The Bugnini-Liturgy and the Reform of the Reform - MusicaSacra

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procession, to re-arrange the participants, to transform the assistance — all this could be performed more decently if the Introit and the incensation of the altar allowed sufficient time, more decently than if the procession flowed into the Mass prayer and the readings. The two chants that had separated the readings - from the earliest choirbooks up to 1970 — were the Gradual Tenuisti and the Tract Deus, Deus meus. The Bugnini liturgy replaced the beautiful Gradual by another chant, and what is more and quite absurd, the new Graduale Romanum prescribes first the Tract and then a Gradual. (By doing so the authors apparently wish to create a closer link between the chants and the pericopes. I will dwell upon this problem in the fourth chapter of this book.) 4. The Oi'i-iciuM TKNKBRARUM (i.e. the Matins with the Lauds on Maundy Thursday, Good Friday and Holy Saturday) must be regarded as an organic part of the Holy Week liturgy. This Office is a precious heritage of the Roman rite (both with regard to contents and form) and we ought to attempt to make it, in one form or another, an essential constituent of even the liturgy of parish churches. The special features of the Offlcium Tenebrarum (such as the omission of the invitatory, the hymns, the introductory and closing supplications, the closing of psalm without the doxology) are all relics of an older state of liturgy which the participants do not perceive as historical curiosities but as exceptional forms of an exceptional season: as signs of deep emotion and restriction, as the removal of ordinary ornament on these extraordinary days. In the sphere of customs their function is identical with that of the removal of flowers from the altar and the silence of the organ in another sphere. The arrangement of the Office on Thursday, Friday and Saturday was practically the same in each liturgical usage starting from the ancient ones to the phase preceding the introduction of the Liturgia Horarum (i.e. until the transitory rearrangement of the Breviarium Romanum). It is remarkable that concerning the Office of Holy Week the monastic branch of the Roman liturgy, which differs structurally from the diocesan rite, fully agrees 28
with the other members of the Roman rite, and so the Officium Monasticum renounces here the "Benedictine" character for the sake of the common heritage of the Roman Office. An important part of the Officium Tenebrarum is the set of readings taken from the Lamentations of Prophet Jeremiah. The local traditions differ in the selection of texts but they are all concordant with each other in adapting the Lamentations. The reading of the Lamentations in the liturgy connects the death of Jesus to reminiscences about the fall of mankind, original sin, the tragic fate of Israel and Jerusalem. By doing so the rite renders palpable the connection of the Passion with the history of Salvation as a whole just as the Canon of the Roman Mass does when Abel, Abraham and Melchisedech are mentioned. This is done, however, not by giving a didactic explanation but, according to the style of the liturgy, through a "concealed sermon," in the language of symbols, images, substitutions and identifications. A precious part of the Officium Tenebrarum is the Litany which finishes the Lauds. It can be found in almost every ancient liturgy and has survived in some of the religious orders until quite recently. The text, the dramatic effect of the "cast," some supporting elements, the artistic insertion of the Gradual Christus factus est make it a worthy conclusion to the celebration. Its name in the rite of the Hungarian churches was "Kyrie Puerorum" since each section of the Litany opened with the Kyrie chant of small children (or, in other places, with the chant of the youngest member of the convent or monastery). The Curial and, consequently, the Tridentine rite preserved the ancient Office almost unchanged and removed only the Litany - befitting communities full of real liturgical life but alien to the clerks of the papal court. It replaced this dramatic part by the simple recitation of Psalm 50 and the chant of Christus factus est. The Bugnini liturgy lacks this subtlety of emotion and reverence. It was unable to accept that the structure of the Officium Tenebrarum should be different from other days in the year. Invitatories, hymns were created or selected to eliminate the "disorder" of the Office of Holy Week. The Laments were omitted since they did not seem to be closely related to the "theme of day." (Parenthetically: through the unwarranted interference of liturgical commentaries, the liturgy became overwhelmed by an exaggerated interest in "themes" which then became one of the main stimuli of the re- 29
Page 1 and 2: in cooperation with the Church Musi
Page 3: THE BUGNINI-LITURGY AND THE REFORM
Page 6 and 7: Copyright © 2003 by Dobszay Laszlo
Page 9 and 10: Introduction The growing displeasur
Page 11 and 12: 2. The reason why I think that the
Page 13 and 14: whole spirituality of the clergy, o
Page 15 and 16: the hymn by linking the resurrectio
Page 17 and 18: In themselves, the contents of the
Page 19 and 20: The Constitution on the sacred litu
Page 21 and 22: sented to the public as the next st
Page 23 and 24: dition, but only from the Tridentin
Page 25 and 26: addition to the contents. They incl
Page 27: frame to the benediction (similar t
Page 31 and 32: This statement will prove to be eve
Page 33 and 34: various church types. But the numbe
Page 35 and 36: The culmination of the Good Friday
Page 37 and 38: 7. The new arrangement of the EASTK
Page 39 and 40: many churches by a threefold intona
Page 41 and 42: tute for the Introit after which it
Page 43 and 44: lows us to sing anything during the
Page 45 and 46: 3. THE DIVINE OFFICE In the most sp
Page 47 and 48: ii. While the continuous psalmody w
Page 49 and 50: fulfillment, from Creation (psalms)
Page 51 and 52: day and the feasts is regulated by
Page 53 and 54: Within this framework the Roman Off
Page 55 and 56: the priests' spirituality. At the e
Page 57 and 58: weakly remained in effect, the basi
Page 59 and 60: unprepared for a well-founded respo
Page 61 and 62: the three Hours to one. In actual f
Page 63 and 64: I do not know what the "true spirit
Page 65 and 66: In the process of practical impleme
Page 67 and 68: 5. Is the Liturgia Horarum part of
Page 69 and 70: C. No other way? Could another way
Page 71 and 72: One solution could be the construct
Page 73 and 74: priests should be prepared to be ab
Page 75 and 76: velopment and tactful intervention
Page 77 and 78: The psalm selection of LAUDS goes b
Page 79 and 80:
The best time for the continuous ps
Page 81 and 82:
hymn at all. There is, however, a s
Page 83 and 84:
Vigil antiphons for Sunday are sele
Page 85 and 86:
4. The Chants of the Proprium Missa
Page 87 and 88:
munion chants in the Graduate Roman
Page 89 and 90:
of our own day should not be unwort
Page 91 and 92:
selections from classical Christian
Page 93 and 94:
sies. Can we possibly say that toda
Page 95 and 96:
tui." The womb of Mary is the soil
Page 97 and 98:
With this in mind, I ask once more:
Page 99 and 100:
Exactly when and how this "properiz
Page 101 and 102:
As far as its formal aspect is conc
Page 103 and 104:
tence. The creation of individual p
Page 105 and 106:
efforts in recent centuries would h
Page 107 and 108:
Along with the other texts, the Pro
Page 109 and 110:
tion. General congregational partic
Page 111 and 112:
largely on recurring (and hence eas
Page 113 and 114:
the inner nature of the liturgy and
Page 115 and 116:
Masses" of a well-provided parish c
Page 117 and 118:
this permission is counterbalanced
Page 119 and 120:
oth the great and significant relig
Page 121 and 122:
5. The Readings of the Mass and the
Page 123 and 124:
Which are the "important and essent
Page 125 and 126:
ut adds the inquiry of the publican
Page 127 and 128:
showed the catechumens the image of
Page 129 and 130:
Pentecost now has a new Gospel, the
Page 131 and 132:
days). Peter's confession is on the
Page 133 and 134:
takes the scroll, reads it aloud, a
Page 135 and 136:
to appropriate analogies from the h
Page 137 and 138:
mitted in the Lectionary) do provid
Page 139 and 140:
week. The arguments on behalf of th
Page 141 and 142:
I also regret the new position of t
Page 143 and 144:
iods of the per annum season cannot
Page 145 and 146:
The rituals made a careful record (
Page 147 and 148:
6. The Tridentine Movement and the
Page 149 and 150:
I. What is the "traditional Roman l
Page 151 and 152:
The geographical (or rather, instit
Page 153 and 154:
And thus many rich elements of the
Page 155 and 156:
However, the conclusion is quite di
Page 157 and 158:
the whole of Catholic doctrine, and
Page 159 and 160:
Gospel is the Word of the Living Ch
Page 161 and 162:
merits, that moral life: fraternal
Page 163 and 164:
and doctrinally rich Sequences for
Page 165 and 166:
pie to the traditional Roman liturg
Page 167 and 168:
traordinary cases be read, the firs
Page 169 and 170:
We cannot postulate, of course, the
Page 171 and 172:
But on the other hand, it cannot be
Page 173 and 174:
emain unchanged, they are easy to l
Page 175 and 176:
5. The simple fact of translation h
Page 177 and 178:
In arguing both on behalf of the "T
Page 179 and 180:
permits absolutely no change. If ch
Page 181 and 182:
most frivolous music resounds witho
Page 183 and 184:
e concordant with the voice. It is
Page 185 and 186:
3. The third problem with the new s
Page 187 and 188:
the nouvelk theologie) of worship a
Page 189 and 190:
of the liturgical parts; allows the
Page 191 and 192:
efore the Mass: and introductory fo
Page 193 and 194:
music will be able to contribute to
Page 195 and 196:
But there is a more deeply rooted m
Page 197 and 198:
the liturgy has been abandoned, and
Page 199 and 200:
of compromises was fulfilled: what
Page 201 and 202:
they are not opposites. At the same
Page 203 and 204:
Urformen. the two 'opposite' qualit
Page 205 and 206:
melody (with a result unsatisfactor
Page 207 and 208:
the State became more liberal and t
Page 209 and 210:
side the liturgy: preaching, proces
Page 211 and 212:
case of Mozart's church music calle
Page 213 and 214:
text had its own melody. Choirs, or
Page 215 and 216:
abandoned by a new priest in favor
Page 217:
when the day of true reform dawns,
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