In the Catholic Church, there is a group of conservative believers who love the Tridentine Liturgy very much. They use Latin throughout the liturgy, even if they don't understand it at all. They enjoy seeing the beautiful vestments worn by priests and altar servers, the flower-covered altar, and the resplendent liturgical utensils. They can also revel in the sweet and beautiful sound of Gregorian chant. It is otherworldly, and it is a bit like the feeling of Jesus’ apostles during “the Transfiguration of Jesus Christ” on Mount Tabor: “It's wonderful for us to be here.” ( Matthew 17：4﹚ The apostles at that time were unwilling to leave this surreal atmosphere. Many of these traditionalist believers like to join European pilgrimages hoping to participate in the Tridentine Liturgy in splendid Gothic Cathedrals in which they are only spectators but they can feel the greatness of the church. When they come back to their parishes and participate in a Sunday Mass according to the liturgical reform of Vatican II, they feel the Mass is completely tasteless, so plain and without any atmosphere of sacredness. When all believers sing together often they sing out of tune, which does not help concentration. They add: although the liturgy is celebrated in the language of the people, it doesn’t seem that the people understand it. At this point let us ask one fundamental question: which is the most outstanding feature of the Vatican II liturgy that makes it beautiful and more suitable for the people of today?

The first characteristic of the Vatican II liturgy is: the people of God are the celebrants of the Liturgy. Saint Peter, the head of the twelve apostles reminds all baptized Christians: “Jesus Christ is the living stone, rejected by men but chosen by God and precious to him; set yourselves close to him so that you too, the holy priesthood that offers the spiritual sacrifices which Jesus Christ has made acceptable to God, may be living stones making a spiritual house.” ( 1 Peter 2：4-5﹚ It is a pity that the faithful often are not aware of the importance of “the community” in the Liturgy. Jesus Christ always associates the Church with Himself in this great work of sanctifying ourselves and glorifying God. Consequently, Jesus Christ is present in any place, be it a hut in the forest or a solemn Gothic Cathedral, provided there is a community of believers. A resplendent Gothic Cathedral is not the house of God, but the house of the people of God, where a community of believers may gather together.

“In these communities, though frequently small and poor, or living in the Diaspora, Christ is present, and in virtue of His presence there is brought together one, holy, catholic and apostolic Church. (LG 26)

Jesus Christ dwells not in a temple made of stones. Jesus Christ, the son of the living God does not dwell in a Church made of stones but he dwells in a living Church made of living stones. No matter where the Christian Liturgy is celebrated, provided there is a community of believers, Christ is in their midst. He unites them, speaks to them, nourishes them and together with them offers prayers and his unique sacrifice of the cross to the Father.

“Taking part in the Eucharistic sacrifice, which is the fount and the climax of the whole Christian life, they offer the Divine Victim to God, and offer themselves along with it. Thus both by reason of the offering and through Holy Communion all take part in this liturgical service, not indeed, all in the same way but each in that way which is proper to himself. Strengthened in Holy Communion by the Body of Christ, they then manifest in a concrete way that unity of the people of God which is suitably signified and wondrously brought about by this most august sacrament. ( LG 11)

Christian Liturgy is not a private act of prayer, but an action of the entire community, namely the holy people of God united and ordered under their bishops. ( Sacrosanctum Concilium 26)

*
The people of God gather together on Sunday to experience the presence of Jesus Christ who is in their midst. He strengthens their communal bonds enabling them to forgive and accept one another. He speaks to them when the scriptures are read. He becomes bread to be broken as His body was on the cross. Jesus’ sacrifice on the cross is relived and Jesus from the cross invites each member of the people of God to become what they have eaten. To become bread to be broken and shared with those they encounter in their daily life.

This conscious, active and profitable participation of the whole people in the Liturgy is the main aim of all liturgical reforms of the second Vatican council. This aim is justified by the fact that “it is demanded by the very nature of the liturgy and it is their right and duty by reason of their baptism”. ( Sacrosanctum Concilium 14)

The Church, therefore, earnestly desires that Christ's faithful, when present at this mystery of faith, should not be there as strangers or silent spectators; on the contrary, through a good understanding of the rites and prayers they should take part in the sacred action conscious of what they are doing, with devotion and full collaboration. (Sacrosanctum Concilium 48)

Is the Vatican II liturgy beautiful? Of course it is very beautiful. This beauty is not artefact. It does not require any external decorations to create an artificial sense of sacredness. God, the Holy One, is in our midst and He makes us holy. The liturgy of the second Vatican council wants to restore the simplicity and depth of the first Eucharist that Jesus celebrated at the last supper before his death, or the Eucharist that Paul with his companions celebrated at Troas during their second missionary journey. It was a very important journey that led them into Europe. The entire missionary group experienced the presence of the Holy Spirit, accepted the guidance of the Holy Spirit to carry out Jesus' mission of evangelization. (Acts 16) The Vatican II liturgy is linked with Evangelization. Someone has put this relationship of Liturgy and Evangelization with these words: “We assemble in order to be sent, we are sent in order to assemble again.” In this way the Liturgy is deeply linked with daily life.

After his Transfiguration on Mount Tabor, Jesus with his disciples came down from the mountain, returned to reality. Jesus talked with his apostles about his coming death and resurrection. (Mt 17:9) The disciples, who were still in a state of ecstasy at the time, did not put Jesus' words in their hearts. They continued arguing about who was the greatest among them.

The Vatican II liturgy is beautiful and it is linked with real daily life.