mai 212011
 

Dette sa kardinal Raymond Burke onsdag 11. mai i et foredarg på “the Dominican House of Studies” i Washington D.C. Hele foredraget kan sees i videoen (lenger nede), og i en oppsummering av foredraget (her) leser vi bl.a.:

Cardinal Burke says liturgy must shift focus away from self and back to God

Cardinal Raymond L. Burke delivered a lecture on what he calls a nearly 50-year trend of self-centered liturgy last week at the Thomistic Institute in Washington, D.C.

“In the time since the Second Vatican Ecumenical Council, but certainly not because of the teaching of the council, there has been exaggerated attention on the human aspect of the sacred liturgy,” said the high ranking Vatican official in his May 11 address.

Cardinal Burke acknowledged upfront that the topic could seem redundant because the liturgy is, by its very essence, God-given and God-directed.

“Is not the Church by its very nature divine? That is, called into being and sustained in being by God, and therefore centered in God. Are not the Church herself and her worship by definition directed toward God?” he asked.

But, the American cardinal said, in the last 50 years undue attention has been given to the “human aspect of the sacred liturgy, which has overlooked the essence of the sacred liturgy as the encounter of God with us by means of sacramental signs. That is, as the direct action of the glorious Christ in the Church, to give to us the grace of the Holy Spirit.”

The over-emphasis on the human dimension, said Cardinal Burke, has raised the need to discuss this important topic. Cardinal Burke drew on Old and New Testament scripture passages to demonstrate that God is the first and last object of worship in liturgy. …

Se og hør hele foredraget i videoen under:

Cardinal Raymond Leo Burke from Province of Saint Joseph on Vimeo.

mai 202011
 

Etter den store styrkeprøven sist helg (for alle som er interesserte i liturgi, og spesielt den tradisjonelle messen), med en drøsss av innlegg og kommentarer, har det noen dager vært ganske rolig på nettet.

Jeg leste mye om den nye instruksjonen om den tradisjonelle messen sist helg, og hadde tenkt å nevne noe av det her – men kom aldri så langt. (Men nå, fredag kveld, etter noen dagers pause, ser jeg at nye teologiske/ liturgiske tekser blir offentliggjort igjen.)

Father Z. har denne uka hatt noen dager nesten fri (slik skriver man til dels om på blogger), men så var han en av de første som meldte om den nye statuen av pave Johannes Paul II i Roma. Han har veldig mange lesere, som vi ser på de mange tusen (under) som har sagt sin mening om statuen.

OPPDATERING:
Statuen var visst et arbeidsuhell – kanskje den bør rives. Les om det her.

mai 202011
 

Det er nå blitt lagt fram en svært omfattende rapport i USA om seksuelt misbruk av mindreårige innenfor Den katolske Kirke. Rapporten sier bl.a. at årsaken til denne bølgen av misbruk fra ca 1965-85 kan finnes i samfunnet som helhet i samme periode: “Social factors influenced the increase of abuse incidents during the 1960s and 1970s, the report said. It found this increase consistent with “the rise of other types of ‘deviant’ behavior, such as drug use and crime,” and changes in social behavior such as the “increase in premarital sexual behavior and divorce.” Det leser jeg her. I samme oppsummering står det også:

… Priestly celibacy does not explain this problem. “Constant in the Catholic Church since the 11th century,” celibacy cannot “account for the rise and subsequent decline in abuse cases from the 1960s through the 1980s.”

Despite “widespread speculation,” priests with a homosexual identity “were not significantly more likely to abuse minors” than heterosexual priests. Sexual “identity” should be differentiated from “behavior.” A possible reason so many male minors were abused is that priests had greater access to them.

Less than 5 percent of priests with abuse allegations exhibited behavior consistent with pedophilia. Few victims were prepubescent children.

Seventy percent of priests referred for abusing a minor “had also had sexual behavior with adults,” the study found. The majority of priest-abusers did not “specialize” in abusing “particular types of victims.”

Rapporten er utarbeidet av John Jay College of Criminal Justice i New York, og de skriver om rapporten her. Hele rapporten på 152 sider kan leses her.

Den katolske Kirke i Danmark skriver også om dette, og har som overskrift: “Homoseksualitet og cølibat er ikke skyld i overgreb”. Les hva de skriver her.

mai 192011
 


Klikk her for å finne svaret på spørsmålet.

Statuen står foran Termini i Roma, og romerne uttaler seg (i Il sondaggio) om hva de syns om stauen.

På spørsmålet om de liker statuen svarer de fleste: “No, fa veramente schifo – Nei, den er skikkelig stygg” eller “Bruttina, se si può togliere è meglio – Frykelig, best å få den bort“. Noe mer positive sier: “Carina, ma avrei preferito una statua classica – Søt, men jeg ville ha foretrukket en klassisk statue.”

mai 192011
 

Det har vært en overraskende stor debatt her på bloggen etter at jeg meldte om nyheten fra England; at obligatorisk abstinens fra kjøtt hver fredag hele året gjeninnføres for alle katolikker i England i september i år. (Se biskopenes vedtak her.)

Først skriver biskopene hva Kirkens universelle lov sier – etter at pave Paul VI i februar 1966 opphevet det tidligere forbudet mot å spise kjøtt alle fredager hele året – inkl. bispekonferansenes mulighet til å lage egne regler:

Every Friday is set aside by the Church as a special day of penance, for it is the day of the death of our Lord. The law of the Church requires Catholics to abstain from meat on Fridays, or some other form of food, or to observe some other form of penance laid down by the Bishops’ Conference.

I tillegg til å gjøre fredagsboten tydeligere, og lettere å gjennomføre for alle, vil også felles abstinens fra kjøtt hjelpe til med å bygge opp en felles katolsk identitet:

The Bishops wish to re-establish the practice of Friday penance in the lives of the faithful as a clear and distinctive mark of their own Catholic identity. They recognise that the best habits are those which are acquired as part of a common resolve and common witness. It is important that all the faithful be united in a common celebration of Friday penance.

Så kommer selve vedtaket:

Respectful of this, and in accordance with the mind of the whole Church, the Bishops’ Conference wishes to remind all Catholics in England and Wales of the obligation of Friday Penance. The Bishops have decided to re-establish the practice that this should be fulfilled by abstaining from meat. …

Biskopene fortsetter med å si at de troende gjerne må gjøre mer enn dette, og da kan de selvsagt selv velge måten de vil gjøre det på. (Så langt jeg kjenner til, vedtok de amerikanske biskopene allerede i 1966 at det skulle være obligatorisk abstinens fra kjøtt hver fredag i fastetiden i USA, og den regelen har de håndhevet ganske strengt i alle år siden. England og Wales har tidligere ikke hatt slike regler – jeg husker selv hvor sjokkert jeg ble da jeg ble servert kjøtt flere fredager i fastetiden på presteseminaret i London. Jeg kjenenr ikke til egne regler for andre land på dette området.)

Til slutt om reglene for Norden; som selvsagt følger de universelle reglene, men som også overrasker når de definerer abstinens så åpent som de gjør: “Abstinens betyr som oftest å avstå fra kjøtt, men Den nordiske bispekonferansen er litt vagere i sine regler: Det å faste betyr en merkbar reduksjon av det man spiser til daglig. Abstinens vil si at vi gir avkall på en spesiell form for mat, drikke eller fornøyelse.” (Et stykke nede på denne siden.) Denne setningen må bety at man også askeonsdag og langfredag kan spise kjøtt, og heller avstå fra noe annet.

Slik er dette spesifisert for Oslo Katolske Bispedømme for fasten 2011: “… Jeg gjør også oppmerksom på at askeonsdag og langfredag er faste- og abstinensdager. Som de nordiske biskopene har forklart, betyr faste på disse dagene «en merkbar reduksjon av det man spiser til daglig», mens abstinens disse dagene innebærer at vi «gir avkall på en spesiell form for mat, drikke eller fornøyelse». …”

mai 172011
 

William Oddie skriver om den engelske bispekonferansens vedtak om å innføre obligatorisk abstinens fra kjøtt hver fredag på en litt annen måte enn flere av oss sannsynligvis hadde tenkt. Han oppsummerer et stykke i the Catholic Herald slik: “In the end, it’s obedience, not personal choice, that holds us together as a people.” Og han skriver bl.a.:

I do not often find myself moved by actual enthusiasm for official utterances emerging from meetings of the Catholic Bishops of England and Wales. Now I do. A statement they issued on Saturday is not only wonderfully brief (around 400 words), it is written in a powerfully devotional style. …

… The point, of course, is not simply that we abstain from meat on Friday (if we do) as a personal devotion: it is that we once did it, and soon will once more, out of obedience to the authority of the Church: it was once, and, deo gratias, will be again, a constant reminder that once we have taken the initial choice of committing ourselves to being Catholics in the first place, we are under obedience; and that it is that obedience that holds us together as a people.

The Church used to make this clear beyond peradventure: a convert was said to “submit” to the authority of the Holy See. This usage was thought, in the heyday of the “Spirit of Vatican II”, unduly forbidding and was quietly dropped in favour of the less daunting usage to “come into full communion” with the Holy See. But downplaying the idea of obedience has had damaging effects on the collective mind of the faithful. …

… nothing stops us from abstaining from meat on a Friday as things stand now. In our household we do already: but the point is that we do it as a private rule of life rather than as an expression of the fact that we are part of the daily life of the Church. We used to do it, in fact, even when we were Catholic-minded Anglicans: that, too, was just a personal devotion. As such, it was a kind of nostalgic tribute to an order within the Church which seemed to have passed away for ever. As I wrote last year, “It would be wonderful if our bishops now actually said, in terms, that the old tradition is now restored by their authority, and formally pronounced that we ought not to eat meat on a Friday without good reason”. Now they have …

mai 172011
 

Teksten under (utdrag fra CNS) er en oppsummering av kardinal Kurt Kochs (som er Vatikanets nye økumenikk-leder) foredrag under liturgikonferansen på *Angelicum* i Roma sist lørdag – den er også blitt trykket i L’Osservatore Romano.

Pope Benedict XVI’s easing of restrictions on use of the 1962 Roman Missal, known as the Tridentine rite, is just the first step in a “reform of the reform” in liturgy, … The pope’s long-term aim is not simply to allow the old and new rites to coexist, but to move toward a “common rite” that is shaped by the mutual enrichment of the two Mass forms …

In effect, the pope is launching a new liturgical reform movement, the cardinal said. Those who resist it, including “rigid” progressives, mistakenly view the Second Vatican Council as a rupture with the church’s liturgical tradition, he said. …

Cardinal Koch said Pope Benedict thinks the post-Vatican II liturgical changes have brought “many positive fruits” but also problems, including a focus on purely practical matters and a neglect of the paschal mystery in the Eucharistic celebration. The cardinal said it was legitimate to ask whether liturgical innovators had intentionally gone beyond the council’s stated intentions.

He said this explains why Pope Benedict has introduced a new reform movement, beginning with “Summorum Pontificum.” The aim, he said, is to revisit Vatican II’s teachings in liturgy and strengthen certain elements, including the Christological and sacrificial dimensions of the Mass.

Cardinal Koch said “Summorum Pontificum” is “only the beginning of this new liturgical movement.” “In fact, Pope Benedict knows well that, in the long term, we cannot stop at a coexistence between the ordinary form and the extraordinary form of the Roman rite, but that in the future the church naturally will once again need a common rite,” he said.

“However, because a new liturgical reform cannot be decided theoretically, but requires a process of growth and purification, the pope for the moment is underlining above all that the two forms of the Roman rite can and should enrich each other,” he said.

Cardinal Koch said those who oppose this new reform movement and see it as a step back from Vatican II lack a proper understanding of the post-Vatican II liturgical changes. As the pope has emphasized, Vatican II was not a break or rupture with tradition but part of an organic process of growth, he said.

mai 162011
 

“Mitt inntrykk er at de fleste var glade for at den gamle messen forsvant; prestene ble kvitt redselen for å gjøre feil, og de mange kompliserte ritualene – og folk flest likte også det nye mye bedre enn det gamle.” Dette fortalte en prestekollega meg for ikke så lenge siden. Og jeg hadde hørt det samme selv. Det virker som det bare er slike minner igjen fra 60-tallet; ganske ensidige overflatiske, mens det er få som virkelig vet hva Kirken gjorde før 1965. Jeg svarte ham slik i en e-post:

Interessant det du sa om den gamle messen i dag, og jeg hadde hørt akkurat det samme som deg, og trodde det fullt ut, inntil for fire-fem år siden: At det var en helt nødvdendig opprydning som ble foretatt – mens de ortodokse hadde beholdt alle sine dubletter, unødvendig gester, korstegn etc. Men da jeg begynte å se grundigere på det, begynte jeg å se spor av den samme tendensen til å ødelegge alt gammelt som man gjorde mht arkitektur o.l. – i Norge aller tydeligst på 70-tallet. Det bildet er også en overdrivelse – som det første – men jeg syns i alle fall nå at mye av det man gjorde under liturgireformen var lite vellykket.

Å snu alterne er f.eks. en misforståelse (etter min mening) av hva den tidligste kirken hadde gjort – og det skjedde over alt, selv om det egentlig ikke var bestemt av noen dokumenter. Og akkurat det berører hovedpunktet for hva jeg syns er problematisk med hvordan messen i dag feires flere steder; at messen ikke lenger tydelig er et offer som bæres fram for Gud. Den blir for ensidig et menneskelig fellesskap; kommunionen er selvsagt et måltid, men det betyr ikke at hele messen er det.

I tillegg til den offisielle liturgireformen fikk man dessuten også flere negative ting som skjedde (spontant eller ved press fra folket/prester/biskoper – der Vatikanet til slutt ga etter); bl.a. at man ikke lenger skulle knele når man mottok kommunion, og ikke måtte ta imot hostien direkte på tungen.

Noen steder var det godt med en viss forenkling, f.eks. i den tradisjonelle dåpsliturgien, der jeg syns det blir litt vel mange renselser og eksorsismer og bønner – jeg mister litt oversikten. Men man forandret dåpsliturgien veldig mye mer enn det som var nødvendig, og det var nok delvis teologiske grunner til at man tok bort de aller fleste eksorsismene.

En tradisjonell vielse er også forskjellig fra den moderne, mest ved at selve vielsen skjer helt først, før brudemessen begynner. (Det kunne man se rester av i prinsebryllupet i England nylig.) Her var det et prinsipp (som man kan se flere steder); at alt skulle integreres i messen – bl.a. åpningen med vievann i søndagens høymesse. Om det er et vellykket prinsipp, kan man så diskutere.

Du nevnte at du heller hadde ventet at pave Benedikt skulle reformere den nye messen, heller enn å gjenåpne for den gamle – og du spurte om den gamle messen egentlig blir brukt særlig mye. I tall er det en forsvinnende liten prosent katolikker som regelmessig deltar i den gamle messen, prosenttallet for prester og seminarister er nok en del høyere. Jeg tror likevel ikke dette var det viktigste for paven; han ønsker helst (tror jeg) at den gamle messen skal påvirke måten alle katolske messer feires på. Og en generell justering av den nye messen vil da komme når tiden er moden.

mai 152011
 

Jeg har hatt en lang arbeidsdag i dag (søndag) og må få lome tilbake senere med en grundigere dekning av konferansen om den tradisjonelle messen i Roma – fredag, lørdag og søndag. Så langt jeg forstår var konferansen svært vellykket, med svært godt frammøte. Under ser dere tre bilder fra messen i dag tidlig; ved “alteret ved stolen” – første pontifikale høymesse (ved kardinal Brandmüller) i Peterskirken på nesten 50 år. John Sonnen har mange flere bidler fra messen og konferansen



mai 142011
 

Jeg må innrømme at jeg ble overrasket, gledelig overrasket, i går da jeg leste at de katolske biskopene i England og Wales har bestemt seg for å gjeninnføre (fra 16/9 i år) den eldgamle tradisjonen med at katolikker ikke skal spise kjøtt på fredager – som en botshandling på Jesu døsdag. På 60-tallet (1966?) ble det bestemt at katolikker kunne gjøre på bot om fredagen på andre måter, som de selv kunne velge, men i praksis førte dette nok dessverre til at mange katolikker ikke gjør noen botshandling om fredagene, og heller ikke vet at de bør/skal gjøre det. Slik skriver zenit.org om nyheten fra England:

English Bishops Bring Back Meatless Fridays
Note That Penance Identifies Catholics With Christ on Cross

The bishops of England and Wales are re-establishing the practice of abstaining from meat on Fridays as a penance to identify with Christ on the cross.

In the resolutions published from their spring plenary assembly, which concluded Thursday, the bishops announced the re-establishment of the practice, to go into effect Sept. 16.

“Every Friday is set aside by the Church as a special day of penance, for it is the day of the death of our Lord,” a statement of resolutions from the assembly reminded. “The law of the Church requires Catholics to abstain from meat on Fridays, or some other form of food, or to observe some other form of penance laid down by the Bishops’ Conference.”

“The Bishops wish to re-establish the practice of Friday penance in the lives of the faithful as a clear and distinctive mark of their own Catholic identity,” the statement announced.

The prelates added that it is “important that all the faithful be united in a common celebration of Friday penance.”

“Respectful of this, and in accordance with the mind of the whole Church, the Bishops’ Conference wishes to remind all Catholics in England and Wales of the obligation of Friday Penance. The Bishops have decided to re-establish the practice that this should be fulfilled by abstaining from meat,” the resolution stated.

The prelates said those who do not eat meat normally should abstain from some other food on Fridays.

The date for the re-establishment of meatless Fridays, Sept. 16, marks the anniversary of Benedict XVI’s visit to the United Kingdom last year.

“Many may wish to go beyond this simple act of common witness and mark each Friday with a time of prayer and further self-sacrifice,” the bishops’ statement concluded. “In all these ways we unite our sacrifices to the sacrifice of Christ, who gave up his very life for our salvation.”

mai 142011
 

Slik skrev Zenit.org om gårsdagens dokumenter om den tradisjonelle messen. Og de fortsetter:

New Document Clarifies Pope’s Expansion of Extraordinary Form

VATICAN CITY, MAY 13, 2011 (Zenit.org).- Almost four years after Benedict XVI’s “Summorum Pontificum” expanded use of the 1962 Missal, clarifications on its use were released today by the Vatican.

The July 7, 2007, document on the “extraordinary form” of the Roman Rite made the liturgy used before the reforms of the Second Vatican Council more accessible to the universal Church.

The Pontifical Commission Ecclesia Dei clarified “Summorum Pontificum” today with “Universae Ecclesiae.” Jesuit Father Federico, director of the Vatican press office, also released a statement about the new document. “Universae Ecclesiae” carries the signature of the Ecclesia Dei president, Cardinal William Levada.

“Universae Ecclesiae” reiterates what the Pope said in 2007: “There is no contradiction between the two editions of the Roman Missal. In the history of the Liturgy growth and progress are found, but not a rupture.”

It also recalls that “Summorum Pontificum” aimed to offer all the faithful the “precious treasure” of the extraordinary form, guaranteeing it for all those who ask of it. The Pope thus wanted to promote “reconciliation at the heart of the Church.” …

Les hele denne nyhetsmeldinga. – Les dokumentet som forklarer “Universæ Ecclesiæ“, også utgitt i går. – Les om kommisjonen Ecclesia Dei.

mai 132011
 

Noen smakebiter fra dagens nye dokument fra Vatikanet – om hvordan pave Bendikts regler (fra 2007) for bruken av den tradisjonelle messen, skal forstås. (Her er dokumentet i pdf-fprmat.)

En gruppe (hvordan en slik gruppe skal defineres har vært svært grundig diskutert) som ber om den tradisjonelle messen defineres svært åpent – det er i realiteten enhver gruppe av troende:

“15. A coetus fidelium (“group of the faithful”) can be said to be stabiliter existens (“existing in a stable manner”), according to the sense of art. 5 § 1 of the Motu Proprio Summorum Pontificum, when it is constituted by some people of an individual parish who, even after the publication of the Motu Proprio, come together by reason of their veneration for the Liturgy in the Usus Antiquior, and who ask that it might be celebrated in the parish church or in an oratory or chapel; such a coetus (“group”) can also be composed of persons coming from different parishes or dioceses, who gather together in a specific parish church or in an oratory or chapel for this purpose.”

Hvis en prest sammen med noen troende ønsker å feire den tradisjonelle messen (utenfor prestens egen by og kirke, må man regne med), skal ha be å få låne en passende katolske kirke – og det skal skje uten problemer:

“16. In the case of a priest who presents himself occasionally in a parish church or an oratory with some faithful, and wishes to celebrate in the forma extraordinaria, as foreseen by articles 2 and 4 of the Motu Proprio Summorum Pontificum, the pastor or rector of the church, or the priest responsible, is to permit such a celebration, while respecting the schedule of liturgical celebrations in that same church.”

Hva slags krav stilles til (opplæring kreves av) en prest som skal feire den tradisjonelle messen? Det samme som for å feire den nye messen, egentlig:

“20. With respect to the question of the necessary requirements for a priest to be held idoneus (“qualified”) to celebrate in the forma extraordinaria, the following is hereby stated:
a. Every Catholic priest who is not impeded by Canon Law is to be considered idoneus (“qualified”) for the celebration of the Holy Mass in the forma extraordinaria.
b. Regarding the use of the Latin language, a basic knowledge is necessary, allowing the priest to pronounce the words correctly and understand their meaning.
c. Regarding knowledge of the execution of the Rite, priests are presumed to be qualified who present themselves spontaneously to celebrate the forma extraordinaria, and have celebrated it previously.”

Hvor mye skal man lære av latin og den tradisjonelle messen på presteseminarer? Her hadde noe ønsket at det skulle være skrevet enda tydeligere:

“21. Ordinaries are asked to offer their clergy the possibility of acquiring adequate preparation for celebrations in the forma extraordinaria. This applies also to Seminaries, where future priests should be given proper formation, including study of Latin and, where pastoral needs suggest it, the opportunity to learn the forma extraordinaria of the Roman Rite.”

Pkt 28 er litt vanskelig å forstå, kanskje, men jeg forstår at det sier at liturgiske regler som er blitt forandret etter 1962 – som tillatelsen til å motta kommunion i hånden, og til å bruke kvinnelige ministranter – ikke skal gjelde når man feirer den tradisjonelle messen:

“28. Furthermore, by virtue of its character of special law, within its own area, the Motu Proprio Summorum Pontificum derogates from those provisions of law, connected with the sacred Rites, promulgated from 1962 onwards and incompatible with the rubrics of the liturgical books in effect in 1962.”

Det blir sikkert mye interessant diskusjon rundt dette dokumentet de neste ukene – følg med.

mai 132011
 

Kolkka 12.05 i dag så jeg etter det nye dokumentet (som skulle punliseres kl 12.00), og fant det med en gang på Father Z’s blogg (men det ligger sikkert ute på mange nettsteder). Han har lenker til hele teksten på engelsk og lating, og også en del kommentarer. SE HER.

Tittelen på dokumentet er”INSTRUCTION on the application of the Apostolic Letter Summorum Pontificum of HIS HOLINESS POPE BENEDICT XVI given Motu Proprio” – og pkt 8 uttrykker sentrale ting om pave Benedikts ønske for bruken av den tradisjonelle messen:

8. The Motu Proprio Summorum Pontificum constitutes an important expression of the Magisterium of the Roman Pontiff and of his munus of regulating and ordering the Church’s Sacred Liturgy. The Motu Proprio manifests his solicitude as Vicar of Christ and Supreme Pastor of the Universal Church, and has the aim of:
a. offering to all the faithful the Roman Liturgy in the Usus Antiquior, considered as a precious treasure to be preserved;
b. effectively guaranteeing and ensuring the use of the forma extraordinaria for all who ask for it, given that the use of the 1962 Roman Liturgy is a faculty generously granted for the good of the faithful and therefore is to be interpreted in a sense favourable to the faithful who are its principal addressees;
c. promoting reconciliation at the heart of the Church.

mai 112011
 

Om man kan lese den ganske lette italiensken under, ser man at instruksjonen om hvordan pave Benedikts dokument “Summorum pontificum” fra 2007 om den tradisjonelle messen skal forstås/tolkes endelig kommer. Journalistene får dokumentet litt i forkant, men det skal ikke frigis før kl 12.00 fredag 13. mai. Det trykkes samme ettermiddag i L’Osservatore Romano, som er datert lørdag 14. mai. Fra Vatikanets informasjonstjeneste:

Venerdì 13 maggio 2011 verrà resa nota dalla Sala Stampa l’Istruzione Universae Ecclesiae della Pontificia Commissione Ecclesia Dei sull’applicazione della Lettera Apostolica Motu Proprio data “Summorum Pontificum” di S.S. Benedetto XVI. L’Istruzione sarà pubblicata sull’edizione pomeridiana dell’Osservatore Romano, con data 14 maggio.

Il testo dell’Istruzione – in lingua latina, italiana, francese, inglese, tedesca, spagnola e portoghese, sarà a disposizione dei giornalisti accreditati a partire dalle ore 10 di venerdì 13 maggio, con embargo fino alle ore 12. Con il testo dell’Istruzione verrà fornita anche una Nota redazionale.

Father Z skriver selvsagt om dette, og da han hadde en gjettekonkurranse om når dokumentet ville komme ut for noen få dager siden, kan jeg skryte av at jeg tippet lørdag 14. mai. Jeg tippet lørdag av to grunner (mens over halvparten trodde det ville ta mer en to uker til); 1) i begynnelsen av april ble det sagt at dokumentet ville komme litt etter påske, 2) jeg syntes det var naturlig å knytte det til den store konferansen i Roma om den tradisjonelle messen denne helga (se her).

mai 102011
 


Jeg skrev om denne konferansen allerede for en måned siden – og den går av stabelen kommende helg, 13. -15. mai. Les mer om den her (på italiensk).

I artikkelen jeg nevnte tidligere i dag, skriver Anna Arco også om denne konferansen – slik:

It is interesting to note that next week, the Angelicum will host a massive conference entitled “Summorum Pontificum: a Hope for the Church“. It could not be more different than the congress described above. Four years after the publication of the Motu Proprio, the older form of the Mass has quietly entered the mainstream. Speakers here include hard hitters of the reform of the reform including the Kazakh Bishop Athanasius Schneider whose book on the Eucharist has been much vaunted, the new head of the Pontifical Council for the Promotion of Christian Unity, Cardinal Kurt Koch, who will speak about ecumenical points, and the head of the Congregation for Divine Worship, Cardinal Antonio Cañizares-Llovera.

Such a mainstream conference was unthinkable four years ago, but now it has come to pass without much fuss. The reform of the reform is happening. I think it is unlikely that the Extraordinary Form of the Mass will ever be very widely used, but it is good to have it, because its liberation has, slowly, slowly meant a more reverent celebration of the newer form of the Mass. …

mai 102011
 

Dette skriver Anna Arco i the Catholic Herald begeistret nå hun forteller om pave benedikts innledning til en liturgisk konferanse i Roma sist uke – og det var nokså progressive krefter som arrangerte konferansen. Anna Arco åpner artikkelen slik: “Pope Benedict has said the objective of Conciliar reform was not to change the rite and texts of the liturgy, but to renew the sense of Paschal Mystery.” Og hun fortsetter:

Addressing a group of liturgists who were meeting for the Ninth International Congress on the Liturgy, organised by the Pontifical Liturgical Institute of Rome’s St Anselm Pontifical Athenaeum, the Pope said: “The liturgy of the Church goes beyond the ‘conciliar reform’, the objective of which in fact was not mainly to change the rites and texts but rather to renew the mentality and to put the celebration of Christ’s Paschal Mystery at the centre of Christian life and pastoral work.

“Unfortunately the liturgy has perhaps been seen – even by us, pastors and experts – more as an object to reform than a subject capable of renewing Christian life, seeing that ‘a very close and organic bond exists between the renewal of the liturgy and the renewal of the whole life of the Church’.”

“The liturgy … lives a proper and constant relationship between sound ‘traditio’ and legitimate ‘progressio’, clearly seen by the conciliar constitution Sancrosanctum Concilium at paragraph 23 … Not infrequently are tradition and progress in awkward opposition. Actually though, the two concepts are interwoven: tradition is a living reality that, in itself, includes the principle of development, of progress”.

The conference, entitled “The Pontifical Liturgical Institute: Between Memory and Prophecy” spanned over three days and focused on the legacy of the liturgy of the past 50 years, really since the Second Vatican Council. Speakers included liturgical luminaries like the electric guitar-playing Abbot Primas Notker Wolf of the Confederation of Benedictines, Cardinal Zenon Grocholewski and veteran liturgist Fr Matias Augé CMF. It also featured a Mass celebrated by Cardinal Godfried Danneels, the Emeritus Archbishop of Brussels-Mechelen – a diocese where most people remain seated during the consecration and the churches are pretty empty. …

mai 102011
 

Det er noen dager siden nå, men pave Benedikt startet sitt besøk i Nord-Italia sist uke i den gamle storbyen Aquileia – som det nå dessverre er veldig lite igjen av, heller ikke mange ruiner. Paven snakket begeistret om vår kristne tro, både fra tidligere tider da Aquileia var så viktig for Kirkens misjonsvirksomhet, og i vår tid (fra Vatikanradioens nettsider):

… Pope Benedict wasted no time in establishing the themes and the tone of the visit, right from the get-go. In Aquileia, the Holy Father’s first public remarks were at the Piazza del Capitolo outside the Basilica of Aquileia. Often these greetings are really just an exchange of official pleasantries, but this time, Pope Benedict praised the Church of Aquileia in a prose that waxed rhapsodic.

He recalled the ancient roots of the Church, the Aquileian Church’s pivotal role in the evangelization of central Europe and also – this is poignant – in the defence of the true faith against the Arian heresy – a false teaching in the early centuries of the Church, which denied the full divinity of Christ. In this connection, Pope Benedict mentioned the great bishop Cromatius of Aquileia, by name. He was, said Pope Benedict, diligent and attentive as St Augustine of Hippo or St Ambrose of Milan – and St Jerome, a figure not known to praise often or lightly, called him “Holy and learned among the bishops.” So, Pope Benedict celebrated the way in which he worked to serve the Church: a perfect synthesis of learning and loving care for his flock.

But the Holy Father didn’t stop with the praise of Aquileia’s past glories: he also encouraged the faithful of Aquileia and all her daughter Churches in equally thrilling language:

“Dear brothers and sisters,” he said, children and heirs of the glorious Church of Aquileia, I am now among you to admire this rich and ancient tradition, but above all, I am here to confirm you in the deep faith of your fathers: in this hour of history,” he said, “rediscover, defend, and professes with warmth of spirit this fundamental truth.”


Dette bildet (over) tok jeg selv i domkirken i Aquileia i mars 2010, da vi var der. I denne kirken opplevde jeg dessverre også en av mine verste messer noen sinne.

mai 092011
 

En ateist i USA, Robert Wilson, ga $22.5 millioner til katolske skoler i New York, fordi: “without the Roman Catholic Church, there would be no western civilisation.” Samtidig opplevde man nylig på et debattprogram på BBC World at over 87 % “of the audience rejected the notion that the Catholic Church is a force for good in the world”.

En artikkel i the Catholic Herald ser på hva Kirken har betydd for verden. De nevner følgende punkter:

1. Light and the cosmos

The Opus Maius (1267) of the Franciscan Roger Bacon (d 1292), written at the request of Pope Clement IV, largely initiated the tradition of optics in the Latin world. The first spectacles were invented in Italy around 1300, an application of lenses that developed later into telescopes and microscopes.

While many people think of Galileo (d 1642) being persecuted, they tend to forget the peculiar circumstances of these events, or the fact that he died in his bed and his daughter became a nun. The Gregorian Calendar (1582), now used worldwide, is a fruit of work by Catholic astronomers, as is the development of astrophysics by the spectroscopy of Fr Angelo Secchi (d 1878). Most remarkably, the most important theory of modern cosmology, the Big Bang, was invented by a Catholic priest, Fr Georges Lemaître (d 1966), a historical fact that is almost never mentioned by the BBC or in popular science books.

2. Earth and nature

Catholic civilisation has made a remarkable contribution to the scientific investigation and mapping of the earth, producing great explorers such as Marco Polo (d 1324), ….

3. Philosophy and theology

Catholicism regards philosophy as intrinsically good and was largely responsible for founding theology, the application of reason to what has been revealed supernaturally. Great Catholic philosophers include St Augustine (d 430), St Thomas Aquinas (d 1274), St Anselm (d 1109), Blessed Duns Scotus (d 1308), Suárez (d 1617) and Blaise Pascal (d 1662). Recent figures include St Edith Stein (d 1942, pictured), Elizabeth Anscombe (d 2001) and Alasdair MacIntyre. ….

4. Education and the university system

Perhaps the greatest single contribution to education to emerge from Catholic civilisation was the development of the university system. Early Catholic universities include Bologna (1088); Paris (c 1150); Oxford (1167, pictured); Salerno (1173); Vicenza (1204); Cambridge (1209); Salamanca (1218-1219); Padua (1222); Naples (1224) and Vercelli (1228). By the middle of the 15th-century (more than 70 years before the Reformation), there were over 50 universities in Europe. …

5. Art and architecture

Faith in the Incarnation, the Word made Flesh and the Sacrifice of the Mass have been the founding principles of extraordinary Catholic contributions to art and architecture. ….

6. Law and jurisprudence …

7. Language …

8. Music …

9. The status of women …