Blessed are the Peacemakers
Peace among men cannot come from hearts that are not at peace. Peace of soul is something only God can give us, and without it, we are lost.
“Is it not true that prohibiting or suspecting the extraordinary form can only be inspired by the demon who desires our suffocation and spiritual death?” —The Vatican’s chief liturgist from 2014-2021; interview with Edw. Pentin (23-Sep-2019)
A graduate of Thomas Aquinas College (B.A. in Liberal Arts) and The Catholic University of America (M.A. and Ph.D. in Philosophy), Dr. Peter Kwasniewski is currently Professor at Wyoming Catholic College. He is also a published and performed composer, especially of sacred music. Read more.
Peace among men cannot come from hearts that are not at peace. Peace of soul is something only God can give us, and without it, we are lost.
The unification of our lives, the orientation to the ultimate goal that gives meaning to every proximate and particular goal we seek, is the work of the sacred liturgy.
Vatican II presents a mystical, contemplative, symbolic vision of liturgy, the celebration of which John Paul II said “must be characterized by a profound sense of the sacred.” Is it what you experience at your local parish?
Those who take away the density of ritual and the solemn beauty of the ineffable will not gain more worshipers; they will merely give them more reasons to go away and find something more interesting to do.
Music history textbooks often speak of Beethoven’s Missa Solemnis as no more than a purely artistic statement, when in reality it is a testimony to his deep, if idiosyncratic, Catholic faith.
Could there be room for legitimate changes to the Missal of 1962, the last typical edition of the traditional Roman Rite of Mass or the “extraordinary form”?
Looking at the structure and flow of the liturgical action, the Prayer of the Faithful marks a most awkward caesura in the liturgical action. We would be better off without them.
The Church’s liturgy, since it is the Passover Feast, has to bring us out of the world, out of Egypt. So it ought to have a certain “strangeness” about it.
The papal teaching addresses precisely the question of criteria; it does not attempt to teach people how to listen to music or how to discriminate different qualities of music. If such discriminatory abilities are lacking, the papal teaching can have no meaning for us.
The spiritual maturity of the Christian is very much connected with habituation in the nobility of the fine arts.
The longer the hermeneutic of rupture and its expressions are allowed to continue, the longer a “Great Schism” between the preconciliar and postconciliar periods will be perpetuated. There is a real, pressing, desperate need for healing, reconciliation, and reunification.
The Church is not built up and strengthened when her pastors ignore her conciliar teaching, repudiate her tradition, violate her rubrics and instructions, and merrily accept the status quo in all its mediocrity.
Truly it would not be presumptuous to say that, in a liturgy completely centered on God, we can see, in its rituals and chant, an image of eternity.
The increasingly obvious failure of contemporary church music should occasion a more widespread rejection of piano and guitar as accompanying or interluding instruments.
Some people say that today’s popular music is “more emotional” while traditional music is “less emotional.” In reality, emotions evoked in popular music are more crude and monotonous. Emotions elicited by the music of Palestrina, Bach, or Mozart, being more intellectual, are more profound and pure.
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