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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

Is the Mass “Just” the Mass?

Dr. Peter Kwasniewski · November 21, 2013

149 Holy Mass Click to enlarge image N MY LIFE, I have often encountered people who say something like the following to Catholics who love the traditional liturgy—or, for that matter, who wish to see the modern liturgy celebrated in a manner manifestly in continuity with its predecessor:

“You’re making too much of incidental things. No matter what form or style, it’s the Eucharist, isn’t it? Whether Latin or vernacular, Tridentine or Novus Ordo, sung or spoken, in an American auditorium or a European cathedral, the Eucharist is still present, and we are still nourished by it. Compared to this, nothing else really matters, does it? The rest is accidental, external, debatable, changeable. In fact, someone who gets caught up in ceremonies, rubrics, music, and so on, just shows that he’s been distracted from what is essential. After all, the Mass is the Mass.”

The problem I have with this all-too-common line is that it radically underestimates how the way we worship influences what exactly it is that we believe (lex orandi, lex credendi) as well as how prepared we will be to receive our Lord in the right spirit of adoration and humility when He does come to us. It reflects a modern materialist anthropology where nothing matters except “getting the job done”; whether the job is done nobly or poorly seems to matter a great deal less. It displays a breathtaking naivete about the subtle intersection of the sacramental economy with human psychology. It represents a break with twenty centuries of Catholic thought and practice.

Yes, the Holy Eucharist is always the Holy Eucharist; but are we ourselves approaching this august Mystery with the hushed reverence, lively fear of God, concentrated solemnity, and generous outpouring of beauty that we owe to the Sanctissimum? If not, why not? What does this say about the purity of our faith, the ardor of our charity? Have the sacred mysteries ceased to impress us, fill us with wonder, send us to our knees, summon the best of culture? Whom are we kidding—God or ourselves? The Mass is “just” the Mass as regards the confection of the Eucharist, but a Mass that is reverent and solemn in character is very different as regards us and our relationship to God than a Mass that is rapid and vapid, or one that is long and yet wrong. In fact, if we damage the so-called externals too much, we will end up undermining faith in the Real Presence.

THE MOST HOLY EUCHARIST is the Church’s greatest treasure, gift beyond price, mystery, source of wonder, privileged secret. It is the pulsing heart of all her apostolic and contemplative life. The Holy Sacrifice of the Mass is the exclusive means by which this gift comes down to us, renewed for each generation of disciples. Dishonor or abuse the Mass, make it appear to be less awesome and mysterious than it is, and you dishonor or abuse the One who comes to us through it alone. You deform the faith and the faithful.

Sacred music is the clothing of the naked word—and what beautiful clothing it must be, to be worthy of that divine utterance! The Church building is the home in which our Eucharistic Lord dwells: Emmanuel, God with us. It, too, must look unmistakably what it truly is. Vesture, furnishings, ritual actions—in short, everything that pertains to the carrying out of the liturgical action—should be like the Precious Body and Blood: holy, sacred, set apart. All that is not the Lord ought to be His visible throne, His consecrated dominion, beautiful, solemn, and awesome, that we may know that we are welcoming our King when He comes into His kingdom.

So, the next time someone says “the Mass is the Mass, after all,” you might consider replying: “Jesus is not just Jesus, He is the Son of God, the Ruler of All, Judge of the Living and the Dead; and the Mass is not ‘just’ the Mass, it is the Holy Sacrifice of Calvary made present again in our midst. And as any sane person would fall down on his knees before Jesus * and give Him the very best he could, we should all do the same with the Sacrifice of the Mass, since, in truth, we are falling on our knees before the Lord of heaven and earth—and one can rightly demand this of every single Catholic priest and layman who dares to set foot in a church.”


[ * Note: While Byzantine Catholics do not often kneel in their liturgy, they show their profound reverence and adoration in a hundred other ways that would put to shame lukewarm Roman Catholics. My point is not about kneeling as such but about making sure the realities of our faith are reflected and embodied in our actions and in the objects we build or use.]

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

Filed Under: Articles Tagged With: Reform of the Reform 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

“No one can reasonably find in the dispositions of Vatican II anything out of order, or any extreme opinions or tendencies which restrict the function of sacred music exclusively to the congregational singing of the faithful or on the other hand which replace or eliminate the singing of the congregation entirely by the singing of the choir.”

— Most Rev’d Archbishop D.M.M. y Gómez, Primate of Mexico (at that time, the world’s largest archdiocese)

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