must be strengthened and backed up by the fact that Cardinal Ottaviani has declared his support for us in Bordeaux now. Rwanda I had some time ago. reports of the country. And now I have to take it all back. So the, what I wanted to talk about a little is the, what is noted here, is the Institutio Generalis Missae. That is, it has been, you know, the Ordo Missae. In general, you see immediately in taking a look at it, that it is a different thing from the general rubrics that we had up to now. Because it's a presentation. They call it an institutio.

[01:04]

It's a presentation of the present right of the mass in all its various aspects. And it isn't limited just to rubrics and gestures, but it also gives dogmatic, doctrinal, or pastoral explanation for the reasons why these things are used, and so on. Another fact which is important in this context is that this new order, missae, has in view, and focuses, on the liturgical assembly as a whole. That's important, because up to now, in the rubrics, we had only the things that concerned what the priest had to do. So this considers now the entire assembly. But that, of course, does not mean, as it is well put out here, although that's the

[02:08]

that the various functions of the minister should in any way kind of be considered secondary. But the variety of functions is an essential part for constituting the assembly, the liturgical assembly, because the liturgical assembly is the mystical body in its hierarchical order. And therefore the priest is the president at the time, and on the other hand, however, All various, the whole people of God is taken into this action, but of course every part and everyone who assists at it and participates in it, contributes to it in his own way. I think that's in itself an important part of the whole thing.

[03:13]

Because there is certainly a tendency today to consider the active participation of the people in last analysis as something where everybody does everything in last analysis. But that is, of course, not active participation. To participate means to take your definite part, what you have to do. And therefore, also the active participation of the people has, in general, of course, a different character from, for example, let's say, the activity of the priest. The priest, that is an important thing here. But one might also mention, just in parentheses, that the rubrics of this institution clearly says that the, let us say, the variety of ministries should certainly not be used in the mass for display, which is an important.

[04:23]

we had in the past, you know, I mean, this three, two, deacons, subdeacons, all this variety of things, and very often priests were subdeacons, so that is out. The variety of ministers that come into play at the mass are, by the way, concerning the typical mass or the usual mass. What is considered there is the priest, and then the reader, and then the chanter, and the acolyte. That is considered, let's say, the kind of standard participation as far as the ministry is concerned. But of course, the active participation of the people always, and that's one of the big things, to get the whole people of God, you know, into it. But of course, this active participation of the people, I would say, is, as in general, see, a participation in the, how must I say, in the, now in the, to say with a kind of,

[05:39]

womanly character, you know, there is a difference, you know, between Christ and the Church. And this difference is also perpetuated, let us say, in part of the institution of celebration of the Mass. There is the bridegroom and there is the bride. And while the priests and all the ministers and their foremost intention and meaning is to serve the whole, still everybody in his own way, and of course you know that one of the important things in our entire, say in the celebration, the constitution of the church in this time between the first and the second coming of Christ, that we are in pilgrimage, is this, that the agape of God presented in Christ, in which he has loved us first, is the active element.

[06:46]

And the participation of the people is that of opening up for it and getting it ready, but essentially there in order to receive. We can see that very clearly in the offertory rites. the present offertory rite. If I may just pick that out. At the moment, the offertory rite is one of those who have undergone the biggest changes. And the meaning of the changes is that this offertory, which in some way can be considered as the most vivid or evident, most visible, the participation of the people and however this overtory has been, let us say, removed from any possibility of being considered as, let us say, the sacrifice or even in that matter even his sacrifice.

[07:57]

There is absolutely one sacrifice and this one sacrifice is made present again in the canon through the Eucharistic prayer, and the gifts that have been put upon the altar. And this is the sacrifice. So in the repetition which we had before, that the author Torrey Wright knew I had developed into sort of a second of a, as we say, a little canon, that means a duplication of the prayers of the Eucharistic prayer already at the offertory, anticipations and so on, all that has been completely eliminated. And the emphasis has been given to the people bringing the gifts, and bringing these gifts, that's very important of course, in the spirit, you know, of, let us say, the Holy Spirit of unity.

[09:00]

and therefore giving these gifts with singing, important part, you know, because love sings, St. Augustine was the one who emphasized that, you know, that the offertory people should come at the procession and singing. On the other hand, it has also been emphasized now that the people should bring the Eucharistic gifts because the fact, you know, that now the little hosts, you know, are not recommended anymore, but recommended are bigger hosts, and of course that can be done also by the people at home and so on, and therefore it can be brought to the altar so that this thing has a better meaning. But on the other hand, the prayers which the priest says when he receives the gifts are Generally, the general rule is that they are not to be said aloud, but just silent, while the priest offers to say.

[10:08]

Also, there should be no elevation at that time, but just a kind of gesture of giving or presenting, not high above the altar, but in a modest way. And the prayers which are said are said secreto, as it says in the Latin edition. And if, you know, there is no singing at the offertory, then it is said the priest can say these little invocations. And at the same time, the people can give this answer, but also the answer is not an answer, and it requires many rubrics and so on. So you could see that there is a clear, I'm going to say, playing down. of the offertory as a, let us say, sacrificial act. See, it is therefore done, one can say, and also therefore the emphasis in the rubrics that at the offertory not only gifts for the altar should be brought, but also for the poor.

[11:19]

that this, therefore this offertory gets this kind of, in some way one can say the offertory represents, in some way represents and is inspired by the spirit of Our Lady, of Mary. The accent in these, in these prayers, these short kind of blessings or presentation prayers, you see that the priest says at the offering of the bread and that of the presenting of the wine, accepting them. They have a, I mean, they represent an attempt to bring out the fact that this offertory here is, in this way, the entering, one can say, of creation. Blessed be the Lord of creation. Blessed be the Lord of creation. So of creation, you see it's the Old Testament and the New Testament in some way, it's creation and redemption.

[12:25]

So the offertory has this function to emphasize that these gifts we take are the gifts that we receive from God, that means from the Lord of creation. And then of course the other emphasis which is given and that human hands have made. So that emphasizes the fact that what is offered at the altar is not simply, they'll say, the raw gifts of creation, but they are also what human hands have made. And therefore, one can say that represents, it seems to me, the whole, let's say, realm of what we would call civilization or culture, what man does with creation, and therefore is, in that way, represented in these gifts. But what man does in this order, and it is of course also clear that this is the role of the church, there is the function of the laity, because the laity in a special way is turned to creation.

[13:31]

And in that way, also in a positive and active and transforming way, because in that way, man is cooperating. in this whole work of creation. And therefore that is recognized, this kind of order is recognized at the offer time. But of course it is taken in, this is not the sacrifice, it is taken in then immediately into the Eucharistic prayer. I just wanted to, because on the whole you see the three, one can say four, maybe three things that receive in this new order of mass special attention is, first of all, is the beginning, and then it's the offertory, and then it is the communion, as far as the wife is concerned. Now, if we maybe just say a few things about the beginning. In the beginning, what is the intention of the new order of mass in the, let us say, in the entrance wife?

[14:37]

Is this that a real kind of meeting is made easier between the priest and the people? That in one way, that the priest may, in that way, open the celebration. One can say, break the ice of estrangement that there is always, you know, between the people and the priest, and open up. And of course, he can't say either. And that depends, I think, on the degree of serenity of the mass, these three various occasions. The simple mass simply, the Lord is with you, you know, as we used to say. And with you also, as they say now. And that is the order. But then it is important that then the priest should really, out of the situation, try best he can to establish a kind of living unity among the community and himself.

[15:44]

In shortly presenting with one or two words the ratio, let us say, the spirit of this assembly and the main purpose, what do we come, what do we celebrate, and so on, at this moment. in that way it's real. Or maybe there is in the mass there are some people let us say from the outside and so on and he can meet them and in this way take them into the celebration. I mean he is free to do that in any way he can. It would be a pity, of course, on our end, we have to see how these things develop, if just the same formulas would be repeated, because the idea is that here some personal note should be given right in the beginning. But you see right away also, and that's an important element, that really every single celebration of the Mass needs a rethinking and a preparation, especially on the part of the celebrating priest.

[16:49]

Because it's not easy to allow us to confess, I mean, up to this moment, personally too, and we haven't really had the time, you know, to get into this thing. It is not easy to do this in a way which really should be effective. But as I say, it's of utmost importance, because this is one of the emphasis, is to bring out the personal living element of the moment in that way. Because the whole thing is very much, you see, that's an important thing to consider, the options which are given. are by no means given just for the sake of variety in order to avoid boredom. If one would think that and approach the options that way, one would really take the most superficial of the approach. But the institution is very explicit in this, saying, emphasizing, that the options are given

[17:58]

so that the individual situation of the assembly, and of the look of the community, and the character of the community that is gathered together there, would what is best for this community on this day, under these circumstances, that would be taken out, you know, from these options. So what is, as I say again, see, it's not the simply mechanical presentation of various possibilities that can be at levitum changed with the idea that one otherwise gets bored. Repetition in itself is not bad as long as what is repeated is good and adequate and brings out the character of this specific celebration. Then in the I say there is this little world. And then, of course, on the other hand, you see that, and that is the thing that you have now had the opportunity to also to see in action various possibilities.

[19:06]

There are these three possibilities. We know, of course, that this Confitio, this Actus Penitentialis, Penitential Act, was the point in the whole Ordo Misere, which provoked the greatest, say, opposition. And as you know very well, it was the first senate of bishops who kind of took a majority vote and decided on this Act of Plenipotentiarism. It was that assembly of the Senate which took place with the express abstention or keeping out of all the Parity. And in this case, all the Parity of the Concilium were against this Actus Penitentialis. Really, for the simple reason that this is a, the mass as such is does not move on the level of repentance, but the mass of such moves on the level of union.

[20:14]

But at the same time, taking into account the fact that we are still on pilgrimage here in this church, therefore this celebration, which essentially is here on the level of be via unitiva, union level, is however, you know, punctuated, one can say, constantly by references and by acts, you know, of tenants and so on. to bring out the same element that I tried to characterize before, that the participation of the people is very much, let's say, on the line of the woman, and part of that is, of course, the whole mercy element, and then also this whole recognizing of one's faults, one's little, say, general sinful condition, let's say, in that way, this kind of humility. which is, of course, in the Christian every prayer where the Holy Spirit comes into play.

[21:20]

The weak environment always bows when the Holy Spirit is invoked. So in that way, this element, as I say, comes again and again in the course of the Mass, you know, also for communion and so on, again and again. And for this reason, not everybody, anybody who's really acquainted with The text of the Mass knows this. The whole tenor of the Mass is certainly not one of pride and self-assurance, but it is union, but of course in humility and recognizing our condition. But anyhow, the pastor of Gales and so on, in spirit of the majority of the bishops there at that Synod, was in favor of this Actus Vendentialis. On the whole, let us say, historically seen from the part of the development of the liturgy, one can say this is a regress, because then Pius the Fifth Missal has had the actus benedentiaris simply on the part of the priest, and he is accompanied by the minister, and the minister presents also the congregation,

[22:39]

And then to have this, as it's said, the foot of the altar, anything that in the old tribe that takes place at the foot of the altar is in that way not really part of the official mass, only the priest is there. So in that way, this actus penitentialis in the prayer at the foot of the altar, they used to have, was more clearly relegated, you know, to a kind of inferior level. Now with this present rubric, it is kind of lifted up and made an integral part of the celebration itself. Now as you know very well, this has called for a strong criticism on the part especially of all those who in the Concilium had to do with this thing.

[23:40]

And one has found then as a kind of, let us say, reconciling or compromise, the third way. you know, and we haven't participated in this, that there was a possibility of kind of fusing this actus pendentialis together into one with the Lord have mercy. As you know, the Lord have mercy in that way has been reduced from nine times to six times, and the the little invocation on the part of the cantor for mercy, for Christ the Redeemer, you see, for Christ who died for our sins, and also for risen Christ who is our seed for our sins, you know, that's the meaning of these three things. answered then by the people with the Kyrie Eleison, Lord have mercy, that would then also eliminate or at least give a new meaning to the scene of the Kyrie Eleison, because that was one of these things that one had hoped, you know, would disappear from the mass altogether.

[24:58]

But it hasn't disappeared, so it's still there as a kind of a relic. In some way, one can say, on the whole, I mean, I don't want to discourage what this thinks. So, of course, there is great progress in the whole thing. But it doesn't really, one looks at it, live up to the standards that the Council itself had set for the restoration of the land. That's one of the things that we Council was that repetition should be eliminated. Of course, if we introduce the prayer, the common prayer of all the faithful, then of course the curialation prayer there at the beginning would have been and could have been taken into this prayer of all the faithful, because it is not good if you have an entranceway that goes on and goes on and goes on and never comes to an end. Now we begin with the song, and we are supposed to say the name of the Father, the Son and the Holy Spirit, we can't better down that, you know, but then of course comes the introduction of the priest, then comes the act of penance, you know, all those are consigned, then comes the Curia Lyson, then comes the Gloria,

[26:15]

and comes, let us pray, and the collect, and so on. So it's a constant repetition of always new beginnings, you know. You may say it's a great pity, but I mean, there it is. And I think our way out, you know, would be to follow this kind of thing, and to fuse the act of repentance into the curialison, seems to me would be the least, let us say, obnoxious approach to this question. And then, so in that way then, but it is of course in some way, I must say, and keep that also in mind, of course there it is, and we have to see that it's also for the spiritual good of those who participate It's, of course, good if on one side, let us say, the priest breaks the ice and, through a personal word, refers to the situation, and in that way helps the awareness.

[27:20]

While on the other side, then, the community, you know, the whole assembly, too, takes this up by a certain stop, you know, and in that way by an inner, again, you know, let's say, remembering that this year we enter into a celebration. And this entering into the celebration is a demand from us, In metanoia, it is a change of mind, a change of heart. We enter into this world where the kingdom of God, the presence of the kingdom of God, is proclaimed in public by the whole assembly. And in that way, not only proclaimed, but is celebrated. And of course, that requires a certain stopping and a leaving, let's say, of the turmoil of the worldly thoughts and entering into that whole realm of forgiveness that opens up the celebration of the Eucharist in that way.

[28:34]

It's a good thing and it forces, you know, we know very well how bad routine is and how necessary it is for people who enter into the mass, really at least give them a chance to think, oh, here I am, as a citizen of the city of God. Here I enter, I appear before the mercy seat of our Heavenly Father, to Christ, united here we are in the Holy Spirit, and therefore The Secularia Desideria in St. Paul and St. Benedict Hodgson should be done away with. The worldly desires, the worldly spirit, all these things, leave. So that is, therefore, and that follows completely, one can say, a general intention in this whole renewal business, weighing by all means the Christian people to a full realization of their specific position and message and function here in this world, and that it is different

[29:49]

from the usual drifting of our thoughts, our oblivion, our forgetfulness, our thoughtlessness, and especially the numbness, you know, that we are constantly subject to. So at least give people an opportunity to, a little stop of silence, rise out of that. In that way, it is something that's a good thing. Now if we, I have already then spoken about the third, the second point, which is the offertory procession and the prayers that accompany it, and the gaga, what is the intention? The intention is to make it absolutely clear that the worship, the act of worship of mass is the supreme act of Christ, sacrificed on the cross. And therefore, this here takes place completely in the realm of the agape, into which, you know, then, and in that way, one can say, in a certain way, also, this offertory may represent, you know, a certain incarnation into which, of course, this creation is taken in a, let us say, in a living, deliberate way.

[31:07]

So just in some way, one could say. that while in the beginning we have this sort of penitential act of the heart, at the offertory the action begins, we have this participation, this opening up, and this one of those parts of the mass which really needed the, let us say, restructuring most clearly. One thing is, you know, the communion part, of course, is the Polygynoides display, through the participation in the sacrifice of Christ, then later on, and that was the reason, for example, for our now we use the word confidence before we use the word we are bold to say or something now this is taken as you know from the epistle to the Hebrews from the 10th chapter where Christ you know is described as the high priest he enters the veil of his flesh into the presence of the father and that is therefore in the presence of the father we are there with him in this boldness you know

[32:22]

through this day. But our daring and our boldness is, of course, based on Christ's sacrifice, first on Christ's agony. So in that way, our father is then simply our standing now before the mercy throne in the Holy of Holies. One can say the presence of the kingdom is there. The first that we do in this song of God's love is our father. And then the little embolism there, as you know, has been changed. You have heard in these days. It has been changed. There is an interesting factor. You see, the prayers of the intercession of Mary, of Peter, and Andrew that was brought in by St. Gregory, that has been eliminated. Now, that is a little step which goes in the general direction.

[33:25]

That is one of the problems we are facing. The transition, one can say, of the local Roman liturgy to a universal. the local Roman. This, we have spoken about that in the past, how wonderful it is in itself, you know, that the Roman Church, absolutely every liturgical celebration was geared to the place and the concrete circumstances in which one found oneself, you see. Now, in the meantime, we can see that especially now during the Lenten season, that always more or less is abolished. The local woman thing is taken out. And part of this is also this intercession, because this was, one can say, St. Gregory's great devotion. You see, these are the three patron saints of Rome. And one is Our Lady, one is St. Peter, and the other is St. Paul. And then Gregory I, because he had a great predilection indeed for the Orient and for Constantinople, brought St.

[34:33]

Andrew into it as a gesture of reconciliation. Of course, that is, as I say, typically Roman thing. So that thing has been dropped. Instead of that, the emphasis in the embolism is on the idea of peace. And then, of course, logically, right after this embolism now comes the kiss of peace. Now this kiss of peace is opened up really by the dominion of the Lord Jesus Christ, you know, and so on. The prayer that we used to say, the first of the three prayers, in itself, of course, if one had followed the advice of the Council to eliminate or tattoo pickets, one certainly would have eliminated this player. But there it is. One never knows on whose, you know, predilections and choice, you know, and the things it was done in the end, you know. And therefore it is there, but as you know, it has been taken out of the subjective into the community level, the aura,

[35:39]

It's also supposed to be said with elevated hands. And then after it, you know, after one has said this prayer, then comes, and that will be tomorrow night's thing that really makes sense, is peace of the Lord be with you always. there because that is the old announcing of the giving of the kiss of peace, the invitation to the whole community to all to turn towards one another and giving one another the kiss of peace. And that would be good if, too, we would be conscious of that context. And then, of course, comes the kiss of peace. And, of course, that also, as you know, An interesting one sees that this is one of the things that calls for most of the resistance in the movement. I don't know who's next to me. I don't know if he lives up to my standards.

[36:45]

It's none of his business. So in the whole defreezing, they said a good word, defreezing process. This is defrosting. by defrosting, this defrosting process. Isn't there another one? The thawing out process, something like that. This is, of course, of great importance. And thank God that we established that. And then comes after the piece of peace. This is, of course, again, you see the Our Father and the emeraldism is manifestation and establishing of unity, the kiss of peace is establishing of unity, and then the breaking of the bread, establishing of unity. And this breaking of the bread, you know, is then again done with the singing of the Lamb of God, you know, so that it is accompanied then too with the, let's say, the song of the people, and then of course we are having eyes, and so on.

[37:54]

But the important thing here is again, you see, now that we, that this, that everybody realizes that the breaking of the one loaf at this moment is again the symbol of the unification, of the process of unification. So that everybody sees we, as St. Augustine says, there is the loaf on the altar, this loaf is you. And then this is consecrated. And now the unity of Christ, you see, in itself goes and takes in all the manifold, the variety, and the many of the people. And that is the breaking of the bread, you see. Therefore, our entering, one can say in that way, into the union of Christ. That is also in me comes a question, you see, if it is good to break the wholes into parts at the moment of the consecration.

[39:00]

Being on the whole, one cannot do what is said in these words. They are not meant as a rubrical thing, but they are meant in the context of this entire celebration. And of course, he broke the bread and he gave it to his disciples and said, see, now in that, literally in that succession, we just can't do it. the essence of God is being done. But in some way, I say that just to offer further discussion on these points, it seems to me that the breaking of the bread at that moment is, I mean, personally it jars me because you say, this is in fact, you know, a symbol of unity is broken before it is even, let us say, there. Therefore, in some way, I think the action of the breaking of the bread should be confined to this moment where we do it. Otherwise, there is, again, a kind of a duplication.

[40:02]

But that's just on the side. And then, of course, it's the act of communion. And there, you know what has been done. There is the reducing of the dominant or the lord, I am not worthy. See, and then also the adding of the invitation to come to the supper, take part in the supper of the lamb, see, to add, so that people know. This, all this, this whole ritus, you know, is, let us say, in some way, one can call it the ritus of discernment. gives this basic admonition in the first vengeance. If you take part at the altar, and the bread and wine. Remember and discern this from the usual food and so on. This is the body of Christ, and this is the word of Christ that you receive.

[41:08]

And of course, there is always then this element that St. Paul also mentions in that context in the first Epistle to the Corinthians, this element of, again, we have to correspond And we have to realize what we take, because otherwise we would eat and drink judgment as St. Paul expresses it. But of course, it's an enormous difference. If you look at this slide and compare it, it's very interesting that in the actual celebration of the Mass until the Second Vatican Council and the present liturgical reform, all in the communion part, the rights that represent unity were dropped. The case of peace just shrank into a privilege of the clergy, and they did it in such a way that they didn't come too close to one another. And then, you see, so the people looked at this in one dimension.

[42:11]

What does it mean? And then, on the other hand, the act of the breaking of the bread had also fallen into disuse, you see, because we have all been into the host. So, therefore, these two things are dropped, while the other thing, the safeguard, you know, the absolution and so on, And the configure, again, you know, Richard, you can think of me all that too. All that, you see, was there. And then I'd taken completely the stage, you see. I mean, that was the thing. So the preparation for the community was all guided, you know, by the individual, let's say, some people call it the guilt machine, you know. But now, of course, there is this news. Thank God, you know, this will hopefully... Schluss, Schluss, Schluss. Danke schön.

[43:08]

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