Please evaluate the claims made here against Church documents directing proper celebration of the Holy Mass: Vatican II documents you will find that:
- ad orientum was never abolished that the human voice is the most important instrument that organ and Latin Chant has “pride of place,” that “full, conscious and active participation” isn’t only meant to be practiced exteriorly, but interiorly, that the Cantor and Psalmist job is to facilitate the voice of the people and hopefully decrease as the people increase. And please similarly evaluate the claims made in the following discussion: What you don’t seem to realize though is that it’s exactly Vatican II which produced all these documents which clearly state everything about the proper rubrics of the Mass."
Rubrics as strong recommendations were offered. However, repeatedly it was given to the local bishop to change standards for the purpose of the salvation of souls. In what little I have seen of parts of canon law, it's even built into it that way. It's hard to make argument of Latin for English speakers when interaction with the liturgy is part of that salvation. I believe indeed that the documents suggest preservation Latin in places that naturally have many people visiting, like downtown cathedrals and the like. (For clarity, I would need to look this up again. ) If true, that it wasn't meant necessarily even from inception to be something everyone experienced all the time in their neighborhood parish.
"Practically, that means singing the chants I like and the P&W stuff I don’t like, because in the end, it’s not about ME, it’s about GIVING GOD worship due HIM."
Here's the rub: no earthly worship ever will give God his due. King David wanted to build a Temple for God because God had a tent. The response was praise, but then also "What can you build God, when Heaven is His throne and earth his footstool?" (paraphrasing here :)) If God wanted perfect worship, he would have just created beings that could do so. We worship God for our sake. We've lost that natural connection to Him and this one of the ways back. Worship is not for me as individual specifically, but it is for us humans. So yes, we all served by the liturgy. It is a gift from God for our salvation. In other words, He doesn't need all these Masses, but we do. It appears that part of the reason that Missal of 1962 is offered despite all the headaches decades on to try to make sure all of the sheep are being fed.
Evaluation of Specific Claims on the Proper Celebration of Holy Mass
Vatican II documents, particularly Sacrosanctum Concilium (SC), emphasize the liturgy's role in worshiping God while nourishing the faithful's faith and participation, with authority for regulation vested in the Church and bishops. They preserve key traditions like Latin while allowing adaptations, but do not directly address every claim raised. Below, each claim is assessed against the provided sources.
1. Ad orientem was never abolished
The sources do not mention ad orientem (priest facing east, or toward the liturgical east) at all, nor do they mandate versus populum (priest facing the people). SC affirms that regulation of the liturgy depends solely on Church authority (Apostolic See and bishops), and no individual may alter rites on personal authority. Existing liturgical laws retain force unless contrary to the Code of Canon Law. Since ad orientem is part of pre-conciliar rites and unmentioned, it was not abolished by these documents.
2. The human voice is the most important instrument
SC highlights sacred song as integral to liturgy, praising it in Scripture and tradition as uniting words to music for prayer, unity of minds, and solemnity. It forms a "necessary or integral part of the solemn liturgy," with the Church approving true art that serves divine worship. While not explicitly naming the "human voice" as most important, the emphasis on song "united to the words" prioritizes vocal participation over instruments.
3. Organ and Latin chant have "pride of place"
The sources do not use the phrase "pride of place" or specify the organ and Gregorian chant. SC 112 describes the Church's musical tradition as a "treasure of inestimable value," pre-eminent because sacred song is integral to liturgy, more holy as it connects closely to liturgical action. It references St. Pius X's emphasis on music's ministerial function but does not grant explicit primacy to organ or Latin chant amid broader approval of fitting art forms.
4. "Full, conscious, and active participation" is meant interiorly, not only exteriorly
SC stresses that liturgy nourishes interior faith and elevates minds to God, beyond mere external acts. God speaks through liturgy, the people respond in song and prayer, and visible signs signify divine realities, so participants' faith is "nourished" and minds "raised to God" to offer rational service and receive grace abundantly. The priest prays in the person of Christ for the whole people, fostering internal engagement.
5. The cantor's and psalmist's job is to facilitate the people's voice and decrease as people increase
No source directly describes the cantor or psalmist role this way. SC urges more Scripture reading, preaching from liturgical sources, and Bible services to foster participation, with the Divine Office as public prayer nourishing personal piety. Music serves to "foster unity of minds," implying support for congregational singing, but roles are not detailed.
Evaluation of Discussion Points
The discussion invokes Vatican II for flexibility in rubrics, episcopal authority, vernacular use, and liturgy's purpose for human salvation. Sources partially support this with nuance.
Rubrics as "strong recommendations" given to local bishops for salvation of souls: SC establishes strict norms: no one, even a priest, may add, remove, or change liturgy on personal authority; regulation belongs to the Apostolic See, bishops, or territorial bodies. Bishops may regulate within limits, e.g., vernacular extent. Canon Law retains prior liturgical laws unless contrary, but emphasizes priestly celebration per norms. Flexibility exists for pastoral needs, but not as mere recommendations—decrees require Apostolic See confirmation.
Latin for English speakers and interaction for salvation: SC mandates preserving Latin in Latin rites but extends vernacular (readings, prayers, chants) for the people's advantage, decided by bishops (with See approval). Liturgy instructs and saves by God's word, people's response, and grace received. No distinction for cathedrals vs. parishes; applies generally, consulting neighboring bishops.
Singing chants and P&W because "it's not about ME, but giving God worship": SC prioritizes liturgy as worship of divine Majesty while providing instruction and grace for the faithful. Sacred music glorifies God and sanctifies the faithful. The Church's nature as sign of union supports communal worship beyond individual preference.
No earthly worship gives God due; it's for our sake/salvation; 1962 Missal to feed sheep: SC affirms liturgy as voice of the Church (Bride to Bridegroom), with Christ praying through His Body. It nourishes piety, personal prayer, and salvation history proclamation. Sources predate 1962 Missal permissions but underscore liturgy's didactic/pastoral role for grace. Worship serves human sanctification amid imperfect offerings.
In summary, Vatican II upholds tradition (e.g., Latin preservation, sacred music's role) while enabling pastoral adaptations under authority, centering liturgy on God's glory and the faithful's interior formation and salvation. Claims align variably: supported on participation's interiority, episcopal leeway, and music's purpose; unaddressed or indirect on ad orientem, specific instruments, and cantor roles. Where sources are silent, further documents like Musicam Sacram (1967) clarify details like chant's primacy, but fidelity requires episcopal oversight.
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