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Views from the Choir Loft

Improving the Liturgy

Fr. David Friel · September 18, 2016

HE LAST 150 years or so have been a very significant period as regards the sacred liturgy. Throughout that time, a Liturgical Movement has been afoot, striving to improve the manner and quality of our worship.

But how does one “improve” the liturgy? What does it even mean to speak about improving public worship?

Consider this perspective from the liturgical scholar, Robert Taft, SJ:

For over a century now the Christian Churches, first of the West, then also of the East, have been preoccupied with liturgical renewal, under the influence of what is known as “The Liturgical Movement,” a worldwide effort dedicated to making Christian liturgy better. But good liturgy is liturgy that glorifies God and sanctifies those glorifying him, and that is his gift to us, not ours to him. For we can glorify God only by accepting the unmerited gift of sanctification he freely gives us. If it is God who does it, how could it be better? It could be better from our side, for we too have a part in the liturgy, which is neither magic nor unconscious. So God’s part would better achieve its aim if we would drink more fully from the saving waters he offers us in the liturgy via a participation that would be more active, more conscious, more communal. 1

A similar outlook is encapsulated in a reflection by Pope Benedict XVI on the Regensburg tradition and the reform of the liturgy. The Pope Emeritus writes this:

Liturgy presupposes . . . that the heavens have been opened; only if this is the case is there liturgy at all. If the heavens are not open, then whatever liturgy was is reduced to role playing and, in the end, to a trivial pursuit of congregational self-fulfillment in which nothing really happens. The decisive factor, therefore, is the primacy of Christology. Liturgy is God’s work, or it does not exist at all. With this “first” of God and of his action, which looks for us in earthly signs, the universality of all liturgy and its universal public nature are given. . . . By opening up the heavens, [Christ] is also the one who does away with all earthly limitations.” 2

We can look back upon the last century and a half and evaluate the progress of the Liturgical Movement in the light of these two reflections, which place primacy on the action of God at work in the liturgy. In this process of evaluation, it would be easy to identity both strengths and weaknesses.

Looking forward, though, is always more of a challenge. What is the present course of the liturgical movement? What steps are we taking to better “our side” of the liturgy, as Taft calls it? In what ways are we striving to drink more fully from “God’s part”? In what ways is the Liturgical Movement making us more aware of God’s action of opening the heavens to us in the liturgy?

One encouraging sign is that proper liturgical formation is receiving greater emphasis in seminaries and among the laity. Surely, this should be one of the most important areas of concentration in any effort to renew the liturgy.

Another equally important dimension of the way forward is the need to return to the writings and vision of the leaders of the Liturgical Movement over the last century. We must become more familiar with such figures as Pope Pius X, Romano Guardini, Lambert Beauduin, Louis Bouyer, and Pope Benedict XVI, among many others. Doing so will ground us more deeply in the vision expressed in the two quotes above.

The era of Summorum Pontificum is still relatively young, and its impact has not yet fully unraveled. Sorting out the tensions caused by it (and by Anglicanorum Coetibus) will surely be a major part of the way forward in the Liturgical Movement.

Perhaps a wider understanding of “organic development” as it applies to sacred liturgy is a goal for which we might also hope. More systematic treatments of this topic would surely be welcome.

What other features or priorities do you envision for the future of the Liturgical Movement? Please feel free to comment with your thoughts.

Instaurare omnia in Christo




NOTES FROM THIS ARTICLE:

1   Robert F. Taft, S.J., Through Their Own Eyes: Liturgy as the Byzantines Saw It (Berkeley, CA: InterOrthodox Press, 2006), 1.

2   Joseph Ratzinger, “The Regensburg Tradition and the Reform of the Liturgy,” in Collected Works: Theology of the Liturgy, vol. 11 (San Francisco, CA: Ignatius Press, 2014), 466-467.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Tagged With: Authentic Liturgical Renewal Reform, His Holiness Pope Pius X Last Updated: January 1, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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Corpus Christi Watershed

President’s Corner

    14th Sunday in Ordinary Time (Year C)
    Our choir is on break during the month of July. However, on the feasts website, the chants have been posted for the 14th Sunday in Ordinary Time (Year C), which is this coming Sunday: 6 July 2025.
    —Jeff Ostrowski
    Bugnini’s Statement (6 November 1966)
    With each passing day, more is revealed about how the enemies of the liturgy accomplished their goals. For instance, Hannibal Bugnini deeply resented the way Vatican II said Gregorian Chant “must be given first place in liturgical services.” On 6 November 1966, his cadre wrote a letter attempting to justify the elimination of Gregorian Chant with this brazen statement: “What really gives a Mass its tone is not so much the songs as it is the prayers and readings.” Bugnini’s cadre then attacked the very heart of Gregorian Chant (viz. the Proprium Missae), bemoaning how the Proprium Missae “is completely new each Sunday and feast day.” There is much more to be said about this topic. Stay tuned.
    —Jeff Ostrowski
    Luis Martínez Must Go!
    Sevilla Cathedral (entry dated 13 December 1564): The chapter orders Luis Martínez, a cathedral chaplain, to stay away from the choirbook-stand when the rest of the singers gather around it to sing polyphony—the reason being that “he throws the others out of tune.” [Excerpt from “The Life of Father Francisco Guerrero.”]
    —Jeff Ostrowski

Quick Thoughts

    Pope Pius XII Hymnal?
    Have you ever heard of the Pope Pius XII Hymnal? It’s a real book, published in the United States in 1959. Here’s a sample page so you can verify with your own eyes it existed.
    —Corpus Christi Watershed
    “Hybrid” Chant Notation?
    Over the years, many have tried to ‘simplify’ plainsong notation. The O’Fallon Propers attempted to simplify the notation—but ended up making matters worse. Dr. Karl Weinmann tried to do the same in the time of Pope Saint Pius X by replacing each porrectus. You can examine a specimen from his edition and see whether you agree he complicated matters. In particular, look at what he did with éxsules fílii Hévae.
    —Corpus Christi Watershed
    Antiphons Don’t Match?
    A reader wants to know why the Entrance and Communion antiphons in certain publications deviate from what’s prescribed by the GRADUALE ROMANUM published after Vatican II. Click here to read our answer. The short answer is: the Adalbert Propers were never intended to be sung. They were intended for private Masses only (or Masses without music). The “Graduale Parvum,” published by the John Henry Newman Institute of Liturgical Music in 2023, mostly uses the Adalbert Propers—but sometimes uses the GRADUALE text: e.g. Solemnity of Saints Peter and Paul (29 June).
    —Corpus Christi Watershed

Random Quote

“In older times we referred to humans as the human race, but according to this foundation we are being classed with the animals on the farm, the cow, the horse, the mule […] According to this foundation, I have no right to be born, for I am the youngest of 16 children, and God bless my mother for every one of them!”

— Archbishop Schrembs (d. 1945) vs. a foundation promoting artificial contraception

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