In the face of continuing situations of injustice and violence that continue to oppress different areas of the earth and before those things that present themselves as new and insidious threats to peace -- terrorism, nihilism and fanatical fundamentalism -- it becomes necessary more than ever to work together for peace.
Unspontaneity is of their essence. In these rites I discover that something is approaching me here that I did not produce myself, that I am entering into something greater than myself, which ultimately derives from divine revelation. This is why the Christian East calls the liturgy the Divine Liturgy, expressing thereby the liturgy's independence from human control.
We are moving toward a dictatorship of relativism which does not recognize anything as definitive and has as its highest value one's own ego and one's own desires... The church needs to withstand the tides of trends and the latest novelties.... We must become mature in this adult faith, we must guide the flock of Christ to this faith.
After the Second Vatican Council, the impression arose that the pope really could do anything in liturgical matters, especially if he were acting on the mandate of an ecumenical council. Eventually, the idea of the givenness of the liturgy, the fact that one cannot do with it what one will, faded from the public consciousness of the West. In fact, the First Vatican Council had in no way defined the pope as an absolute monarch. On the contrary, it presented him as the guarantor of obedience to the revealed Word. The pope's authority is bound to the Tradition of faith, and that also applies to the liturgy. It is not manufactured by the authorities. Even the pope can only be a humble servant of its lawful development and abiding integrity and identity. . . . The authority of the pope is not unlimited it is at the service of Sacred Tradition. . . . The greatness of the liturgy depends - we shall have to repeat this frequently - on its unspontaneity.