The Holy Father recently explained the “pro multis” situation to the German Bishops.
How would the Holy Father explain this?
What does this teach children about the importance of or nature of liturgical worship?
I am reminded of something I posted here a few days ago from the Holy Father’s book The Feast of Faith:
“The Council did not create new articles of faith, nor did it replace existing ones with new ones. Its only concern was to make it possible to hold the same faith under different circumstances, to revitalize it. As for the work that preceded the Council, it seems to have been more intensive in Germany than elsewhere, for Germany was the heartland of the liturgical movement, the primary source in which the documents of the Council had their origin. But many of these documents were issued too abruptly. To many of the faithful, most of them seemed to be a challenge to the creativity of the individual congregation, in which separate groups constructed their own “liturgies” from week to week with a zeal that was as commendable as it was misplaced. To me, the most serious element in all this was the breach of fundamental, liturgical consciousness. The difference between liturgy and festivity, between liturgy and social event, disappeared gradually and imperceptibly, as witness the fact that many priests, imitating the etiquette of polite society, feel that they ought not to receive Holy Communion until the congregation has received; that they should no longer venture to say “I bless you” [German euch: familiar form of plural “you”]—thus dissolving the fundamental liturgical relationship between them and their congregation. In this context belong also the often obnoxious and banal greeting which, it must be admitted, many congregations tolerate with a kind of patient forbearance. In the period before the new missal made its appearance, but after the old one had already been characterized as “old-fashioned”, people forgot that there is a “rite”, that is, a prescribed liturgical form, and that liturgy is genuinely liturgy only if it is not subject to the will of those who celebrate it.” See: The Feast of Faith, pp. 83–85.
I respond, not to make this too banal: