Dom Karl Wallner, O. Cist. is a monk of Heiligenkreuz Abbey and former Rector of the Pontifical University of Heiligenkreuz (1999- 2017), where he is currently a professor of Dogma and Sacramental Theology. In this essay, consonant with the themes he invoked in “The Profanation of the Sacred and the Sacralization of the Profane,” Dom Wallner reflects on the ways that the beauty and order of liturgical celebrations form the soul toward God.
The editors and the translator, Tobias Philip, an undergraduate at Swarthmore College, have added several footnotes and slightly modified the text, putting the pontificate of Benedict XVI into the past tense. The piece is translated and published with Dom Wallner’s permission; it was also posted yesterday on Canticum Salomonis. A version of paper delivered in German may be found here.
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The Creation, God Introducing Adam and Eve, from ‘Antiquites Judaiques’, c.1470-76, Jean Fouquet, Bibliotheque Nationale, Paris, France
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1. The Fight for the Beauty of the Liturgy
I.I The Meaning of the Liturgy
In Benedict XVI, we had a pope who was profoundly a German intellectual. It is worth our while to ponder his essential message, in order to discover where the Holy Spirit is working in it. Benedict XVI very clearly saw how the Christian Faith is in danger of ruin, and to this crisis he opposed his broad education, keen intellect, and the authority of the Petrine office, inviting us to rediscover the essence of the Faith. Indeed it was a matter of the substance of the Faith. Considering this focus, it is notable that it was Pope Benedict’s personal wish for the first volume of his entire corpus, which has now been published [1], to have the liturgy as its theme. For the pope the liturgy was not an ornamental detail, but the key to the future of the Christian Faith. The Christian God is indeed not an abstract system of speculative terms, or an airy fantastic image, but one who willed to approach us in person and in history. We are the religion of God made man - of the God who expresses himself in a particular earthly existence as universal love. And this religion of the God who has drawn near to us in finite form necessarily appropriates the sensible world - hence the liturgy. In what we call the Liturgy, the divine Logos, who has expressed himself in human form by becoming man, has left his church nothing less than himself: “Do this in memory of me!”
My subject is the beauty of the liturgy in its relationship to the beauty of the human soul. I do not want to give you an overly speculative or scholarly presentation, but simply to offer you a few theses; I think that the liturgy can affect the soul in a way that uplifts, broadens and heals it, and that the soul can affect the liturgy in the same way. But I must begin by saying that I am not using the term “soul” philosophically, as Plato’s “psyche,” nor as Sigmund Freud or Carl Jung, with his “anima” and “animus.” I am not interested in the specialized meaning of the “forma corporis,” as Thomas Aquinas defined it, either. In the end, what I mean by “soul” is not exclusively that which occupies the attentions of a psychotherapist or a confessor.
That there is an interaction between inwardness and outwardness, between ritual and emotion, is an experience that I, as a monk, am able to have daily within the world of a God-focused life, whose ordering frame is the liturgy. Through these experiences I subsequently speak less as a theologian and more as a monk and, moreover, the long-serving Master of Ceremonies for a monastery that has for centuries taken a special care for the beauty of the liturgy in its form and its chant. Therefore, I would also like to tell you how I myself experience the effects of the liturgy on my soul - and vice versa.
I.2. Beauty in Danger
First, it is rather astonishing that it has become possible once again to speak about the “Beauty of the Liturgy.” Astounding, because a few decades ago my subject “Beauty of the Liturgy - Beauty of the Soul” would have been no subject at all. In the mid-1960s, in both church and society the post-war sense of triumph suddenly collapsed into a cold, concrete-gray-colored modernity, and within theology the only one who concerned himself with the theme of “Beauty” was the Swiss theologian Hans Urs von Balthasar. (pictured right) In 1961, the first volume of his magnum opus came out as a “trilogy,” which he actually concluded with the 15th volume in 1987, a year before his death. Balthasar describes the fact that he was not invited to be an advisor at the Second Vatican Council with some regret, but regarded it as a blessing, since it gave him time to write this theological summa, which is organized according to the three transcendentals - beautiful, good, and true. What is astounding about this first part of the work, unparalleled in the history of theology, is that its theme is beauty. It is entitled “The Glory of the Lord,” and the two other parts are the “Theo-drama” and “Theo-logic.” It is notable that he didn’t choose to call the first part the “Theo-aesthetic” or the “Beauty” of divine Revelation, since “aesthetics” always has a sense of the purely external, ornamental or decorative. For Balthasar, God’s beauty centered on the “kabod,” the Hebrew expression in the Old Testament for the “splendor” with which God shines upon man and enlightens him in his Revelation. Beauty’s power of fascination in the natural world is a universal sign that God grants us. He places it also at the summit of revelation, allowing his own beauty to stand out as the most beautiful object of all and to be comprehended in the ugly unbeauty of the scorned crucified one.
His work is important because Balthasar and Ratzinger were friends, and we may suppose that, as prefect of the Congregation of the Doctrine of the Faith, Ratzinger encouraged Pope St. John Paul II to make Balthasar a cardinal in 1988. In the early 60’s, when Balthasar discusses Christian Revelation from the point of view of beauty, it is a direct provocation. At that point, under the influence of the Zeitgeist, theology was about to dissolve into a highly contested battleground, and the contest became visible most of all in the realm of the Liturgy-- where it can still be seen. In the subsequent decline of the beautiful in the liturgy two false models were proposed: formalist rubricism and destructive anti-aestheticism.
One consequence of rubricism was a certain psychological defect, one that today has almost entirely died out, but which before the council was prevalent among clerics and was supported by Tridentine rubrical rigorism: I am referring to liturgical scrupulosity. Rubrical scrupulosity was a symptom of viewing the liturgy as the exact fulfillment of a ritual that was owed to God more than as the expression of a love-filled prayer of God “in spirit and in truth.” There were priests who anxiously pronounced the words of consecration very slowly, and even repeated them several times, but these have largely disappeared today. There are numerous anecdotes, which despite their humorous content still show that a deformity existed. The formulas of speech from that time are demonstrative, like the “persolvere” (completion) of the Breviary and the “perficere” (carrying out) of the ceremonies etc. Rubrical ritualism is wrong, because it one-sidedly makes the effect of the liturgy on the soul dependent only on outward form; it transforms the liturgy into the legalistic pharisaism that Jesus rejects.
My subject is the beauty of the liturgy in its relationship to the beauty of the human soul. I do not want to give you an overly speculative or scholarly presentation, but simply to offer you a few theses; I think that the liturgy can affect the soul in a way that uplifts, broadens and heals it, and that the soul can affect the liturgy in the same way. But I must begin by saying that I am not using the term “soul” philosophically, as Plato’s “psyche,” nor as Sigmund Freud or Carl Jung, with his “anima” and “animus.” I am not interested in the specialized meaning of the “forma corporis,” as Thomas Aquinas defined it, either. In the end, what I mean by “soul” is not exclusively that which occupies the attentions of a psychotherapist or a confessor.
That there is an interaction between inwardness and outwardness, between ritual and emotion, is an experience that I, as a monk, am able to have daily within the world of a God-focused life, whose ordering frame is the liturgy. Through these experiences I subsequently speak less as a theologian and more as a monk and, moreover, the long-serving Master of Ceremonies for a monastery that has for centuries taken a special care for the beauty of the liturgy in its form and its chant. Therefore, I would also like to tell you how I myself experience the effects of the liturgy on my soul - and vice versa.
I.2. Beauty in Danger
First, it is rather astonishing that it has become possible once again to speak about the “Beauty of the Liturgy.” Astounding, because a few decades ago my subject “Beauty of the Liturgy - Beauty of the Soul” would have been no subject at all. In the mid-1960s, in both church and society the post-war sense of triumph suddenly collapsed into a cold, concrete-gray-colored modernity, and within theology the only one who concerned himself with the theme of “Beauty” was the Swiss theologian Hans Urs von Balthasar. (pictured right) In 1961, the first volume of his magnum opus came out as a “trilogy,” which he actually concluded with the 15th volume in 1987, a year before his death. Balthasar describes the fact that he was not invited to be an advisor at the Second Vatican Council with some regret, but regarded it as a blessing, since it gave him time to write this theological summa, which is organized according to the three transcendentals - beautiful, good, and true. What is astounding about this first part of the work, unparalleled in the history of theology, is that its theme is beauty. It is entitled “The Glory of the Lord,” and the two other parts are the “Theo-drama” and “Theo-logic.” It is notable that he didn’t choose to call the first part the “Theo-aesthetic” or the “Beauty” of divine Revelation, since “aesthetics” always has a sense of the purely external, ornamental or decorative. For Balthasar, God’s beauty centered on the “kabod,” the Hebrew expression in the Old Testament for the “splendor” with which God shines upon man and enlightens him in his Revelation. Beauty’s power of fascination in the natural world is a universal sign that God grants us. He places it also at the summit of revelation, allowing his own beauty to stand out as the most beautiful object of all and to be comprehended in the ugly unbeauty of the scorned crucified one.His work is important because Balthasar and Ratzinger were friends, and we may suppose that, as prefect of the Congregation of the Doctrine of the Faith, Ratzinger encouraged Pope St. John Paul II to make Balthasar a cardinal in 1988. In the early 60’s, when Balthasar discusses Christian Revelation from the point of view of beauty, it is a direct provocation. At that point, under the influence of the Zeitgeist, theology was about to dissolve into a highly contested battleground, and the contest became visible most of all in the realm of the Liturgy-- where it can still be seen. In the subsequent decline of the beautiful in the liturgy two false models were proposed: formalist rubricism and destructive anti-aestheticism.
a. Rubricism
One false model is formal rubricism. “Rubrum” means “red” in Latin and the “rubrica” are the red texts that explain the formal instructions for carrying out the service - where the priest stands, where he goes, how he holds his hands, and so on. They tell him which gestures and rituals he has to perform, as well as how, when, and where to do so. Precise observance of these rubrics in the post-Tridentine liturgy leads to an impressive sacral liturgical magnificence. Precise instruction in the often complicated rituals was a point of difficulty in seminary education. Psychologically, rituals always provide a sense of home. Like a skeleton, they carry the body of the soul along the road of its inward conversion towards the divine. At the same time, they can become a constraining corset. But this rarely happens when one goes beyond their exterior form to their inner meaning.One consequence of rubricism was a certain psychological defect, one that today has almost entirely died out, but which before the council was prevalent among clerics and was supported by Tridentine rubrical rigorism: I am referring to liturgical scrupulosity. Rubrical scrupulosity was a symptom of viewing the liturgy as the exact fulfillment of a ritual that was owed to God more than as the expression of a love-filled prayer of God “in spirit and in truth.” There were priests who anxiously pronounced the words of consecration very slowly, and even repeated them several times, but these have largely disappeared today. There are numerous anecdotes, which despite their humorous content still show that a deformity existed. The formulas of speech from that time are demonstrative, like the “persolvere” (completion) of the Breviary and the “perficere” (carrying out) of the ceremonies etc. Rubrical ritualism is wrong, because it one-sidedly makes the effect of the liturgy on the soul dependent only on outward form; it transforms the liturgy into the legalistic pharisaism that Jesus rejects.
