The Church itself, though it bears a Greek name, Ecclesia, derived from the Greek civic assembly, and is ordered by the Roman spirit of authority and law, is the successor and heir of an Oriental people, set apart from all the peoples of the earth to be the bearer of a divine mission.
Similarly the mind of the Church, as expressed in the authoritative tradition of the teaching of the Fathers, is neither Eastern nor Western but universal. It is expressed in Western languages – in Greek and Latin – but it was in Africa and Asia rather than in Europe that it received its classical formulation. Greek theology was developed at Alexandria and Antioch and in Cappadocia, while Latin theology owes its terminology and its distinctive character to the African Father – Tertullian, Cryprian, and above all St. Augustine .
While these men wrote in Latin, it was not the Latin of the Romans; it was a new form of Christian Latin which was developed, mainly in Tunisia under strong Oriental influence.
And the same is true of the new Christian Latin poetry and of the Latin liturgy itself. No doubt the Roman rite which has outlived and absorbed the other Latin rites bears an indelible mark of the Roman spirit in its simplicity, its severity and its concision. But this does not mean that it is only adapted to the worship of modern Western man, or that its spirit is alien from that of the East. On the contrary it gives it a classical, universal and super-temporal character which is accentuated by its music, which is so remote from the modern West. For what has the Mass to do with Western culture? It is the eternal offering of an eternal priesthood — “without father, without mother, without genealogy, having neither beginning of days, nor end of life, but like the Son of God, continuing a priest for ever” (Heb. 7:3)