests by the French and German episcopates demanding immediate changes with the greatest and most precipitous haste. The Congregation of Rites and the Commission considered themselves bound to treat the question of the horarium of Holy Week in order to circuмvent the imaginative creations of certain "autonomous celebrations," especially in regard to the Vigil of Holy Saturday. In this context, it was necessary to approve "ad experimentum" a docuмent that permitted the evening celebration of the rite of Holy Saturday, i.e. the "Ordo Sabbati Sancti” [“The Order of Holy Saturday”] of January 9, 1951. (2) In the years 1948-1949, the Commission was erected under the presidency of its Cardinal Prefect Clemente Micara, replaced in 1953 by Cardinal Gaetano Cicognani; also present were Msgr. Alfonso Carinci, Fathers Joseph Löw, Alfonso Albareda, Agostino Bea, and Annibale Bugnini. In 1951 Msgr. Enrico Dante was added; in 1960, Msgr. Pietro Frutaz, Fr. Luigi Rovigatti, Msgr. Cesario d'Amato, and finally Fr. Carlo Braga. (3) This last-named was long a close collaborator of Annibale Bugnini; in 1955 and 1956, he participated in the work of the commission though not yet a member, and was moreover, along with the aforementioned Fr. Bugnini, the author of historical-critical and pastoral articles on Holy Week (5), which would eventually be revealed as "letters of transit," so to speak, for the changes which followed.
The Commission worked in secret and under pressure from the central European episcopates (6), though it is not clear if their pressure was meant to intimidate or encourage the Commission. So great was the secrecy that the unexpected and sudden publication of the "Ordo Sabbati Sancti instaurati" ["On the Restored Rite of Holy Saturday”] on March 1, 1951, "came as a surprise to the very officials of the Congregation of Rites," (7) as commission member Annibale Bugnini has stated. This same Fr. Bugnini informs us of the singular manner in which the results of the Commission's work on Holy Week were conveyed to the Pope: the Pope "was kept informed by Msgr. Montini as well as weekly by Fr. Bea, Pius XII's confessor. Thanks to this link, notable results could be achieved even in the period when the Pope's illness prevented anyone else from approaching him." (8) The Pope was afflicted with a serious stomach malady that required a long convalescence; and so it was not the Cardinal Prefect of Rites, in charge of the Commission, who kept him informed but then-Msgr. Montini and the future-Cardinal Bea, who was to have a great role in the reforms to follow.
The labors of the Commission were protracted until 1955, when, on Nov. 16, the decree "Maxima redemptionis nostrae mysteria" [“The Greatest Mysteries of Our Redemption”] was published, which was to take effect at Easter of the following year. The bishops received these novelties in various ways, and, beyond the façade of triumphalism, there were not lacking laments over the introduction of these innovations, and indeed requests began to multiply for permission to retain the traditional rites. (9) But by now the machine of liturgical reform had been set in motion and to halt it in its course would have proven impossible and moreover inadmissible, as the events to follow would demonstrate.
Despite the wish that the liturgists should sing, as it were, in unison—compounded by a certain monolithic attitude, which in the 1950's was meant to show unity of purpose—authoritative voices were raised in dissent but promptly constrained to silence despite their competence. Such was the case not only for certain episcopates but also for certain liturgists, such as Léon Gromier, who, notable for his well-docuмented commentary on the Caeremoniale Episcoporum, (10) was also a consultor for the Congregation of Rites and a member of the Pontifical Academy of the Liturgy. In July of 1960 in Paris, in a celebrated conference, he spoke his mind [on all of this] in a heated but well-reasoned manner. (11) Pope John XXIII himself, in 1959, at the celebration of Good Friday at Santa Croce in Gerusalemme followed the traditional practices, thus making evident that he was not in agreement with the innovations recently introduced and that he recognized the experimental nature of those changes.
Certain reforms introduced experimentally in 1955 and 1956 were clearly inserted into the fabric of the ritual in a clumsy manner, so much so that they were easily corrected in the reform of 1969. But that topic deserves a separate treatment.
In order to sketch the importance of the reform of Holy Week, both liturgically and theologically, mention must be made of the commentary provided by two of the greatest protagonists of this event, so that the intentions of those who labored over this project might be brought into focus. Father Carlo Braga, the right arm of Annibale Bugnini and for years at the helm of the authoritative review Ephemerides Liturgicae, defined the reform of Holy Saturday in bold terms, calling it "the head of the battering-ram which pierced the fortress of our hitherto static liturgy." (13) The future-Cardinal Ferdinando Antonelli defined it thus in 1956: "the most important act in the history of the liturgy from St. Pius V until today." (14)
THE INNOVATIONS EXAMINED IN DETAIL
We now arrive at a detailed analysis which will cast in relief some of the more obvious changes brought about by the "Ordo Hebdomadae Sanctae Instauratus" [“The Restored Order of Holy Week”] of 1955-1956 and which will explain why this reform became the "head of the battering-ram" in the heart of the Roman liturgy and "the most important act since St. Pius V until now."
For each of the innovations cited there is given as well a commentary which relies as much as possible on the what the actual authors of the texts later stated; then there is also a brief sketch of the traditional practice.
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[/font][/size]PALM SUNDAY
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1. Ordo Hebdomadae Sanctae of 1955-1956 (hereinafter: OHS 1956): innovation of using the color red for the procession with palms but violet for the Mass. (15)
Commentary: In the archives of the Commission we read: "One thing that might perhaps be done ... the color red might be restored as was used in the Middle Ages for this solemn procession. The color red recalls the royal purple." A little further on: "In this way, the procession is distinguished as something sui generis." (16) One does not wish to deny that red might signify the royal purple, although the assertion that this was the medieval practice remains to be proven; but it is a peculiar way to proceed, this search for things that are sui generis [sic], and then the decision that red must have a positively determined symbolism on Palm Sunday, even though red in the Roman rite is the color of Martyrs or of the Holy Spirit. In the Ambrosian rite it is used on this Sunday to symbolize the Blood of the Passion and not royal status. In the Parisian rite, the color black was used for both ceremonies [procession and Mass--transl.]. In some dioceses it was foreseen that one color would be used for the procession and another for the Mass, a practice borrowed perhaps from the feast of the Purification of the Blessed Virgin, (17) and one which does not make much sense when applied to Palm Sunday, as Léon Gromier relates. This innovation must be attributed, not to a docuмented practice, but to an extemperaneous idea of a "professor of Pastoral Theology at a Swiss seminary." (18)
In the Missale Romanum of 1952 (hereinafter: MR 1952): there is the unvarying use of violet for both the procession and the Mass. (19)
2. (OHS 1956): Abolition of the folded chasubles and, consequently, the "broad stole" or stola largior. (20)
Commentary: This touches on one of the oldest customs, one which had survived from earliest antiquity until then and which showed forth the ancient nature of Holy Week, which no one had ever dared alter because of both the veneration with which it was regarded as well as the extraordinary nature of these rites and of the extraordinary sorrow of the Church during the days of Holy Week.
(MR 1952): Use of folded chasubles and the broad stole during the singing of the Gospel by the deacon. (21)
3. (OHS 1956): Novelty of blessing the palms while facing the faithful, with back turned to the altar, and in certain cases, turned to the Blessed Sacrament. (22)
Commentary: For the sake of the participation of the faithful, the idea is introduced of liturgical actions done facing the people, but with the back turned towards God: "Influential [in the reform] was the visibility of particular gestures in the celebration, detached from the altar and performed by the sacred ministers while facing the people." (23) A blessing was invented that was performed over a table which stood between the altar and the altar rail, while the ministers faced the people. A new concept was introduced of liturgical space and of orientation during prayer.
(MR 1952): The palm branches are blessed on the altar, on the Epistle-side "horn," after a reading, a gradual, a Gospel, and above all a Preface with a "Sanctus" that introduces the prayers of blessing. This is the extremely ancient rite of the so-called "Missa sicca." (24)
4. (OHS 1956): Suppression of the preface which speaks of Christ's authority over the kingdoms and powers of this world. (25)
Commentary: It is astonishing to note that the intention to proclaim solemnly Christ's kingship (26) is carried out by suppressing the preface which describe His kingship. This preface is declared superfluous in no uncertain terms and therefore to be eliminated: "Considering the little coherence of these prefaces, their prolixity, and, in certain formulations, their poverty of thought, their loss was of little relevance." (27)
(MR 1952): The Roman rite often uses, for certain great liturgical moments, e.g. the consecration of the oils or priestly ordination, the singing of a preface, which is a particularly solemn way of calling upon God; likewise for the blessing of the palms a preface was prescribed which spoke of the divine order of creation and its subordination to God the Father, i.e. the subordination of the created order, which is admonished through kings and governments to be duly obedient to Christ: "Tibi enim serviunt creaturae tuae quia te solum auctorem et Deum cognoscunt et omnis factura tua te collaudat, et benedicunt te Sancti tui: quia illud magnum Unigeniti tui nomen coram regibus et potestatibus hujus saeculi libera voce confitentur" ["For thy creatures serve Thee, because they acknowledge Thee alone as their origin and God, and all thy work praises Thee together, and thy Saints bless Thee: for they confess with unfettered voice the great Name of thy Only-begotten before the kings and powers of this world"]. (28) In a few elegant lines, the text of this chant reveals the theological foundation of the duty of temporal governments to be subservient to Christ the King.
5. (OHS 1956): Suppression of the prayers concerning the meaning and the benefits of sacramentals and the power that these have against the demon. (29)
Commentary: The reason for this--explains a note from the archives--is that these prayers are "replete ... with all the showy display of erudition typical of the Carolingian era." (30) The reformers agreed on the antiquity of the texts but did not find them to their taste because "the direct relation between the ceremony and daily Christian life was very weak, or rather [between the ceremony and] the pastoral-liturgical significance of the procession as homage to Christ the King." (31) It is apparent to no one how there is lacking a connection to the "daily life" of the faithful or to the homage to Christ the King in its full "pastoral-liturgical significance." Clearly, the plan was one of a kind of rhetoric that today appears dated, but at the time had a certain cachet. Though desiring a "conscious participation in the procession, with relevance to concrete, daily Christian life," (32) they relied on arguments that were neither theological nor liturgical.[/font][/size]
The "concrete, daily Christian life" of the faithful is then indirectly disdained a few lines later: "These pious customs [of the blessed palms], although theologically justified, can degenerate (as in fact they have degenerated) into superstition." (33) Apart from the poorly concealed tone of rationalism, one should note that the ancient prayers are deliberately replaced with new compositions, which, according to their authors' own words, are "substantially a new creation." (34) The ancient prayers were not pleasing because they express too clearly the efficacy of sacramentals, and it was decided to come up with new prayers.
(MR 1952): The ancient prayers recall the role of sacramentals, which have an effective power against the demon ("ex opere operantis Ecclesiae" [“by the action of the Church as acting”). (35)6. (OHS 1956): Novelty of unveiling the processional cross, (36) even though the altar cross remains veiled.Commentary: We admit that the liturgical significance of this innovation completely escapes us; the change seems to be a liturgical "pastiche" born of the haste of the authors rather than something related to mystical symbolism.(MR 1952): The altar cross is veiled as is the processional cross, to which is tied a blessed palm, (37) a sign once again on this day of the glorious Cross and the victorious Passion.7. (OHS 1956): Elimination of the cross striking the closed doors of the church. (38)Commentary: This rite symbolized the initial resistance of the Jєωιѕн people and the triumphal entry of Christ into Jerusalem, but also the triumph of Christ's cross, which throws open the doors of heaven just as it is the cause of our resurrection: "hebraeorum pueri resurrectionem vitae pronuntiantes" ["the children of the Hebrews declaring the resurrection unto life"]. (39)
(MR 1952): The procession returns to the doors of the church, which are shut. A sung dialogue between one choir of cantors outside, alternating with another inside the church, precedes the opening of the church doors, which takes place after the foot of the processional cross strikes against them. (40)
8. (OHS 1956): Creation of a prayer to be recited at the conclusion of the procession, at the center of the altar, the whole of which is recited facing the people (“versus populum”).
Commentary: No one can decide where the missal is to be placed or who is to hold it while on the step, because in the haste for reform, no one took note of this lacuna, which required a further rubric—i.e., rubric “22a” or “22-bis”—which is more confusing than the one that precedes it. (42) Its insertion, in effect, “gums up” the preceding ceremonies thanks to its arbitrary nature: “At this point, i.e. to give the procession a precise termination, we decided to propose a particular Oremus [prayer].” (43)
Father Braga likewise openly admitted, fifty years later, that the creation of this oration was not a happy choice: “The element that is out of place in the new Ordo [of Holy Week] is the concluding oration of the procession, which disrupts the unity of the celebration.” (44) The “experimental” changes, motivated by a desire for innovations, have revealed with time their inadequacy.
(MR 1952): The procession ends as usual, and then the Mass begins, as always, with the prayers at the foot of the altar.
9. (OHS 1956): The distinction between the “Passion” and the Gospel is eliminated. Moreover, the last sentence of the Passion is suppressed (most likely due to a publishing error, as other explanations seem implausible). (45)
Commentary: The Passion had always been marked by a narrative style; it was divided among three voices and was followed by the Gospel, which was marked off by the fact that it was sung by a single deacon on a different tone, and was accompanied by the use of incense (but not torches). The reform confuses these two aspects. Passion and Gospel are melded into a single chant, while meretricious editing crops verses at the beginning and the end [of the passage]. In the end, accordingly, the Mass, as well as the deacon, is deprived of the Gospel properly so-called, which is, in effect, suppressed.
(MR 1952): The chanting of the Passion is distinct from that of the Gospel, which ends at verse 66 of Matthew, chap. 26. (46)
10. (OHS 1956): Elimination of the Gospel passage which connects the institution of the Eucharist with the Passion of Christ (Matthew 26: 1-36). (47)
Commentary: We now come to a pass that to us seems the most disconcerting, above all because it seems, as far as the archives reveal, that the Commission had decided not to change anything in regard to the Passion, since it was of the most ancient origin. (48) Nevertheless, we know neither how nor why the narrative of the Last Supper was expunged. It is hard to believe that for simple motives of saving time thirty verses of the Gospel would be struck out, especially considering the relevance of the passage concerned. Up till then, tradition desired that the narration of the Passion in the Synoptics always include the institution of the Eucharist, which, by virtue of the sacramental separation of the Body and Blood of Christ, is the herald of the Passion. The reform, with a single stroke aimed at a fundamental passage of Sacred Scripture, obscured the vital relation of the Last Supper, the sacrifice of Good Friday, and the Eucharist. The passage on the institution of the Eucharist was eliminated as well from Holy Tuesday and Holy Wednesday, with the astounding result that it is nowhere to be found in the entire liturgical cycle! This was the result of a climate of hasty change, which disrupted centuries-old traditions yet was incapable of considering the entirety of Scripture read during the year.
(MR 1952): The Passion is preceded by the reading of the institution of the Eucharist, indicating the intimate, essential, theological connection between the two passages.
[NB: St. Gertrude the Great Church usually broadcasts the unreformed Catholic Holy Week live here: http://www.sgg.org/for-newcomers/mass-streaming/. However, in light of the recent death of their MC, the hospitalization of Fr. Cekada, and the coronavirus nonsense, I do not know whether or when the Holy Week rites will be broadcast this year. Any additional information on this matter would be greatly appreciated.]