In his latest commentary on the Novus Ordo and the Second Vatican Council, Dr Kwasnieski makes some unanswerable points.
Daringly Balanced on One Point: The New Papal Letter on Liturgy
Peter Kwasniewski PhD, 29 June 2022
Like a piece of upside-down modernist architecture, the new papal apostolic letter Desiderio Desideravi: On the Liturgical Formation of the People of God is daringly balanced on one point: that the new liturgy of Paul VI is the fulfillment of the Second Vatican Council’s demand for liturgical reform in Sacrosanctum Concilium. On the truth or falsehood of this one point stands or falls the document’s entire argument. Let us quote Francis first:
‘It would be trivial to read the tensions, unfortunately present around the celebration, as a simple divergence between different tastes concerning a particular ritual form. The problematic is primarily ecclesiological. I do not see how it is possible to say that one recognizes the validity of the Council—though it amazes me that a Catholic might presume not to do so—and at the same time not accept the liturgical reform born out of Sacrosanctum Concilium, a document that expresses the reality of the Liturgy intimately joined to the vision of Church so admirably described in Lumen gentium. For this reason, as I already expressed in my letter to all the bishops, I have felt it my duty to affirm that “The liturgical books promulgated by Saint Paul VI and Saint John Paul II, in conformity with the decrees of Vatican Council II, are the unique expression of the lex orandi of the Roman Rite” (Motu Proprio Traditionis custodes, art 1) (n. 31).’
‘We are called continually to rediscover the richness of the general principles exposed in the first numbers of Sacrosanctum Concilium, grasping the intimate bond between this first of the Council’s constitutions and all the others. For this reason we cannot go back to that ritual form which the Council fathers, cum Petro et sub Petro, felt the need to reform, approving, under the guidance of the Holy Spirit and following their conscience as pastors, the principles from which was born the reform. The holy pontiffs St. Paul VI and St. John Paul II, approving the reformed liturgical books ex decreto Sacrosancti Œcumenici Concilii Vaticani II, have guaranteed the fidelity of the reform to the Council. For this reason I wrote Traditionis custodes, so that the Church may lift up, in the variety of so many languages, one and the same prayer capable of expressing her unity. As I have written, I intend that this unity be re-established in the whole Church of the Roman Rite (n. 61).’
It seems, in keeping with the old saying “a bishop never has a bad meal and never hears the truth,” that some well-meaning servitors in the Vatican have been hiding from the pope and his entourage a truth that is known to millions of others: this belief in the Novus Ordo as the fruit of Vatican II is simply false and can be easily known to be false. Universal literacy and the internet have tidily seen to that.