What came into the church, in the wake of the second Vatican Council,
was an unthinking acceptance of certain tenets of secular modernism –
one of the most fundamental and insidious being utilitarianism – or the
barbaric belief that what works is good. When this frightening aphorism
was unthinkingly stood on its head, not only “what works was good”, but
“what is good is that which works”, and consequently the only “Good”
became “whatever works”.
This unquestioned utilitarianism influenced not only church
architecture, but every aspect of Catholic life. Suddenly there was no
use for such “pointless people” as contemplative monks and nuns. They
all had to develop “ministries”. Church became a kind of club for social
activists and do-gooders, and the Mass became the “gathering time” when
we all met to think about Jesus the noble martyr and how we could
change the world, and so we sang the rousing anthem, “We can make a
difference. Yes we can!”
The 1973 translation of the liturgy fit into this modern
utilitarian-determined church. The theory of “dynamic equivalency”
dictated that the noble Latin language should not be translated
literally. The words were too difficult. The concepts too arcane. The
grammar and syntax too complex. Like a bare, modern church; like the
polyester vestments; like the pottery vessels and the felt banners and
the padded pews and the glory and praise music, the liturgy was supposed
to be useful and understandable and plain. It ended up being beige,
boring and bland, and the suburban clergy facilitated it all with a kind
of dull resignation-topped layer of Kool Whip enthusiasm. It was a case
of the bland leading the bland.
Read the rest at Crisis.
12/08/2011
Unblanding the Mass
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