How many times do lovers of the classical Roman Rite hear the objection: “The new Mass is better than the old one because it allows for more active participation of the faithful,” or “The old Mass just had to be reformed eventually, because the priest was the only one doing anything, and the people were all mute spectators.” My aim in this article is to refute such claims and to demonstrate that, if anything, the opposite is true.
Active/Actual Participation

People who take the time to sit down and study Sacrosanctum Concilium are often struck by how much of this document is unknown, ignored, or contradicted by contemporary Catholic practice. Often, there are phrases that are so rich, and yet the manner in which they have been turned into slogans has undermined their original nuance and depth.

The most notorious victim of this process of journalistic simplification has been the notion of “active participation” or participatio actuosa. The word actuosa itself is very interesting: it means fully or totally engaged in activity, like a dancer or an actor who is putting everything into the dancing or the acting; it might be considered “super-active.” But what is the notion of activity here? It is actualizing one’s full potential, entering into possession of a good rather than having an unrealized capacity for it. In contemporary English, “active” often means simply the contrary of passive or receptive, yet in a deeper perspective, we see that these are by no means contrary. I can be actively receptive to the Word of God; I can be fully actualizing my ability to be acted upon at Mass by the chants, prayers, and ceremonies, without my doing much of anything that would be styled “active” in contemporary English.[Note 1] As St. John Paul II explained in an address to U.S. bishops in 1998:  Continue Reading New Liturgical Movement