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Theological Aesthetics and Performatism in the Aestheticization of the Roman Catholic Liturgy

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Theological Aesthetics and Performatism in the Aestheticization of the Roman Catholic Liturgy Obsculta Volume 5 Issue 1 Article 5 July 2014 Theological Aesthetics and Performatism in the Aestheticization of the Roman Catholic Liturgy Audrey Seah College of Saint Benedict/Saint John's University, [email protected] Follow this and additional works at: https://digitalcommons.csbsju.edu/obsculta Part of the Christianity Commons, and the Liturgy and Worship Commons ISSN: 2472-2596 (print) ISSN: 2472-260X (online) Recommended Citation Seah, Audrey. 2012. Theological Aesthetics and Performatism in the Aestheticization of the Roman Catholic Liturgy. Obsculta 5, (1) : 16-22. https://digitalcommons.csbsju.edu/obsculta/vol5/iss1/5. This Article is brought to you for free and open access by DigitalCommons@CSB/SJU. It has been accepted for inclusion in Obsculta by an authorized administrator of DigitalCommons@CSB/SJU. For more information, please contact [email protected]. Virgin of Paplin&KDVH%HFNHU Theological Aesthetics and Performatism Audrey Seah in the Aestheticization of the Roman Catholic Liturgy 7KH ÁDXQWLQJ RI WKH Cappa Magna, a surge of interest Catholic liturgy. I will begin my examination by juxtaposing in Gregorian chant and renaissance polyphony, and the re- WKHDHVWKHWLFDOSKHQRPHQRQDJDLQVW+DQV8UVYRQ%DOWKDVDU·V turn of elaborate gothic chasubles are just three visible trends theological aesthetics to discern the potential of aesthetics among many that stir up liturgical debates today. Arguments in theology. Then, I will compare the intended outcome of for and against the new aesthetic reforms that span theologi- theological aesthetics to Perfomatism, an emerging cultural cal, philosophical, historical, social and anthropological ap- phenomenon that is manifesting itself in the Church and its proaches are aplenty. Many of these arguments attempt to liturgy. I will demonstrate that aesthetic and ritual reforms justify a turn to the aesthetics by imposing a sort of objec- espoused by many critics of the post-conciliar liturgy are tivity in their arguments but few seem to offer satisfactory FRQWUDU\WRYRQ%DOWKDVDU·VWKHRORJLFDODHVWKHWLFWKHRU\DQG answers. LQVWHDGUHÁHFW3HUIRUPDWLVWWUDLWVWKDWDUHGHWULPHQWDOWRWKH- This essay attempts to examine the phenomenon behind ology. Finally, I will expound on the tension between von the effort to objectify primarily subjective aesthetic forms %DOWKDVDU·VWKHRORJLFDOPHWKRGDQG3HUIRUPDWLVPDQGDUJXH in the liturgy, with the intention of offering an alternative for a need to go beyond the aesthetics in theology and liturgi- perspective on the turn towards the aesthetics in the Roman cal reforms today. 16 obsculta Aestheticization as a Modern Phenomenon exposes features on that face, which threaten to *HUPDQSKLORVRSKHU:ROIJDQJ:HOVFKGHÀQHVWKHPDLQ- become incomprehensible to man. We no longer VWUHDPGHÀQLWLRQRI DHVWKHWLFL]DWLRQDVWKHSURFHVVE\ZKLFK dare to believe in beauty and we make of it a mere the aesthetic exceeds its bounds and extends over non-aes- appearance in order the more easily to dispose of it.2 thetic spheres.1 Traditionally, the aesthetic concerns all that is sensible—taste, smell, touch, the audible and visible—and 9RQ %DOWKDVDU·V REVHUYDWLRQ LV HFKRHG E\ 7KHRGRU : emotions. The senses shape what is considered beautiful. The Adorno’s Aesthetic Theory (1970).3 In Aesthetic Theory, Adorno aesthetic in the modern culture however, goes beyond the performs a structural analysis of the subject-object rela- senses and permeates a deeper realm of the human experi- tion and form in the aestheticization of the modern world. ence. Welsch describes the multiple facets of aestheticization Adorno’s work is helpful for understanding the interrelation in the modern world: between subjectivity (albeit a false one)4 driven by mass con- 1. A surface aestheticization is visible in the emergence sumerism, and authentic aesthetic experience that enables of a “spectacle society” where aesthetic practices in WUXHREMHFWLYLW\ZKLFKYRQ%DOWKDVDUXSKROGV entertainment and fashion provide the paradigms for Drawing from Adorno’s exposition of true aesthetici- the different non-aesthetic spheres in society. Politics for ]DWLRQYRQ%DOWKDVDU·VWKHRORJLFDODHVWKHWLFVFDQEHV\VWHP- example, becomes a business of spin-doctors and image- atized in the following way. building advisers. The ‘Kantian’ mindset has led to the modern precept 2. Technology is enabling an in-depth aestheticization of the relationship between subject and object as one that of the material and social world by allowing the human subject is an autonomous act, initiated entirely by the subject. An to construct his or her own identity. Genetic engineering object is perceived the way it is, because the subject projects and virtual worlds are examples that facilitate this ability to ZKDWWUDQVSLUHVLQKLPRQWRWKHREMHFW VHHÀJXUH 6LQFH manipulate one’s own identity. the perception of the object is entirely subjective, the subject 3. The postmodern view (beginning with post- is free to construct a perception or meaning of the object structuralism and deconstruction) that truth is fundamentally any way it pleases. Such is the aestheticization of culture as a construct encourages aestheticization. From this perspective, Welsch describes above. This aesthetic experience is entirely the human discovers itself as an artist and the world as its design. constructed by the subject making it potentially relative. The Aestheticization within this context is an extreme value or message of an artwork, for example, can be entirely consequence of the modern turn to the subject and with the made up by its spectator. Religious experiences within such a underlying intention to gain emancipation from authority. mindset are deemed to be entirely subjective. ,QDQDHVWKHWLFL]HGZRUOGKXPDQEHLQJVDUHÀQDOO\HQDEOHG to become authors of their own life and world. Religious experiences are sought after only as far as they reinforce the 2 +DQV8UVYRQ%DOWKDVDUThe Glory of the Lord: a Theologi- subjective identity. cal Aesthetics, ed. Joseph Fessio and John Kenneth. Riches, trans. Erasmo Leiva-Merikakis, vol. 1 (San Francisco: Ignatius Press, Theological Aestheticization 1983), 18. 3 +DQV8UVYRQ%DOWKDVDU·VWKHRORJLFDODHVWKHWLFVRIIHUDQ $GRUQRDQGYRQ%DOWKDVDU·VFRQYHUJHRQWKHLUREVHUYDWLRQRI alternative notion of aestheticization in an attempt to unseat the Modern phenomenon of aestheticization but the practical conclusions they reach are quite different. In this regard, Joseph autonomously constructed subjectivity with objectivity. 5DW]LQJHU 3RSH%HQHGLFW;9, FRQIURQWV$GRUQR·VUHMHFWLRQ 7UXHDHVWKHWLFL]DWLRQIRUYRQ%DOWKDVDULVDQDQDORJ\RI WKH of images including those of God explicitly in his 2007 Papal Christian experience. Encyclical Spe Salvi (nos. 42-43). The point where Adorno and :ULWLQJ LQ WKH V YRQ %ODWKDVDU ZDV SOHDGLQJ IRU YRQ%DOWKDVDUGHYLDWHLVFHUWDLQO\ZRUWKFORVHUH[DPLQDWLRQEXW a turn towards the aesthetic to break through the modern because of the limited scope of this essay, Adorno’s ideas will be rational impasse. In the introduction to volume 1 of his major XVHGRQO\WRHOXFLGDWHYRQ%DOWKDVDU·VLGHDVPRUHFOHDUO\ theological work, The Glory of the LordYRQ%DOWKDVDUODPHQWV 4 Adorno argues that what undergirds the subjective aesthetic WKHORVVRI EHDXW\LQWKHRORJ\DQGWKHSUHVHQWVXSHUÀFLDOLW\ experience is a modern instrumentalization of reason, which of beauty in the world: subsists in the leveling out of all differences. Maeseneer sum- PDUL]HV$GRUQR´7KHPRGHUQVXEMHFWLGHQWLÀHVHYHU\WKLQJLQ function of itself. The imposition of a totalitarian identity upon No longer loved or fostered by religion, beauty the non-identical serves the aim of a total control.” An effect of is lifted from its face as a mask, and its absence this totalitarian identity is visible in the mass consumerist culture, 1 The summary of Welsch’s description of aestheticization in this which as such, fosters as false subjectivization. For more, see Yves section is taken from Yves De Maeseneer, “The Art of Disappear- De Maeseneer, “The Art of Disappearing: Religion and Aestheti- ing: Religion and Aestheticization,” ed. Graham Ward, in The New cization,” ed. Graham Ward, in The New Visibility of Religion: Visibility of Religion: Studies in Religion and Cultural Herme- Studies in Religion and Cultural Hermeneutics, ed. Michael neutics, ed. Michael Hoelzl (London: Continuum, 2008), 99. Hoelzl (London: Continuum, 2008), 101-102. obsculta 17 %DOWKDVDUH[SRXQGVRQWKLVHVVHQWLDOLQWHUDFWLRQEHWZHHQVXE- ject and object and its importance in doing theology: True aesthetic experience counters the potential relativ- ism and extreme subjectivism of Modernity. In a true aes thetic experience, the object initiates the relationship while the subject relinquishes its will entirely, in surrender to the In theology, there are no “bare facts” which, in REMHFW VHHÀJXUH 7KHVXEMHFWPXVWÀUVWEHFRPHIXOO\SDV- the name of an alleged objectivity of detachment, sive, thus allowing the object to move actively towards the disinterestedness and impartiality, one could estab- VXEMHFW DQG H[SDQG ZLWKLQ LW 9RQ %DOWKDVDU GHVFULEHV WKH lish like any other worldly fact, without oneself be- block of appropriation by the subject in theological terms, ing (both objectively and subjectively) gripped so as to participate in the divine nature (participation divinae naturae). For the object with which we are concerned is man’s participation in God, which from God’s perspective, is actualized as “revelation” (culmi- nating in God’s manhood) and which, from man’s perspective, is actualized as “faith” (culminating in Christ’s Godmanhood). This double and reciprocal ekstasis—God’s “venturing
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