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

The new reform, however, did not find them suitable. The prophecy of
Isaiah about the suffering Messiah was transferred from Holy Wednesday
to the first place here and, as the second reading, the theological discourse
on suffering from the Epistie to the Hebrews can be heard. Both are important
and fitting to the day. There is, however, the impression that the change
went together with a certain loss, too. The pericope about the sacrifice of
the Lamb was taken over to the Mass on Maundy Thursday so as to emphasize
the relationship between the Sacred Meal of the New Testament and
the Cena Agni of the Old Testament. In my opinion the long text of Isaiah
with its almost lyrical tone was at a better place in the period preceding and
preparing the holy days. The pericope about the killing of the Lamb collated
the Pascha of the two Testaments and by doing so it represented
the "nunc" of Good Friday as a meeting point of the great mysteries of the
oeconomia salutis. I think Maundy Thursday could have been left with one
reading and the Gospel according to the ferial order, for then the text on
the Lamb could have remained in its theologically justified place on Friday.
If we compare the text of Isaiah with the prophecy of Hosea, we will find
that the latter - instead of depicting the sufferings in detail - calls our attention
to the objectivity of the divine deed manifested in the Paschal Mystery.
It seems, however, that we may not count on the understanding of this
paragraph these days and so the reading of Isaiah remains the more practical
solution.
In my eyes the elimination of the tract from Habakkuk is of even
greater loss. In the Christian antiquity this text expressed the amazement of
the Church not only on Good Friday (when God manifested himself "in
medio duorum animalium" in justice and pity ("in ira misericordiae memor");
but also on other days proclaiming God's magnificent deeds (e.g. in
the Christmas Office or the liturgy of the Easter Vigil of the Beneventan
church, etc.). "Lord, I have seen your work and I am disturbed..." In the
present rite we sing a less characteristic tract after the first reading and
a gradual after the second reading (again in a quite absurd sequence as regards
chant tradition!).
The place of the solemn prayers has been retained by the Bugnini liturgy
as well, whereas the text is substantially rewritten. This new text would
deserve a separate study. At any rate, the inserted new elements are conspicuous
among the classic phrases by virtue of their*style and loquacity.
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