The Happy Priest: Why I Love to Celebrate the Mass of Vatican II

I love celebrating the reformed liturgy of the Second Vatican Council, now called the ordinary form.  I understand what was changed and why.  I find these changes to be very beautiful, meaningful and exciting.  The Liturgy, especially the Sunday Liturgy, fills me with intense joy and draws me into the mystery of God. As a priest, I do what I can to promote a correct understanding and implementation of the liturgical reform of the Second Vatican Council.

CORPUS CHRISTI, TX (Catholic Online) - Since the close of the Second Vatican Council (1962-1965), the Catholic Mass of the Latin Rite has been the focal point of intense debate and, in some cases, conflict within the Roman Catholic Church

As a Catholic priest I have been very happy celebrating the reformed liturgy of the Second Vatican Council.  Although I do not have any problem with anyone who has an affinity to the Tridentine Latin Mass (now also referred to as the "extraordinary form"), I personally do not share in that same affinity. Based upon long experience, I firmly believe, that properly understood and correctly implemented, the Mass of the Second Vatican Council is a better liturgy and that there was a real need for the Church to reform the Tridentine Latin Mass. 

Unfortunately, many Catholics have been deprived of the beauty of what the Second Vatican Council actually intended.  As a priest, I have made it my mission in life to do what I can to promote a correct understanding and implementation of the liturgical reform of the Second Vatican Council.  I personally disagree with those who claim that we need a reform of the reform.  I believe that we simply need to implement the reform correctly. 

Unfortunately, shortly after the close of Vatican II, the liturgical reforms that the Council set in motion were upset by ignorance, misinterpretation and even infidelity. 

I really love celebrating the reformed liturgy of the Second Vatican Council, now called the ordinary form.  I understand what was changed and why. I find these changes to be very beautiful, meaningful and exciting.  The Liturgy, especially the Sunday Liturgy, fills me with intense joy and draws me into the mystery of God.

Why do I prefer the ordinary form of the Catholic Mass?

The use of the vernacular in the liturgy came from the Vatican II document on the liturgy, Sacrosanctum Concilium.  However, it must be understood that the principles elaborated in this Vatican II document were already being widely developed in what was called the Liturgical Movement which began during the Pontificate of St. Pope Pius X and which became a very intense movement from the Pontificate of Pius XII right up to the opening of the Second Vatican Council (1962 - 1965).  There were even isolated places where the Holy See allowed the use of the vernacular in the Latin Rite before Vatican II.  We should also remember that the Eastern Catholic Church has always used the vernacular in their liturgy.  So, let us keep in mind that the vernacular is not a new idea. 

Personally, I think that the widespread use of the vernacular is good reform from the Second Vatican Council.  This is particularly true with the Liturgy of the Word.  However, it was not the mind of the Council, nor is it the intention of the Church today, that the Latin language should be considered something of the past, never to be used again in the Catholic Church.  The liturgical life of a parish must be in the vernacular, but it is also very important that Latin, both in the prayers of the Mass and the liturgical music, should be present frequently throughout the liturgical year. 

Nationally, there is an interesting phenomena occurring: while some older priests and laity are repelled by any use of Latin, conversely more and more young priests and laity are finding the use of Latin to be exciting, fulfilling and very spiritual.  Parish choirs directed and filled with young people are singing Gregorian Chant and polyphony. 
 
One of the most noticeable reforms of the Missal of Pius V has taken place with the Liturgy of the Word.  In my opinion, this was one of the best reforms because it allows the Word of God to be proclaimed in the language of the people and it provides a greater variety of biblical texts for the enrichment of our spiritual life. 

The Liturgy of the Word on Sundays and Solemnities is comprised of three selections from the Bible.  Outside of the Christmas and Easter Seasons, the First Reading is always taken from the Old Testament.  During the entire liturgical year, the Second Reading is always taken from the New Testament.  The Gospel passage is taken from any of the four Gospels: Matthew, Mark, Luke and John.  The Liturgy of the Word follows a three year ABC cycle which provides a rich variety of readings from the Sacred Scriptures. 

Between the First Reading and the Second Reading, one of the 150 Psalms is sung or said.  The Responsorial Psalm provides a prayerful meditation between the two passages from the Bible.  Between the Second Reading and the Gospel, the Alleluia verse is sung or said.
The other reform that I really enjoy is the variety of Eucharistic Prayers during the Liturgy of the Eucharist.

For many centuries, the Mass had only one Eucharistic Prayer, which we now call Eucharistic Prayer I. Immediately after the Second Vatican Council, the Church added three more Eucharistic Prayers to the collection. Eucharistic Prayer V, Eucharistic Prayers I and II for Reconciliation, and Eucharistic Prayers of Children have followed since.

Eucharistic Prayer II is an adaptation of the Eucharistic Prayer found in the third century.  Scholars believe that Saint Hipolitus composed this prayer.  Eucharistic Prayer III is a new composition that while similar in some respects to the First Eucharistic Prayer, does incorporate some elements from other sources.  Eucharistic Prayer IV is related to an ancient prayer used in Egypt and later adapted into what came to be known as the Anaphora of St. Basil.

Finally, Sacrosanctum Concilium gave us the words active participation.  At the time of the Council of Trent, the Catholic Church was going through a very difficult time.  The sacrificial nature of the Mass, the ministerial priesthood and transubstantiation were all under intense attack from the Protestant reformers.  Therefore, the Church decided that the liturgy should emphasize these essential aspects of our faith. 

The concept of active participation within the Catholic Mass, as understood by Sacrosanctum Concilium and the Liturgical Movement leading up to the Second Vatican Council, restores the proper participation of the laity due to their membership within the priesthood of the faithful.  Thus, the reformed liturgy of the Second Vatican Council brought about a beautiful relationship between the ministerial priesthood and the common priesthood of the faithful.

On the First Sunday of Advent 2011, we will be using a new translation of the English Mass.  I can't wait!  What a gift!  In preparation for this great moment in the life of the Catholic Church I will be offering a series of articles regarding the meaning and significance of this important development.

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Father James Farfaglia, the Happy Priest, is the pastor of Saint Helena of the True Cross of Jesus Catholic Church in Corpus Christi, Texas.  Father has a hard hitting blog called Illegitimi non carborundum.  He has also published a book called Man to Man: A Real Priest Speaks to Real Men about Marriage, Sexuality and Family Life.  You can contact Father at fjficthus@gmail.com.  You can click here for the audio podcast of this Sunday homily.

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