Lothar C. Rilinger
The Abbey of Fontgombault was founded in 1091. After an eventful history, the Romanesque monastery complex, which is also of extraordinary value in terms of art history, now belongs once again to the Benedictine Order, specifically to the Congregation of Solesmes. The religious community of Fontgombault celebrates the liturgy in the extraordinary form. Abbot Jean Pateau OSB provides insight into the background of this in an interview with lawyer Lothar C. Rilinger.
Lothar Rilinger: You celebrate Mass in the old rite in your monastery. Do you believe that this type of celebration could jeopardize the unity of the faithful?
Abbot Jean Pateau OSB: First of all, I owe you a clarification. The monastery Mass in the abbey is not celebrated according to the 1962 Missal, known as the Vetus Ordo or old rite, but according to the 1965 Missal. Although this Missal is the result of the implementation of the reform demanded by the Council on December 4, 1963, but it remains closely linked to the 1962 missal and retains the Offertory and most of the gestures. In addition, we have decided to use the current [Novus Ordo] calendar for the Sanctoral. We have retained the old temporal calendar, which includes the season of Septuagesima, the octave of Pentecost, and the Ember Days, but we celebrate with the universal Church on the last Sunday of the year, Christ the King. All of this contributes to a rapprochement with the current 1969 Missal.
To answer your question about ecclesial unity more directly, I would like to recall that Benedict XVI, in his letter to the bishops on the occasion of the publication of the motu proprio
Summorum Pontificum, examined two fears that opposed the publication of this text:
- to diminish the authority of the Second Vatican Council and to cast doubt on the liturgical reform.
- causing unrest and even divisions in parish communities.
As regards the questioning of the authority of the Second Vatican Council, it should be recalled that, a few months after the publication of the Ordo Missae of 1965, the Archabbot of Beuron sent a copy of the post-conciliar edition of the Schott Missal to St. Paul VI. On May 28, 1966, Secretary of State Cardinal Cicognani sent a letter of thanks to the abbot on behalf of the pope, in which he stated: “The characteristic and essential feature of this new revised edition is that it represents the perfect crowning achievement of the Liturgical Constitution of the Council.”
As for the second point, I think we must guard against overly simplistic caricatures. There are places where there have been and still are divisions. There are also places where things are peaceful. Many would be surprised to learn that the majority of young people who decide to join so-called traditional communities are not young people who originally came from traditional communities. I myself am an example of this.
As for the young people who are drawn to traditional communities, they are very free in their liturgical practice and have long since left their home parishes.
Unity in the Church is not uniformity. An example of this is the Eastern Church.
Working toward unity does not mean working toward uniformity. I would even say that imposing uniformity is detrimental to unity. The question is how to work toward unity. This, it seems to me, was Benedict XVI's perspective.
Do believers in France want to attend Mass according to the old rite?
This question is difficult to answer, as the 1962 Missal is hardly used. What we can say, however, is that people who attend such celebrations have a sense of their contemplative dimension and are more focused on God. Many are willing to attend Masses celebrated according to this Missal from time to time and readily admit that it strengthens their faith.
Benedict XVI had already pointed out in the letter quoted above that, contrary to all expectations, “many people remained strongly attached to the old missal.” It is certain, and we can add that many people who get to know it develop an attachment to it.
Have you noticed that young believers in particular appreciate the old form of the missal and therefore go to church more often?
I can testify that a young religious who attended a Mass according to the Vetus Ordo asked me the following question, which was completely unexpected for me: “How is it possible that the Church hid this from us?” Others have expressed to me their desire to attend a Mass according to this Ordo.
Contact with the Mass in its old form can sometimes be surprising: “I came here because people speak badly of you!” “...Since then, this lady has persevered. Young people who remain steadfast in their religious practice today have high expectations. Drowned in a hyper-connected and noisy world where news is omnipresent, they appreciate the silence and sobriety of the texts in the Vetus Ordo. This more expressive, less intellectual character seems to me to be an advantage on a pastoral level.
It is said that believers who attend Mass according to the Vetus Ordo have a more regular practice. I believe this without hesitation. But I believe that the same is true for young people who are connected to a parish or a community.
Could the celebration according to the old rite also be a means of beginning a new evangelization?
To answer your question correctly, let us return to the 1965 Missal. Pierre Jounel dedicated a book to the rites of the Mass in 1965. In the introduction, he remarks: “When the Congregation for Rites published a new typical edition of the Roman Missal in 1962, no one had the impression that it was a real novelty. On the contrary, on March 7, 1965, priests and faithful discovered a new liturgy ...: the use of the vernacular, the celebration of the liturgy of the word outside the sanctuary, the fact that the celebrant no longer recited silently the texts proclaimed by a cleric or sung by the congregation.”
These reflections by a liturgist who witnessed the implementation of the reform, and the aforementioned judgment of Pope Paul VI, seem to me to lend the 1965 Missal a special authority and thus a specific missionary effectiveness. It is from this perspective that I would like to respond to you.
However, Jounel continues in his introduction by stating that “since March 7, certain problems raised by the liturgical reform have matured surprisingly quickly” – the imprimatur of the book dates from July 16, 1965! “In the celebration facing the people ... gestures dating back to the Middle Ages, such as the many altar kisses, the blessing of the oblates, the repeated genuflections, or even the quiet recitation of the canon, became a real burden for the priests, who until then had followed the rubrics in complete tranquility.”
This is precisely one of the criticisms of the current missal.
The connection between the celebration before the people and the fact that liturgical gestures suddenly become a burden is remarkable and seems to me to be evidence of a change in the mindset and spirit of these priests. Why have these gestures, which were previously taken for granted, become a burden? Is the priest ashamed? Does he find it ridiculous when the faithful see him doing what he has always done before God as a matter of course? Not everyone is able to ignore the stares.
Hasn't the same change of heart and soul taken place among the faithful? The undeniable striving for holiness among young people and many believers certainly deserves that liturgists hear this question and that we pause and reflect on it. The Apostolic Letter
Desiderio desideravi has the merit of addressing this question.
Today, priests profess that they celebrate privately according to the Vetus Ordo. This nourishes their spiritual life. Even if the celebration of the Eucharist is not a matter of personal devotion, one cannot blame a priest for wanting to draw from it, for seeking substantial nourishment from it. In this sense, we can regret the abandonment of the orientation toward the Offertory and the drastic reduction of gestures.
Furthermore, I believe that evangelization could undoubtedly be strengthened by a rediscovery of the traditional orientation and gestures, which could very well be included in the current missal at will and which remind us that the Eucharist is the living memory of redemption, that there is Another who is made present, and that before this Other all go in adoration. The only subject of the liturgy is the mystical body of Jesus Christ, whose head and only high priest is Christ and whose members are the priests and faithful. A mutual enrichment of the two missals should be accompanied by a mystagogical catechesis in the spirit of the Church Fathers.
Do you believe that the Pope's motu proprio Traditionis Custodes represents a break with the theology of Benedict XVI/Ratzinger, who had actually made the celebration in the old rite possible?
It cannot be denied that Popes John Paul II and Benedict XVI made the celebration according to the Vetus Ordo possible. Benedict XVI also paved the way for mutual influence between the two missals, first through his choice of terminology: ordinary form and extraordinary form of the same Roman rite, then through his invitation: “The new saints and some of the new prefaces can and must be inserted into the old Missal... In the celebration of Mass according to the Missal of Paul VI, this holiness, which attracts many people to the old rite, can be expressed more fully than has often been the case in the past.”
It is surprising that the Ecclesia Dei Commission took 13 years to introduce new saints and new prefaces into the old missal. Such a delay can only be explained by resistance that may have come from circles interested in retaining the old missal without any additions, as well as from liturgists who, after the death of the Vetus Ordo, were very opposed to updating this missal in a way that could prolong its use.
It seems important to me to reread Pope Benedict's letter to the bishops on the occasion of the publication of the motu proprio Summorum Pontificum, which attests to its objectives:
- internal reconciliation within the Church
- that all who truly desire unity may have the possibility of remaining in this unity or of rediscovering it
Has the desired reconciliation taken place? It must be admitted that this is not the case. The Church, its members, bishops, priests, and faithful are suffering as a result, albeit for different reasons. Nevertheless, the motu proprio Summorum Pontificum undeniably calmed the situation. It ushered in a new era. However, I always believed that this era would not last unless real work was done in the direction desired by Benedict XVI. This work was not done.
Pope Francis' motu proprio
Traditionis custodes has now changed the discipline. The situation has become more difficult for the faithful who are attached to the old missal. Some have turned to the Priestly Fraternity of St. Pius X. Others travel many miles to attend Mass according to the 1962 or 1965 missal or to receive a sacrament. In many places, tensions have flared up again. Jealousy is intensifying; misunderstandings are exacerbated, especially when the number of faithful attending Mass according to the Vetus Ordo increases and their average age is rather low. Anyone looking for political motives behind this success is mistaken. If the faithful go to these places, it is simply because they find what they are looking for there. Pope Francis' motu proprio ended the work desired by Pope Benedict to bring the two missals closer together.
In my opinion, there are two reasons for resuming this work. First of all, we cannot ignore the fact that the Second Vatican Council took place and that the Constitution on the Sacred Liturgy, Sacrosanctum Concilium, was published, calling for a reform of the missal. The retention of the 1962 missal or the old Pontifical seems to me difficult to reconcile with this fact.
Furthermore, we cannot ignore the sharp decline in religious practice. Contrary to what is often claimed, the appeal of the old missal is not limited to certain European countries or the United States. The question is therefore justified as to whether a more expressive rite might not halt this decline to some extent. The reactions of the faithful and tourists who happen to attend a convent Mass in our monastery and are deeply moved lead me to believe that an enrichment of the 1969 Missal at will in terms of gestures, specifically the use of the Ordinary of the 1965 Missal with the Offertory and a celebration oriented towards it, would not be without fruit. Then it would be legitimate for all priests and Christians to benefit from it.
The 1969 Missal is a missal developed by learned liturgists, a missal “from above.” After more than 50 years, by drawing on the accumulated experience and feedback of a considerable number of faithful and priests, we can embark on a synodal path that for some is also a path of healing. The Church and her liturgy can only be enriched by this.
Pope Francis has invited us to be pilgrims of hope this year. I would like to believe that dialogue will be possible and that this dialogue will be beneficial for the whole Church. But genuine dialogue can only take place in trust, in truth, and in openness to what the other can teach me.
The Eucharist is the sacrament of God's love, in which Christ communicates his life. Too many believers, priests, and bishops are torn apart because of this sacrament, while Christ is present there with his body, his blood, his soul, and his divinity, begging for love.
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Daily private Masses at Fontgombault: a definitive sign that this monastery is not "on board" with the liturgical reform's general thrust |