Catholic World News News Feature

Extreme Liturgical Abuse April 01, 2005

By Michael J. Miller

For months the complaints about liturgical abuses, sent early this year to the Bishop of Linz, Austria, had met with official silence. But now, in a surprising development, Catholic Internet coverage of the ongoing liturgical experimentation, and a canonical initiative by a group of Catholic laymen, have elicited a response from the Austrian bishops' conference.

Kath.net, a German-language Catholic Internet news service, reports that the pastor in Freistadt in the Diocese of Linz routinely disregards the readings and prayers designated for Sunday Mass in the Church's liturgical books. In the alleged interests of creativity or social relevance, non-Scriptural or even secular texts are substituted and the ceremonies are improvised.

A severe priest shortage in the Austrian Church and a bureaucratic approach to parish administration have resulted in the hiring of hundreds of lay men and women as “pastoral assistants.” Fears that this would lead to a blurring of the boundaries between clergy and laity have proved to be well founded. According to the official job description at the chancery in Linz, a pastoral assistant is expected to conduct a “Liturgy of the Word” and “preach” on the readings every other Sunday or holy day. Presumably this is intended to apply only to situations when there is no priest available to celebrate Mass, since the homily at Mass is reserved to the priest or a deacon: a long-standing rule that was reiterated in paragraph 161 of the 2004 Vatican instruction, Redemptionis Sacramentum. Yet Kath.net has documented numerous instances of lay women “preaching” at Mass in the presence of the priest celebrant. The diocesan web site seems to promote this confusion by offering “Resources for Women's Homilies”-which include questionable materials such as the statement that “God is the Good Shepherdess of all people.” And in some places, Mass stipends are taken from parishioners and applied instead to a Liturgy of the Word.

NEW EXTREMES

But on the Feast of the Epiphany, January 6, 2005, liturgical abuses in the Diocese of Linz were taken to new extremes. Parishioners of St. Francis Church in Wels witnessed a deacon simulating a Mass-that is, pretending to consecrate bread and wine and then distributing them as though for Holy Communion.

The diocesan director of communications initially replied to written complaints from parishioners with a form letter declaring that the reports of a simulated “Mass of the Three Kings” were “inaccurate,” the result of a “misinterpretation.” Yet photographs posted at the parish web site clearly showed Deacon Franz Schrittwieser, vested in an alb and a yellow stole over one shoulder, standing at the altar beside a black-robed woman (Ingrid Bachler, a Lutheran minister), and elevating a large circular host. No priest is visible in any of the approximately 100 photographs taken at the ceremony, which the parish web site described clearly as a “Mass.” When Kath.net publicized the story, the captions at the parish website were quickly changed to call the event a “Three Kings Celebration,” and then the photographs disappeared.

During the current Year of the Eucharist, several Austrian bishops have taken the opportunity to teach their flocks about liturgical regulations. In a Lenten pastoral letter, the ordinary of the Linz Diocese, Bishop Maximilian Aichern, OSB, explained the Real Presence in the Blessed Sacrament and quoted the Holy Father's recent encyclical, Ecclesia de Eucharistia, saying that the Eucharist contains the central mystery of the Church. Furthermore, on February 20, 2005 (the anniversary of the death of his predecessor, Bishop Franz Salesius Zauner, who attended the Second Vatican Council and did much to implement and explain the post-conciliar liturgical reform), Bishop Aichern stated that the liturgical Ordo is “a binding norm, which does not restrict freedom and creativity, but rather enables and protects the free access of the faithful to the Church's liturgy.” He went on to say that the liturgy is a “pledge of unity” and must not become a “cause of division.”

Some of Bishop Aichern's diocesan priests are convinced that he simply does not view the liturgical experimentation as a problem, but only as “alternative theological interpretations.” An objective observer from outside the diocese, Father Alexander Pytlik, a canon lawyer who works for the Austrian military vicariate, describes Bishop Aichern as a “personally devout and extremely tolerant” pastor who for too long has failed to put a stop to the worst liturgical abuses.

ANOTHER APOSTOLIC VISITATION IN AUSTRIA?

Father Pytlik collaborated with the 2004 apostolic visitation to the Diocese of Sankt Pölten, also in Austria, which had been rocked by a seminary sex scandal. When asked whether Rome might resort to similar disciplinary measures with the Diocese of Linz, he replied that the two cases were not comparable, but that an apostolic visitation would be “possible and reasonable.” He reasoned: “When a diocesan bishop no longer reacts to anything, then the competent Roman dicasteries take the concerns of the faithful all the more seriously.” Father Pytlik even wrote a lengthy article (subsequently posted at Kath.net), complete with computer links to magisterial documents, describing the procedures by which laymen can file complaints about liturgical abuses with the authorities at the Vatican.

After forwarding copies of photos from the Epiphany “Mass” in Wels to other Austrian bishops and receiving assurances that they had grounds for canonical action, a laymen's “Initiative Group” submitted documentation to the Congregation for Divine Worship. A responding letter from Cardinal Francis Arinze, dated February 19, said that the Congregation was already informed about most of the instances of liturgical abuse, and would “make every effort to stop those abuses.” The Initiative Group has also written to the Vatican Secretary of State, Cardinal Angelo Sodano, requesting an apostolic visitation of their diocese.

It was not until the middle of March that the breaking news story in Linz was “downloaded” from the Internet to the print media, which characterized Kath.net as “extremely conservative,” and repeated the charges made by the diocesan director of communications that it dealt in “untruths and half-truths.” Catholic Internet journalism has had unexpected influence, nonetheless: Kath.net managed to bring sufficient pressure to bear on the Austrian episcopal conference that the bishops issued a public promise to address liturgical abuses at the conclusion of their March 2005 meeting at the monastery in Lambach. [See sidebar]

Kath.net reports that a staff member in the Roman Curia, who is acquainted with the liturgical disorders in Linz, remarked that eventual canonical sanctions could include suspension for the deacon who simulated a sacrament and early retirement for the diocesan bishop who tolerated the liturgical abuses. A source in Rome told CWR that there was also talk among Curial officials of appointing a coadjutor bishop for the Diocese of Linz.

[AUTHOR ID] Michael J. Miller translated Life in Christ and Paths of Prayer by Cardinal Christoph Schönborn for Ignatius Press [Volumes 3 and 4 of Living the Catechism of the Catholic Church].

[SIDEBAR 1]

THE BISHOPS' PROMISE

The Austrian Bishops Conference released the following statement on the liturgy after the conclusion of their March 2005 meeting.

Watching over the liturgy, and especially the Eucharist which is at its heart, is a high-priority duty of bishops. For this Year of the Eucharist, Pope John Paul II has written the encyclical Ecclesia de Eucharistia and the apostolic letter Mane Nobiscum Domine. Care should be taken to make these precious texts known in all parishes and in all other ecclesiastical communities [e.g. monasteries and convents]. Together with the texts of the Second Vatican Council concerning the liturgy, they help us to understand the liturgy better and to celebrate it in all its depth, sanctity, vitality, and beauty. In Austria there are many efforts to cultivate a liturgy of this sort. The bishops thank all those who contribute to these efforts and ask them to continue along these lines.

In Austria there are also, unfortunately, in not a few places, unauthorized changes that overstep the wide parameters that have been set by the Church for an authentic liturgy. Such excesses sooner or later endanger unity and peace in the Church, and do so precisely during that sacred ceremony which ought to be one of the principal sources of unity and peace.

The Church's regulation of the liturgy is not a yoke; it does not serve the letter of the law, but rather is meant to be an instrument of the Holy Spirit, who wishes to express himself, not in a spontaneity devoid of rules, but rather in a form that is appropriate for him. As bishops we are obliged and willing to examine carefully any criticism concerning violations of liturgical regulations. Often such criticism is baseless or based only partially on facts, and occasionally it is also accompanied by methods that are contrary to the commands of the Gospel. In those cases where the critics are right, however, we as a group are obliged and intend to restore order.

There are many forms of liturgy. Many are more easily accessible and thus are an invitation to those who are seeking, especially young people, to come closer gradually to the central mystery. The Mass, however, amid other forms of the liturgy as a whole, is an irreplaceable ceremony. We must not allow the bar [literally: the threshold] to it to be lowered.

Several practical issues pertaining to the Mass are in need of special attention today. We shall mention three:

a) The priest, as the recipient of the sacrament of Holy Orders, stands within the congregation during the celebration of the Eucharist and at the same time stands opposite the congregation as Christ's representative. Without a priest there is no valid celebration of the Eucharist. The proclamation of the Gospel as part of the celebration of Mass is entrusted exclusively to the priest or to the deacon. The Eucharistic Prayer is reserved for the celebrating priests. The liturgical assembly affirms it, in keeping with an ancient custom of the Church, by acclamations and at any rate by the concluding Amen. b) The reception of Holy Communion requires reverence as an expression of the faith that Christ is really present in the form of bread and wine. No one should approach the sacrament without due preparation. Repentant renunciation of sin and the Sacrament of Reconciliation, which frees the recipient from serious sin, are the prerequisites for the reverent and spiritually fruitful reception of Holy Communion. Given the fulfillment of these conditions, Communion may be received by the communicant either in the hand or on the tongue. c) Christ remains present under the appearance of the bread that has been transformed into his eucharistic body during the celebration of the Eucharist. Eucharistic adoration rendered to him is a great source of spiritual strength, which is increasingly being discovered in many countries, by young people as well.

[SIDEBAR #2]

NO NEED FOR A “SHOW”

Early in March, while campaigning to expose liturgical abuse in the Linz diocese, the Kath.net news service spoke with Cardinal Christoph Schönborn of Vienna. Although the cardinal did not directly address the problems in Linz, he did speak plainly about unauthorized liturgical variations.

Your Eminence, in some parishes today there are “custom-tailored” Masses. The Eucharistic Prayer or the Creed is changed, the official liturgical prayers are replaced by other prayers, and other texts are substituted for the Scripture readings. What do you say about this?

Cardinal Christoph Schönborn: As a matter of principle, liturgy is always the liturgy of the Church, of the whole people of God. The faithful have a right to a liturgy that is celebrated in the manner that is valid within the communion of the Universal Church. The faithful, the parishes, and the priests are also obliged, however, to celebrate liturgy in communion with the whole Church. This right and this duty are not a restriction of freedom, but rather the prerequisite for true participation of the faithful in the liturgy of the Church, as opposed to what individuals, even if well-meaning, produce based on their personal preferences or their own liturgical ideas.

The most basic reason for this ordering of the liturgy is the fact that it is a divine service, which means that in Christian worship God first inclines his ear to human beings; Christ is the celebrant who speaks to us in his Word and who makes us a part of his self-offering to the Father for the salvation of all people. That is why it has always been the Church's primary concern to make sure that Christ stands in the center of the liturgy. He is the main celebrant. In order to maintain clarity on this point, it is good and right for there to be an ecclesiastical order of the liturgy, which helps us to encounter Christ in the liturgy.

Which elements of the Mass are changeable? Where is there room for creativity? Which elements must not be changed? Why?

Schönborn: I cannot recommend often enough reading and meditating on the General Instruction on the Roman Missal, which is so beautiful and has such a wealth of information. There is a whole series of opportunities for creativity in the Church's liturgy. In this regard I will just mention the magnificent liturgies with the Holy Father in many parts of the world, which have demonstrated an abundance of possibilities for cultural and local forms of expression. Let me remind you also, though, about the options that are provided for in the order of the Mass itself: for example, in the Penitential Rite, at the Presentation of the Gifts and in the Prayer of the Faithful. The Church insists unequivocally that the Eucharistic Prayer, as the centerpiece of the Mass, is not subject to modification or improvisation.

Again and again you hear the complaint that participation of the faithful in the Eucharistic Prayer is lacking. That is, of course, a misunderstanding, for not only is it possible for the laity to pray silently and thus accompany the Church's Eucharistic Prayer, but it is also expressly called for. After all, it is the prayer of the Church, which the priest says for the whole Church, but which only he is authorized and empowered to say. Opportunities for creativity can be found in the so-called acclamations which are permitted in the Eucharistic Prayer and which are also expressly provided for after the words of consecration in the institution narrative.

The liturgy nowadays is frequently presented as an “event.” Many people perceive the liturgy as an experience, an affirmation of community, a cultural event, an added aesthetic feature. What is, in fact, the value and place of the liturgy in the life of the Church?

Schönborn: The liturgy is, naturally, an “event.” It is the greatest event imaginable. For in it the mystery of faith happens (“event,” after all, means “happening”). The death and resurrection of Jesus become present for us. What could ever be more magnificent than this event? And that is why the celebration of the Eucharist is uniquely relevant, more breath-taking than any spectacle and more beautiful than any drama. Of course that challenges us to enter into this event as much as possible, and to celebrate it with our body and soul, with our whole being and with our full commitment.

Indeed, it is no coincidence that the Mass-event is especially impressive when the celebrant is deeply moved by the mystery that he is celebrating. Then those who are attending become aware that this is a celebration of the greatest event in human history. I had an unforgettable experience of this in the presence of Padre Pio, who celebrated Mass in the same way every day, and yet each time it had an incomparable newness and vitality and a fascinating intensity. Liturgical planning is successful when it places itself entirely at the service of this “event,” which is the center and substance of the Eucharistic celebration. Then there is never any danger that it will become boring and routine, unless we ourselves are in a rut and bored. But that is not the fault of the liturgy, but is rather due to our inadequate preparation and lack of faith.

What is the danger when the liturgy becomes a “happening”, in which something new is offered every time and the faithful must adapt over and over again to something new?

Schönborn: C. S. Lewis, my very favorite author, once explained in a letter to his friend what he expects as a layman of the celebrant. He says something to this effect: As a layman I want only one thing: that during the worship service I do not have to keep wondering, “For God's sake, what is the celebrant thinking of now?” It is a marvelous thing when the liturgy is celebrated in a way that is faithful to its ecclesiastical form, yet with genuine fervor, participation and joy at the presence of Christ in our midst. I can imagine nothing more vital and relevant than “a completely ordinary Mass.” I believe that, even if I were to reach the age of 100-which God forbid-I would never wish for anything other than to penetrate more deeply into the wonderful mystery which is given to us in the daily celebration of the Eucharist and on which we are privileged to live.

Many people feel that the “same old thing” in the celebration of a Catholic Mass is boring. On the other hand, today many are looking for rituals, for some kind of order in the midst of a world that is constantly changing and no longer offers much stability. Couldn't this be an opportunity for the Church, in that it provides people with the liturgy as just such a fixed point and guiding principle?

Schönborn: My short answer to that is: Yes. Precisely.

Translated by Michael J. Miller