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The Progressive Catholic Review: an Evangelical and Ecumenical Discourse Pentecost 2011 Vol The Progressive Catholic Review: An Evangelical and Ecumenical Discourse Pentecost 2011 Vol. 1 No.3 An Electronic Publication of St. Bonaventure House of Studies Community of St. Francis Franciscans of Reconciliation (Ecumenical Catholic Communion) __________________________________ Review Essay1 HOW TO (potentially2) AVOID WORSHIP WARS The Legacy of the Last Century of Liturgical Scholarship Gregory Holmes Singleton, ofr We all know about Worship Wars. Most of us have experienced them. Some of us (mea culpa) have participated in them. One of the milder forms of Worship Wars is nicely illustrated by Thomas Day who reports that a friend of his attended Mass one day in the early 1970s and was seated next to an elderly lady who said her rosary continually through the mass. ―The time came for the handshake of peace, one of those ‗new things‘ which made everyone feel a bit silly. My friend turned to the elderly lady at this point and, holding out his hand in friendship, said, ‗May the peace of the Lord be with you.‘ The old lady scowled. She looked at the proffered hand as if it were diseased. ‗I don‘t belief in that s***,‘ she replied and, without missing a breath, went back to the quiet mumbling of her rosary.‖3 1 A listing of recommended books with annotations follows this brief essay. 2 The potential is there, but the allure of continuing the warfare is, for some, an identity of sorts. 3 Thomas Day, Why Catholics Can’t Sing: The Culture of Catholicism and the Triumph of Bad Taste (New York: Crossroad, 1990), p. 6. 2 At the other extreme is the tension that often hangs over worship planning meetings; a tension that is best characterized by an old joke that has taken two forms. The generic script is: ―What‘s the difference between a terrorist and a (liturgist or church musician)?‖ The answer is: ―You can negotiate with a terrorist.‖ Over the past three decades I have heard members of each of these groups tell this joke with members of the other groups as foils. Most often than not the combatants in Worship Wars are passive aggressive stealth troops with palpable attitudes expressed through body language and facial expressions—the rolled eyes by ―progressives‖ as ―traditionalists‖4 delight in the smells and bells, bobbing their heads at the name of Jesus, and bowing at the invocation of the Father, Son, and Holy Spirit; the grimace on the faces of ―traditionalists‖ at ―progressive‖ guitar masses in which ―God reveals God‘s self to God‘s people all over God‘s creation‖ and perhaps a little liturgical dance thrown in for good measure.5 What is ironic about the Worship Wars in our own time is that much of the controversy is the result of reactions to a multifaceted ―Liturgical Movement‖ that was intended to bring diverse voices into conversation in order to revitalize and deepen worship experiences. It began in 1832 with the re-founding of the Benedictine Solesmes Abbey and the recovery of Gregorian chant under the leadership of Dom Prosper Guéranger.6 The Liturgical Movement gained added impetus in the late nineteenth century with a renewed scholarly interest in the Early 4 I have placed ―progressives‖ and ‗traditionalists‖ in quotes to indicate the terms conventionally used in such discussions and to indicate my serious doubt that these labels have any utility in really understanding those they attempt to thus classify. 5 Lest one get the idea that Worship Wars are a recent phenomenon in Christianity, let me hasten to add that we have ample evidence of such phenomena long before our own time. For an excellent study of an earlier (but by no means the earliest) liturgical altercation, see Joseph Herl, Worship Wars in Early Lutheranism: Choir, Congregation and Three Centuries of Conflict (New York: Oxford University Press, 2008). 6 See Dom Pierre Combe, The Restoration of Gregorian Chant: Solesmes and the Vatican Edition (Washington, D.C.: Catholic University Press of America, 2003. For an intriguing placement of the Solesmes revival in a larger cultural context see, Katherine Bergeron, Decadent Enchantments: The Revival of Gregorian Chants at Solesmes [California Studies in 19th-Century Music series] (Berkeley and Los Angeles: University of California Press, 1998). For useful essays by recent participants in the movement, see Blair Gilmer Meeks (ed.), The Landscape of Praise: Readings in Liturgical Renewal (Valley Forge, PA: Trinity Press International, 1996. Also see Alcuin Reid, O.S.B., The Organic Development of the Liturgy: The Principles of Liturgical Reform and their Relation to the Twentieth-Century Liturgical Movement Prior to the Second Vatican Council (San Francisco: St. Ignatius Press, 2005). 3 Church leading to the publication of critical editions of texts (including liturgical formulae and commentary) from the first few centuries of Christianity.7 In the first decade of the twentieth century movement gained a multi-lingual voice with the publication of the first volume of the massive Dictionnaire d’archeologie chrétienne et de Liturgie edited by Benedictine theologians.8 The publication of volumes in this series continued for the next forty-six years. In the wake of the publication of the first volume we see the flowering of liturgical scholarship and reflection provides us with a great deal to think about. By mid-century this growing body of literature was large and diverse enough to yield some highly useful syntheses (buttressed by considerable research by the authors of these works). Here are some of the highlights of three ―capstone‖ studies: 1) Dom Gregory Dix in The Shape of the Liturgy (1945)9 drew attention to the very shape—the structural outline—of the liturgy itself, as that which gives our worship continuity with the past and preserves a heritage for the future. Indeed, Dix gives the general structure found across Ancient liturgies precedence over the words of institution, citing the Addai and Mari liturgy (at least as old as the 7th century) of the East Syriac churches in which one does not find the words of institution, but in which one finds the historic shape with a strong anamnesis.10 (According to Dix, the Syriac Anaphora provides all of the narrative that is needed for a valid sacrament—one could 7 As representative examples, see Jacques-Paul Migne, Patrologia Latina and Patrologia Graeca available in expensive recent editions best consulted in the reference section of a good theological library and the 38 volume series begun by Philip Schaff and continued by subsequent editors, now available online at http://www.searchgodsword.org/his/ad/ecf/ 8 Dictionnaire d'archéologie chrétienne et de liturgie, eds. Fernand Cabrol and Henri Leclerq (avec le concours d'un grand nombre de collaborateurs). Paris: Letouzey et Ané, 1907-53 . Just four years before the publication of the first volume, Pope Pius X endorsed the Liturgical Movement (at least the Solesmes component) with his motu proprio, Tra le sollecitudini which can be read in English translation at http://www.adoremus.org/MotuProprio.html. 9 Dom Gregory Dix, The Shape of the Liturgy (London: A. & C. Black, 1945). For an Anglican view that includes liturgy in the twentieth century, see Massey Shepherd, The Living Liturgy: Perspectives and Prospects (New York: Oxford University Press, 1946) and Massey Shepherd, The Reform of Liturgical Worship (New York: Oxford University Press, 1961). 10 For the text of this rite (still used by the Holy Catholic Assyrian Church of the East, the Syro-Malibar Catholic Church, and the Chaldean Catholic Church) see The Order of the Holy Qurbana According to the Liturgy of Mar Addai and Mar Mari, The Blessed Apostles (San Jose, CA: Abiadene Publications, 2004). 4 infer that a narrative containing the Gospel message has greater validity for Dix than the recitation of the Words of Institution apart from that message. Dix brings his study to culmination in the development of Anglican liturgies in the sixteenth century. 2) Luther Reed in The Lutheran Liturgy (1947)11 illuminated the deep reliance on Ancient and Medieval liturgical texts and traditions in the emergence of the various Lutheran orders of worship in the sixteenth century and elaborated upon the implications of this continuum for our understanding of both the Catholic and ecumenical nature of Lutheran worship. 3) Josef Jungmann in The Mass Of The Roman Rite (v. 1 1951, v.2 1955)12 concentrated almost exclusively on the Roman Mass, but he does a good job of detailing the great variety of liturgical forms that gradually, over a long period of time, are rationalized into a evolving Roman Rite. He does not consider the possible contributions of Eastern liturgies and their potential utility in the future of the Western liturgies.13 Over the past six decades a rich literature on liturgy has followed in the wake of these ―capstone‖ studies. These studies have benefited from the previous scholarship with the addition of important interdisciplinary nuances influenced by anthropology (particularly ―Ritual Studies), depth psychology, social history, and cultural criticism.14 This has yielded a body of literature highly suggestive of a 11 Luther Dotterer Reed, The Lutheran Liturgy: A Study of the Common Liturgy of the Lutheran Church in America. Philadelphia: Muhlenburg Press, 1947. 12 Josef Andreas Jungmann, The Mass of the Roman Rite: It’s Origin and Development. 2 vols. New York: Benziger, 1951, 1955. 13 Some readers may be surprised to find no mention of Adrian Fortesque and J. B. O‘Connell, The Ceremonies of the Roman Rite Described: 15th rev. ed. (London: Burns and Oates, 2009) which is often cited alongside Jungmann. The inclusion of books of instruction and commentary on ceremony would result in a much larger review essay and one that, frankly, might distract from the call to re-engage the recent literature of the Liturgical movement and enter in to conversations toward a cease-fire in Worship Wars.
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