Preface.
It is fitting indeed and just, right and helpful unto salvation -- oh wait, not that kind of preface, but it is dignum et justum to say I did not write what follows this preface. It is an article by Patrick Marrin of the National Catholic Reporter, with copyright given. It is, or at least was, also published online here. I am posting the text, typos and all. The article refers to an accompanying story, and that is also given. The accompanying story is an address given by Godfrey Diekmann OSB in 1997.
What is all that and why should I care? Because of its spill-over effect on us. That is what this post is about, to make it clear what the real nature of what is spilled over is, in the words of those who formed it themselves. Godfrey was a leading figure, both in the movements in the decades before Vatican II that led up to it, and at Vatican II itself where he was a peritus. What's that? "peritus" in Latin means skilled or expert, and in church usage it's a noun meaning an expert in theology appointed by the Vatican Secretary of State to attend and advise a church council.
It was my inestimable privilege to have known Godfrey, a stunning accomplishment of the human spirit and a professor and Benedictine extraordinaire, even if he was, IMHO, wrong about damn near everything. I'm actually much more in awe of his much lesser known brother, Father Conrad, whose World Lit I class (Homer, the Greek tragedians, Virgil, Dante and Cervantes, I suppose to-day we would say Western Lit I, though Conrad also offered a wonderful class on haiku which I also took), though at 0800 on Minnesota Winter mornings, was among the singular experiences of my life.
Father Godfrey was born into eternity on 22 February 2002. There's some real irony here. Godfrey was a champion of "collegiality" and 22 February, in the new order to which Godfrey was such an influence, is now in the Roman Calendar the Feast of the Chair of St Peter. I suppose it might have been fitting etc. to post this on that date. Formerly, 18 January was the Feast of the Chair of Peter at Rome and 22 February was the Feast of the Chair of Peter at Antioch. The novus ordo abolished the former and combined it with the latter.
Either way though, it's all about chairs, as in seats of authority. Yet our beloved synod, ever ready to engage in Vatican II for Lutherans, in its current worship book reinvents the 18 January date as being about the confession of St Peter and ignores the 22 February date, though that is the date traditionally associated with St Peter delivering his confession! This blog disentangles the well-intended but misguided the story of these feasts on that date, along with much else that comes from it, in the post "22 February. The Confession of St Peter. On Chairs, Guardians, Noble Lies and Pious Fictions Too."
So, 22 February is taken with much bigger stuff than Godfrey's dies natalis. And actually it is even more fitting to post this on 11 October, the anniversary of the opening of Vatican II in 1962. That was my original intent when this post was first created in 2019. But, on 1 October 2019 I took a bad fall in the rain, with injury to the right shoulder, at first expected to heal with immobilization but examination by an orthopaedist revealed more extensive damage requiring a hemiarthroplasty, which was done 10 October 2019. So I was a bit taken up at the time.
What is all that and why should I care? Because of its spill-over effect on us. That is what this post is about, to make it clear what the real nature of what is spilled over is, in the words of those who formed it themselves. Godfrey was a leading figure, both in the movements in the decades before Vatican II that led up to it, and at Vatican II itself where he was a peritus. What's that? "peritus" in Latin means skilled or expert, and in church usage it's a noun meaning an expert in theology appointed by the Vatican Secretary of State to attend and advise a church council.
It was my inestimable privilege to have known Godfrey, a stunning accomplishment of the human spirit and a professor and Benedictine extraordinaire, even if he was, IMHO, wrong about damn near everything. I'm actually much more in awe of his much lesser known brother, Father Conrad, whose World Lit I class (Homer, the Greek tragedians, Virgil, Dante and Cervantes, I suppose to-day we would say Western Lit I, though Conrad also offered a wonderful class on haiku which I also took), though at 0800 on Minnesota Winter mornings, was among the singular experiences of my life.
Father Godfrey was born into eternity on 22 February 2002. There's some real irony here. Godfrey was a champion of "collegiality" and 22 February, in the new order to which Godfrey was such an influence, is now in the Roman Calendar the Feast of the Chair of St Peter. I suppose it might have been fitting etc. to post this on that date. Formerly, 18 January was the Feast of the Chair of Peter at Rome and 22 February was the Feast of the Chair of Peter at Antioch. The novus ordo abolished the former and combined it with the latter.
Either way though, it's all about chairs, as in seats of authority. Yet our beloved synod, ever ready to engage in Vatican II for Lutherans, in its current worship book reinvents the 18 January date as being about the confession of St Peter and ignores the 22 February date, though that is the date traditionally associated with St Peter delivering his confession! This blog disentangles the well-intended but misguided the story of these feasts on that date, along with much else that comes from it, in the post "22 February. The Confession of St Peter. On Chairs, Guardians, Noble Lies and Pious Fictions Too."
So, 22 February is taken with much bigger stuff than Godfrey's dies natalis. And actually it is even more fitting to post this on 11 October, the anniversary of the opening of Vatican II in 1962. That was my original intent when this post was first created in 2019. But, on 1 October 2019 I took a bad fall in the rain, with injury to the right shoulder, at first expected to heal with immobilization but examination by an orthopaedist revealed more extensive damage requiring a hemiarthroplasty, which was done 10 October 2019. So I was a bit taken up at the time.
So instead I posted it on 4 December. Why then? Well, that was in 1963 the promulgation date of Sacrosanctum Concilium, the Constitution on the Sacred Liturgy, which is the document of Vatican II most directly affecting not just Catholics but non-Catholics as well, particularly those like ourselves (LCMS) who historically retain liturgy. It is this document that both summed up the drift of the preceding decades of the "liturgical movement" and resulted in a wholesale change to the previous liturgy in the promulgation of what is often called the novus ordo, though that is not its actual name.
Liturgical rites are named for the pope under whose authority they are promulgated, thus, it is the Mass of Paul VI. He promulgated it on 3 April 1969 and it was to take effect with the beginning of the church year, the First Sunday of Advent, of that year, but, he was so unhappy with the text prepared for it that that didn't happen until a revision came out the following year, which is why one sees both 1969 and 1970 as its date. 2019 was its 50th anniversary.
Novus ordo means "new order" in Latin, which though that is not its name describes exactly what it is, a new order. The bumbling around its initial appearance is but openers for no end of bumbling around in the decades since, which continues unabated to the present re both its Latin typical text and translations thereof. The only thing that Magnum Principium, "The Great Principle" in Latin, Pope Francis' document of 3 September 2017, really clarifies is that bumbling around following Vatican II is now the irreversible norm of the Catholic Church. The extent to which this bumbling around is completely antithetical to the reforms of the Lutheran Reformation is detailed in this blog's post for 25 June, the anniversary of the presentation of the Augsburg Confession. In 2021 Francis both reversed the ruling of his predecessor allowing priests to say the former liturgy on their own authority, now it must be approved by a bishop and not celebrated in a Catholic church, and announced a two-year series of sessions culminating in who knows what in 2023.
The bumbling continues unabated, and the only thing clear is, wherever it ends up it will not allow what was there before, the very heritage we Lutherans were at pains to demonstrate we do not reject but reform. Yet now most in LCMS are as unfamiliar with traditional Lutheran liturgy as Catholics are with traditional Catholic liturgy,
I would not now give a ginger snap -- or, in the magnificent phrase now nearly entirely absent from usage, a popefig -- about all this except for its woeful effect on Lutherans, distancing us from our common heritage no less than it has with Catholics, all the while presenting a pastiche that looks traditional superficially but in reality is an intentional break with the very tradition it claims to renew. There's more to tradition than wearing vestments, following a church-approved order and talking about Jesus. Both the article and the accompanying story are expressly clear about a message I heard daily in those heady days, that this is a real and intended break yet one that is not really a break at all, but a return to and a renewal of something that had been increasingly obscured in the last millennium and a half.
Sounds a lot like an acknowledgement of what we call the Babylonian Captivity of the Church and the Reformation, doesn't it? Yes, it does. I refer the reader again to this blog's post for 25 June for a fuller discussion; here, I present an interview with and address by one of the architects of both the council and its new liturgy, then following that, the main points which show this to be quite something different than what we are about. The opening address of the council on 11 October 1962, Gaudet Mater Ecclesia (Mother Church Rejoices) ought well be retrospectively re-titled Lacrimat Mater Ecclesia (Mother Church Weeps), which will be the title of our examination of Mr Marrin's article, and the "accompanying story", which follows.
Diekmann says hold fast to hope - Vatican II figure Godfrey Diekmann
With at least one notable exception.
Even at 90, Benedictine Fr. Godfrey Diekmann carries his 6-foot-3-inch frame straight and tall behind the aluminum walker he is pushing swiftly down the long monastic corridor at St. John's Abbey in Collegeville, Minn. His face -- large, sculpted and serene -- glows above his black turtleneck.
He is a man on a final mission, made all the more urgent by a doctor's verdict last August that he could die or be incapacitated at any moment by a, host of heart troubles that have left him too fragile for any further medical remedy.
Diekmann, regarded by many as one of the giants of the American church and a key participant in the work of the Second Vatican Council (1962-1965), has been using his borrowed time since Benedict August to reassert that the most important goal of the Second Vatican Council was to recover for everyone full and confident access to an intimate life with God through Jesus Christ. The key to opening up the institutional church to this life was to restore an understanding of the church as the body of Christ. This single reform held revolutionary implications for every aspect of the church's governance, worship, spirituality and mission. (See accompanying story.)
In his 63 years teaching patristics -- the rich treasury of writings from the first centuries of the church -- Diekmann has struggled to convey to his students the meaning of the patristic adage: "He became human that we might become divine."
"My main point in teaching was to make my students realize what Christianity is -- that it's not just being good with the grace of God helping us, but it means real transformation, that you are sharing the divine nature. This must be taken seriously.
"What does it mean to say that we are members of the body of Christ?" Diekmann asked. "It means that in some absolute, almost contradictory way, we are sons and daughters of God, and not just as a figure of speech. The very fact that we casually keep on talking about being adopted children of God is proof that obviously we don't have the faintest idea what this is about, because adopted, by itself, in present usage, can only mean a matter of the law.
"We acknowledge that Christ, of course, is the tree Son of God. But we are now also tree sons and daughters of God, but by a gift -- by adoption -- and this is actually sharing the life of God. That is a staggering thing, and for many Catholics it is completely new."
For Diekmann, these "glad tidings" so exceed the claims of ordinary religion, are so stunning in their implications, even theologians fail to comprehend them. The language of Western philosophy has never been able to adequately express what the Eastern church has always celebrated through symbol, music and ritual in its liturgy, Diekmann said.
For all the controversy that swirled about Vatican II, this is what it was basically about -- to re-animate the church and its members as the body of Christ.
Diekmann believes that we cannot overstate the importance of this restored ecclesiology and must not allow it to languish. It was the soul of the 40-year pastoral liturgical movement that helped prepare the church for the Vatican Council, and it is the one image of the church that has the power, lacking in other images, to inspire us to embrace the gospel's call to become participants in the life of God.
The pre-Vatican II church most older Catholics remember, enshrined by the Council of Trent in 1563 and bolstered by Vatican I in 1870, was a proud if isolated medieval cathedral/fortress at the height of its triumphalist stature. The Catholic church was the oldest, largest, wealthiest, authoritarian institutional religion on earth. For many, it was also divinely ordained, infallible and changeless.
Diekmann shares the view held by many church historians that such a structure was rooted not in the New Testament but in Emperor Constantine's decision in 313 to advance Christianity as the state religion. The church went from being a countercultural force and catalyst to being guardian of the status quo. Bishops became territorial, or diocesan, governors, a corruption of their original servant roles and a blow to collegiality, or shared authority among all bishops. "From the time of Constantine until Vatican II, you had an uninterrupted development of clericalism and centralization," Diekmann said. By unplugging this ecclesiology, the Catholic church set a bold precedent for institutional change worldwide.
The laity, the Catholic church's now nearly 1 billion adherents, had the most to gain by the council's recognition that baptism entitles every member of the church to "conscious, full and active participation" in the worship and life of the church. Every Christian shares in the risen life and redemptive activity of Christ -- priest, prophet and king -- through the use of his or her own charisms.
Diekmann recalls the speech given by Cardinal Leo Suenens during the council on the charisms flowing from baptism: "Each one by baptism has his own charism and contributes something to the church, first of all to the local church, or ecclesia, to which you belong, and then to the entire church. In God's plan you are indispensable. This is terribly important -- the importance of laity of themselves."
The idea of lay charisms was little understood at the time of Suenens' speech in the 1960s, even as the idea of the body of Christ was rejected by some in the 1920s as too dangerous, too much like the Protestant idea of the "priesthood of the faithful."
While many council reforms are coming more slowly than supporters had hoped, Diekmann the historian believes in taking the long view. What the council adopted in principle still needs to be fully implemented: "But the momentum of 1,600 years cannot be reversed in a mere generation," Diekmann cautioned. "The doctrinal foundations have been firmly placed by Vatican II, and, contrary to increasingly pessimistic evaluations, the substructures of renewal are being placed, often by trial and error if not by official initiative."
Even apparent crisis and controversy can be interpreted positively. The shortage of ordained clergy, for example, has opened the way for non-ordained men and women to serve as parish administrators and has prompted creative extensions of the sacramental work of Christ through lay leadership and outreach. Diekmann said he is joyful in the freedom of the Spirit evident in such adaptive situations. He points to early church writings as an untapped treasury of solutions and models for today's needs. The revolution will continue; there is no turning back. The full application of Vatican II's vital ecclesiology will come because it is the will of the Holy Spirit.
One Protestant observer and close friend of Diekmann, the late Albert Outlet of Southern Methodist University, expressed amazement at the council's dramatic reversal of 1,600 years of church history: "My conviction is that never before in the entire history of Christianity has there been such an obvious intervention of the Holy Spirit as there has been here," Outlet said.
There were setbacks as well. The one Diekmann regards as doing the most damage to the intended impact of the council was the misapplied emphasis given to the phrase "the people of God" in the aftermath of the council.
An Old Testament designation, the phrase was used as the title of Chapter Two of the "Constitution on the Church," and there only to indicate that the whole church is more important than any one part, including the pope or the bishops. Unfortunately, it was later received widely as the operative image for the church, supplanting the body of Christ.
This led to de-emphasis of the most important message flowing from the council. The bold assertion of divine life through baptism, real incorporation into God's own nature, was conveyed as only a special closeness to God within the fellowship of the church. What the council had powerfully proclaimed it failed to effectively teach.
For now, Diekmann is less interested in arguing than in appealing for an openness to the life that is meant to flow freely through the church to each member of the body of Christ. Any structure that blocks that life limits ministry within the church and blocks the urgent mission of the church to proclaim the gospel to the whole world.
As Diekmann anticipates his own face-to-face encounter with God, he has seized every opportunity to alert others to his concern that the gospel of divine life is not reaching the church or the larger world clearly and fully.
When Cardinal Joseph Bernardin attended graduation ceremonies at St. John's University in June of 1996, just months before his death, he asked to see Godfrey Diekmann.
"Before Mass he called for me. He said, `You know I'm sick and I'm not sure I can finish with the Mass. I don't want to just make conversation, but I asked for you so you could tell me what is closest to your heart.' And for 35 minutes I talked about being sons and daughters of God, how that is the essence of Christianity, how that is the glad tidings. He took all of that it in, he listened. Then he said, `You are perfectly correct that we haven't done enough to make that clear.'"
In recent interviews and letters to his many friends, Diekmann's long story of the miracle of the council is being distilled to a kind of mantra he seems intent on proclaiming until the time silence, claims him:
"Baptized Christian, remember of whose body you are a member."
By PATRICK MARRIN Special to the National Catholic Reporter Collegeville, Minn.
2. Collegiality: Bishops are not vicars of the pope. They, too, are vicars of Christ. The diocese is not just a geographical division of the universal church; it is the local church, united to all other churches, and in a most special way to Rome, the church of the pope. The bishop's leadership is made manifest above all in the celebration of the Eucharist.
3. The presences of Christ: Not only in the eucharistic bread and cup but "Where two or three are gathered in my name, there I am in the midst of them." This involved a long overdue rethinking of sacraments. Sacraments are not just external signs to confer grace, that terribly mechanistic, automatic understanding of the sacraments that created rightful scandal among our Protestant friends. Sacraments are not things, they are acts. They are acts of Christ. Christ is in our midst, continuing to send the Holy Spirit for the upbuilding of the church.
4. The recovery of the resurrection of Christ as redemptive: We in the West for some 500 years at least had put almost exclusive emphasis on Christ's passion and death as effecting our redemption. How bad the situation was is clear from the fact that [F.X.] Durrwell's book on the resurrection as redemptive, published in 1960, just a few years before the council, created heated controversy. But the apostle Paul said, "Christ died for our sins and rose for our justification," that is, that we might have life, Christ's life.
No wonder Augustine could cry out, "We are sons and daughters of the resurrection, and Alleluia is our song?
5. And what is that life of Christ? It is the life of the risen Christ. It is divine life. We are sons and daughters of God, not by nature but by gift. This is the essence of the Christian glad tidings. To quote a patristic cliche, "God became human that we might become divine." Or, as St. Leo the Great tells us, "Christian, remember your dignity." And that thought, I submit, constitutes the one and only school of Christian spirituality of the biblical and patristic period. There are dozens of schools of spirituality at the present time. This is the only one that I could recognize in the writings of the early church: "Christian, remember who you are," or equivalently, "Christian, remember your baptism."
I should, by right, add a sixth point. Since Vatican II, a new situation has arisen, a rightful demand to achieve and to put into effect the equality of male and female. In this question, also, the doctrine of the body of Christ, as expressed, for example, in Galatians 3, or 1 Corinthians 12, the body of Christ concept gives us the strongest and clearest biblical warrant for urging the radical equality of men and women. You all know the famous passage: "There is neither Jew nor Greek, neither slave nor free person, neither male nor female, for you are all one in Christ Jesus" (Galatians 3:28).
In conclusion, therefore, let me say, the topic of our discussion is the renewal of the church. Those of us who are old enough will remember what an exhilarating and enriching period of spiritual renewal were the several decades of the pre-Vatican II liturgical movement, a movement inspired by the doctrine of the body of Christ. It was a voyage of ever new discoveries. When all is said and done, Vatican II was a church-wide effort to effect spiritual and structural renewal by that same doctrine.
I submit that it is a complete misunderstanding of the council to think that the concept "people of God" was meant to replace that of the "body of Christ," as largely happened after the Vatican Council II. The chosen people of the Old Testament, the Jews, were already spoken of as the people of God. The new dispensation offers something gloriously new, the people of God have become the family of God, true sons and daughters of God.
The term "people of God" was used as the heading of Chapter Two of the document on the church chiefly to pick out, to give prominence to, one important aspect of the body of Christ, namely, that the entire body is more important than any of its members, even pope and bishop, and that applies also to the teaching of infallibility. The total body is greater than its parts.
In a word, renewal of the church according to the council demands of necessity the recovery in the popular minds and perhaps in that of theologians the biblical and patristic understanding of the church as the body of Christ. "Baptized Christian, remember of whose body you are a member."
I would not now give a ginger snap -- or, in the magnificent phrase now nearly entirely absent from usage, a popefig -- about all this except for its woeful effect on Lutherans, distancing us from our common heritage no less than it has with Catholics, all the while presenting a pastiche that looks traditional superficially but in reality is an intentional break with the very tradition it claims to renew. There's more to tradition than wearing vestments, following a church-approved order and talking about Jesus. Both the article and the accompanying story are expressly clear about a message I heard daily in those heady days, that this is a real and intended break yet one that is not really a break at all, but a return to and a renewal of something that had been increasingly obscured in the last millennium and a half.
Sounds a lot like an acknowledgement of what we call the Babylonian Captivity of the Church and the Reformation, doesn't it? Yes, it does. I refer the reader again to this blog's post for 25 June for a fuller discussion; here, I present an interview with and address by one of the architects of both the council and its new liturgy, then following that, the main points which show this to be quite something different than what we are about. The opening address of the council on 11 October 1962, Gaudet Mater Ecclesia (Mother Church Rejoices) ought well be retrospectively re-titled Lacrimat Mater Ecclesia (Mother Church Weeps), which will be the title of our examination of Mr Marrin's article, and the "accompanying story", which follows.
Diekmann says hold fast to hope - Vatican II figure Godfrey Diekmann
Vatican II participant appeals for restored priorities, transformed lives
Vatican II, regarded by some as one of the most revolutionary councils in church history, is now the subject of video retrospectives and historical overviews that pronounce who won, or where the pendulum has come to rest. If anyone is watching or reading, the easiest verdict is that the council is fading in both time and influence, its prophets either gone or all but silent.With at least one notable exception.
Even at 90, Benedictine Fr. Godfrey Diekmann carries his 6-foot-3-inch frame straight and tall behind the aluminum walker he is pushing swiftly down the long monastic corridor at St. John's Abbey in Collegeville, Minn. His face -- large, sculpted and serene -- glows above his black turtleneck.
He is a man on a final mission, made all the more urgent by a doctor's verdict last August that he could die or be incapacitated at any moment by a, host of heart troubles that have left him too fragile for any further medical remedy.
Diekmann, regarded by many as one of the giants of the American church and a key participant in the work of the Second Vatican Council (1962-1965), has been using his borrowed time since Benedict August to reassert that the most important goal of the Second Vatican Council was to recover for everyone full and confident access to an intimate life with God through Jesus Christ. The key to opening up the institutional church to this life was to restore an understanding of the church as the body of Christ. This single reform held revolutionary implications for every aspect of the church's governance, worship, spirituality and mission. (See accompanying story.)
The body of Christ
For Diekmann this is no worn cliche but Christianity's best-kept secret, a startling revelation conveyed in the prayer offered daily during the preparation of the wine at Mass: "By the mystery of this water and wine may we come to share in the divinity of Christ, who humbled himself to share in our humanity."In his 63 years teaching patristics -- the rich treasury of writings from the first centuries of the church -- Diekmann has struggled to convey to his students the meaning of the patristic adage: "He became human that we might become divine."
"My main point in teaching was to make my students realize what Christianity is -- that it's not just being good with the grace of God helping us, but it means real transformation, that you are sharing the divine nature. This must be taken seriously.
"What does it mean to say that we are members of the body of Christ?" Diekmann asked. "It means that in some absolute, almost contradictory way, we are sons and daughters of God, and not just as a figure of speech. The very fact that we casually keep on talking about being adopted children of God is proof that obviously we don't have the faintest idea what this is about, because adopted, by itself, in present usage, can only mean a matter of the law.
"We acknowledge that Christ, of course, is the tree Son of God. But we are now also tree sons and daughters of God, but by a gift -- by adoption -- and this is actually sharing the life of God. That is a staggering thing, and for many Catholics it is completely new."
For Diekmann, these "glad tidings" so exceed the claims of ordinary religion, are so stunning in their implications, even theologians fail to comprehend them. The language of Western philosophy has never been able to adequately express what the Eastern church has always celebrated through symbol, music and ritual in its liturgy, Diekmann said.
For all the controversy that swirled about Vatican II, this is what it was basically about -- to re-animate the church and its members as the body of Christ.
Diekmann believes that we cannot overstate the importance of this restored ecclesiology and must not allow it to languish. It was the soul of the 40-year pastoral liturgical movement that helped prepare the church for the Vatican Council, and it is the one image of the church that has the power, lacking in other images, to inspire us to embrace the gospel's call to become participants in the life of God.
Resistance to the council
The main source of conflict during and after Vatican II was that the ecclesiology being displaced, a highly centralized and hierarchical model based on Robert Bellarmine's image of the church as a "perfect society," was well entrenched in 1959 when Pope John XXIII surprised everyone by convening the council.The pre-Vatican II church most older Catholics remember, enshrined by the Council of Trent in 1563 and bolstered by Vatican I in 1870, was a proud if isolated medieval cathedral/fortress at the height of its triumphalist stature. The Catholic church was the oldest, largest, wealthiest, authoritarian institutional religion on earth. For many, it was also divinely ordained, infallible and changeless.
Diekmann shares the view held by many church historians that such a structure was rooted not in the New Testament but in Emperor Constantine's decision in 313 to advance Christianity as the state religion. The church went from being a countercultural force and catalyst to being guardian of the status quo. Bishops became territorial, or diocesan, governors, a corruption of their original servant roles and a blow to collegiality, or shared authority among all bishops. "From the time of Constantine until Vatican II, you had an uninterrupted development of clericalism and centralization," Diekmann said. By unplugging this ecclesiology, the Catholic church set a bold precedent for institutional change worldwide.
The laity, the Catholic church's now nearly 1 billion adherents, had the most to gain by the council's recognition that baptism entitles every member of the church to "conscious, full and active participation" in the worship and life of the church. Every Christian shares in the risen life and redemptive activity of Christ -- priest, prophet and king -- through the use of his or her own charisms.
Diekmann recalls the speech given by Cardinal Leo Suenens during the council on the charisms flowing from baptism: "Each one by baptism has his own charism and contributes something to the church, first of all to the local church, or ecclesia, to which you belong, and then to the entire church. In God's plan you are indispensable. This is terribly important -- the importance of laity of themselves."
The idea of lay charisms was little understood at the time of Suenens' speech in the 1960s, even as the idea of the body of Christ was rejected by some in the 1920s as too dangerous, too much like the Protestant idea of the "priesthood of the faithful."
While many council reforms are coming more slowly than supporters had hoped, Diekmann the historian believes in taking the long view. What the council adopted in principle still needs to be fully implemented: "But the momentum of 1,600 years cannot be reversed in a mere generation," Diekmann cautioned. "The doctrinal foundations have been firmly placed by Vatican II, and, contrary to increasingly pessimistic evaluations, the substructures of renewal are being placed, often by trial and error if not by official initiative."
Even apparent crisis and controversy can be interpreted positively. The shortage of ordained clergy, for example, has opened the way for non-ordained men and women to serve as parish administrators and has prompted creative extensions of the sacramental work of Christ through lay leadership and outreach. Diekmann said he is joyful in the freedom of the Spirit evident in such adaptive situations. He points to early church writings as an untapped treasury of solutions and models for today's needs. The revolution will continue; there is no turning back. The full application of Vatican II's vital ecclesiology will come because it is the will of the Holy Spirit.
Astonishing series of miracles
Diekmann's confidence is rooted in his own experience at Vatican II, where he served as a member of the preparatory commission for the document on the liturgy. The council was for him and many other witnesses an astonishing series of miracles -- unforeseen events, opportune moments, dramatic interventions and come-from-behind victories that advanced the daring new ecclesiology, first in the liturgy document, then into the debate on the nature of the church itself.One Protestant observer and close friend of Diekmann, the late Albert Outlet of Southern Methodist University, expressed amazement at the council's dramatic reversal of 1,600 years of church history: "My conviction is that never before in the entire history of Christianity has there been such an obvious intervention of the Holy Spirit as there has been here," Outlet said.
There were setbacks as well. The one Diekmann regards as doing the most damage to the intended impact of the council was the misapplied emphasis given to the phrase "the people of God" in the aftermath of the council.
An Old Testament designation, the phrase was used as the title of Chapter Two of the "Constitution on the Church," and there only to indicate that the whole church is more important than any one part, including the pope or the bishops. Unfortunately, it was later received widely as the operative image for the church, supplanting the body of Christ.
This led to de-emphasis of the most important message flowing from the council. The bold assertion of divine life through baptism, real incorporation into God's own nature, was conveyed as only a special closeness to God within the fellowship of the church. What the council had powerfully proclaimed it failed to effectively teach.
Liturgical buzzword
The idea of fellowship, or koinonia, became the buzzword of many liturgical reformers eager to replace the formal, vertical, divine worship in the old liturgy with the new, theologically horizontal and less formal celebration of a meal with the human Jesus in community. The result was a false evaluation of the transcendent and immanent dimensions of the liturgy. The former emphasis on transcendence became a one-sided stress on immanence -- we become pals with God. Both dimensions are essential. This misunderstanding created divisions within the reform effort and became a source of untold confusion and criticism in the wake of the council, and this has continued to distract and delay implementation of its deeper purposes.For now, Diekmann is less interested in arguing than in appealing for an openness to the life that is meant to flow freely through the church to each member of the body of Christ. Any structure that blocks that life limits ministry within the church and blocks the urgent mission of the church to proclaim the gospel to the whole world.
As Diekmann anticipates his own face-to-face encounter with God, he has seized every opportunity to alert others to his concern that the gospel of divine life is not reaching the church or the larger world clearly and fully.
When Cardinal Joseph Bernardin attended graduation ceremonies at St. John's University in June of 1996, just months before his death, he asked to see Godfrey Diekmann.
"Before Mass he called for me. He said, `You know I'm sick and I'm not sure I can finish with the Mass. I don't want to just make conversation, but I asked for you so you could tell me what is closest to your heart.' And for 35 minutes I talked about being sons and daughters of God, how that is the essence of Christianity, how that is the glad tidings. He took all of that it in, he listened. Then he said, `You are perfectly correct that we haven't done enough to make that clear.'"
In recent interviews and letters to his many friends, Diekmann's long story of the miracle of the council is being distilled to a kind of mantra he seems intent on proclaiming until the time silence, claims him:
"Baptized Christian, remember of whose body you are a member."
By PATRICK MARRIN Special to the National Catholic Reporter Collegeville, Minn.
COPYRIGHT 1999 National Catholic Reporter
COPYRIGHT 2000 Gale Group
[Here is the "accompanying story". It is also online here.]
"Christian, remember your baptism" - 1997 address from Fr Godfrey Diekmann
These remarks were delivered by Fr. Godfrey Diekmann as part of a panel discussion at St. John's School of Theology, Collegeville, Minn., on April 17, 1997. Panelists were asked to speak about the meaning and purpose of the Second Vatican Council and on the state of the reform and renewal in today's church.
Cardinal [Leo] Suenens [of Belgium] stated that Vatican Council II was a council about ecclesiology, about the nature and activities of the church. I believe most theologians would agree. So I suppose the first question that comes to mind is what is the church?
It may come as a surprise to many to discover that Vatican Council I in 1870 and Vatican Council II have given radically different answers to that question. For more than three centuries before Vatican II, the accepted answer would have been that of Robert Bellarmine: The church is a society. There are two perfect societies, that of the church and of the state. That's not a very spiritually inspiring definition, is it? It is a definition in fact which a priori excludes the very possibility of collegiality. It was only in the 1920s that a new, or rather, the biblical, Pauline and patristic understanding of the church, began to surface again in the Western church. And it became the leitmotif of the pastoral liturgical movement, namely, the church as the body of Christ.
The body of Christ. Too bad it was called mystical body of Christ. At that time many were put off by the word mystical: What has that got to do with me? Perhaps at the present time the term would be welcomed.
The concept of church, or body of Christ, only gradually gained acceptance. It was a very sensitive subject. We had to be very careful in speaking of it, or printing an article about it in Orate Fratres or Worship [magazine], principally because, I suppose, of our post-Reformation nervousness about the priesthood of the laity, of the faithful. Only with Pius XII's encyclical on the mystical body in 1943 did it gain respectability. Let me quickly enumerate five of its most inspiring and revolutionary implications.
1. Every baptized Christian is an active, co-responsible member of the body having a distinctive contribution to make. This became the Magna Carta of the laity, the basis of active participation in the liturgy and the great movements of the time; the Jocists, the Family Life Movement, the Catholic Worker.[Here is the "accompanying story". It is also online here.]
"Christian, remember your baptism" - 1997 address from Fr Godfrey Diekmann
These remarks were delivered by Fr. Godfrey Diekmann as part of a panel discussion at St. John's School of Theology, Collegeville, Minn., on April 17, 1997. Panelists were asked to speak about the meaning and purpose of the Second Vatican Council and on the state of the reform and renewal in today's church.
Cardinal [Leo] Suenens [of Belgium] stated that Vatican Council II was a council about ecclesiology, about the nature and activities of the church. I believe most theologians would agree. So I suppose the first question that comes to mind is what is the church?
It may come as a surprise to many to discover that Vatican Council I in 1870 and Vatican Council II have given radically different answers to that question. For more than three centuries before Vatican II, the accepted answer would have been that of Robert Bellarmine: The church is a society. There are two perfect societies, that of the church and of the state. That's not a very spiritually inspiring definition, is it? It is a definition in fact which a priori excludes the very possibility of collegiality. It was only in the 1920s that a new, or rather, the biblical, Pauline and patristic understanding of the church, began to surface again in the Western church. And it became the leitmotif of the pastoral liturgical movement, namely, the church as the body of Christ.
The body of Christ. Too bad it was called mystical body of Christ. At that time many were put off by the word mystical: What has that got to do with me? Perhaps at the present time the term would be welcomed.
The concept of church, or body of Christ, only gradually gained acceptance. It was a very sensitive subject. We had to be very careful in speaking of it, or printing an article about it in Orate Fratres or Worship [magazine], principally because, I suppose, of our post-Reformation nervousness about the priesthood of the laity, of the faithful. Only with Pius XII's encyclical on the mystical body in 1943 did it gain respectability. Let me quickly enumerate five of its most inspiring and revolutionary implications.
2. Collegiality: Bishops are not vicars of the pope. They, too, are vicars of Christ. The diocese is not just a geographical division of the universal church; it is the local church, united to all other churches, and in a most special way to Rome, the church of the pope. The bishop's leadership is made manifest above all in the celebration of the Eucharist.
3. The presences of Christ: Not only in the eucharistic bread and cup but "Where two or three are gathered in my name, there I am in the midst of them." This involved a long overdue rethinking of sacraments. Sacraments are not just external signs to confer grace, that terribly mechanistic, automatic understanding of the sacraments that created rightful scandal among our Protestant friends. Sacraments are not things, they are acts. They are acts of Christ. Christ is in our midst, continuing to send the Holy Spirit for the upbuilding of the church.
4. The recovery of the resurrection of Christ as redemptive: We in the West for some 500 years at least had put almost exclusive emphasis on Christ's passion and death as effecting our redemption. How bad the situation was is clear from the fact that [F.X.] Durrwell's book on the resurrection as redemptive, published in 1960, just a few years before the council, created heated controversy. But the apostle Paul said, "Christ died for our sins and rose for our justification," that is, that we might have life, Christ's life.
No wonder Augustine could cry out, "We are sons and daughters of the resurrection, and Alleluia is our song?
5. And what is that life of Christ? It is the life of the risen Christ. It is divine life. We are sons and daughters of God, not by nature but by gift. This is the essence of the Christian glad tidings. To quote a patristic cliche, "God became human that we might become divine." Or, as St. Leo the Great tells us, "Christian, remember your dignity." And that thought, I submit, constitutes the one and only school of Christian spirituality of the biblical and patristic period. There are dozens of schools of spirituality at the present time. This is the only one that I could recognize in the writings of the early church: "Christian, remember who you are," or equivalently, "Christian, remember your baptism."
I should, by right, add a sixth point. Since Vatican II, a new situation has arisen, a rightful demand to achieve and to put into effect the equality of male and female. In this question, also, the doctrine of the body of Christ, as expressed, for example, in Galatians 3, or 1 Corinthians 12, the body of Christ concept gives us the strongest and clearest biblical warrant for urging the radical equality of men and women. You all know the famous passage: "There is neither Jew nor Greek, neither slave nor free person, neither male nor female, for you are all one in Christ Jesus" (Galatians 3:28).
In conclusion, therefore, let me say, the topic of our discussion is the renewal of the church. Those of us who are old enough will remember what an exhilarating and enriching period of spiritual renewal were the several decades of the pre-Vatican II liturgical movement, a movement inspired by the doctrine of the body of Christ. It was a voyage of ever new discoveries. When all is said and done, Vatican II was a church-wide effort to effect spiritual and structural renewal by that same doctrine.
I submit that it is a complete misunderstanding of the council to think that the concept "people of God" was meant to replace that of the "body of Christ," as largely happened after the Vatican Council II. The chosen people of the Old Testament, the Jews, were already spoken of as the people of God. The new dispensation offers something gloriously new, the people of God have become the family of God, true sons and daughters of God.
The term "people of God" was used as the heading of Chapter Two of the document on the church chiefly to pick out, to give prominence to, one important aspect of the body of Christ, namely, that the entire body is more important than any of its members, even pope and bishop, and that applies also to the teaching of infallibility. The total body is greater than its parts.
In a word, renewal of the church according to the council demands of necessity the recovery in the popular minds and perhaps in that of theologians the biblical and patristic understanding of the church as the body of Christ. "Baptized Christian, remember of whose body you are a member."
COPYRIGHT 1999 National Catholic Reporter
COPYRIGHT 2000 Gale Group
Lacrimat mater ecclesia.
Let's take a look at what we've just read.
1. Constantine did not decide in 313 to advance Christianity as the state religion. This is a reference to the Edict of Milan (Edictum Mediolanensa) of February 313. The Edict exists in two versions. One is that of Lactantius, a scholar who was tutor to Constantine's son Crispius, whom Constantine ordered hanged in 326 and shortly thereafter had his stepmom Fausta executed by immersion in boiling water, which was not a Roman method of execution, but was a technique of abortion, suggesting an adulterous relationship and pregnancy. The other is that of Eusebius, Bishop of Caesarea. For one thing, the two versions are not at all the same. For another, Lactantius' version is not in the form of an edict. For another, far from making Christianity the state religion, it simply granted Christianity legal status, and ordered reparations made for recent persecutions. For yet another, it wasn't even specifically about Christianity, it grants legal status to any and all religions found in the Empire! The advancement of Christianity as the state religion did not come from Constantine but in the joint declaration of the co-emperors (Gratian, Valentinian II and Theodosius I) on 27 February 380 with the Edict of Thessalonica (Cunctos populos) defining what is and is not the Catholic Church and making it the state religion.
2. Nowhere in our Lutheran Confessions is there anything even remotely like a concept or sense of reversing 1,600 years (well, at the time the Confessions were written it would have been about 1,100 years) of bad development, jumping over centuries to restore and renew a lost purity of New Testament and Patristic (the "fathers" of the first few centuries of church history) times. This idea of some sort of lost ideal in the early church, whose purity is to be recovered and restored, is entirely a churchy version of an endemic Romantic fiction of C19 when the "Liturgical Movement" began, a "noble church" as the ecclesiastical expression of the "noble savage". Noble savage, btw, is a phrase often associated with Rousseau, but, he never used it; it comes from John Dryden much earlier, in his play published in 1672 The Conquest of Grenada -- I am as free as nature first made man / Ere the base laws of servitude began / When wild in woods the noble savage ran. "Savage" at the time did not have its common pejorative connotation now, but quite the opposite, a sense of free, unrestrained, even superior for not being held back by later imposed norms.
3. What our Confessions do state, in complete contrast to the above, is continuity with the past, warts and all, and re the warts, removing them by the criteria of, not a model of a lost past, but whether it contradicts anything in Scripture. Wrt to worship, our Confessions repeatedly point out that our services are NOT a new order but for the most part the ones previously in use. Godfrey makes an anonymous reference to Pius XII's encyclical Mystici corporis Christi (Of the Mystical Body of Christ) of 29 June 1943, yet omits anything about it not concerned with the liturgical movement, resulting in an emphasis both misplaced and misunderstood. 1943 -- the insistence on the value of each human life to the Church carries over to society, in contrast to Nazi Germany's Aktion T4 programme of killing of those with mental or physical disabilities or those of races or cultures deemed inferior, or as we put it now, insufficient quality of life. Also, while the encyclical is clear that the Church is not composed of an active clergy dispensing the sacraments and a passive laity receiving them, it is also clear that this life happens within the visible structure established for it by Christ, namely, the Pope as head and the bishops in communion with him.
4. This in turn led to one of the great bumblings-around since the council. The encyclical says the mystical body of Christ is the Catholic Church. "Is", or in Latin, est. Lumen gentium, "Light of the nations" in Latin, the Dogmatic Constitution on the Church as it is called, in its eighth paragraph says instead that the Church subsists in (Latin, subsistit in) the Catholic Church. Many critics of Vatican II have seen this as the Catholic Church backing off from its former self-understanding. For decades now the Catholic Church has put forth explanations how these two different statements are the same. Guess what, they are the same, and guess further what, that is not good news though it sounds like it. Subsistit in simply means that the church of Christ is only fully found within the visible structure of the Catholic Church, though elements of the Catholic Church sufficient for salvation can and are found outside its visible structure. IOW, we Lutherans and others are saved by those elements of the Catholic Church which can exist outside the visible Catholic Church and which we do not deny, such as Baptism.
5. If Godfrey et hoc genus omne want to lament the phrase "people of God" overshadowing "body of Christ" they need look no further than right here, not at est and subsistit in. Mystici corporis and Lumen gentium do not use the same nouns for what is supposedly the same in the verbs. Mystici corporis says the body of Christ is the Catholic Church. Lumen gentium says the Church, not "the body of Christ", subsists in the Catholic Church. Oh, but church and body of Christ are the same thing, one might say. Indeed they are, but look at why that is. The Church is what it is because of each member's baptism into the life of God, says Lumen gentium in chapter two, which thus forms them into not the Old Testament people of God but a new people of God. IOW, the body of Christ and the people of God are equivalent terms for one thing created by one source, baptism. If they are not equivalent terms, two nouns for the same thing, then est and subsistit in cannot be equivalent verbs, two verbs for the same thing. The documents themselves bear that out.
6. This bumbling is the fons et origo by which Pius XII's encyclicals, not just Mystici corporis, are stood on their heads. Mediator Dei (Mediator of God, 20 November 1947) both champions the sacraments and liturgy as mediating the life of God to the members of the Church, and warns against the effects of trying to encourage this participation by applying to liturgy the Romantic fiction discussed above, thinking one has recovered some lost past purity, an effort he calls liturgical archaeologism. Yet it is just this liturgical archaeologism that is the modus operandi celebrated above of the novus ordo. Lex orandi lex credendi, the law of praying is the law of believing, says the maxim derived from Prosper Aquitanus, a student of Augustine. The original goes ut legem credendi lex statuat supplicandi, that the law of praying establish the law of believing, which in Catholic hands is sometimes used to establish doctrine on liturgy, yet, this is contradicted both by the principle of sola scriptura, by Scripture alone, that doctrine is determined, and by Pius XII himself in Mediator Dei, saying that the proper distinction between faith and liturgy (so to speak!) is expressed by lex credendi legem statuat supplicandi, the law of belief establishes the law of prayer.
Point being, as you pray so shall you believe, and as you believe so shall you pray. It works both ways. If you pray in a manner devised out of a liturgical archaeologism, a Romantic fantasy of having jumped over a millennium and one half of loss of purity, so shall you believe about the faith, the church, the works. And, if you have faith that includes such a Romantic fantasy, so shall you change the liturgy, the church, the works. The latter is how the novus ordo and all the rest came to be, first in the Catholic Church and then in other churches or parts thereof who adopt and adapt it. The former is the ongoing effect once the latter has become the norm. And the greatest irony here of all is that this is entirely inconsistent with and false to the much vaunted idea of a body, which does not stay the same but grows, the same organism in later stages as in earlier ones, the same person at seven as at seventy, who at seventy does not jump back to seven but moves forward in organic continuity, and as the body of Christ has the guarantee that even the gates of hell shall not prevail against it.
In the case of the mystical body of Christ this organic growth is both promised and guaranteed by Jesus (lo, I am with you always etc.) through the Holy Spirit. Which is why there was, and is, a Babylonian Captivity but not a Babylonian Extinction, why real liturgical reform proceeds within the organic continuity of the Body of Christ, the Church, as our Confessions state, normed by what is inconsistent with Scripture not with a Romantic C19 fantasy about a distant past.
It's bad enough that for Catholics Vatican II makes normative exactly what Pius XII in Mystici corporis, Mediator Dei and for that matter Humani generis showed to be dangers to and dissent from Catholicism, and presents a contemporary pastiche that looks traditional, being made up of this and that from here and there, something old, something new, something borrowed, something blue (literally, in the case of Advent), but actually is anything but traditional and dismisses three-fourths of the elapsed development of the body of Christ the Church. But that is their problem.
Our problem is when we follow suit and likewise, without meaning to or even recognising it, we incorporate this intended break with the Church's organic development in which our Confessions so proudly demonstrate we stand, by adopting and adapting the novus ordo pastiche model of a lex orandi that is quite at odds with our confessed lex credendi, thus no less than the cowo crowd trying to infuse Lutheran content into a concept of worship not meant to contain it.
In this way is our lex credendi subtly altered and compromised. Novus ordo? Bogus ordo. Sacrosanctum concilium? Sacrorectal concilium. Better that we stand with our Lutheran principles of reform, within the organic development of the church, the body of Christ, preserving the usual ceremonies, for the most part similar to the ones previously in use, and for the sake of good order in the church retaining the traditional lectionary.
2. Nowhere in our Lutheran Confessions is there anything even remotely like a concept or sense of reversing 1,600 years (well, at the time the Confessions were written it would have been about 1,100 years) of bad development, jumping over centuries to restore and renew a lost purity of New Testament and Patristic (the "fathers" of the first few centuries of church history) times. This idea of some sort of lost ideal in the early church, whose purity is to be recovered and restored, is entirely a churchy version of an endemic Romantic fiction of C19 when the "Liturgical Movement" began, a "noble church" as the ecclesiastical expression of the "noble savage". Noble savage, btw, is a phrase often associated with Rousseau, but, he never used it; it comes from John Dryden much earlier, in his play published in 1672 The Conquest of Grenada -- I am as free as nature first made man / Ere the base laws of servitude began / When wild in woods the noble savage ran. "Savage" at the time did not have its common pejorative connotation now, but quite the opposite, a sense of free, unrestrained, even superior for not being held back by later imposed norms.
3. What our Confessions do state, in complete contrast to the above, is continuity with the past, warts and all, and re the warts, removing them by the criteria of, not a model of a lost past, but whether it contradicts anything in Scripture. Wrt to worship, our Confessions repeatedly point out that our services are NOT a new order but for the most part the ones previously in use. Godfrey makes an anonymous reference to Pius XII's encyclical Mystici corporis Christi (Of the Mystical Body of Christ) of 29 June 1943, yet omits anything about it not concerned with the liturgical movement, resulting in an emphasis both misplaced and misunderstood. 1943 -- the insistence on the value of each human life to the Church carries over to society, in contrast to Nazi Germany's Aktion T4 programme of killing of those with mental or physical disabilities or those of races or cultures deemed inferior, or as we put it now, insufficient quality of life. Also, while the encyclical is clear that the Church is not composed of an active clergy dispensing the sacraments and a passive laity receiving them, it is also clear that this life happens within the visible structure established for it by Christ, namely, the Pope as head and the bishops in communion with him.
4. This in turn led to one of the great bumblings-around since the council. The encyclical says the mystical body of Christ is the Catholic Church. "Is", or in Latin, est. Lumen gentium, "Light of the nations" in Latin, the Dogmatic Constitution on the Church as it is called, in its eighth paragraph says instead that the Church subsists in (Latin, subsistit in) the Catholic Church. Many critics of Vatican II have seen this as the Catholic Church backing off from its former self-understanding. For decades now the Catholic Church has put forth explanations how these two different statements are the same. Guess what, they are the same, and guess further what, that is not good news though it sounds like it. Subsistit in simply means that the church of Christ is only fully found within the visible structure of the Catholic Church, though elements of the Catholic Church sufficient for salvation can and are found outside its visible structure. IOW, we Lutherans and others are saved by those elements of the Catholic Church which can exist outside the visible Catholic Church and which we do not deny, such as Baptism.
5. If Godfrey et hoc genus omne want to lament the phrase "people of God" overshadowing "body of Christ" they need look no further than right here, not at est and subsistit in. Mystici corporis and Lumen gentium do not use the same nouns for what is supposedly the same in the verbs. Mystici corporis says the body of Christ is the Catholic Church. Lumen gentium says the Church, not "the body of Christ", subsists in the Catholic Church. Oh, but church and body of Christ are the same thing, one might say. Indeed they are, but look at why that is. The Church is what it is because of each member's baptism into the life of God, says Lumen gentium in chapter two, which thus forms them into not the Old Testament people of God but a new people of God. IOW, the body of Christ and the people of God are equivalent terms for one thing created by one source, baptism. If they are not equivalent terms, two nouns for the same thing, then est and subsistit in cannot be equivalent verbs, two verbs for the same thing. The documents themselves bear that out.
6. This bumbling is the fons et origo by which Pius XII's encyclicals, not just Mystici corporis, are stood on their heads. Mediator Dei (Mediator of God, 20 November 1947) both champions the sacraments and liturgy as mediating the life of God to the members of the Church, and warns against the effects of trying to encourage this participation by applying to liturgy the Romantic fiction discussed above, thinking one has recovered some lost past purity, an effort he calls liturgical archaeologism. Yet it is just this liturgical archaeologism that is the modus operandi celebrated above of the novus ordo. Lex orandi lex credendi, the law of praying is the law of believing, says the maxim derived from Prosper Aquitanus, a student of Augustine. The original goes ut legem credendi lex statuat supplicandi, that the law of praying establish the law of believing, which in Catholic hands is sometimes used to establish doctrine on liturgy, yet, this is contradicted both by the principle of sola scriptura, by Scripture alone, that doctrine is determined, and by Pius XII himself in Mediator Dei, saying that the proper distinction between faith and liturgy (so to speak!) is expressed by lex credendi legem statuat supplicandi, the law of belief establishes the law of prayer.
Point being, as you pray so shall you believe, and as you believe so shall you pray. It works both ways. If you pray in a manner devised out of a liturgical archaeologism, a Romantic fantasy of having jumped over a millennium and one half of loss of purity, so shall you believe about the faith, the church, the works. And, if you have faith that includes such a Romantic fantasy, so shall you change the liturgy, the church, the works. The latter is how the novus ordo and all the rest came to be, first in the Catholic Church and then in other churches or parts thereof who adopt and adapt it. The former is the ongoing effect once the latter has become the norm. And the greatest irony here of all is that this is entirely inconsistent with and false to the much vaunted idea of a body, which does not stay the same but grows, the same organism in later stages as in earlier ones, the same person at seven as at seventy, who at seventy does not jump back to seven but moves forward in organic continuity, and as the body of Christ has the guarantee that even the gates of hell shall not prevail against it.
In the case of the mystical body of Christ this organic growth is both promised and guaranteed by Jesus (lo, I am with you always etc.) through the Holy Spirit. Which is why there was, and is, a Babylonian Captivity but not a Babylonian Extinction, why real liturgical reform proceeds within the organic continuity of the Body of Christ, the Church, as our Confessions state, normed by what is inconsistent with Scripture not with a Romantic C19 fantasy about a distant past.
It's bad enough that for Catholics Vatican II makes normative exactly what Pius XII in Mystici corporis, Mediator Dei and for that matter Humani generis showed to be dangers to and dissent from Catholicism, and presents a contemporary pastiche that looks traditional, being made up of this and that from here and there, something old, something new, something borrowed, something blue (literally, in the case of Advent), but actually is anything but traditional and dismisses three-fourths of the elapsed development of the body of Christ the Church. But that is their problem.
Our problem is when we follow suit and likewise, without meaning to or even recognising it, we incorporate this intended break with the Church's organic development in which our Confessions so proudly demonstrate we stand, by adopting and adapting the novus ordo pastiche model of a lex orandi that is quite at odds with our confessed lex credendi, thus no less than the cowo crowd trying to infuse Lutheran content into a concept of worship not meant to contain it.
In this way is our lex credendi subtly altered and compromised. Novus ordo? Bogus ordo. Sacrosanctum concilium? Sacrorectal concilium. Better that we stand with our Lutheran principles of reform, within the organic development of the church, the body of Christ, preserving the usual ceremonies, for the most part similar to the ones previously in use, and for the sake of good order in the church retaining the traditional lectionary.
