8 minute read
Reform of the Reform David Gornall SJ looks at where we are now, fifty-five years after the Second Vatican Council
Reform of the Reform
David Gornall SJ looks at where we are now, fifty-five years after the Second Vatican Council
Our drastic and strange experience of coronavirus has given us a great opportunity and incentive to re-evaluate our situation in society, and the reality of our own lives. We are also fiftyfive years on from the closing of the Second Vatican Council, in 1965, and this gives us also the motivation to reassess the progress and situation of the Church since then, and especially in our own day.
Changes in the Church are often labelled ‘Reforms of Vatican II’, although very many of these significant and major changes were not foreseen by the Council Fathers, or contained in the Council documents, but were instigated following the Council, under the banner of being ‘according to the spirit of the Council’.
These include, the installing of freestanding altars, and Mass facing the people, Holy Communion taken standing and in the hand, the Sign of Peace before Holy Communion, and the multiplication of lay Ministers of Holy Communion, the introduction of women lectors and girl servers, and the almost total eclipse of Latin in the liturgy, replaced by the vernacular.
As well as these, there was the introduction of a New Rite of Mass, together with a number of new Eucharistic Prayers, and the introduction of a new Sunday and Weekday Lectionary. Also, there was the renewal, and publication in the vernacular, of the Breviary. These changes were generally approved, and in some cases promulgated, by the Holy See.
The life of the Church
What has been the effect of all this, in the life of the Church, and have they had a significant effect on the Church’s mission of evangelization and the transformation of society? There have been definite positive results, such as the greater involvement of the laity in the life of the Church, and the greater scope for the gifts of women in its life, the increased awareness and facility of the laity in making use of Sacred Scripture, progress in catechesis (although this has been a mixed picture), the ministry of permanent Deacons (foreseen by the Council), and the more understandable and acceptable image of the Church to society at large.
In the Religious Life of both men and women, there has been a re-engaging with the original documents and intentions of the founders (encouraged by the Council document). Improved ecumenical relations between the various Churches, and better relations with Jews and Non-Christians, were also positive fruits of Vatican II.
However, looking back over the last decades, there have been notable negative factors both in the life of the Church and in its place within the wider society. Perhaps the most obvious one of these is the huge decline in Mass attendance of Catholics; in many nominally-Catholic countries this is now minimal. Coming fast after this, is the equally great decline in vocations, both to the Priesthood and to the Religious Life. Many Religious Congregations now face de facto extinction, and dioceses have faced drastic pastoral reorganization of parish ministries. Both these phenomena have been generally confined to the developed Western World. Probably not unconnected with these factors, has been the significant loss, or perhaps apostasy, of Catholics both adults and young people, which has been a troubling aspect of Church life in Western countries, but also in South America, most prominently in Brazil.
Significantly too, the evangelizing work of the Church in Western countries has been slow, with minimal conversions, and its influence on Society at large has also been small. This is highlighted by the growth and promulgation of abortion, both in the Western world and also in developing countries (together with artificial contraception), the promotion and wide acceptance of gay marriage and homosexual unions, the promotion of transgender theory and its medical practice, and the promotion of these elements in the ‘sexual education’ and ‘sexualisation’ of even primary school children. These have been encouraged by the notable secularisation of society, particularly in Western Europe and Great Britain, with its overpowering materialism, where a large proportion of the populations claims to have no religion.
Given the fact that evangelisation is the core mission of the Church, from the commission of Christ to ‘make disciples of all nations’ (Mt 28:19), it has to be admitted that the ‘reforms of Vatican II’ have to a great extent not been a success, despite the good effects on a fair proportion of those who have remained faithful. How should we analyse this situation, and the various elements within it? Various points have been made, in recent times, with suggestions of remedies for different aspects and current practices. This process was highlighted by various mentions in the writings of Pope Emeritus Benedict XVI of a muchneeded ‘Reform of the Reform’.
The sense of mystery
A significant focus has been the Liturgy, particularly the Eucharist – not surprisingly, as Vatican II called it, “the source and summit of the Christian life” (Lumen Gentium, 11). There has been strong criticism of theNovus OrdoMass promulgated by Pope St Paul VI, in that it downplays the sacrificial aspect of the Mass, which is crucial, and overstresses the communal aspect, making it more of a community experience, more ‘protestant’. This, together with the almost total use of the vernacular, the celebration of Mass facing the people, and the unbalance between the length of the ‘liturgy of the word’ and the relatively short ‘liturgy of the Eucharist’, have had the effect of taking away the sense of ‘mystery’ in the Mass. Together with the ‘circular’ aspect of the celebration facing the people, the focus is mainly on the community rather than on worship of Almighty God. The mystery of our worship of the Almighty and All-Powerful God has been ‘tamed’, made ‘something-everyday’ and ordinary. This does not attract the uncommitted modern person! As Bishop Schneider says, the Mass, “is not the perpetuation of the Last Supper; it is the sacramental perpetuation of the mystery of the Cross”.
Linked with this, is the criticism of the current reception of Holy Communion, mostly standing and taken on the hand. The common removal of Altar rails often goes along with this. It is claimed that these changes have drastically reduced the reverence on the part of most laity for Our Lord in the Blessed Sacrament (also on the part of some clergy). This is how we receive ordinary food, so how is this special and holy? It is noteworthy that Pope Emeritus Benedict XVI insisted on administering Holy Communion to the faithful kneeling and on the tongue!
Reinforce the Faith
Also, there is criticism of the new Lectionary, with its two- and three-year cycles. It is alleged that this is treating the laity as if they were students of a biblical institute, and that it is confusing and bewildering. Rather have a simpler one -year cycle, with essential readings for the understanding of the Faith, which would reinforce the Faith of the faithful.
Looking at the position of the Church in the modern world, a key concern of the Council, the picture is not rosy. In many ways, the Church (its members, indeed) has been ‘conformed’ to the world and modern society, rather than being an influence for its conversion and purification; the Church has also been ‘tamed’, allege the critics. The Church’s leaders, the Bishops, are clearly key figures, here. Do they ‘speak out’, give a lead, and point out the right way? Very often, they seem to be silent or sleeping spectators; only a junior, Auxiliary Bishop denounced the imposition of an extreme abortion regime on Northern Ireland recently, by the Westminster government. The ‘ultramontane’ media focus on the Papacy, however, detracts from the mission and role of diocesan bishops, it is said, with some truth. Of course, the Council stressed the role of the laity in the transformation of society. How far has this been effective?
A notable positive case in point, has been that of abortion and the situation of unmarried mothers, where the laity have led the field in opposing this evil, and caring for needy mothers and babies. The liberal faction in the church, which has led the way in promoting the ‘reforms’ following the Council, has been notably silent on this area; when did you last hear a ‘liberal’ speak out or even make a prayer against the evil of abortion? (Surely the greatest injustice in our modern world of today.) In many ways, this has been a touchstone for Catholic orthodoxy, among the clergy. Where does this leave us for the future, and any positive ‘reform of the reform’? The arch-liberals of the sixties and seventies have either gone to their reward, or are approaching this milestone. The middle age-group, who hold positions of responsibility in the Church today, have been greatly affected by this mentality. It is said that the new generation (few though they are) entering the ministry, are more ‘conservative’. Is this a sign of hope? We may pray that this is so, and that positive ‘reforms’ may be gradually initiated, to renew the pastoral and evangelising mission of the Church in our modern society, in the forthcoming decades. (Fr David Gornall SJ joined the Jesuits in England in 1961 and was ordained in 1974. He has spent most of his apostolic life in Zimbabwe, his ministries being, among other things, Administrator of the Cathedral in Harare, and for 14 years Secretary to the Archbishop of Harare. Having returned to Britain for health reasons, in 2006, he has done retreat work in North Wales, and parish work in Bournemouth.He is now resident at St Wilfrid’s Jesuit Community, Preston.)
Suggested Reading:
Cardinal Robert Sarah, 'The Day is now Far Spent', Bishop Athanasius Schneider, 'Christus Vincit: Christ’s Triumph Over the Darkness of the Age.'
