Course for youth music - Genoa - Nov 2009

[presbyter]

This is a Google translation of the Italian document issued by the Office for Papal Celebrations - 14th November 2009. Google translations do suffer in translation but you'll get the gist. I post it in case anyone might like to comment on the "reform of the reform" - whatever that might mean.

Office of Liturgical Celebrations
THE HOLY FATHER

INTRODUCTION TO THE SPIRIT OF THE LITURGY

Course for youth music of the liturgy
Genoa, November 14, 2009

It is 'for me a real joy to be here today to inaugurate the "Course for Youth Leaders of musical liturgy." I think I can say that the reason for my joy is twofold. First - this is the first reason - my being in Genoa. It 'true that from time to time I return to this our beautiful city, but my visits are usually quick and familiar. Today, however, I am here for a diocesan appointment with you, who are my most popular and expensive. In addition - and this is the second reason for my joy - what brings me back to Genoa on this day is the liturgy, the scope of Christian life which is currently absorbing my priestly ministry, and we all know is vital to the development of the ecclesial community in Christ and our personal lives.

I was asked to introduce, with this reflection, the spirit of the liturgy. I was asked a lot, I would say a lot. Not just because speaking of the liturgy is challenging and complex, but also because on this issue have headed important works of great authors and high thickness liturgical and theological. I think only two examples among others: Romano Guardini and Joseph Ratzinger.

On the other hand it is true that today speak of the liturgy is very necessary. Also because it is urgent to reaffirm the 'authentic' Spirit of the Liturgy, as is present in the unbroken tradition of the Church and witnessed, in continuity with the past, most recently teaching: since Vatican II to Benedict XVI. I pronounced the word "continuity". It 'a word dear to the current pontiff, who made an authoritative interpretation of the criterion for the unique sound of Church life and, especially, the conciliar documents, as well as the intentions of reform at all levels in them. How could it be otherwise? Can perhaps imagine a church first and a church then, as it has produced a caesura in the history of the church body? Or, you can perhaps say that the Bride of Christ has entered, in the past, in a historical time in which the Spirit has not assisted, so that this time should be almost forgotten and erased?

Yet, sometimes, some give the impression to adhere to what is rightly called a true ideology or preconceived idea applied to the history of the Church and that has nothing to do with the authentic faith.

The result of the misleading ideology is, for example, the applicant distinction between pre-conciliar Church and post-conciliar Church. It can also be legitimate such a language, but it must not be understood in this way, two churches: one - that pre reconcile - that had nothing to say or write because hopelessly outdated, the other - to reconcile the post - that would be a new reality emerged from the Council and its alleged spirit, would break with its past. This way of speaking and even more to "feel" should not be ours. In addition to being wrong, is exceeded and dated, perhaps historically understandable, but tied to a church season now over.

As stated so far about the "continuity" has to do with the issue that we face? Absolutely. Because there may be the true spirit of the liturgy if we approach it with equanimity, not polemical about the past, both remote neighbor. The liturgy can not and should not be many conflicts between who is good only in what is before us and who, on the contrary, what is first is almost always wrong. Only a willingness to look at the present and the past of the liturgy of the Church as a unique heritage and uniform development can lead to draw with joy and spiritual taste the authentic spirit of the liturgy. A spirit, then, that we must accept the Church and that is not the result of our inventions. A spirit, he adds, that brings us to the essentials of the liturgy or prayer and guided by the Holy Spirit in which Christ continues to become contemporary to us, to have burst into our lives. Truly the spirit of the liturgy is the liturgy of the Spirit.

Insofar as we assimilate the authentic spirit of the liturgy become capable of knowing when a music or a song may belong to the heritage of liturgical music or sacred, or not. Able, in other words, to recognize that music which alone has the right to citizenship in the liturgical rite, as consistent with its original appearance. If we talk, then, at the beginning of this course, the spirit of the liturgy, we discuss it only because from it you can identify what music and liturgical music.

Regarding the proposed topic does not pretend to be exhaustive. I do not pretend, either, to treat all the themes that would be useful to address a broad overview of the issue. I will only consider some aspects of the essence of the liturgy, with special reference to the Eucharistic celebration, as the Church presents them and as I learn to deepen in these two years of service next to Benedict XVI: a true master of the liturgical spirit both through his teaching, both through the example of her celebrate.

And if, in considering some aspects of the essence of the liturgy, I will be writing down some behavior that I believe is not fully in tune with the authentic spirit, I will only offer a small contribution so that spirit can it even more all its beauty and truth.

1. The sacred liturgy, a great gift of God to the Church

As we know, the Second Vatican Council dedicated an entire document, the first in order of publication, in the liturgy. His name is "Sacrosanctum Concilium" and is defined as the Constitution on the Sacred Liturgy.

And 'I want to emphasize the word sacred, as attached to "liturgy." In this regard, it is not coincidence nor a matter of little importance. In this way, in fact, the Council Fathers intended to give strength to the sacred character of the liturgy.

But what is meant by nature sacred? Orientals speak of the divine dimension of the liturgy. That is the dimension that is not left to man because it is a gift that comes from above. It is, in other words, the mystery of salvation in Christ, given to the Church, to make available at all times and in all places through the objectivity of the liturgical and sacramental. A reality, then, that is beyond us, to be received as a gift and from which let transform. In fact, says the Second Vatican Council, "... every liturgical celebration, the work of Christ the Priest and of his body, which is the Church, is a sacred action par excellence ..." (Sacrosanctum Concilium, 7)

By taking this perspective, it is not difficult to realize than some ways of doing things are far from authentic spirit of the liturgy. Sometimes, in fact, under the pretext of a misunderstood creativity has arrived and you get to twist in various ways the liturgy of the Church. In the name of the principle of adaptation to local circumstances and needs of the community there has appropriated the right to remove, add and modify the liturgical banner of subjectivity and emotionality.

Here, in this regard, as Cardinal Ratzinger said back in 2001: 'We need at least a new awareness of the liturgical space that subtracts the tendency to operate on the liturgy as if it were an object of our manipulative skills. We have reached the point that the groups themselves from liturgical Baste the Sunday liturgy. The result is certainly the result of the inventiveness of a handful of people able and capable. But this way is not the place where I do encounter the wholly other, where the sacred offers himself to us as a gift and this is where I meet only the skill of a handful of people. And then you realize that is not what you are looking for. And 'too little, with something different. The most important thing now is to regain the respect of the liturgy and the awareness of its non-manipulability. Relearn to recognize in its being a living creature that grows and that we have been given, through which we take part in the heavenly liturgy. Give up trying in it for self-realization rather see you a gift. This I believe is the first thing: to defeat the temptation to make a despotic, which views the liturgy as proprietary rights, and awaken the inner sense of the sacred "(from" God and the world ", Edizioni San Paolo, Cinisello Balsamo 2001).

To say, therefore, that the liturgy is sacred is to emphasize the fact that it does not live inventions sporadic and "found" always some new single or some group. It is not a closed circle in which we agree to meet, perhaps to let us encourage one another and feel involved in a party. The liturgy is calling from God to be in his presence, and the coming of God to us, being found of God in our world.

One form of adaptation to particular situations is expected and it is good that there is. E 'indicates that the missal itself in some parts. But in these and only these, not arbitrarily in others. The reason is important and is worth restating: the liturgy is a gift that goes before us, precious treasure that has been handed over by the secular prayer of the Church, where the Church's faith has found expression in time and form of prayer. All this is not in our readiness subjective. E 'unavailable to us to be fully available to all, yesterday and today and even tomorrow. "Even in our time - wrote John Paul II in the Encyclical Ecclesia de Eucharistia - the liturgical norms should be rediscovered and appreciated as reflection and testimony of one universal Church made present in every celebration of the Eucharist "(n. 52).

In the wonderful encyclical "Mediator Dei", which is often quoted in "Sacrosanctum Concilium", Pius XII defined the liturgy as "... the public worship ... worship in full of the mystical body of Jesus Christ, that of the head and its members." As if to say, inter alia, that in the liturgy, the Church recognizes "officially" itself, the mystery of his nuptial union with Christ, and there "officially" manifests. How can we insane insouciance, therefore, assume the right to alter subjective these holy signs that the time has evaluated and through which the Church speaks of himself, his own identity, their own faith?

There is a right of the people of God that can never be rejected. By virtue of that right everyone should have access to what is not simple and poor fruit of human progress, but what is God's work and, for this reason, the source of salvation and new life.

I dwell a moment longer on this theme, I can testify, is so dedicated to the Pope, listen again with a tune of "Sacramentum Caritatis", the Apostolic Exhortation of Benedict XVI, following the Synod of Bishops on: "Stressing the importance of 'ars celebrandi - says the Pope - is in light, hence the value of the liturgical norms ... The eucharistic celebration is enhanced when priests and liturgical leaders are committed to making known the current liturgical texts and the related rules ... In the ecclesial communities for perhaps their knowledge for granted and appreciate these resources, but often it does not. Actually, they are texts that contains treasures that preserve and express the faith and experience of the People of God throughout the two millennia of its history "(40).

2. The orientation of liturgical prayer

Beyond the changes that have historically characterized the architectural layout of churches and liturgical spaces, a conviction was always clear within the Christian community, almost to the present day. I refer to the prayer addressed to the east, a tradition that dates back to the origins of Christianity.

What is meant by "prayer to the east"? Means the orientation of the praying heart to Christ, He from whom is salvation, and to which they tend as at the beginning and end of story. To the east the sun rises and the sun is a symbol of Christ, the Light that rises from the east. Remember, in this regard, the passage of messianic song "Benedictus": "... so come to visit us from above as the rising sun.

Very serious and even recent studies have now shown that, at any time in its history, the Christian community has found ways to express even in the liturgical sign, external and visible, this fundamental approach to the life of faith. Thus we find the churches built in so that the apse was facing east. When it was no longer possible in the building of this orientation is a sacred place is made use of the large crucifix placed above the altar, to which everyone could look towards. Consider, again, the apses decorated with beautiful depictions of the Lord, to which all were invited to look up at the time of the Eucharistic Liturgy.

Without going into detail of a historic journey that would put us in a reflection on the development of Christian art in this context we want to say that a prayer, or to the Lord, is a typical expression of the authentic liturgical spirit. In this sense, as well reminds us of the introductory dialogue of the preface, when the Liturgy of the Eucharist we are invited to turn our hearts to the Lord, "Lift up your hearts", urges the priest, and all respond: "I turned to the Lord" . Now, if this approach should always be taken internally by the entire Christian community gathered in prayer, it must also find expression in outward sign. The outward sign, in fact, can only be true, so that it becomes manifest in the proper mental attitude.

Here, then, the reason for the proposal made at the time by the card. Ratzinger and now reaffirmed in the course of his pontificate, to place the crucifix in the center of the altar, so that everyone, at the time of the Liturgy of the Eucharist, can actually look the Lord, thus directing their prayers and their hearts. Listen directly Benedict XVI, who writes in the preface to the first volume of his Opera Omnia, dedicated to the liturgy: "The idea that the priest and people should look at each other in prayer is born only in modern Christianity and it is completely alien in the old one. Priest and people certainly do not pray toward each other, but toward the one Lord. Then look at prayer in the same direction or towards the East as the cosmic symbol for the Lord who comes, or where this is not possible, toward an image of Christ in the apse, toward a cross, or simply toward the sky, like the Lord has done in his priestly prayer the night before the Passion (Jn 17, 1). Meanwhile, its way more and more, fortunately, the proposal I made at the end of the chapter of my book [Introduction to the Spirit of the Liturgy pp.70-80]: not to proceed with new transformations, but simply put the cross in the center of the altar, to which both priest and faithful can look to be guided thereby to the Lord, we pray that together. "

And do not say that the image of the crucifix is to obscure the view of the faithful in relation to the celebrant. The faithful must not look to the celebrant, in this liturgical moment! Must look to the Lord! How the Lord must be able to look also the one who presides over the celebration. The cross does not prevent the vision, in fact, opens the horizon to the world of God, led her to contemplate the mystery, introduces into that heaven from which the only light that can give meaning to life in this land. Sight, indeed, remain obscured, obstructed if the eyes remain fixed on what is only the presence of man and his work.

So we understand why it is still possible to celebrate the old Mass to the altar, where the special architectural and artistic features of our churches were to advise him. The Holy Father gives us in this example when celebrating the Eucharist at the ancient altar in the Sistine Chapel for the Feast of the Baptism of the Lord.

In our time has entered ordinary language the term "celebration to the people." If by that phrase is intended to describe the look and topography, due to the fact that today, the priest, because of the location of the altar, is often found in the front compared to the assembly, it can accept. But not totally accept it could be when they come to have a theological content. In fact, the Mass, theologically speaking, is always directed to God through Christ our Lord and would be a grave mistake to imagine that the main thrust of the sacrifice was the community. This approach, therefore - that the Lord -, must animate the inner liturgical participation of everyone. It is equally important that it should be clearly visible even in the liturgical sign.

3. The worship and union with God

Worship is the full recognition of surprise, we could also say the summer - because it makes us out of ourselves and our little world - the infinite greatness of God, of His Majesty elusive, his unending love that is given to us in complete selflessness, his Lord Almighty and provident. Adoration leads, therefore, reunification and the creation of man with God, it leaves the state of separation, apparante autonomy, loss of self that is then the only way to find each other.

In the face of unspeakable beauty of the love of God, which takes form in the mystery of the Incarnate Word, who died and rose for us, and which finds its expression in the liturgy, sacraments, nothing remains for us to remain in adoration. "There, in the event of Easter and the Eucharist which makes it present throughout the centuries, - says John Paul II in Ecclesia de Eucharistia - a truly enormous capacity, in which all of history as the recipient of the great redemption. This amazement should always fill the Church assembled for the celebration of the Eucharist "(n. 5).

"My Lord and my God", we were taught as children, to say at the moment of consecration. In this way, borrowing the exclamation of the Apostle Thomas, we are led to worship the Lord present and alive in the Eucharistic species, uniting us to Him and acknowledge Him as our All. And from there you can take the daily journey, having found the exact order of existence, the fundamental criterion in the light of which to live and die.

That's why everything in the liturgical action, in a sign of nobility, beauty, harmony must lead worship, to union with God: music, song, silence, the way of proclaiming the Word of God and how to pray, gestures, liturgical vestments and sacred vessels, as well as the sacred building as a whole. Precisely in this perspective is to consider the decision of Benedict XVI who, starting in Corpus Christi last year, has begun to distribute Holy Communion to the faithful, directly on the tongue and kneeling. With the example of this gesture, the Pope invites us to make manifest the attitude of adoration before the greatness of the mystery of the eucharistic presence of the Lord. Attitude of adoration that will be even more secure, approaching the SS. Eucharist in other forms today granted.

I like to quote a piece about post-synodal Apostolic Exhortation "Sacramentum Caritatis": "While the reform took its first steps, the inherent relationship between Mass and adoration of the Sacrament was not enough SS.mo clearly perceived. Then widespread objection was built upon, for example, by finding that the Eucharistic bread there would be given to be contemplated, but to be eaten. In fact, in light of the experience of prayer of the Church, however, this is devoid of any foundation. Augustine had already said: "No one eats that flesh without first adoring it; sin were we not to adore it. In the Eucharist, the Son of God comes towards us and would like to join us, eucharistic adoration is simply the natural development of the Eucharistic celebration, which is itself the greatest act of worship of the Church. Receiving the Eucharist means to place himself in an attitude of adoration towards the One we receive. Exactly, and only then we become one with Him and we anticipate in advance, in some way, the beauty of the heavenly liturgy "(n.66).

I think that, among others, has not gone unnoticed by the following passage of the text just read: "(The celebration of the Eucharist) is in itself the greatest act of worship of the Church." Thanks to the Eucharist, reaffirming Benedict XVI, "it had meant standing in God becomes now, through participation in the gift of Jesus, sharing in his body and his blood becomes union" (Deus Caritas Est, 13). That is why, in the liturgy, and especially in the Liturgy of the Eucharist, adoration must tend, all in the course of the rite must help to get inside the worship that the Church of your Lord.

Consider the liturgy as a place of worship, union with God, does not mean losing sight of the community aspect of the liturgical celebration, nor forget the horizon of love. On the contrary, only by a renewed adoration of the mystery of God in Christ, which takes shape in the liturgical act, there can arise a genuine fellowship and a new history of charity, according to that fantasy and quell'eroicità that only the grace of God can give to our poor hearts. The lives of the saints reminds and teaches. "The union with Christ is also union with all those to whom he gives himself. I can not possess Christ just for myself, I belong to him only in union with all those who have become or will become yours. Communion draws me out of myself towards him, and thus also towards unity with all Christians "(Deus Caritas Est, 14)

4. Active participation

They, the saints, celebrated and lived the liturgical act through active participation. Holiness, as a result of their life, is the most beautiful of a very lively participation in the liturgy of the Church.

Rightly, then, providentially, and even the Second Vatican Council stressed the need to encourage both genuine participation of the faithful in the celebration of the holy mysteries, when reminded of the universal call to holiness. And this authoritative statement found timely confirmation and subsequent recovery in the many documents of the Magisterium to the present day.

However, there has not always been a correct understanding of "active participation" as the Church teaches and urges you to live it. Of course, you participate actively, even when it is done, within the liturgical celebration, the service that is proper to each ; actively participating even if you have a better understanding of the Word of God heard and recited the prayer, even if you participate actively joins its voice to that of others in the choir ... This, however, does not really mean active participation if did not lead to the adoration of the mystery of salvation in Christ Jesus died and rose for us, because only one who loves the mystery and to welcome into their lives shows that they understand what is being celebrated and, therefore, to be truly sharing in the grace of 'liturgical act.

To prove and support what is being stated, we hear how Cardinal Ratzinger in a passage of his landmark book "Introduction to the Spirit of the Liturgy": "What is ... this active participation? What should I do? Unfortunately this phrase has been misunderstood and very quickly reduced to its outward meaning, the need for a joint action, as if it were let in the form of actions as many people as possible as quickly as possible. The word participation refers, however, in the main action, to which all must be part of it. Thus, if you want to find out what action it is, we must first ascertain what is this 'actio' central to which should be had by all members of the actio comunità.Con the term refers to the liturgy means the fee Eucharist. True liturgical action, the true liturgical act, is the 'oratio. This oratio - the solemn Eucharistic prayer, the canon-is more than a speech, is actio in the highest sense of the term. In it Christ himself is present and all his work of salvation and for that reason, 'actio human takes a back seat to leave room for' actio divina, God's agenda. "

Thus, the real action takes place in the liturgy is the action of God himself, his saving work in Christ to us undertaking. This is, among other things, the very newness of Christian worship than any other act of worship: God himself acts and does what is essential, while the man is called to be open to God's action in order to remain transformed . The essential point of their active, therefore, is that it exceeded the difference between the act of God and our actions, we can become one with Christ. That's why, to reaffirm what I said earlier, you can not participate without worshiping. We hear how a piece of Sacrosanctum Concilium: "Hence the Church is very anxious that the faithful do not cover as strangers or silent spectators to this mystery of faith, but, understanding it well in its rituals and prayers, knowingly participate in the sacred action , devoutly and actively, are formed by God's word and be nourished at the table of the Lord's body, to give thanks to God by offering the immaculate Victim, not only through the hands of the priest but also together with him, learn to offer themselves , and day by day, through the mediation of Christ, are more perfect union with God and each other, so that finally God may be all in all "(No. 48).

Compared to that everything else is secondary. And I am referring in particular to the exterior actions, while important and necessary, provided mainly during the Liturgy of the Word. I refer to them, because if they become the essence of the liturgy, and this is reduced to a generic act, then you misunderstood the true spirit of the liturgy. Consequently, the real liturgical education can not consist merely in learning and performance of external activity, but essential introduction to the action, the work of God in the paschal mystery of Christ from which to let reach, engage and transform . And do not confuse the task of managing with the right external involvement in the liturgical act of embodiment. Without detracting from the meaning and importance of the gesture that accompanies the interior, exterior, the liturgy calls for much more to the human body. Calls, in fact, his total and re-engagement in everyday life. What the Holy Father Benedict XVI calls the "Eucharistic consistency". It 'just the exercise timely and consistent application of that consistency the most authentic expression of participation even when the liturgical body, the saving action of Christ.

Adding yet. We really sure that the promotion of active participation is to make everything as soon as possible and understandable? Could it be that entry into the mystery of God may be also, and, sometimes, better accompanied by the reasons that touches the heart? It does not happen, in some cases, to give disproportionate space to the word, flat and two-way, forgetting that words belong to the liturgy and silence, song and music, images, symbols and gestures? And do not belong, perhaps, this multiple language that brings the center of the mystery and, therefore, genuine participation, even the Latin language, Gregorian chant, sacred polyphony?

5. What music for the liturgy?

Not for me to go into matters relating directly to the music sacred or liturgical. Others with more expertise in treating the subject in the course of the next meetings.

What, however, is close to my heart to stress is that the question of liturgical music can not be considered independently from an authentic spirit of the liturgy and, therefore, the liturgical theology and spirituality that goes with it. How, then, we went saying - namely that the liturgy is a gift from God that He guides us and which, through the worship enables us out of ourselves to unite us to Him and to others - not only tries to provide some useful to understanding The Spirit of the Liturgy, but also elements required for recognition of what really is true music and singing for the liturgy of the Church.

Allow me, in this regard, only a brief reflection orientation. One might wonder why the Church in its documents, more or less recent insistence in pointing out a certain type of music and song as particularly adapted to the liturgical celebration. Already the Council of Trent intervened in the cultural conflict taking place then, restoring the rule that adherence to the word in music is a priority, limiting the use of instruments and to set clear difference between secular music and sacred music. Sacred music, in fact, can never be understood as an expression of pure subjectivity. It is anchored in the biblical texts or tradition, to Be Celebrated in the form of song. More recently, the Pope St. Pius X made a similar effort, trying to avert the operatic music from the liturgy and Gregorian chant and the polyphony of indicating the period of Catholic renewal as a criterion of liturgical music, to Distinguish from religious music in general . The Second Vatican Council did not repeat the same information, as well as the more recent interventions of the Magisterium.

So why the insistence by the Church as a characteristic of music and liturgical music in a way that they remain distinct from any other musical form? Why Gregorian chant as sacred polyphony classical musical forms are as individuals, in the light of which continue today to produce liturgical music, even popular?

The answer to this question is exactly what we tried to say about the Spirit of the Liturgy. Are precisely those forms of music - in their holiness, goodness and universality - to translate it into notes in the melody and singing in the true spirit of the liturgy: the adoration of the mystery celebrated directing, promoting a genuine and full participation, helping to capture the sacred and therefore the first essential of action of God in Christ, enabling a musical development did not break free from the life of the Church and the contemplation of the mystery.

Permit me one last quote from J. Ratzinger: "Gandhi highlights three areas of life the universe and shows how each of these three habitats also communicates its own way of being. Live fish in the sea and silent. The animals on the ground screaming, but the birds, whose habitat is the sky, singing. Of the sea is just the silence, the cry of the earth and sky singing. The man, however, partakes of all three: he carries within itself the depths of the sea, the weight of the earth and the height of heaven, so also are his all three properties: the silence, screaming singing. Today ... we see that the man devoid of transcendence is only crying because he wants to be just ground and tries to turn his land even the heaven and the deep blue sea. True liturgy, the liturgy of the communion of saints, returns its entirety. The teachings of silence and sing again, opening the depth of the sea and teaching him to fly, being the angel; raising his heart proclaims once again this song, he was like sleeping. Indeed, we can even say that true liturgy is recognized by the very fact that it frees us from acting common and gives us the depth and height, silence and song. True recognizes the fact that liturgy is cosmic, not tailored to a group. She sings with the angels. It is silent with the depth of the universe waiting. And so it redeems the earth "(Sing to the Lord a new song, p. 153-154)

Conclude. E 'has for some years in the Church, many voices, we speak of the need for a new liturgical renewal. A movement in some way similar to that laid the groundwork for the reform promoted by Vatican II, which is capable of effecting a reform of the reform, or a step forward in our understanding of the authentic spirit of the liturgy and its celebration: bringing to fruition providential that reform of the liturgy that the Council Fathers had started, but not always applied in practice, has found timely and successful implementation.

Our Diocese, in the liturgical movement of the last century has played a not unimportant. The love for the authentic spirit of the liturgy is part of its heritage of faith, by virtue also of great pastors of souls who have left their mark on this earth. I am sure that a similar, if not more significant role in our church will have them available in our time. May, with the help of God, the further development of the reform also be the result of our sincere love for the liturgy, in fidelity to the Church and the Pope

Guido Marini
Master of Papal Liturgical Celebrations

[Southern Comfort]

Not much to comment on, really.

Loved the translation ─ hilarious!

Unfortunately it only served to accentuate the basic undertone of the whole thing:
(a) well-meaning, but
(b) completely ignorant of liturgical scholarship, alas.

It has to be said that even BXVI, so fondly quoted, has his blindspots in this regard. His personal opinions as a Cardinal of the CDF show that he is not a liturgical scholar either, but that he does have a certain nostalgia for some things of the past, and a hankering after one particular interpretation of how the mysterion is to be effected. But it's not the only one, and never was if you take a look at history.

All of this stuff has been comprehensively dealt with in John Baldovin's latest book (which I mentioned in another thread) and elsewhere ─ even in some of our threads.

I was also struck by the fact that, although ostensibly speaking about liturgical music, Marini II took the opportunity to take a swipe at a whole lot of other pet hates. This is the sort of thing that Arinze used to do. It didn't matter who he was talking to or what he was supposed to be talking about, he effectively gave the same lecture every time, hectoring his listeners on liturgical abuses which they had probably never seen themselves. (Giving them ideas? ) I witnessed this a number of times, and was interested to see how he was on one occasion challenged for his impoliteness and had no response to make. I suppose we just have to get used to the fact that this is the way in which people who felt hurt by the postconciliar changes have evolved to deal with their pain: just lash out at everything, all the time.

Is there any record of how the speech was received?

[JW]

Bless! They must have been thinking about different young people to those I've encountered! I wonder whether 'young peoples' liturgies will change in response to this?

It does appear that, unlike Jesus and Peter, many of the influential voices in the Vatican have lived completely different lives from the vast majority of people and seem to be operating in a completely different sphere. I suppose it's partly a consequence of an organisation seems to be somewhat inward looking and cushioned from the realities of everyday life, so they have little idea what goes on in the nasty big wide world. I suspect that often they are told what they want to hear. When you are appointed only by the man at the top who has tenure for life, you are likely to support to that man's views and wouldn't rock the boat too much even if you wanted to. However, the Church has had some eccentric leadership in the past and I suppose will have so in the future.

I'm just being patient and trusting in the Spirit!

[presbyter]

Bless! They must have been thinking about different young people to those I've encountered!

I have to admit that when I first read the above, I did begin to wonder a little about the world Marini inhabits - but I wondered more if the "youth" would grasp even a little of what he is talking about.