April 27, 2001
volume 12, no. 117

The Germs of GIRM

Part Twelve: Participatory plans of planned participation

    Just what is GIRM's purpose you might ask? That's a good question that they explain only too clearly. The following paragraph points out the purpose through planning everything.

Paragraph 18 of GIRM reads as follows:

        "This purpose will be accomplished, if after due regard for the nature and circumstances of each liturgical assembly, the entire celebration is planned in such a way that it brings about in the faithful a participation in body and spirit that is conscious, active, full and motivated by faith, hope, and charity. The Church desires this kind of participation, the nature of the celebration demands it, and for the Christian people it is a right and duty they have by reason of their baptism."

Comment and Analysis:

    Paragraph 18 is full of loaded terms which have particular meaning in the tunnel-visioned world of contemporary liturgists. Once again, GIRM indicates that the liturgy must be "planned." It must be planned because there is no fixed standard. And the lack of a fixed standard leaves the celebration of the Mass open to ideological manipulation, as we have seen so plainly in the past thirty-two years.

    Additionally, qualifying the sense of liturgical "participation" by the use of adjectives such as "conscious," "active," and "full" is a way of saying that those who heard Mass in the "old days" were unconscious, inactive and lacking fulness in the way in which they participated interiorly during the celebration of Holy Mass.

    Never mind the fact that more people knew more about the nature of the Mass as the unbloody perpetuation of our Lord's Sacrifice on Calvary then than they do now.

    Never mind the fact that the Mass of our fathers more fully communicated the completeness of the mysteries of our salvation, as even Joseph Cardinal Ratzinger has admitted, albeit sporadically, over the last fifteen years. No, the new understanding of participation enriches the celebration of "Liturgy," so much so that many people have forgotten to participate in this great experiment by absenting themselves from Sunday Mass altogether.

    Finally, Paragraph 18 implies that the faithful were not motivated by "faith, hope, and charity" when they attended the Traditional Latin Mass. It implies that the Catholics of yore were hardened individualists who isolated themselves from others to say their own prayers, people who left Mass in a huff to return to the world unaffected by the fruits of their own individual receptions of Holy Communion and the general fruits of the Mass itself. This is but another of GIRM's attempt to subtly curse the past by misrepresenting and distorting both the nature of the Traditional Latin Mass and its effects upon the faithful.

Thomas A. Droleskey, Ph.D.

Tomorrow: Part Thirteen: Salvific salve of the meaning of the Holy Sacrifice

For past columns in The DAILY CATHOLIC by Dr. Droleskey, see Archives

April 27, 2001
volume 12, no. 117
CHRIST or chaos
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