This is a portion of an article from Praytell. Press HERE for the full article. It is a commentary on work done by The New Liturgical Movement. The so-called pre-Vatican II liturgical movement spearheaded by the much maligned Bugnini is evident in bishops prior to the council wanting to promote a liturgical movement that Pope Paul VI's post Vatican II committee called consillium would accomplish. It has Bugnini written all over it and would be the thread pulled on the liturgy that would lead to only 12% of Catholics in some dioceses actually participating in the Mass today. In other words in some dioceses, there is absolutely no actual participation in the Holy Sacrifice of the Mass by 88% of Catholics, compared to almost 95% of Catholics actually participating in the Mass prior to and up to and shortly after Vatican II!
In addition to the official preparatory (pre-Vatican II) document on the Liturgy, the online treasury includes many of the vota, or responses, from bishops around the world, who were asked what they would like to see the Council discuss. And it provides much of the Analyticus Conspectus; in this collection, as Matthew notes, “all the responses of the bishops, prelates and religious are distilled into 9,348 brief propositions, organised by subject, with each proposition having one or more diocese/religious order cited in the footnotes.”
I found these propositions fascinating, because they again reflect a combination of the “conservative” and the “progressive”. The Conspectus makes it clear that many changes to the liturgy were in the mind of the worldwide Church long before the Consilium started its work, indeed well before the beginning of preparatory work for the Council.
[As with the translations, I have selected material rapidly and not systematically, and I welcome corrections and challenges.]
Quidam in administratione sacramentorum neglegunt « caeremonias secundarias » utpote non ad validitatem necessarias. Ideoque Concilium affirmet praeter efficacitatem signi attendendum esse ad significationem ipsam secundum multiplices sensus in signis sacramentalibus contentos.
Some people, as they administer the sacraments, regard “secondary ceremonies” as of no consequence because they are not necessary for validity. Accordingly, the Council insists that, beyond the mere effectiveness of any sign, it is important to pay attention to its deeper meaning, exploring the many senses entailed in a sacramental sign.
Permittatur laicis designatis administratio Baptismi.
Designated laypeople should be permitted to administer Baptism.
Permittatur laicis designatis S. Communionis distributio.
Designated laypeople should be permitted to distribute Holy Communion.
Aliqui laici etiam uxorati, auxiliares cleri in statu quodam clericali constituantur.
Some lay people, even married ones, should be established as auxiliaries to the clergy, and given a standing that is to some extent clerical.
Si diaconatus restauratio non convenit, concedantur sororibus missionariis facultates convenientes circa praedicationem, conservationem, distributionem Eucharistiae, etc.
If it is not practical to restore the diaconate, missionary sisters should be allowed to preach, reserve the Sacrament, distribute Holy Communion, etc.
Agatur de potestatibus quae dari possint mulieribus (praesertim monialibus) in cultu divino.
Consideration should be given to the roles that women – especially monastics – could be given in divine worship.
In administratione sacramentorum adhiberi possit lingua vernacula, exceptis verbis quae « sacramenti formam » exprimunt.
The vernacular should be allowed in the administration of the sacraments, except for the words which convey “the form of the sacrament”.
Baptismus in pluribus sectis acatholicis invalidus est ex intentionis defectu, ergo, iudicio Ordinarii, baptizari debent omnes ex his sectis neo-conversi.
In many non-Catholic sects, Baptism is invalid because it lacks the right intention; therefore, based on the judgement of the Ordinary, all who convert from these sects should be baptised.
Ritus Baptismi parvulorum, praesertim quoad primam partem, notabiliter brevietur.
The rite of infant baptism, especially the first part, should be greatly abbreviated.
Abrogentur infusiones salis et salivae.
The imposition of salt and saliva should be removed from the baptismal rite.
Agatur de usu et abusu S. Communionis.
Consideration should be given to the use and abuse of Holy Communion.
Osculum anuli Episcopi ante Communionem supprimatur.
The kissing of a bishop’s ring before Communion should be eliminated from the rite.
Catholici, in pagis sine ecclesia et sacerdotibus catholicis, recipere possint S. Communionem in ecclesiis acatholicorum.
Catholics in regions lacking a Catholic church and Catholic priests should be able to receive Holy Communion in non-Catholic churches.
Liceat S. Communionem ministrare, ut in primis christianismi diebus, sine tot requisitis secundariis ut v. g. altari, ieiunio, paramentis, mappis, cereis, etc.
It should be allowed to celebrate Communion as the early Christians did, without all the extras – for example, an altar, fasting, altar cloths, candles, altar adornments, etc.
Maior fiat simplificatio legum circa ieiunium eucharisticum.
Rules concering the eucharistic fast should be greatly simplified.
* * *
The vota call into question the notion that the Council fathers could not possibly have anticipated the changes that appeared in the post-conciliar work of the Consilium, or the way in which parishes around the world have implemented the Mass of Paul VI. They also illustrate the inability of simple narratives or labels (“traditional”, “conservative”, “progressive”, etc.) to shed much light on the Second Vatican Council and its work.