At First Things, Martin Mosebach, author of The Heresy of Formlessness, has a provocative essay reflecting upon the restoration of the Roman Rite under Benedict XVI. It is a long essay, and well worth reading and reflecting upon at length. We doubt that you’ll need much incentive to check it out, but we wanted to call your your attention to a couple of excerpts. (And to criticize, very gently, a statement Mosebach makes about the offertory in the Roman Rite.) He concludes,
The movement for the old rite, far from indicating aesthetic self-satisfaction, has, in truth, an apostolic character. It has been observed that the Roman Rite has an especially strong effect on converts, indeed, that it has even brought about a considerable number of conversions. Its deep rootedness in history and its alignment with the end of the world create a sacred time antithetical to the present, a present that, with its acquisitive preoccupations, leaves many people unsatisfied. Above all, the old rite runs counter to the faith in progress that has long gone hand in hand with an economic mentality that is now curdling into anxiety regarding the future and even a certain pessimism. This contradiction with the spirit of our present age should not be lamented. It betokens, rather, a general awakening from a two-hundred-year-old delusion. Christians always knew that the world fell because of original sin and that, as far as the course of history is concerned, it offers no reason at all for optimism. The Catholic religion is, in the words of T. S. Eliot, a “philosophy of disillusionment” that does not suppress hope, but rather teaches us not to direct our hope toward something that the world cannot give. The liturgy of Rome and, naturally, Greek Orthodoxy’s Divine Liturgy of St. John Chrysostom open a window that draws our gaze from time into eternity.
Reform is a return to form. The movement that seeks to restore the form of the Latin Rite is still an avant-garde, attracting young people who find modern society suffocating. But it can only be a truly Christian avant-garde if it does not forget those it leads into battle; it must not forget the multitude who will someday have to find their way back into the abundant richness of the Catholic religion, once the generations who, in the wake of the Second Vatican Council, sought the salvation of the Church in its secularization have sunk into their graves.
(Emphasis supplied.) We add that what is true of the Mass is true too of the Breviary and other time-honored forms of the Church’s liturgical prayer, like the Little Office of the Blessed Virgin Mary. We are reminded of Bl. Ildefonso Card. Schuster’s observation, made near the end of his life (translated a couple of years ago by Gregory DiPippo at New Liturgical Movement):
I close my eyes, and while my lips murmur the words of the Breviary which I know by heart, I leave behind their literal meaning, and feel that I am in that endless land where the Church, militant and pilgrim, passes, walking towards the promised fatherland. I breathe with the Church in the same light by day, the same darkness by night; I see on every side of me the forces of evil that beset and assail Her; I find myself in the midst of Her battles and victories, Her prayers of anguish and Her songs of triumph, in the midst of the oppression of prisoners, the groans of the dying, the rejoicing of the armies and captains victorious. I find myself in their midst, but not as a passive spectator; nay rather, as one whose vigilance and skill, whose strength and courage can bear a decisive weight on the outcome of the struggle between good and evil, and upon the eternal destinies of individual men and of the multitude.
(Emphasis supplied.) To join so many of our forebears in prayer is to begin to join them in other ways, and, bit by bit, to leave behind the blandishments of the modern world for the faith that they passed down to us.
Now, we cannot discuss the question of the traditional Roman Rite without engaging in some harmless antiquarianism and mild disagreement. And we found ground for disagreement in the way Mosebach characterizes the offertory and the necessity of the epiclesis in the traditional Roman Rite. This is, as you’ll see in a moment, a bit of a capital-T Thing. Mosebach observes:
This hope of restored liturgical continuity was connected to the concept of a “reform of the reform,” a notion Benedict had already introduced when he was a cardinal. What Ratzinger wished to encourage with the idea of reform of the reform is exactly what the council fathers at Vatican II had in mind when they formulated Sacrosanctum Concilium, the Constitution on the Sacred Liturgy. They wanted to allow exceptions to the use of Latin as the common language of the liturgy, insofar as it should be beneficial to the salvation of souls. That the vernacular was presented as the exception only emphasized the immense significance of Latin as the language of the Church. They imagined a certain streamlining of the rite, such as the elimination of the preparatory prayer at the steps of the altar and the closing Gospel reading, which would have been highly lamentable losses without any noteworthy advantages, but which would not have damaged the essence of the liturgy. Of course they left the ancient offertorium untouched. These prayers over the bread and wine make clear the priestly and sacrificial character of the Mass and are therefore essential. Among these, the epiclesis, the invocation of the Holy Spirit who will consecrate the offerings, is especially important. According to the apostolic tradition, which includes the eastern Roman Empire, this prayer of consecration is critical.
(Emphasis supplied.) While the loss of the traditional offertory was by no means something to be happy about, we should not allow ourselves to get carried away when lamenting its loss. Recall that Mosebach is talking about the restoration of the traditional Roman Rite, not a comparative study of the various liturgies with apostolic or patristic origins.
Mosebach’s first mistake is characterizing the offertory as “ancient.” In his article on the offertory in the old Catholic Encyclopedia, Adrian Fortescue observed:
Originally the only Roman Offertory prayers were the secrets. The Gregorian Sacramentary contains only the rubric: “deinde offertorium, et dicitur oratio super oblata” (P.L. LXXVIII, 25). The Oratio super oblata is the Secret. All the old secrets express the offertory idea clearly. They were said silently by the celebrant (hence their name) and so are not introduced by Oremus. This corresponds to the oldest custom mentioned in the “Apost. Const.”; its reason is that meanwhile the people sang a psalm (the Offertory chant). In the Middle Ages, as the public presentation of the gifts by the people had disappeared, there seemed to be a void at this moment which was filled by our present Offertory prayers (Thalhofer, op. cit. below, II, 161). For a long time these prayers were considered a private devotion of the priest, like the preparation at the foot of the altar. They are a Northern (late Gallican) addition, not part of the old Roman Rite, and were at first not written in missals. Micrologus says: “The Roman order appointed no prayer after the Offertory before the Secret” (cxi, P.L., CLI, 984). He mentions the later Offertory prayers as a “Gallican order” and says that they occur “not from any law but as an ecclesiastical custom”. The medieval Offertory prayers vary considerably. They were established at Rome by the fourteenth century (Ordo Rom. XIV., 53, P.L. LXXVIII, 1165). The present Roman prayers were compiled from various sources, Gallican or Mozarabic. The prayer “Suscipe sancte pater” occurs in Charles the Bald’s (875-877) prayer book; “Deus qui humanæ substantiæ” is modified from a Christmas Collect in the Gregorian Sacramentary (P.L., LXXVIII, 32): “Offerimus tibi Domine” and “Veni sanctificator” (fragment of an old Epiklesis, Hoppe, “Die Epiklesis”, Schaffhausen, 1864, p. 272) are Mozarabic (P.L. LXXXV, 112). Before Pius V’s Missal these prayers were often preceded by the title “Canon minor” or “Secretella” (as amplifications of the Secret). The Missal of Pius V (1570) printed them in the Ordinary. Since then the prayers that we know form part of the Roman Mass. The ideas expressed in them are obvious. Only it may be noted that two expressions: “hanc immaculatam hostiam” and “calicem salutaris” dramatically anticipate the moment of consecration, as does the Byzantine Cherubikon.
(Emphasis supplied.) Fortescue makes much the same point on pages 304 to 308 in the 1914 edition of his The Mass: A Study of the Roman Liturgy. When Mosebach describes the offertorium—in the context of the traditional Roman Rite—as “ancient,” he is saying something simply not supported by the historical development of the Roman Rite. They’re old enough, but they’re not as old as the Canon Romanus itself. And the prayers of the offertory are not uniformly Roman; in fact, they’re mostly Gallican and Mozarabic. Perhaps this is merely traditionalist exuberance finding tremendous antiquity and Romanità in every corner of the traditional Roman Rite, as a very sharp friend of ours has suggested. However, writing a prose poem about the value of the traditional Roman Rite and then getting sloppy about the development of the traditional Roman Rite is something else.
Mosebach makes a more serious mistake when he turns to the matter of the epiclesis. Indeed, Fortescue clearly establishes that Mosebach goes too far when he says “the epiclesis, the invocation of the Holy Spirit who will consecrate the offerings, is especially important. According to the apostolic tradition, which includes the eastern Roman Empire, this prayer of consecration is critical” in the context of the traditional Roman Rite. It is, we submit, not “critical” to the Roman Rite by any stretch of the imagination, and we’ll see in a moment that it may not even be an especially Roman idea. In an appendix to The Mass (pp. 402–07, 1914 ed.) devoted to the question of the epiclesis in the Roman Rite, Fortescue argues that the Roman Rite originally had some sort of epiclesis (a point with which John Hunwicke might disagree, but more on that in a second, like we said), but that it was dropped from the liturgy as a result of patristic insistence on the words of institution as the form of the consecration. We don’t know, Fortescue says, what this primitive epiclesis looked like, as it disappeared before the various sacramentaries were prepared. But, according to Fortescue, the primitive epiclesis likely came at about the same place the Supra quae and Supplices come now. (And the Supra quae and Supplices came in essentially the same form and in essentially the same place in the Gelasian Sacramentary, as one can see on page 235 of Wilson’s edition. Likewise the Gregorian, viz. p. 3 of Wilson’s edition.) The upshot is that the epiclesis was so important in the Roman Rite that it was omitted very early on in order to avoid confusion over the form of the sacrament. Whether this prompted heartburn among the popes of the age is another question.
There is no question, however, about conflating the offertory with the primitive Roman epiclesis. In Fortescue’s judgment, this Roman epiclesis came after the words of institution. At any rate, the Roman offertory could not have been this primitive epiclesis, since, at the time when the epiclesis was purportedly part of the Roman liturgy, the offertory was simply the secret, with the congregation singing the offertory chant. (The prayer, Veni Sanctificator, included in the offertory prayers as codified by St. Pius V, was a much later addition from the Mozarabic Rite, as Fortescue notes.) Now, John Hunwicke would object strenuously (and did over a series of posts in 2015) at the idea that the Roman Rite had to have an epiclesis. He suggests that, theologically, the Quam oblationem is the quintessentially Roman prayer in this context. However, regardless of the theological question: he is manifestly correct: the primitive Roman epiclesis was omitted to avoid confusion about the form of the sacrament. The Roman Rite did not need an epiclesis, whether or not it had one in its early form.
And this does not take into account the orientalizing battles in the 20th century about the epiclesis. Perhaps it should, though. Mosebach talks about the conservative—organic?—reforms envisioned by the Council fathers in Sacrosanctum Concilium, and then dives right into one of the favorite topics of the professional liturgists who hijacked the liturgy in what Mosebach characterizes as the “Spirit of 1968.” (We might quibble with that, too, and call it the “Spirit of 1910” or the “Spirit of 1955.”) Now, all of this might be harmless antiquarianism and mild disagreement, not to say waspishness or pedantry, but it goes to a point Mosebach tries to get at in his essay. He argues:
The time has come to set aside a widespread assumption in the Catholic Church that the liturgy and religious education are in good hands with the clergy. This encourages passivity among the faithful, who believe that they do not have to concern themselves with these matters. This is not so. The great liturgical crisis following the Second Vatican Council, which was part of a larger crisis of faith and authority, put an end to the illusion that the laity need not be involved.
(Emphasis supplied.) If the faithful are to involve themselves in the liturgy—especially with a view to defending the traditional forms of the liturgy against the professional liturgists who, quite unlike Wotan in Die Walküre, seem entirely thrilled to find only themselves in their creations—then the faithful must know the history and theology of those traditional forms of the liturgy.