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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

Nothing That Requires Explanation?

Dr. Peter Kwasniewski · February 28, 2013

N SACROSANCTUM CONCILIUM 34 we read: “The rites should be distinguished by a noble simplicity; they should be short, clear, and unencumbered by useless repetitions; they should be within the people’s powers of comprehension, and normally should not require much explanation.” In the new climate of a sincere, open, and honest discussion of the documents of Vatican II, we might genuinely wonder about the legitimacy of that last idea―“and normally should not require much explanation.”

First, there is no such thing as a born Christian, nor a man naturally attuned to symbolism, especially in our age of asymbolic emptiness, when the most elementary religious instincts have been lost or perverted. Everyone needs to learn the meaning of symbols and symbolic gestures. Indeed, one of the most important elements of catechesis is to inculcate the Christian mystagogy, the meaning of all the aspects of Christian worship. Once a layman has learned the meaning of the rituals, gestures, prayers of the ancient rite, he never needs to have them explained again; they remain deeply lodged in the heart, fecundating his spiritual life.

Thus, turning the Council’s statement on its head, the liturgy in absolutely every respect MUST be explained if it is to have and retain any meaning at all. The statement that nothing should need to be explained refutes itself from the very definition of symbol and ritual, which are interpretive motions towards God and cannot be absent from worship unless it degenerates completely into no more than an organized social gathering where greetings and handshakes are exchanged. This kind of formal coffee hour, of course, would need no explaining; but it is also not worship in any sense of the word, much less the renewal of the Sacrifice of Calvary.

To go further, the Council’s statement is strange, for the simple reason that anything profound requires explanation, inculcation, catechesis―the liturgy above all, as testified in Romano Guardini’s masterful sermons on the liturgy, which he preached to an appreciative congregation. To say that the liturgy should somehow be “transparent” in the sense of requiring no prior formation―something quite contrary to the elaborate initiatory practice of the early Church, which prepared her catechumens with such care (how ironic in this age of supposed “return to antiquity”!)―is to set up not only an impossible but an anti-liturgical goal.

To go further still, the traditional Roman liturgy is, in a way, far more transparent, far more immediately understandable, because it is more attentive to the majesty and solemnity of the sacrifice and does not attempt to simplify (and thereby cheapen) the contents of worship. Quietly ignoring the question of audience response, it is nonetheless capable of eliciting an immediate response of a far deeper quality. This is why good-hearted Catholics who attend the ancient liturgy may come away perhaps a bit confused as to the details but still filled with a sense of mystery and majesty, aware of the sublime and unique nature of true Christian worship. Provided that they understand the rudiments of Catholic doctrine, they have seen and heard the mystery of the word of God and the Holy Eucharist; they do not need an immediate explanation of every detail. They will grow into the details over time, especially if the priest does his job by judicious explanations in sermons, as any good traditional priest would do.

The real crisis at the time of the Council was that priests were no longer devoted to, and no longer cared to preach about, the mysteries, the rituals, the symbols. Thus the Consilium of Paul VI thought to solve the problem by fabricating a symbolically “obvious” ritual, and succeeded, as Catherine Pickstock argues, in giving us something nearly totally devoid of symbolic richness, subtlety, and depth. In a sort of inversion of Catholic incarnational spirituality, they surrendered to the anti-symbolic, anti-sacral carnality of the modern world, where obsession with the flesh―that is, the palpable, immediate, obvious, no-need-to-be-explained environment of daily experience―clouds over the apprehension of invisible spiritual realities.

Yet another reason for Summorum Pontificum, which has inaugurated the liturgical renewal that the Council attempted but, thanks to the snares of ideology, failed to achieve.

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

Filed Under: Articles Last Updated: January 1, 2020

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About Dr. Peter Kwasniewski

A graduate of Thomas Aquinas College (B.A. in Liberal Arts) and The Catholic University of America (M.A. and Ph.D. in Philosophy), Dr. Peter Kwasniewski is currently Professor at Wyoming Catholic College. He is also a published and performed composer, especially of sacred music.

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Corpus Christi Watershed

President’s Corner

    New Bulletin Article • “14 September 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 14 September 2025) discusses OFFERTORY ANTIPHONS and contains a wonderful quote by Archbishop Fulton J. Sheen.
    —Jeff Ostrowski
    PDF Download • Draft Copy (Pamphlet)
    A few days ago, I posted a draft copy of this 12-page pamphlet with citations about the laity’s “full, conscious, and active participation.” Its basic point or message is that choir directors should never feel embarrassed to teach real choral music because Vatican II explicitly ordered them to do that! We’ve received tons of mail regarding that pamphlet, with many excellent suggestions for improvement. Please feel free to chime in!
    —Jeff Ostrowski
    “Entrance Chant” • 23rd (Ordinary Time)
    This coming Sunday, 7 September 2025, is the 23rd Sunday in Ordinary Time (Year C). You can download the “Entrance Chant,” conveniently located at the feasts website. I also recorded a rehearsal video for it (freely available at the same website). The Communion Chant includes gorgeous verses in FAUXBOURDON. I attempted to create a rehearsal video for it, and it’s been posted at the feasts website, called by some: “church music’s best kept secret.”
    —Jeff Ostrowski

Quick Thoughts

    Karl Keating • “Canonization Questions”
    We were sent an internet statement (screenshot) that’s garnered significant attention, in which KARL KEATING (founder of Catholic Answers) speaks about whether canonizations are infallible. Mr. Keating seems unaware that canonizations are—in the final analysis—a theological opinion. They are not infallible, as explained in this 2014 article by a priest (with a doctorate in theology) who worked for multiple popes. Mr. Keating says: “I’m unaware of such claims arising from any quarter until several recent popes disliked by these Traditionalists were canonized, including John XXIII, Paul VI, and John Paul II. Usually Paul VI receives the most opprobrium.” Mr. Keating is incorrect; e.g. Father John Vianney, several centuries ago, taught clearly that canonizations are not infallible. Archbishop Fulton J. Sheen would be another example, although clearly much more recent than Saint John Vianney.
    —Corpus Christi Watershed
    Vatican II Changed Wedding Propers?
    It’s often claimed that the wedding propers were changed after Vatican II. As a matter of fact, that is a false claim. The EDITIO VATICANA propers (Introit: Deus Israel) remained the same after Vatican II. However, a new set of propers (Introit: Ecce Deus) was provided for optional use. The same holds true for the feast of Pope Saint Gregory the Great on 3 September: the 1943 propers (Introit: Si díligis me) were provided for optional use, but the traditional PROPRIA MISSAE (Introit: Sacerdótes Dei) were retained; they weren’t gotten rid of. The Ordo Cantus Missae (1970) makes this crystal clear, as does the Missal itself. There was an effort made in the post-conciliar years to eliminate so-called “Neo-Gregorian” chants, but (contrary to popular belief) most were retained: cf. the feast of Christ the King, the feast of the Immaculate Conception, and so forth.
    —Corpus Christi Watershed
    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed

Random Quote

“The Catholic Church has a dignity far surpassing that of every merely human society, for it was founded by Christ the Lord. It is altogether fitting, therefore, that the language it uses should be noble, majestic, and non-vernacular.”

— Blessed John XXIII (22 February 1962)

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