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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

“Insidious Form” of Clericalism? A Jesuit Speaks Out

Richard J. Clark · June 3, 2016

HERE’S AN OLD joke when referring to people or situations that are monumentally unhelpful: “[…] is about as useful as a Jesuit during Holy Week.” The old cliché that Jesuits “know nothing about the liturgy” gives them, or anyone who cites this tired formula, permission to be sloppy with the Mass. Happily, my experience at Saint Mary’s Chapel at Boston College gives no credence to this notion. Some of the most reverent and prayerful liturgies I have been privileged to serve have been among Jesuit priests.

Mind you, Jesuits—like most priests—have their own opinions about the liturgy. Through personal conversations with dozens of Jesuits, I have ascertained that their views are quite diverse. Among them are some who rather detest the new translation of the Roman Missal. However, here’s the interesting part: At Mass, you would never know it. Why?

Opinions aside on Liturgiam authenticam (a topic for another day), they possess a clear understanding and respect for the scriptural origins of the sacred texts and for the wisdom of the ages. They understand the role of the celebrant, which is in part, to preside for all over the prayers of the Mass—not reinvent them, even if deemed deficient. As a result, one may not come to know—nor should know from the Mass—whether a priest is “conservative” or “liberal” in his liturgical views. Instead, all are immersed in the universal prayer of the Church—a community unified in the love of Christ.

• With regard to liturgical experimentation, I have addressed this topic, most notably here:
The People Deserve Better
.

ORE RECENTY, ONE JESUIT priest has taken issue with the changing of liturgical texts. He places before us the proposition that for a priest to change the texts of the Mass is an “insidious form of clericalism.” Entertaining—yet quite serious—I encourage you to read the entire brief article, Grateful for Boredom. You will laugh, and you may cry.

In no uncertain terms, Rev. Ryan G. Duns, S.J. writes:

“Regardless my personal preferences, it is not my place to change the wording of the prayers. In fact, I take it as an insidious expression of clericalism to change prayers in an effort “to make them relevant” to the congregation. Clericalism? Indeed: the presider claims a form of privilege to change things that do not belong to him, deciding as he wills what will and will not be said.”

He continues, illustrating the absurdity:

“Imagine how chaotic it would be were the entire congregation to begin to innovate during the Creed or the Lord’s Prayer, swapping out words or lines willy-nilly. It’d be a fractious cacophony professing not a common faith but only a collection of personal manifestos. Yet a certain sort of presider thinks it his prerogative to ‘add’ or ‘subtract’ at will.”

HAT IS NOTABLE here about Rev. Duns is that he is no “conservative.” He is a musician with a passion for Irish music, if not Gregorian Chant. He is not a zealot with regards to rubrics. He even professes appreciation for inclusive language. As such, his words on clericalism strike hard.

But Fr. Duns is profoundly aware that the prayers belong to the people:

“…think on those presiders who take great liberties with liturgical prayers. While I am in some sense sympathetic to wanting to make language inclusive, I have to own the reality that the prayers of the liturgy do not belong to me.” (emphasis included)

Furthermore, Fr. Duns also points out with an example the paradox of changing texts for “expediency.” He writes: “(1) innovation does not breed expedience because it is a lot longer and (2) the theology undergirding it is absolutely atrocious.”

This brings us to the bigger picture of the efficacy of liberally altering texts for various purposes, however well intended. Most often, the result is not greater clarity, but sloppiness and distortion of theology. For example, change the Preface, and one has an excellent chance of changing dogma. With this in mind, Fr. Duns half jokes by imploring celebrants to “DO NO HARM.”

Continuing with an amusing analogy of a local McDonald’s franchise making hamburgers any which way it likes, he concludes with utmost gravity: “Analogously, I fail to see how Catholic churches, where deliberate innovation and abuse takes place, differ from congregationalist churches where local custom trumps universal practice.”

Fr. Duns beautifully concludes his article articulating his “deep hunger” for prayer:

“To be honest, I’m grateful for liturgical boredom because, as I grow inwardly restive, I feel my heart moving toward the One for whom I long, the One who desires to give Himself to me. Often in my life I can get so busy that I ignore this deep hunger that I need to ‘get bored’ in order to know how much I need the Eucharist. I don’t go to Mass to be entertained. I go because I need gradually to open my heart to hear God’s Word and to receive the Eucharist, to ask for pardon, for strength, for healing, and to express my gratitude for all the graces in my life. I’m grateful for the boredom that results from predictability because, it in the settled pattern of prayer, I experience the unsettling desire to receive the Lord and to find strength to continue the adventure of discipleship.”

AMDG

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 Richard J. Clark

Richard J. Clark is the Director of Music of the Archdiocese of Boston and the Cathedral of the Holy Cross.—(Read full biography).

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Corpus Christi Watershed

President’s Corner

    Latin Liturgy Association
    We note with pleasure that Mrs. Regina Morris, president of the Latin Liturgy Association, has featured—on page 4 of Volume CXXIX of their official newsletter—the three (3) terrific versions of the Stations of the Cross found in the Brébeuf Hymnal. One of the main authors for the blog of the Church Music Association of America said (6/10/2019) about this pew book: “It is such a fantastic hymnal that it deserves to be in the pews of every Catholic church.”
    —Corpus Christi Watershed
    “Music List” • 28th in Ordinary Time (Year C)
    Readers have expressed interest in perusing the ORDER OF MUSIC I’ve prepared for 12 October 2025, which is the 28th Sunday in Ordinary Time (Year C). If such a thing interests you, feel free to download it as a PDF file. As always, the Responsorial Psalm, Gospel Acclamation, and Mass Propers for this Sunday are conveniently stored at the dazzling feasts website alongside the official texts in Latin.
    —Jeff Ostrowski
    PDF Download • “Offertory” for this Sunday
    This coming Sunday, 12 October 2025, is the 28th Sunday in Ordinary Time (Year C). Its OFFERTORY ANTIPHON (PDF) is gorgeous, and comes from the book of Esther, as did the ENTRANCE CHANT last Sunday. Depending on a variety of factors, various hand-missals (all with Imprimatur) translate this passage differently. For instance, “príncipis” can be rendered: King; Prince; Lion; or Fierce lord. None is “more correct” than another. It depends on which source text is chosen and what each translator wants to emphasize. All these pieces of plainsong are conveniently stored at the blue-ribbon feasts website.
    —Jeff Ostrowski

Quick Thoughts

    New Bulletin Article • “12 October 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 12 October 2025) talks about an ‘irony’ or ‘paradox’ regarding the 1960s switch to a wider use (amplior locus) of vernacular in the liturgy.
    —Jeff Ostrowski
    “American Catholic Hymnal” (1991)
    The American Catholic Hymnal, with IMPRIMATUR granted (25 April 1991) by the Archdiocese of Chicago, is like a compendium of every horrible idea from the 1980s. Imagine being forced to stand all through Communion (even afterwards) when those self-same ‘enlightened’ liturgists moved the SEQUENCE before the Alleluia to make sure congregations wouldn’t have to stand during it. (Even worse, everything about the SEQUENCE—including its name—means it should follow the Alleluia.) And imagine endlessly repeating “Alleluia” during Holy Communion at every single Mass. It was all part of an effort to convince people that Holy Communion was historically a procession (which it wasn’t).
    —Jeff Ostrowski
    “Canonic” • Ralph Vaughan Williams
    Fifty years ago, Dr. Theodore Marier made available this clever arrangement (PDF) of “Come down, O love divine” by P. R. Dietterich. The melody was composed in 1906 by Ralph Vaughan Williams (d. 1958) and named in honor of of his birthplace: DOWN AMPNEY. The arrangement isn’t a strict canon, but it does remind one of a canon since the pipe organ employs “points of imitation.” The melody and text are #709 in the Brébeuf Catholic Hymnal.
    —Jeff Ostrowski

Random Quote

“I prefer to say nothing, or very little, about the new calendar, the handiwork of a trio of maniacs who suppressed—with no good reason—Septuagesima and the Octave of Pentecost and who scattered three quarters of the Saints higgledy-piddledy, all based on notions of their own devising!”

— ‘Fr. Bouyer, Consilium member appointed by Pope Paul VI’

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