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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

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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President’s Corner

    “Music List” • 14 September (Holy Cross)
    Readers have expressed interest in perusing the ORDER OF MUSIC I prepared for 14 September 2025, which is the Feast of Exaltation of the Holy Cross. 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 spectacular feasts website alongside the official texts in Latin.
    —Jeff Ostrowski
    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

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 chapter orders that any cathedral singer or instrumentalist who uses a paid leave of absence to try out for a post elsewhere shall automatically forfeit his post at Seville Cathedral.” [From “The Life of Father Francisco Guerrero.”]

— Sevilla Cathedral: Chapter Resolution (7 September 1565)

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