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BENEDICT XVI: NEWS, PAPAL TEXTS, PHOTOS AND COMMENTARY

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'Formal' changes to rites and symbols
in Benedict XVI's Pontificate

by Luigi Accattoli
Translated from




The Pope at Vespers with Rome university students on Dec. 19.


Since the start of the new liturgical year, Pope Benedict XVI has used a new pastoral staff, shorter than that he used earlier which had belonged to Pius IX.

And shortly, it will be a year since the long pauses for reflection were introduced to papal liturgies, particularly after the homuly and after Communion.

These are just two among the many small modifications to papal rites and symbols made so far by Benedict XVI - a wise mix of new and traditional elements as a way of showing the continuity of the Papacy beyond the watershed represented by the Second Vatican Council.

Papal vestments, liturgical accessories, secondary aspects of the rites - these are the areas where the theologian Pope has been discreetly introducing, without stirring controversy, what seems to be one novelty after another.

In December 2005, towards the close of his first calendar year as Pope, he appeared in St. Peter's Square wearing the camauro - the red winter cap last used by John XXIII.

In the summer of 2006, he wore the red wide-brimmed straw hat called the saturno, which John Paul II had used a few times when he travelled to tropical countries.

That same year, he unearthed the winter mozzetta, the ermine-lined velvet capelet last used by Paul VI. [And the following EAster, the white Easter mozzetta.]

But more significant were the changes to the accessories, vestments and ritual rubrics in the liturgy, for which the key year was 2008.

On Palm Sunday, he blessed the palms and celebrated Mass in St. Peter's Square, carrying the Cross-shaped staff of Pius IX, instead of the modern Crucifix-topped staff first used by Paul VI, then the two John Pauls, and himself until then.

On Corpus Domini of that year, he began to give Communion exclusively on the tongue to kneeling faithful.

In November of that year [with a new master of pontifical liturgical ceremonies], the Crucifix and candleholders returned to the papal altar, from which the post-Conciliar liturgical reform had taken them away (putting the Cross to the side, and replacing the candelabra, if at all, by little temple lights).

Starting with the Feast of Saints Peter and Paul in 2008, he also replaced the pallium that had been 'imposed' on him at this inaugural Mass - one that had been fashioned to resemble what it was in the early centuries of Christianity - with the stylized adaptation that had been worn by all other Popes in modern times.

And at Benedict XVI's request, his new master of ceremonies, Mons. Guido Marini, also resurrected vestments and furniture used by earlier Popes - papal chairs belonging to Leo XIII and Pius IX, chasubles and copes that had been worn by John XXIII, Paul VI and John Paul II.

All these 'novelties' and restorations without changing any of the central aspects of Paul VI's Novus Ordo. Despite Summorum Pontificum, Benedict himself has only celebrated the ordinary form of the Mass in public, 'facing the people' in the manner of the Novus Ordo, using modern languages.

[Accattoli fails to note the obvious fact that the Pope's Masses, whether in St. Peter's, outside Rome, or in foreign countries, now employ Latin in most of the fixed prayers. This is evident if one reads through the libretti that the Vatican now posts online.]

Only twice, at the Sistine Chapel, has he celebrated Mass facing the altar [using the built-in altar of the Sistine, and doing away with the mobile 'ad-populum' altar that used to be wheeled in for Sistine chapel Masses. Shortly after Accattoli wrote this article, the Pope celebrated 'ad orientem' once more at the newly renovated Pauline Chapel, whose altar was repositioned so that it could be used to celebrate both ways - but the Pope chose the traditional direction in the Mass he celebrated with the members of the Itnernational Theological Commission].]

To my mind, the most significant of the Benedictine changes was that with the Pope's pastoral staff. In place of the traditional Cross-topped staff, Paul VI had introduced a Crucifix sculpted for him by Lello Scorzelli, which his successors up to Benedict XVI himself used.

But Papa Ratzinger went from Papa Montini's Crucifix-staff to Papa Mastai-Ferretti (Pius XI)'s Cross-staff [and now his own symbol-laden staff]. Some have called it a transition from the 'Crucifix of kerygma' [the evangelical announcement) to the 'Cross of dogma'. Which is over-reaching.

The Pope's intention was obviously to provide a wide view of the papacy and its continuity, to which he had first called our attention by his choice of the name Benedict, which went beyond the Conciliar series of Johns and Pauls.

Just as by his choice of name, he showed his attachment to the entire 'apostolic succession' of the Popes, without linking himself in a special way to the more resent Popes, his choice of papal wear, liturgical vestments and accessories is also intended to highlight a wider panorama of historical continuity.

Finally, the ritual silences during the liturgies. The practice was introduced at Christmas Eve Mass last year. The silences are observed after readings, after pslams, after the homily, and most especially, after Communion.

Benedict XVI's attachment to such silences - which characterizes the traditional liturgy and has practically disappeared in the Novus Ordo - was already pre-announced by his advocacy of practising Eucharistic Adoration more widely and frequently.

With these silences, he is starting to educate the faithful who follow papal liturgies to a better, more appropiate attitude of concentration and meditation.



Liturgical changes introduced
by Benedict XVI: Interview
with a liturgy consultant

Trnslated from
the Italian service of




VATICAN CITY, Dec. 21 (ZENIT.org) - The faithful around the world have been able to note through satellite TV the changes that have been introduced to pontifical liturgical celebrations under Benedct XVI.

We spoke about this to Don Mauro Gagliardi, professor of theology at the Regina Apostolorum Pontifical University in Rome and a consultant to the Office of Pontifical Liturgical Celebrations. Fr. Gagliardi also edits the biweekly feature 'Spirito della Liturgia' in Zenit's Italian service.

Reading Luigi Accattoli's article in Liberal, one gets the impression of a directed effort, at the request of the Holy Father, to bring papal liturgy more in line with tradition.

Since we are approaching the solemn celebrations of the Christmas season, which the Holy Father will preside over at St. Peter's Basilica, we took the opportunity to speak to him about the changes.


Mons Gagliardi: Accattoli's article presents an effective overview of the more visible among the recent changes in pontifical liturgy, although there are others, probably omitted for brevity or because they are more difficultly understood by the public.

The esteemed and qualified Vatican observer that Accattoli is underscores many times that these changes were probably all initiated by the Holy Father himself, who, as everyone knows, is an expert on liturgy.


Accattoli starts his account by mentioning the papal vestments which had been largely discarded in recent decades: the camauro, the red saturno, the winter mozzetta - as well as the changes to the papal pallium.
These are vestments that are distinctively and exclusively papal, like the red choes, which is not mentioned in the article.

Although it is true that Popes in recent decades have chosen not to use all these vestments, or have made modifications, the vestments have never been 'abolished', and so every Pope is free to use them.

It must not be forgotten that just like most of the visible elements of liturgy, even vestments used outside liturgy have symbolic as well as practical function.

I remember that when Pope Benedict first used the camauro - an outdoor winter cap that protects effectively from the cold - one of the leading Italian magazines featured a picture of the smiling Pope wearing the camauro, with the caption "He did the right thing!', meaning that even a Pope has the right to wear suitable winter protection!

But it is more than just practical wear. It is also associated with who is wearing it and the role he represents - in this case, the camauro represents the Pope [who is the person for whom it was designed, and the only one who has the traditional right to wear it], and this is underscored by the beauty of the garment or accessory, how it is adorned, and the materials used.

The pallium is a different story, because it is a liturgical accessory. John Paul II used one which was similar to that used by metropolitan bishops [heads of active dioceses].

When Benedict XVI's Pontificate began, a different style was prepared for him [former papal master of cermeonies Archbishop Piereo Marini took credit for this], which revived an old usage, and the Holy Father used it for some time.

After careful study, it was decided that it was preferable to return to the style used by John Paul II, but with changes to make it different from the bishops' pallium, which the Pope imposes on them. [The crosses on the Pope's pallium are red instead of black, and he uses pins on three of the crosses to signify the nails on Christ's Cross.]

More information about these changes can be found in Mons. Guido Marini's interview published in L'Osservatore Romano on June 26, 2008.


What can you say about the pastoral staff (ferula) chosen by Benedict XVI to replace the Crucifix-topped staff sculpted by Lello Scorzelli and used by Pope Paul VI, the two John Pauls, and Benedict himself in his first two and a half years as Pope?
One might say that the same principle applies here. But one must point out the practical reason: the new staff that Benedict XVI has used since the start of the liturgical year is 590 grams lighter than the Scorzelli staff, that's half a kilogram which is not insignificant.

Historically, the Cross-shaped pastoral staff is faithful to the Roman tradition for Popes - a Cross without the Crucified Christ. To this, one can add symbolic and esthetic considerations.


Accattoli also cites other changes which we can call more substantial: the attention to having moments of silence, celebratinfg the Mass facing a Crucifix or an altar with Tabernacle, and communion given on the tongue to kneeling faithful.
These are all elements of great significance that obviously, I cannot analyze now in a detailed manner. The Instituto Generalis of the Roman Missal, published by Paul VI, prescribes the observance of sacred silence at various points. So the observance of these silences in the papal liturgies is simply carrying out those norms[which obviously no one ever followed!]

AS for the position taken when celebrating Mass, we can see that the Holy Father has gone on doing it 'versus populum' in St. Peter's and elsewhere. The only exceptions so far have been at the Sistine Chapel and the newly renovated Pauline Chapel.

Since every celebration of Mass, regardless of the position taken by the celebrant, is a celebration of the Father through Christ in the Holy Spirit - never a celebration for 'the people' or the congregation - then it should not be considered 'strange' that the celebrant should celebrate 'towards the Lord' [which was also the traditional way]. Especially in places like the Sistine Chapel when there is a fixed altar against the wall, it is both more natural and faithful to tradition to celebrate 'towards the Lord', rather than bring in a mobile altar in order to be able to celebrate Mass 'towards the people' .

As for the manner of giving Holy Communion, one must distinguish between the act of receiving the Host on the tongue and the act of kneeling.

In the current form of Paul VI's Missal, the faithful have the right to choose whether to receive Communion standing or kneeling. If the Holy Father has decided that he prefers to give it to kneeling persons, then one must deduce - this is my personal opinion - that he believes it is more appropriate to express the sense of adoration that we should always feel towards the Eucharist.

It's an aid that the Pope gives to those who receive Communion from him, to remind them to pay the right worshipful attention to Him whom they are receiving in the Most Holy Eucharist.

In Sacramentum caritatis, the Pope, recalling St. Augustine, said that we should always receive the Eucharistic Bread with adoration, because it would be asin to receive it otherwise. Before receiving the Host himself, the celebrant genuflects before the Host. Why then should he not help the faithful to cultivate the sense of adoration with a similar gesture?

About receiving the Host in one's hand, it must be remembered that this is now possible in many places - possible but not obligatory - but as a concession, an exemption to the ordinary norm which is that the Host should be received on the tongue.

This concession was originally given to some bishops' conferences who requested it - the Vatican never suggested or promoted it. However, no bishop in an episcopal conference that requested and obtained the indult is obliged to apply it exclusively in his diocese. Every bishop can always decide that in his diocese, the universal norm applies, which is valid regardless of any concessions granted - and the norm is that Communion should be received on the tongue.

So if no bishop in the world is obliged to abide by the indult, instead of the norm, neither is the Bishop of Rome. On the contrary, it is important that the Holy Father keeps to the norm, as Paul VI himself confirmed. [For more details, see M. Gagliardi, La liturgia fonte di vita, Vereona 2009, pp 170-181.]


In conclusion, as you are on the staff of consultants to Mons. Guido Marini, what do you think in general of all the liturgical modifications introduced by Benedict XVI?
Of course, I can only speak for myself, and my opinions do not reflect anything official. I think what the Holy Father is trying to is to wisely bring together traditional things with the new, in order to carry out, in letter and spirit, what Vatican II intended, and to do it in such a way that papal liturgies can be exemplary in all aspects.

Whoever takes part in a papal liturgy should be able to say, "Yes, this is the way it should be done. Even in my diocese, in my parish!"


But I wish to say that these 'novelties', as you call them, have not been introduced in an authoritarian way at all. For the most past, they have been preceded by an interview given by Mons. Marini to L'Osservatore Romano or another newspaper.

We consultants from time to time publish articles in tne Vatican newspaper to explain the historical and theological sense of liturgical elements and the decisions that are taken in this regard.

To use current language, I would say it has been a 'democratic' way - not in the sense that the decisions come from a majority consensus, but that the Vatican seeks to make the reasons for the changes understood - that there is always a historical, theological and liturgical reason for decisions taken, which are never purely esthetic, much less ideological.

We might say that the effort is to make known the ratio legis - the reason for the 'law' or norm - and I think that this in itself is a 'novelty' of some significance!


[Modificato da TERESA BENEDETTA 23/12/2009 13:11]
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