The second problem is the consequence of an anthropocentric view of the liturgy. The liturgy was traditionally understood as the permanent priestly activity of holy Church: she conducts the highest matters of salvation before God’s throne and at the same time, it is her intimate communication with her divine Bridegroom. The greatest honor for the faithful is to join this divine work (opus Dei) as a member of the Mystical Body, and while the believer strives to live his life hidden in Christ and the Church, while he thus “loses” his life, he in fact finds it, The liturgy is not something we create but an objective reality we share in, a precious patrimony we inherit. What happens in the Mass is relatively true for all parts of the liturgy: it is not we but God Who is doing His work in it, and we ourselves become divine when we receive Holy Communion. So the reality we celebrate becomes our own. With respect to the prayers and chants, this truth is expressed by St. Benedict’s classic saying: “mens concordet voci‘: the mind should be concordant with the voice. It is not the soul who speaks in the voice, but it is the Church and the Holy Spirit. The harmony between soul and voice comes not from expressing the soul by the voice but from adapting the soul to the sounds that the Church and the Holy Spirit put upon our lips.
The Liturgical Constitution of the Council says nothing contradictory to this traditional view. And yet, according to the post-conciliar approach it was precisely the modern man, man hic et nunc, who became the focus of interest and the norm of the liturgy. Consequently the liturgy and its chant are supposed to express the religious experience of the individuals and communities. The result is: “vox concordat menti” i.e. the voice is concordant to the state of the mind. The regrettable outcome of this approach is that the liturgy is unable to elevate and raise up heavenwards the individual and communities: they express themselves and so they remain where they are.
This liturgical approach also influenced the church music. A great part of the clergy can accept music only as the chant of the assembly. The demand of actuosa participatio is taken in a sense that excludes the possibility of silent and attentive listening to the chant of singers or choir. Consequently, in many places the choirs have disbanded and the musicians have fled their posts. To anyone who reads the Constitution it is clear that this fate was not intended by the Council. Par. 28 says that “each person should perform his role by doing solely and totally what the nature of things and liturgical norms require of him.” Even in the new Missal of Paul VI we find the names of items belonging to the schola. Things are even clearer if we examine the natura rei, the nature of things: the liturgy is a dramatic event and the assembly participates “actively” in the ritual by performing the parts proper to them. The Council judged it opportune to stress the actuosa participatio because the role of the assembly had been taken over by others during the course of centuries. But this does not mean that now the assembly has to take over the role of others!
Laszlo Dobszay, The Bugnini-Liturgy and the Reform of the Reform (2003)