The following is from a book review by Fr

The following is from a book review by Fr. Paul Scalia. The source is

The Adoremus Bulletin - Vol. VI, No. 9: Dec. 2000 - Jan. 2001. Fr. Scalia

reviews the book, The Spirit of the Liturgy, by Joseph Cardinal

Ratzinger, Prefect of the Congregation for the Doctrine of the Faith, published

Last year by Ignatius Press.

"The Scandal of the Incarnation" poses a perennial threat to the

Church.  This phrase describes the difficulty of accepting the Church's teaching

That  God became man. It scandalizes people because they resist the idea that

God  would limit Himself in that way, or stoop to our level at all. They

Reject the particularity of God's descent to earth: that He became a

particular man in a particular place, in a particular time. That God should choose one

time, place, and group over any other strikes them as unfair,  undemocratic.

The Scandal of the Incarnation finds a parallel in liturgical

Controversies surrounding us: the liturgy scandalizes people, too, and for similar

reasons. They resist the teaching that the liturgy is limited in some

way or that it possesses a definite spirit or form. That there should be

particular demands regarding the time, place, and actions of the liturgy strikes

many people as unfair, undemocratic. They resent the fact that they cannot

do as they please with the liturgy. Thus the Church now suffers from what we

might call "The Scandal of the Liturgy."

Ratzinger focuses on the essence of the liturgy to show how the liturgy

"takes flesh" in our world. The book is a consideration of the

incarnation of worship.  The very structure of the Liturgy follows the pattern of

the Incarnation. Just as the Prologue of St. John's Gospel contemplates the

Word "in the beginning," before it becomes flesh, so also Ratzinger looks to

The essence of the liturgy before he considers how it becomes flesh.

Ratzinger focuses on the meaning of `rite' and the significance of

Bodily gestures such as kneeling and the sign of the cross in expressing the

Cosmic language of liturgical symbol. He examines regulations of the liturgy

In detail only after looking upwards, to the truth of the liturgy. He

Concerns himself with two basic points throughout the book: first, that the

Liturgy possesses a definite form; second, that certain particulars in the

Liturgy flow from its very essence.

The book focuses on the spirit of the liturgy, that is, what is

essential to the  very nature of the liturgy. Ratzinger makes it clear that "spirit"

in this case means the liturgy's inner demands and form; the "spirit" of

the liturgy is not one thing today and another thing tomorrow. While the

liturgy expresses itself differently throughout history and in different

cultures, its spirit remains the same.

But because man is accustomed to manipulate, control and dominate the

world, the suggestion that there exists a definite, objective meaning to the

liturgy scandalizes him. He resists the spirit of the liturgy and would

rather dominate the liturgy to make it fit his own whims and desires.

There is an arrogant view that the liturgy is something we create and

manipulate. This view displays an attitude of rebellion and an unwillingness to

receive the true worship that Christ gives us.

Ratzinger strikes at the root of our present problems when he

vindicates the spirit of the liturgy and states that "man himself cannot simply `make'

worship". Proper worship is "received from God in faith." We receive

the liturgy; we do not produce it. This point must precede any discussion

of particulars. Before we can discover what constitutes "right worship,"

we must first accept that there is such a thing as "right worship."

Many, if not most, liturgical writers today take a consequentialist

approach. "We should do this because it will produce that." "Will it

work?" seems to be their first and only question. Ratzinger, on the other

hand, asks whether a particular action, gesture, kind of music or art

pertains to the essence of the liturgy.

Of course, precisely how the liturgy becomes flesh scandalizes people.

They object to the specifics of worship time, place, movement, posture,

words. The disagreement is not so much over the specific changes to be made,

but over what determines the particulars: Do we decide, or do we let the

liturgy speak for itself?

Ratzinger does not merely contribute to the debate. He calls attention

To what the terms of the debate must be: The life of the liturgy does not

Come from what dawns upon the minds of individuals and planning groups. On

The contrary, it is God's descent upon our world, the source of real

liberation.

Ratzinger observes, "Incarnation does not mean doing as we please." For

years, many liturgists have separated the liturgy from the Incarnation,

precisely so that they may do as they please with it. The Spirit of the

Liturgy reasserts the liturgy's utter dependence on the Incarnation. By

So doing, Ratzinger reveals that the Scandal of the Liturgy really has its

roots in the Scandal of the Incarnation.

The Scandal of the Incarnation stems from pride. Since God became a

particular man in a particular time and place, we must meet Him

according to the particulars of His life. We must meet Him on His terms, not ours.

The proud resist this, because they want to determine their relationship

With God. They want to set the terms. They do not want to receive God, but

To possess Him.

So also the Scandal of the Liturgy stems from pride. Since the liturgy

Is the worship of the Incarnate Word of God, we must abide by the essence

Of His worship. But the "creators" of liturgy do not want to worship in

The form that Christ gave us. They want to determine their own form of

worship. They want to set the terms. Like the builders of the tower of Babel,

they want to make a name and a liturgy for themselves. Ultimately, they do

not want to receive the liturgy, but to possess it.

And just as the remedy for the Scandal of the Incarnation is to receive

The truth about the Incarnate Word, so also the remedy for the Scandal of

The Liturgy is to receive its true spirit: The more we humbly surrender

ourselves to this descent of God, the more true and personal it

becomes.