About this blogger:
Renowned as composer, conductor, theorist, author, pedagogue, and organist, Aurelio Porfiri has served the Church on multiple continents at the highest levels. Born and raised in Italy, he currently serves as Director of Choral Activities and Composer in Residence for Santa Rosa de Lima School (Macao, China).
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On leaving the Vatican after his abdication: “I was deeply moved. The cordiality of the farewell, also the tears of my collaborators. [His voice breaks with emotion.] On the roof of the Casa Bonus Pastor there was written in huge letters «Dio gliene renda merito» [“May God reward you”]. (The Pope weeps) I was really deeply moved. In any case, while I hovered overhead and began to hear the bells of Rome tolling, I knew that I could be thankful and my state of mind on the most profound level was gratitude.”
— Pope Emeritus Benedict XVI (23 May 2016)

published 27 January 2015 by Aurelio Porfiri

418 Traditional Latin Mass NE OF THE MORE SERIOUS problems for church musicians is dealing with those who demand that the liturgy be understood by everyone. Now, this is a tricky concept and must be handled with care.

Of course we want everyone to be able to participate in the liturgy in the most proper way, and so we aim for a spiritual understanding of the same liturgy. But the demands of these people are often of a different nature. They believe that participation means understanding word-for-word, and doing as much as possible. But by requiring this, they condemn the liturgy to a dramatic immanentism.

Immanentism means that there is no reality beyond what we know, so God and the world are the same thing. But if God is not outside the world how He can possibly save it?

Reducing the understanding of the liturgy to a pragmatic dimension avoids taking into account the biggest dimension of the liturgy: the invisible one. In the antiphon for the Epiphany—VENITE OMNES POPULI—we observe that we are asked to glorify the invisibile mysterium (“invisible mystery”). The spiritual and invisible dimension cannot be understood except through the eyes of faith, and calling for this sort of total understanding of everything happening in the liturgy would be a betrayal of what the liturgy is.

After the consecration the priest asks us to proclaim the mystery of faith. We have listened to the words of consecration, but the mystery happening there goes much beyond the simple understanding of the words said. Music—when it is good liturgical music—helps create a reverent atmosphere that allows us to penetrate, a little bit, this incomprehensible abyss.