How we can improve the Mass

Every Sunday, millions of Roman Catholics around the world attend Mass and celebrate the Paschal Mystery. The most recent Catechism of the Catholic Church defines Mass as: “the Eucharist or principal sacramental celebration of the Church, established by Jesus at the Last Supper, in which the mystery of our salvation through participation in the sacrificial death and glorious resurrection of Christ is renewed and accomplished.”

As the principal liturgy of the Church, in which Christ is present, the Mass should be filled with mystery, symbolism, and praise. Today, however, the Mass has become a repetitive part of our weekly routine. We tend to recite Mass responses without thinking about their true meaning: “Lord I am not worthy to receive you but only say the word and I shall be healed.” This prayer, which comes from the Centurion’s proclamation in the Gospel of Matthew, acknowledges our sinfulness and the Lord’s power of healing. It is not acceptable to participate in the liturgy by simply stating the responses in the common language. At the very least, the responses should be sung or chanted to emphasize their meaning and symbolism. Not only do parishioners walk irreverently up to receive the Body and Blood of Christ Jesus, some even sway and dance to the so-called “contemporary music” that makes me feel like I am at a rock concert. Contemporary Christian music can be uplifting and celebratory, but it has its place and that place is not at a Roman Catholic Mass. Furthermore, worshipers come to Mass “as they are” dressed in casual attire. Wearing one’s “Sunday best” signifies a respect for the Lord that is essential.

One of the most alarming trends in the Church today is to make changes in the liturgy to fit the theological perspective of each individual parish. Some parishes have chosen to omit the ringing of bells during the Consecration, while others invite parishioners to stand during the Eucharistic Prayer and remain standing after receiving the Body and Blood. During the Liturgy of the Eucharist, worshipers should bow their heads in reverence and kneel before the presence of the Lord.

A plethora of these inequities and inadequacies flowed from the decrees issued at the Second Vatican Council, commonly known as Vatican II. The Council, which in simple terms was convened to modernize the Church and uphold the tenets of pluralism, however, was not inherently and completely ill-advised. There should be opportunities for the laity to actively participate in Mass as Lectors and Extraordinary Ministers, but neither the role of the priest nor the sacredness of the liturgy should not be diminished or overshadowed. It should be noted that Pope John XXIII proclaimed the council to be fallible and the Catholic Church both here and abroad is in dire need of a solution to the irreverence at the Mass. It is not easy to find a solution but the 11:30 Liturgy on campus is the perfect fusion of the reverence found in a traditional Tridentine Mass and the more practical aspects of Vatican II such as the involvement of the laity and the use of the English language.

Another viable and desirable solution is the reinstitution of the Tridentine Rite on campus. The reverence shown by worshipers and priests upholds the sacredness of the Rite, while the incense and Latin chant emphasizes the mystery of the Rite. Prior to Vatican II, a Roman Catholic could attend a Mass anywhere and recognize all of its parts. This makes the Liturgy more uniform and welcoming to all people. As the name “Catholic Church” implies the Mass should be for everyone—something the Latin Mass fulfills. The priest, worshiping God with the people, is a mediator between the people and God. The people are not worshiping the priest. Thus, the priest should face the Lord and not the people at Mass. The setup of sanctuaries in some parishes resembles theatre stages with the priest facing the people, a choir or band behind him, and a good deal of speakers and audio equipment scatter about.

The problems arising out of the Second Vatican Council were not simply about the technicality of how the Mass is said, but also of theology. In the midst of changing times, the Council refused to denounce communism and socialism, while placing significance emphasis on mankind at the expense of the coming Kingdom. This, whether directly or indirectly, influenced the development of what is now known as liberation theology. Liberation Theology, by definition, portrays Christ as the liberator of the poor and stresses the need for justice and peace. As Catholics, it is our duty to help our neighbor, especially our oppressed neighbor, but some liberation theologians have twisted this theology into a political philosophy that closely resembled Marxism. Jesus did not die solely to free the oppressed and by stating, as some liberation theologians do, that we must free the oppressed and transform unjust social and political structures we begin to blur the line between man and God. Joseph Cardinal Ratzinger, now Pope Benedict XVI, in his Preliminary Notes on Liberation Theology states that when we attempt to help raise today’s crucified, “man has taken over God's gesture.” The problem with liberation theology is not its call to help the poor, but the radical theologians who subvert the traditions and doctrine of the Church.

The Tridentine Mass and the Church prior to the Second Vatican Council promote the universality of the Church and the sacredness of the rite, while countering the growing secularism and liberal radicalism in modern society today. After a busy week of classes, meetings, athletic matches, and social events, the Latin Mass offers a chance to come into communion with the Lord and gain a better understanding of our liturgy.