Palmsonntag vor und nach 1962

Jeffrey M. Ostrowski veröffentlicht bei OnePeterFive einen Kommentar zu den Liturgiereformen des Jahres 1955. Hier geht´s zum Original: klicken

                DIE PACELLI- REFORM DER HEILIGEN WOCHE VON 1955

Unsere Urgroßeltern wären sprachlos gewesen, wenn sie erfahren hätten, daß de Kirche den Katholiken möglicherweise erlauben würde, ihre Sonntagspflicht einen Tag vorher, am Samstag-Nachmittag zu erfüllen. Dagegen wären die meisten Katholiken heute geschockt, zu erfahren, daß seitundenklicher Zeit die Oster-Vigil am Karsamstag Morgen gefeiert wurde. Obwohl nicht jeder Katholik ein Berufs-Liturgiker ist, ist Neugier über Änderungen der Liturgie ist normal und gesund. Deshalb will ich heute die Unterschiede zwischen der Karwoche 1950 und der Karwoche 1962 skizzieren (unnötig zu sagen, daß die die Reformen von Papst Pius XII enthalten). Ich stütze meinen Artikel auf die Dritte Ausgabe des Missale des Hl. Edmund Campion, das beide Versionen der Karwoche und  sorgfältige Erklärungen ihrer Unterschiede und Ähnlichkeiten enthält.  

Man kann einen Überfluss an faszinierenden Zitaten der Karwoche in diesem handlichen Hand-Missale für die Lateinische Messe finden, obwohl ich hier nur wenige einfügen kann. Für sie möchte ich tiefer in das Campion-Missale eintauchen - beginnend mit Seite 632- die eine wunderbare Bibliographie mit hilfreichen  Beschreibungen jeder Quelle zur Verfügung stellt. 

Mein Versprechen

Über liturgische Dinge zu sprechen, führt bei manchen Menschen dazu, "ihr Gehirn abzuschalten“. Für sie ist alles Liturgische unergründlich – und sie fühlen sich unsicher in Bezug auf ihr Wissen. Deshalb verspreche ich, meine Erklärungen unkompliziert, einfach und kinderleicht zu halten. Alle Fehler werden (da bin ich mir sicher) von den liturgischen Experten da draußen korrigiert. Eines muß man wissen: Viele Jahrhunderte lang fanden die Gründonnerstagsmesse, der Karfreitagsgottesdienst und die Osternacht in den frühen Morgenstunden statt. In den 1950er Jahren verlegte Papst Pius XII sie später am Tag (wodurch die alten Tenebrae-Zeremonien zerstört wurden). Mein Artikel ergibt ohne dieses Wissen keinen Sinn.

                                                     Erstes zuerst

Beginnen wir mit der entscheidenden Frage: "Waren die Änderungen der Karwoche unter Pius XII. weltbewegend oder geringfügig?“ Betrachtet man nur die Änderungen zur Karwoche, so waren diese Änderungen nicht weltbewegend. Aber wenn man all die liturgischen Veränderungen von 1950 bis 1962 zusammen betrachtet, ist das eine andere Sache. Wenn wir all diese Änderungen (nicht nur die Karwoche) betrachten, wird klar, daß das Messbuch von 1962 ein "Übergangsmessbuch“ war. Betrachten Sie zum Beispiel das letzte Evangelium – von dem viele TLM-Katholiken glauben, daß es ausnahmslos der Beginn des Johannesevangeliums ist. Tatsächlich war das nicht immer so. Vor dem 23. März 1955, als ein Fest von einem stärkeren Fest überwältigt wurde, wurde das Evangelium des schwächeren Festes zum letzten Evangelium. Rückblickend wird die Strategie der radikalen Reformer glasklar: (1951) Eliminierung des Letzten Evangeliums der Osternacht; (1955) Beseitigung der Proprien des Letzten Evangeliums; (1961) Streichung des letzte Evangelium an bestimmten Tagen; (1964) Eliminierung jedes letzte Evangeliums. [Laut Yves Chiron versuchte Papst Paul VI. selbst am 22. Januar 1967, das Letzte Evangelium zu retten; aber der Zeitgeist war zu stark.

            Eigentlich nicht die radikalste Pacelli-Änderung

Beachten Sie, daß ich nicht behauptet habe, alle Reformen von Pius XII. zu unterstützen. In der Tat scheinen einige von ihnen dumm und nicht zu rechtfertigen (z. B. die Vernichtung der alten "breiten Stola“ und der gefalteten Messgewänder – die in kleinen Kirchen ohnehin nie obligatorisch waren). Darüber hinaus steckt Wahrheit in der berühmten Aussage von Pater Carlo Braga, in der er die Reformen der Karwoche als "den Kopf des Rammbocks bezeichnete, der die Festung unserer bisher statischen Liturgie durchbohrte“. Ich habe lediglich gesagt, daß wir die Änderungen der Karwoche nicht von dem trennen können, was in der Zeit von 1950 bis 1962 geschah. Tatsächlich wurde die radikalste Änderung, die Pius XII. wünschte, von der Kirche abgelehnt (und anschließend aufgegeben). Ich spreche davon, als Papst Pius XII. zwei Monate vor Hitlers Kapitulation versuchte, den gesamten Psalter zu ändern. Solch eine katastrophale Veränderung hätte die Überarbeitung aller existierenden liturgischen Bücher erforderlich gemacht!

                                                Das langweilige Zeug Nr. 1

Was sind einige dieser Veränderungen, auf die ich mich immer wieder beziehe, die zwischen 1950 und 1962 stattfanden? Zu den wichtigsten Änderungen gehören:

1)  Die Disziplin des Fastens vor der Kommunion [vgl. Sacram Communionem, 1957]

2) Die Zulässigkeit von Abendmessen [vgl. Christus Dominus, 1953];

3) Eliminierung von Oktaven, des"richtigen“ Letzten Evangeliums und mehr [vgl. Cum Nostra Hac Ætate, 1955];

4) Fragen der Rubriken, wie z.B. ob Weihrauch ohne Diakon und Subdiakon verwendet werden kann [vgl. Giampietro Seite 314];

5) ob ein "fähiger Leser“ bestimmte Lesungen verkünden darf;

6) Welche Gebete von der Gemeinde hörbar rezitiert werden können [vgl. De Musica Sacra, 1958];

7) Der Priester „vervielfältigt“ stillschweigend die Epistel, das Evangelium, die Vorwürfe, die Prophezeiungen des Karsamstags und so weiter;

8) Wann die heilige Kommunion ausgeteilt werden soll [vgl. Dritte Ausgabe des Campion Missal, Seiten 250 und 510].

Liturgieexperten könnten leicht weitere Punkte hinzufügen, darunter eine Änderung des alten Kanons (13. November 1962), die Streichung des Confiteors vor der Kommunion [vgl. Giampietro Seite 314] und größere Änderungen am Stundengebet.

                             Das langweilige Zeug Nr. 2

Zur Erinnerung: Papst Pius XII. hat die Karwoche am 16. November 1955 durch Maxima Redemptionis reformiert,  ein Dekret, das am 25. März 1956 in Kraft trat. Allerdings war die Osternacht bereits am 9. Februar 1951 "auf Versuchsbasis“ abgeändert worden – nur 43 Tage vor dem Inkrafttreten! – durch einen Artikel in den Acta Apostolicae Sedis, der Zeitschrift des Heiligen Stuhls. Diese Ankündigung umfasste auch acht Seiten mit Rubriken, in denen die geänderten Elemente erläutert wurden: z. die "Erneuerung des Taufversprechens“ ist in Kapitel VII (auf Latein) gegeben. Etwa neun Monate später, am 11. Januar 1952, veröffentlichte der Vatikan eine leicht überarbeitete Fassung – diesmal etwa 14 Seiten lang – erneut in den Acta. Basierend auf diesen Dekreten wurde eine kleine Broschüre erstellt: Ordo Sabbati Sancti Quando Vigilia Paschalis Instaurata Peragitur. Ihre Verwendung war bequemer, als Zeitschriftenartikel. Im Großen und Ganzen sind die Unterschiede zwischen dem Acta-Artikel von 1951 und der offiziellen Version von 1955 unbedeutend; z.B. im Gebet „Véniat quǽsumus“ wurde das Wort accénde (1951) zu inténde (1952). Zeitschriftenartikel aus jenen Tagen – ebenso wie die Aussagen von damals lebenden Priestern – weisen darauf hin, dass diese "experimentelle“ Vigil in den Vereinigten Staaten praktisch ignoriert wurde.

                                         Unterschiede: Palm-Sonntag 

Beginnen wir mit dem Palmsonntag. Meine Herausforderung besteht hier darin, nur die Hauptunterschiede aufzulisten. Ich werde die kleineren Dinge weglassen (wie das Prozessionskreuz, das für die Version von 1950 verschleiert, aber 1962 enthüllt wurde). Ich habe bereits erwähnt, wie die alten Gewänder – gefaltete Messgewänder und „breite Stola“ – beseitigt wurden. 

Die Gewänder von 1962 (für die Hälfte der Zeremonie) sind rot, während die Version von 1950 durchgehend lila verwendet. Das Aspérges“ entfällt in der Fassung von 1962. Die Version von 1950 beginnt mit einer mysteriösen Zeremonie, die von manchen als „Trockenmesse“ angesehen wird. [Die dritte Ausgabe des Campion-Messbuchs enthält Meinungen namhafter Autoren zu den Ursprüngen dieser Zeremonie.] Für die Zwecke des heutigen Artikels möchte ich einfach festhalten, daß die Version von 1950 eine Eröffnungsantiphon („Hosánna Fílio Dávid“) hat, Kollekte, Epistel, Responsorium, Evangelium, Vorwort und Sanctus. 

Dann hat die Fassung von 1950 sechs (!) Gebete, die die Palmzweige segnen. [Manche glauben, dass der Priester früher das Gebet danach auswählte, welche Art von Ast er vor sich hatte; ob Olivenzweig, Palmzweig, Weide, Eibe usw.] Dann hat die Version von 1950 eine Verteilung von Palmzweigen, eine Prozession und eine Zeremonie (wenn die Prozession zurück in der Kirche ankommt), während der der Subdiakon an die Tür klopft mit der Unterseite des Prozessionskreuzes. In der Fassung von 1950 beginnt die Passion mit der Einsetzung der Heiligen Eucharistie. Sie wird von drei (3) Diakonen gesungen – während der Priester sie leise am Altar liest – mit Ausnahme des Schlusses, das im eindringlichen "weinenden Ton“ vom Diakon der Messe gesungen wird. Die Version von 1950 erlaubte die Turba-Abschnitte "vom Chor gesungen“ werden – aber es wird darüber diskutiert, ob das auch Frauen hätte umfassen können. [In liturgischen Büchern bezeichnet „Chor“ oft Kleriker, die im Heiligtum assistieren.]

In der Version von 1962 wurde der Name inZweiter Passionssonntag“ geändert – was sich nie durchsetzte. Die 1962-Zeremonie kann an einem anderen Ort beginnen ("irgendein geeigneter Ort, sogar außerhalb der Kirche“), vielleicht um zu vermeiden, daß eine Prozession an denselben Ort zurückkehrt, an dem sie begonnen hat. Der größte Teil der "Trockenmesse“ wurde in der Version von 1962 unterdrückt, aber das Evangelium blieb. Fünf der sechs Gebete, die zum Segnen der Palmen verwendet wurden, wurden eliminiert und mehrere Antiphonen der Prozession wurden geändert. Der Ordo Hebdomadae Sanctae Instauratus von 1956 besagt, daß die Gläubigen "während der Prozession die Hymne Christus vincit oder andere Hymnen zu Ehren von Christus dem König singen können“. (Einige halten solche Rubriken für unheilvoll.) In der Version von 1962 "dupliziert“ der Zelebrant nicht stillschweigend die Epistel, das Evangelium oder die Passion – was wirklich bedeutsam war, als sie 1956 zum ersten Mal in Kraft traten mehr „duplizieren“ alles, was der Chor sang: Introitus, Graduale, Halleluja, Offertorium usw. – und einige glauben, daß dies zu einer beklagenswerten Ignoranz der Heiligen Schrift seitens vieler Priester geführt hat.] Die vollständigen Gebete am Fuß des Altars werden am Palmsonntag von 1962 weggelassen, während in der Version von 1950 nur Psalm 42 („Júdica me“) weggelassen wird. In der Fassung von 1962 halten die Menschen während der Passion keine Palmzweige. Große Teile der Passion wurden unter Papst Pius XII. beseitigt. Im Campion Missale heißt es: "Dieser Vorschlag, die Länge des Textes um 40 Verse zu reduzieren, wurde von Pater Augustin Bea am 21. Oktober 1955 vorgebracht, nur wenige Tage bevor Maxima Redemptionis am 16. November 1955 herausgegeben wurde.“ Während er die Palmen segnet, steht der Zelebrant in der Fassung von 1962 hinter einem Tisch, den Menschen zugewandt.

Einige Teile sind in der Version von 1962 durcheinander geraten. Zum Beispiel kommt das Evangelium 1962 nach der Segnung und Verteilung der Palmzweige, während das Evangelium in der Version von 1950 vor der Segnung steht. Die dritte Ausgabe des Campion-Messbuchs enthält beide Versionen vollständig – sonst wäre es schwierig, den Zeremonien zu folgen. Die Version von 1962 sieht zwei Optionen für die Segnung und Verteilung von Palmzweigen vor, aber es scheint, daß die Reformer gegenüber "Option B“ nachlässig waren. Auf die Gefahr hin, zu tief ins Unkraut zu geraten, lassen Sie mich sagen: Wenn Option B gewählt wird, ist es besser, die Antiphonen zu singen, während der Priester durch die Kirche hin und her geht (mit Weihrauch und Weihwasser besprengt), als wenn  der Priester das in völliger Stille tut. Das ist sicherlich nicht der einzige Fall von Nachlässigkeit, wenn es um die Reformen von Pius XII. geht; z.B. Am Karsamstag haben die Reformatoren einen großen Wirbel darum gemacht, das "Segnen des Taufbeckens“ in "Segnen des Wassers“ umzuwandeln. Aus Versehen oder Faulheit vergaßen sie jedoch, einige der Rubriken zu ändern: z. "et celebrans, antequam intret ad benedictionem fontis.“  
Fortsetzung folgt...

Quelle: J.M. Ostrowski, OnePeterFive

  

Differences: Holy Thursday

Broadly speaking, the Mass of Holy Thursday was hardly modified by the reforms of Pius XII. The major difference—apart from moving the Mass from the morning to the evening—concerns the Mandatum (“Washing of the Feet”). The 1962 version allows the (optional) Mandatum to take place after the homily “where pastoral reasons recommend this.” Before the reforms of Pius XII, the Mandatum was extremely rare outside of monasteries and cathedrals, and therefore—as a matter of prudence—some authors recommended caution before introducing it, lest the faithful find it a strange innovation. If the Mandatum were done at all, it took place immediately after the Stripping of the Altars or later in the day. In the traditional version, thirteen men’s feet were washed [Dale page 197; Guéranger page 396; Lallou page 69; Fortescue page 290]. In the 1962 version, it is twelve men’s feet [McManus p74]. The 1962 version understandably omits the Gospel reading at the beginning, since it duplicates the Mass Gospel (read just moments earlier). Other actions, such as the priest kissing each man’s feet, were suppressed in the 1962 version.

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Additional differences between 1950 and 1962 would include:

(1) Tabernacle: For the 1962 version, the tabernacle is empty at the beginning of Mass, a practice allowed but not required in the 1950 version.

(2) Agnus Dei: The third “Agnus Dei” invocation is modified in the 1962 version.

(3) Vespers: Vespers is omitted in the 1962 version—for those who assist at Mass on Holy Thursday—whereas this was not the case in 1950, since Mass took place in the morning.

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(4) Incense: Incense cannot be used in the 1950 version without Deacon and Subdeacon, but according to Pius XII’s reform—foreshadowing, one might say, the “progressive solemnity” of the Instruction coming on 5 March 1967—a special exception was made for the Mass of Holy Thursday.

(5) Suppressed: The Last Gospel and final blessing are suppressed. Instead of “Ite, missa est” the Deacon sings “Benedicámus Dómino.” The Confíteor before Communion was also suppressed for Holy Thursday, and would later (25 July 1960) be completely suppressed in all Masses.

(6) Credo: The 1962 version omits the Creed, whereas the 1950 version stipulates it (on this, see Resolution #6 of the 1951 Maria Laach Conference for Liturgical Reform).

(7) Chalice: Two large hosts are consecrated in the 1950 version—one being preserved (not consumed) for the “Mass of the Pre-Sanctified”—and a second chalice is prepared with paten, pall, veil of white silk, and white silk ribbon—but in the 1962 version none of these actions are done, and the Sanctissimum is carried inside an ordinary ciborium.

(8) Cross & Candlesticks: In the 1962 version, the Cross and candlesticks are removed during the Stripping of the Altar, since the 1962 rubric for the beginning of Good Friday says: “the altar is to be entirely bare.”

(9) Congregational Candles: In the 1950 version, during the procession to the Place of Repose the faithful hold burning candles in their hands. This is also supposed to happen in the 1962 version, but I’ve never seen it done in real life (for reasons unknown to me).

Digression On Holy Communion

Before we speak of Good Friday, a few points about reception of Communion during Mass must be remembered. Pope Pius X was called “the pope of the Eucharist” because he encouraged frequent Communion. People living in the year 2023 don’t realize that until the 1950s, broadly speaking Holy Communion was not distributed during Communion time (but the celebrant did receive). The “midnight fast” meant anyone who planned to receive could not eat or drink anything starting at midnight. Frequently, Communion would be distributed early on Sunday morning and Mass would follow hours later. This was done even on Holy Thursday, which was supposed to have been the one day of the year when the faithful (not just the celebrant) received during Mass. As bizarre as it sounds, Holy Communion was often distributed after Mass ended, or by a different priest at a side altar (or the Communion rail) while Mass was going on. It is not my place to comment on whether Pope Saint Pius X was correct to do what he did. Even great saints like Jerome and Augustine expressed differing views regarding how frequently the Eucharist should be received. I do feel comfortable pointing out that the contemporary tendency for everyone to receive Communion constantly—without any preparation—and where very few believe in the Real Presence is disastrous.

Differences: Good Friday

In the 1950 version of Good Friday, the priest alone receives Communion. In the early days of the Church, it seems the entire congregation received on Good Friday. Indeed, Father Jungmann describes Good Friday as “a favorite Communion day” until near the end of the Middle Ages. In 1955, Pope Pius XII modified the Missa Praesanctificatorum (“Mass of the Pre-Sanctified”), allowing the entire congregation to receive—very much in accordance with I Corinthians 11:26: Quotiescúmque enim manducábitis panem hunc, et cálicem bibétis, mortem Domini annuntiábitis (“It is the Lord’s death you are heralding, whenever you eat this bread and drink this cup”). General Communion on Good Friday was a “universal practice that perdured for centuries” [Giampietro page 67]; and many ancient sources could be cited supporting this. But then a change took place; the priest alone received Communion on Good Friday. This change is first explicitly documented in the 13th century. According to Cardinal Antonelli, this cessation “is easily understood in the context of the general rarification of Communion which had reached such a stage by the 13th century that the Ecumenical Lateran Council of 1215 obliged all the faithful to approach the holy table at least once every year.” Nevertheless, until the time of Pope Pius V, some liturgical books still allowed the faithful to receive Communion on Good Friday; e.g. the Obsequiale Frisingense dated 1493 (folio 41r). The first document explicitly forbidding reception by the faithful is dated 1622. Considering all this information, it’s not easy to understand why Pope Saint Pius X did not restore Communion for the faithful on Good Friday.

What are some other differences between 1950 Good Friday and 1962 Good Friday?

(1) Vestments: The Celebrant’s vestments in the 1962 version are comically complicated: (a) The Celebrant begins the ceremony wearing only a black Stole; (b) before reading the Solemn Collects, the Celebrant dons a Cope; (c) when the Solemn Collects are finished, the Celebrant removes his Cope, wearing only a black Stole during the Veneration of the Cross; (d) after the Veneration of the Cross, the Celebrant puts on a purple Chasuble. The 1950 version was much simpler: the Celebrant wore a black Chasuble the entire ceremony, except for the Creeping to the Cross.

(2) Creeping to the Cross: This was done differently in 1950 and took longer.

(3) Opening Prayer: There is an “opening prayer” in the 1962 version that doesn’t exist in the 1950 version.

(4) Nomenclature: Whereas previously this ceremony was called “The Morning Office of Good Friday,” the reformers changed its name to: “Solemn Liturgical Service of the Afternoon of the Passion and Death of the Lord.”

(5) Prayer for the Jews: There are six versions of this prayer—1950, 1955, 1959, 1965, 1970, and 2008.

(6) Homily: The 1962 version of Good Friday seems to forbid a sermon, whereas the 1950 version allows it.

(7) Book Placement: In the 1950 version, the collects are read at the Epistle corner, whereas in the 1962 version the Missal is placed “at the center of the altar.”

(8) Subdeacon demoted: In the 1950 version, the Subdeacon said “Leváte,” but in the 1962 version, the Deacon does that.

(9) Lord’s Prayer: When the reformers revised the Missa Praesanctificatorum, they had the faithful recite the complete “Pater Noster” along with the priest, whereas traditionally the priest sang the first part and the faithful completed it with: “sed líbera nos a málo.”

(10) Hymn of the Cross: The 1962 suppressed the Vexilla Regis Prodeunt, which Father Adrian Fortescue (d. 1923) called “perhaps the greatest of all hymns.” This was known as “the hymn of the Cross.” The 1962 version replaces it with three antiphons—Adorámus Te, Per Lignum, and Salvátor Mundi—which (regrettably) are in three different modes.

False Literalism (A)

Would you rather receive a life sentence in prison or 60 years? People ignorant of the legal system would choose 60 years—because “it stands to reason” that a life sentence is worse. But those who understand the legal system realize the opposite is true (because life sentences are often reduced to a few years). Something similar is observed vis-à-vis the sacred liturgy. People will oppose a traditional practice because such-and-such “stands to reason.” But following such false literalism would end with celebrating Mass lying down (because in Jesus’s time, people ate reclining). In the 1950s, a movement dedicated to false literalism was reaching its zenith. Those hungry for reform said, among other things: “Holy Thursday is called In Coena Domini. That means The Lord’s Supper, not The Lord’s Breakfast. Therefore, Mass must be at nighttime—otherwise it’s not authentic.”

False Literalism (B)

Pope Pius XII, perhaps due to old age, was susceptible to such arguments, and moved the Holy Week ceremonies from morning to later in the day—with massive unintended consequences. I mentioned earlier how Tenebrae was destroyed. Archbishop Carinci noted that Tenebrae was “much beloved by the faithful, and many of them participate in it” [Giampietro page 246]. Popular customs like “Meditations on the Seven Last Words” were also destroyed by this hasty change. Other casualties included Easter Sunday Matins (completely obliterated) and Easter Sunday Lauds (severely truncated). In 1956, Father John J. Coyne lamented this “restoration,” writing as follows:

It is a strange restoration which has done away with Matins and Lauds, so that the one night in the year when not a single psalm of praise crosses the lips of those bound to the recital of the Divine Office, is that which is the central feast of Christendom.

Holy Saturday Morning (A)

Celebrating the Easter Vigil on the morning of Holy Saturday—what are we to make of this? First of all, whence came this tradition? Some authors believe the Easter Vigil was celebrated very early on Easter Sunday morning in the primitive Church. But when exactly the early Christians celebrated Easter Mass(es)—and what precisely that Mass looked like—is impossible to prove one way or the other. Nevertheless, the Easter morning premise became an idée fixe during the 1940s, almost a mania. And it is true that the Easter Eve Canon says: nóctem sacratíssimum celebrántes (“observing that holy night, on which our Lord Jesus Christ, in his human flesh, rose again from the dead…”). The Exsultet also seems to have been originally sung in the evening. But the great error of the reformers was their failure to understand that the Easter Vigil was in a category all by itself. Throughout the centuries, it accumulated various elements (penitential elements, Baptismal overtones, “flashes” of Paschal joy, etc.) which had been emphasized in different ways.

Holy Saturday Morning (B)

Regardless of what the ‘primitive’ practice may have been, irrefutable documents prove that by the 9th century, the Easter Vigil was being anticipated. Generally speaking, with the passage of time, religious offices tend to move further and further back—perhaps from a desire to finish one’s obligation as soon as possible. In the year 2023, we observe this each weekend, when many elderly people ‘anticipate’ Mass on Saturday afternoon to “get their obligation out of the way.” This is human nature.

Holy Saturday Morning (C)

An effort to restore the Easter Vigil to the evening was undertaken by Saint John Gualbert (d. 1073), with limited success. Broadly speaking, during the 9th, 10th, and 11th centuries, the preference was to start the Easter Vigil around 3:00pm on Holy Saturday. There is no need to dwell endlessly on this; different customs existed for different orders, throughout different centuries, in different localities. On 29 March 1566, Pope Saint Pius V withdrew permission for celebrating Mass in the evening (but Christmas Midnight Mass was always an exception) and not much changed until the 1950s. Consider a parish church in the Archdiocese of Saint Louis—which was not atypical—which in the year 1943 had their Palm Sunday High Mass at 6:30am (!), Holy Thursday distribution of Communion at 6:15am (!), Holy Thursday High Mass at 8:30am (!), Good Friday Missa Praesanctificatorum at 8:00am, Holy Saturday services at 7:00am (!), and Easter Sunday High Mass at 5:30am!

They Were Trapped

When reformers ‘resurrect’ primitive practices, chaos is often the result. I personally believe the decision to move the Easter Vigil from Saturday morning to Sunday morning will go down in history as shamefully reckless. The reformers—bound by the zeitgeist’s false literalism—decided that all the Catholics saints for 1,200 years were wrong to celebrate the Easter Vigil when they did. But the reformers were trapped, because in 1951 no evening Masses were permitted… except Christmas Midnight Mass. Therefore, they decided to place the Easter Eve Mass, not late on Saturday afternoon, but at Midnight! This was done even though no documentation supports such a late time, with the possible exception of a single sermon by Saint Augustine circa 410 A.D.

At the risk of insulting the intelligence of my readers, I would point out that ‘resurrecting’ a single item—but nothing else—from 1,600 years ago and mindlessly plopping it into the life of the Church is reprehensible conduct.

In practical terms, it meant that priests had to celebrate what Dom Guéranger calls “the longest and most trying Service of the Latin Liturgy” and then, just a few hours later, wake up and celebrate all the offices and Masses of Easter Sunday. (Because the Midnight fast was still in effect, the poor celebrant was given permission to have a single cup of tea, to help him get through all his Easter Sunday Masses!) When Monsignor Giovanni Montini (the future Paul VI) requested on 17 January 1956 “that participation at the celebration of Mass at the Solemn Easter Vigil—even if it be held before midnight—should also satisfy the obligation to attend Mass on Easter Sunday,” the reformers rejected his proposal unanimously [Giampietro page 290]. That’s now a moot point—since ‘anticipated’ Masses are allowed on Saturday afternoon—but until those changes took place, the Easter Vigil came with this warning: If, with permission of the local Ordinary, the Vigil service is anticipated so that the Mass takes place before midnight of Holy Saturday, those who are present do not fulfill their obligation of assisting at Mass on Easter Sunday.

Too Much To Discuss

If I spoke for ninety straight hours, I still would not scratch the surface when it comes the Easter Vigil. As I’ve already said, it’s in a category all its own. It has many different elements—which may appear contradictory—and was celebrated in different ways throughout the centuries. Some customs survive to this day in surprising ways; e.g. a Polish custom has sweet cakes on Holy Saturday afternoon, because the Lenten fasting traditionally ended at noon on Holy Saturday (after the Easter Vigil concluded). Traditionally, those converting to the Catholic Faith would be received at the Easter Vigil. The catechumens were given their final instruction in the vestibule of the church while the twelve lengthy prophecies were read or chanted.

Easter Sunday Should Be The Pinnacle

Because of the Easter Vigil ‘reform,’ Easter Sunday Mass is often neglected—or not celebrated properly—and this seems regrettable and contrary to tradition. After all, when the emphasis is placed on attending the Easter Vigil, do we really expect a family with small children to wake up a few hours later and attend Easter Sunday Mass, participating with the mental and emotional awareness demanded by that great ceremony? Did not the former arrangement—which lasted at least 1,200 years—make more sense? One who examines the record books will notice that traditionally the bishop of the diocese did not even attend (!) the Easter Vigil. Indeed, the Easter Vigil has less music than any other Mass of the year. Even a fourth class feast has more music than the Easter Vigil.

For the Easter Vigil:

(1) There is no Vidi Aquam;

(2) There is no Introit;

(3) The short Alleluia is followed by a Tract (!);

(4) There is no Gradual or Greater Alleluia;

(5) There is no Sequence;

(6) There is no Creed;

(7) There is no Offertory Antiphon;

(8) There is no Agnus Dei and the Kiss of Peace is omitted;

(9) There is no Communion Antiphon.

We must emphasize that none of these omissions are the fault of Pius XII. On page 163 of The Nature of the Liturgical Movement (King’s College, London: 2002), Dom Alcuin Reid says that Pope Pius XII eliminated the Agnus Dei and Credo from the Mass of Easter Eve in the 1951 reform. He is incorrect; they never were part of the Easter Vigil Mass.

Differences: Easter Vigil

I promised to list the differences between the 1950 Easter Vigil and the 1962 Easter Vigil:

(1) Duplication: For the 1950 Easter Vigil, the celebrant “duplicates” everything—including the prophecies, Epistle, Gospel, and “truncated Vespers”—whereas in the 1962 version he only duplicates certain items, such as the Introit, Gloria, Offertory antiphon, Creed, and so forth. This was a huge victory for the reformers, which began in 1951 with the “experimental” Vigil: Celebrans et ministri, clerus et populus, sedentes auscultant.

(2) Lights in Church: In the 1950 version, the church is dark until near the conclusion of the Exsultet, when the Deacon speaks of “a flame divided but undimmed”—at which point the church lamps are lit from the New Fire. In the 1962 version, the church lamps are lit after the final “Lumen Christi.”

(3) Candles held by the people: The 1962 version has the faithful hold burning candles at slightly different times than the 1950 version.

(4) Blessing the New Fire Prayers: In the 1950 version, three prayers bless the New Fire. The reformers eliminated two of these.

(5) Exsultet Modified: A prayer for the Emperor in the Exsultet had fallen into disuse, but the reformers restored it—adjusting the text slightly. The replacement clause was first published in the Acta Apostolicae Sedis on 9 February 1951.

(6) Displacement of Actions with Paschal Candle: In the 1950 version, the Deacon places incense grains into the Paschal candle in the middle of the Exsultet. In the 1962, these grains of incense were placed by the celebrant towards the beginning of the ceremony, with some special prayers (e.g. Chrístus héri et hódie) and the tracing of Greek letters Álpha and Ómega. In the traditional version, the Deacon lights the Paschal candle itself while singing the Exsultet—after the words rútilans ignis ascéndit—but in the 1962 version, the Paschal candle was lit at the very beginning of the ceremony.

(6) Trident or Triple-Candle: Perhaps because of how enormous the Paschal candle was in some churches, over the centuries a custom developed of using a “trident” to carry the flame outside the church to the Paschal candle. The Campion Missal provides numerous citations from ancient authors who say this device historically had three (or sometimes two) candles as a “backup,” to prevent it from being extinguished. The reformers eliminated this custom, so the 1962 version has no trident. I would like to know what happened to all those obsolete tridents during the 1950s! Were they thrown in the garbage?

(7) Exsultet Name: Traditionally, the Exsultet was a blessing of the Paschal candle. The reformers didn’t like that, so they changed its name. The Campion Missal lists many of the (somewhat silly) names invented by the reformers, including: “The Official Easter Song.”

(8) Slight Textual Changes: The reformers made slight changes to some of the prayers—in addition to a “comma issue” in vogue at the time—but those would be too complicated to describe here.

(9) Paschal Candle Placement: The Paschal candle is placed on the Gospel side in the 1950 version, but the 1962 version has it in the center of the Sanctuary.

(10) Incensing the Paschal Candle: In the 1962 version, immediately before singing the Exsultet, the Deacon incenses the Paschal candle, walking around it. This does not occur in the traditional version.

(11) Tinkering: Slight changes were made the famous “flectámus génua” sections.

(12) Litany Not Doubled: In the traditional version, the Litany of the Saints is sung “under the double rite; that is to say, that from the commencement to the end, the clergy repeat the same invocations as the Cantors.” The reformers eliminated that doubling, but introduced a new type of “doubling” by instructing the singers to repeat the first part of the litany over and over again to fill up space.

(13) Addition of New Prayers: The reformers created something completely new: “The Renewal of Baptismal Promises.” New items like this contradict Archbishop Bugnini, who—on page 314 of his Reform of the Liturgy (1990)—declared that the 1951 reform “restored the Easter Vigil to its original splendor.” Additionally, although they claimed to be enemies of duplication, they added the Lord’s Prayer, even though it would occur a few minutes later as part of Mass.

(14) The Vernacular: Significantly, the “Renewal of Baptismal Promises” was allowed to be done in the vernacular.

(15) Omission of the Communion Prayer: In the traditional version, “the Celebrant says the three usual prayers before his Communion.” In the 1962 version, the prayer Dómine Jesu Christi, qui dixísti is omitted, but the other prayers are said.

(16) Prayers at the Foot + Last Gospel: The 1962 version eliminates Júdica Me and the Confíteor at the beginning, whereas the traditional version contains the normal Prayers at the Foot of the Altar. In the 1962 version, the Last Gospel is suppressed, but not in the 1950 version.

(17) Before Postcommunion: In the 1950 version, a very brief Vespers ceremony with Magnificat is sung, and the “Spíritum nóbis, Dómine” serves as the Postcommunion. In the 1962 version, there is a very brief Lauds ceremony with the Canticle of Zachary, and the “Spíritum nóbis, Dómine” likewise serves as the Postcommunion.

(18) Elimination of Prophecies: The 1950 Holy Saturday had twelve prophecies. Throughout history, different customs prevailed in different localities. Some places had only four prophecies—others had as many as twenty-four. Bishop Durandus (d. 1296 A. D.) said the number of prophecies in the Holy Saturday services varied in different places (cf. Rationale, VI, 81). The 1962 version eliminated eight prophecies, leaving just four. One of the prophecies they eliminated was identical to the 2nd reading on Good Friday.

(19) Font Blessing & Baptismal Rites: The reformers made significant changes to the Font Blessing and Baptismal rites, which would be difficult to describe here. However, starting on page 620 of the Third Edition of the Campion Missal, this matter is explained fully with helpful charts. The “temporary vessel” invented by the reformers always struck me as quite unworthy, but the 1962 rubrics do allow the traditional baptistery to be used instead.

(20) Splittany: The so-called “split litany” is discussed below.

My Personal Beliefs

Since 1997, I have been blessed to participate many times in both versions of Holy Week. I actually love both versions. On the one hand, it’s difficult to see anything “deficient” or “lacking” in the 1950 version (with the possible exception of Palm Sunday, which is quite lengthy for families with small children). In other words, it’s difficult to see what was gained by Pius XII’s reforms.

On the other hand, I have difficulty sympathizing with folks who become unhinged whenever these reforms are mentioned. One man I knew became hysterical whenever he remembered how Pius XII turned the celebrant versus populum while blessing the palms. Yet, he had no complaint about the celebrant facing the people while blessing various items during the traditional Nuptial Mass. I didn’t have the heart to tell him that the rubrics of the traditional Missal allow celebration entirely versus populum (cf. Ritus servandus V, 3). One thing not open to debate is how the reformers—in particular, Father Josef Löw—frequently contradicted themselves vis-à-vis the principles guiding their reforms.

Conclusion

I have observed that when some commentators discuss the Holy Week reform, they struggle mightily to enumerate any specific items. But surely we should know what the reforms are before opining! Wide circulation has been given to Father Stefano Carusi’s polemic (La Riforma Della Settimana Santa, 28 March 2010), which attempts to excoriate the reforms of Pius XII. The problem is that Father Carusi frequently misunderstands the rubrics (e.g. in his attempt to defend the trident) or makes factually incorrect statements. For example, during the 1950 Easter Vigil the Litaniæ Sanctorum is sung straight through, but the 1962 version divides it in two. Father Stefano Carusi declares that splitting the Litany demonstrates “no liturgical sense whatsoever” and says “this innovation is incoherent and incomprehensible.” To make things worse, Father Carusi says: “Never was it known that an impetratory prayer was split into two parts. The introduction of the baptismal rites in the middle is of an even greater incoherence.” But he’s dead wrong. This was not an innovation by the reformers. The Third Edition of the Campion Missal provides a whole series of manuscripts from various centuries, reaching back about 1,000 years, which all split the litany exactly as the reformers did.

If we must criticize, let us make sure we understand the reforms before doing so. Furthermore, let us not begin with the assumption that everything the reformers did was indefensible, terrible, and novel. †