Jeg har nå nettopp bestilt en bok (gjennom www.amazon.co.uk) som i hovedsak handler om hvilken retning alteret skal stå. Den heter «Turning Towards the Lord» og er skrevet av Uwe Michael Lang. Det er jo ikke slik at Vatikankonsilet bestemte at prestene skulle vende seg mot folket under messefeiringen, av en eller annen grunn ble det bare slik, og jeg har nå begynt å tenke den (kanskje upassende) tanken at det kunne kanskje være bedre at presten vendte seg sammen med folket mot Gud i noen av messens viktigste bønner. Jeg vokste opp i Den norske kirke, og der vendte prestene seg alltid mot alteret når de ba – noe alle syns var helt naturlig.
Muligens kunne en slik tilbakeforandring i alle fall få bukt med problemer vi noen ganger ser i katolske messer; at presten oppfører seg som om han snakker til menigheten når han ber nattverdbønnen. Helt upassende, og det er også andre elementer som noen ganger fører til at messen blir mindre tilbedende og mindre rettet mot Gud enn den burde være.
En overraskende ting med den boken jeg nå har kjøpt, er at kardinal Ratzinger har skrevet forordet i den, og der skriver han bl.a.:
This small book by Uwe Michael Lang, a member of the London Oratory, studies the direction of liturgical prayer from a historical, theological and pastoral point of view. At a propitious moment, as it seems to me, this book resumes a debate that, despite appearances to the contrary, has never really gone away, not even after the Second Vatican Council. The Innsbruck liturgist Josef Andreas Jungmann, one of the architects of the Council’s Constitution on the Sacred Liturgy, was from the very beginning resolutely opposed to the polemical catchphrase that previously the priest celebrated ‘with his back to the people’; he emphasised that what was at issue was not the priest turning away from the people, but, on the contrary, his facing the same direction as the people.
The Liturgy of the Word has the character of proclamation and dialogue, to which address and response can rightly belong. But in the Liturgy of the Eucharist the priest leads the people in prayer and is turned, together with the people, towards the Lord. For this reason, Jungmann argued, the common direction of priest and people is intrinsically fitting and proper to the liturgical action. Louis Bouyer (like Jungmann, one of the Council’s leading liturgists) and Klaus Gamber have each in his own way taken up the same question. Despite their great reputation, they were unable to make their voices heard at first, so strong was the tendency to stress the communality of the liturgical celebration and to regard therefore the face-to-face position of priest and people as absolutely necessary.
More recently the atmosphere has become more relaxed so that it is possible to raise the kind of questions asked by Jungmann, Bouyer and Gamber without at once being suspected of anti-conciliar sentiments. Historical research has made the controversy less partisan, and among the faithful there is an increasing sense of the problems inherent in an arrangement that hardly shows the liturgy to be open to the things that are above and to the world to come. In this situation, Lang’s delightfully objective and wholly unpolemical book is a valuable guide. Without claiming to offer major new insights, he carefully presents the results of recent research and provides the material necessary for making an informed judgment. The book is especially valuable in showing the contribution made by the Church of England to this question and in giving, also, due consideration to the part played by the Oxford Movement in the nineteenth century (in which the conversion of John Henry Newman matured). It is from such historical evidence that the author elicits the theological answers that he proposes, and I hope that the book, the work of a young scholar, will help the struggle – necessary in every generation – for the right understanding and worthy celebration of the liturgy. I wish the book a wide and attentive readership.
Jeg ser frem til å kunne lese denne interessante boken.