des 302011
 

Når har vi vært her i tre dager, og slapper riktig godt av i ca 20 grader og sol eller lett overskyet vær. Bildet under ble tatt rett etter ankomst til hotellet – som har et basseng på taket, i 6. etasje.

Hva gjør så et middelaldrende ektepar her nede i varmen? Vi sitter ute mye, leser, bader (mest min kone) og går turer. Vi leser ganske seriøse ting; jeg ble nettopp ferdig med «A Banished heart» og skal starte direkte på «Work of Human Hands», og på min fjelltur (som begynner nå) skal jeg lytte til (jeg har en Kindle som leser for meg) kardinal Newmans «Apologia pro vita sua». (Min kone jobber med sin mastergrad i museologi.)

des 302011
 

Under Una Voces generalfrorsamking i Roma i noevember i år ble det holdt flere foredrag, som nå offentliggjøres på NML-bloggen. Det andre av disse foredragene jeg vil nevne er Don Giuseppe Vallauris gjennomgang av prestens stille ønner i messen. Han tar ikke her opp Canon som tradisjonelt sies stille, men de mange stille bønner som presten sier gjennom hele messen. Han sier om disse bl.a.:

… The priest at Mass acts “in persona Christi capitis”, he embodies, he represents Christ and therefore, all his actions, even the most insignificant ones, like climbing the steps, have a meaning, a sacred meaning. These prayers are not as ancient as the Roman Canon, and it can easily be surmised that in the course of time the priest and or the Church felt the need to fill in the gaps, so to speak, and be reminded of his unique role, at every moment of the Mass. …

… The first characteristic of these prayers is humility. It is a recurring idea throughout the Mass, from the prayers at the foot of the altar to the last, inaudible prayer, Placeat tibi, Sancta Trinitas. …

… I said above, that the priest at Mass, but not only at Mass of course, acts in “persona Christi” and precisely for this reason he feels unworthy. It is as if he constantly needed to remind himself of his unworthiness for such a sublime role. A similar attitude is expressed by the kissing of the altar, which he does several times. Not only at the beginning, before the Introit, and twice during the Canon, but also every time he turns towards the people, he kisses the altar beforehand. Each time, he wants to be united with Christ, represented by the altar, he needs to be empowered by Christ himself, so that he can really re-present Him.

The first silent prayer, after the prayers at the foot of the altar, which, in the solemn Mass at least, are said by the sacred ministers alone, is Aufer a nobis. This is one of the most beautiful moments. The priest approaches the altar, the place of sacrifice and, realizing he is unworthy of such a task, prays that he may be purified. Humility leads to the request for purification. The altar already is the Holy of Holies, having been consecrated, set aside for the offering of the sacrifice. Who could approach it without fear? He prays Aufer a nobis, using the plural, because he prays in the name of the sacred ministers. As Dom Gueranger says: “The closer we are to God, the more we feel that even the slightest blemish on the soul is an obstacle to be removed. Already he has prayed: Deus, tu conversus, vivificabis nos. But since he is getting near to God, he asks again that his sins may be removed. …

… The silent prayers of the priest at Mass, open for him a true sense of awe and amazement as he performs his holy duty. “This amazement should always fill the Church assembled for the celebration of the Eucharist. But in a special way it should fill the minister of the Eucharist.” (Ecclesia de Eucharistia, 5).

Alle disse stille bønnene finner man her – på latin og norsk.

des 292011
 

NLM skriver mer om Una Voces 20. generalforsamling i Roma i november, HER presenterer de et foredrag av Msgr. Valentin Miserachs Grau om liturgisk musikk: IMPLICATIONS OF A CENTENARY: PONTIFICAL INSTITUTE FOR SACRED MUSIC (1911-2011)

Der snakker monsignoren bl.a. om «The rampant wave of false and truly dreadful liturgical music in our churches…»

Fr. Z. skriver også om dette, bl.a.:

When thinking and writing about music appropriate for liturgical worship I have always gone back to what the late Church musician Msgr. Richard Schuler correctly asserted: since sacred liturgical music is NOT an add-on in worship, since it is actually an integrating part (pars integrans) of liturgical worship, since it is prayer, liturgical music must be both sacred and also art.

The texts must be sacred texts. The idiom must be a sacred idiom, or at least not opposed to the sacred. The music must be good, that is, well-composed, of high artistic value. It must be performed well.

des 282011
 

Jeg skrev i går litt om SSPX – les om dem på Wikepedia på engelsk og norsk. Father Z. skrev om dem i januar 2009; om hva opphevelsen av ekskommunikasjonen av de fire biskopene betydde den gangen (egentlig bare at da ble det lagt til rette for at en forsoning skulle kunne skje), og om man kan delta i SSPX’ arbeid. Father Z. er ofte ganske skarp mot SSPX, men her syns jeg han skriver ganske vennlig – og jeg tar med en del av hans synspunkter:

I am seeing a lot of confusion in the wake of the lifting of the excommunications of the bishops of the SSPX. Let’s get some things clear. VERY LITTLE HAS CHANGED JURIDICALLY except in the status of those four bishops.

I hope that this has helped to change the «atmosphere» surrounding these problems. The «lifting» of the excommunications is a first step in the long process that still remains.

Q: Is the SSPX now legitimate?
Not in a juridical sense, no. The SSPX still does not have the approval of the Pope or of a diocesan bishop. It is still a separated group, though these days many prefer not to speak of «schism».

Q: Are the chapels of the SSPX okay now?
Not in a juridical, legal sense, no. Many good things can happen in one of those communities, but the SSPX chapels are not, because of the lifting of the excommunications, suddenly made legitimate. They are not reconciled by this move.

Q: Are the priests of the SSPX in good standing now?
Not yet they aren’t. The priests of the SSPX are still suspended a divinis. They say Mass validly, but without the permission of the Church, either from a faculty of the Holy See or the local bishop. They do not have the necessary faculties to hear confessions and give sacramental absolution except in danger of death.

Q: Is it okay to go to chapels of the SSPX for Mass?
Yes and no. It is still not «okay» to go to chapels of the SSPX if you are doing so out of contempt for the Holy See or Holy Father, etc. If are are deeply attached to the older form of Mass, and it is very hard on you to go without it, yes, you can attend these Masses out of devotion. You can fulfill your Sunday obligation still, because the 1983 Code of Canon Laws says you do.

But the fact remains that these are still chapels separated from unity with the local bishop. In my opinion, it is not a good idea to go to these chapels … except perhaps in very rare circumstances wherein there really is no acceptable alternative. …. I don’t think it is a good idea to frequent and receive Communion often in the chapels of the SSPX. I think that undermines a person’s sense of unity with the Holy Father and the local bishop.

…. So… folks… don’t get it into your head that all the problems with the SSPX have suddenly been removed. Nothing has changed about their status. What changed was the status of the four bishops: they are no longer excommunicated, but they are still in a state of separation from clear and manifest unity with the Holy Father.

des 282011
 

I dag leste jeg til Matutin i 4., 5. og 6. lesning:

Reading 4:
From the Sermons of St Austin, Bishop of Hippo. 10th on the Saints.
Dearly beloved brethren, to-day we keep the birthday of those children, who, as we are informed by the Gospel, were massacred by the savage King Herod. Therefore let earth rejoice with exceeding joy, for she is the mother of these heavenly soldiers, and of this numerous host. The love of the vile Herod could never have crowned these blessed ones as hath his hatred. For the Church testifieth by this holy solemnity, that whereas iniquity did specially abound against these little saints, so much the more were heavenly blessings poured out upon them.

Reading 5:
Blessed art thou, O Bethlehem in the land of Judah, which hast suffered the cruelty of King Herod in the slaughter of thy children; who art found worthy to offer at once to God a whole white-robed army of guileless martyrs! Surely, it is well to keep their birth-day, even that blessed birthday which gave them from earth to heaven, more blessed than the day that brought them out of their mother’s womb. Scarcely had they entered on the life that now is, when they obtained that glorious life which is to come.

Reading 6:
We praise the death of other martyrs because it was the crowning act of an undaunted and persistent testimony; but these were crowned at once. He That maketh an end to this present life, gave to them at its very gates that eternal blessedness which we hope for at its close. They whom the wickedness of Herod tore from their mothers’ breasts are rightfully called the flowers of martyrdom; hardly had these buds of the Church shown their heads above the soil, in the winter of unbelief, when the frost of persecution nipped them.

des 272011
 

Jeg har nå nettopp sett en ‘online’ utgave av den tradisjonelle liturgiske kalenderen for 2012, fra the Latin Mass Society i England. LES DEN HER.

(Jeg pleier å ta bort alt det spesielle for England og Wales og legge til noen få norske dager, men siden jeg er på ferie, må det vente litt.)

des 272011
 

Ikke lenge før jul hørte jeg at SSPX har mer arbeid i Norge enn jeg tidligere kjente til, også i Oslo, og at til og med mennesker jeg kjenner går i disse «Pius-messene». Det kom som et stort sjokk og en enorm skuffelse på meg.

Jeg ser det selv (selvsagt) som helt uaktuelt å ha noe samarbeid med SSPX, siden de jo står i et aktivt ulydighetsforhold til Den katolske Kirke, til paven og til den lokale biskop. Alle deres biskoper og prester er suspenderte a divinis og alt de gjør er uten tillatelse, dvs. forbudt

Jeg vil også legge til at dette skader arbeidet jeg og andre prester gjør for å gi tradisjonen (liturgisk og på andre måter) større plass i Kirken i vår tid og i vårt land. Noen katolikker som føler en viss tiltrekning til SSPX vil kanskje være uenig i en slik vurdering, men sett fra en katolsk prests synsvinkel er det opplagt slik. Spør oss gjerne hva vi syns.

des 262011
 

Slik leste jeg til Matutin i dag om den hellige Stefan, protomartyr:

Reading 4
From the Sermons of St Fulgentius, Bishop of Ruspa, on St Stephen.
Yesterday we were celebrating the birth in time of our Eternal King; to-day we celebrate the victory, through suffering, of one of His soldiers. Yesterday our King was pleased to come forth from His royal palace of the Virgin’s womb, clothed in a robe of flesh, to visit the world; to-day His soldier, laying aside the tabernacle of the body, entereth in triumph into the heavenly palaces. The One, preserving unchanged that glory of the Godhead which He had before the world was, girded Himself with the form of a servant, and entered the arena of this world to fight sin; the other taketh off the garments of this corruptible body, and entereth into the heavenly mansions, where he will reign for ever. The One cometh down, veiled in flesh; the other goeth up, clothed in a robe of glory, red with blood.

Reading 5
The One cometh down amid the jubilation of angels; the other goeth up amid the stoning of the Jews. Yesterday the holy angels were singing, Glory to God in the highest; to-day there is joy among them, for they receive Stephen into their company. Yesterday the Lord came forth from the Virgin’s womb; to-day His soldier is delivered from the prison of the body. Y’esterday Christ was for our sakes wrapped in swaddling bands; to – day He girdeth Stephen with a robe of immortality. Yesterday the new-born Christ lay in a narrow manger; to-day Stephen entereth victorious into the boundless heavens. The Lord came down alone that He might raise many up; our King humbled Himself that He might set His soldiers in high places.

Reading 6
Why brethren, it behoveth us to consider with what arms Stephen was able, amid all the cruelty of the Jews, to remain more than conqueror, and worthily to attain to so blessed a triumph. Stephen, in that struggle which brought him to the crown whereof his name is a prophecy, had for armour the love of God and man, and by it he remained victorious on all hands. The love of God strengthened him against the cruelty of the Jews; and the love of his neighbour made him pray even for his murderers. Through love he rebuked the wandering, that they might be corrected; through love he prayed for them that stoned him, that they might not be punished. By the might of his love he overcame Saul his cruel persecutor; and earned for a comrade in heaven, the very man who had done him to death upon earth.

des 252011
 

Julens Kalenda startet martyrologiet i Prim-bønnen julaftens morgen, før de vanlige martyrene ble nevnt (martyrologiet er alltid for neste dag):

December 25th anno Domini 2011
In the year 5199th from the creation of the world, when in the beginning God created the heavens and the earth. In the year 2959th from the flood. In the year 2015th from the birth of Abraham. In the year 1510th from the going forth of the people of Israel out of Egypt under Moses. In the year 1032th from the anointing of David as King In the 65th week according to the prophecy of Daniel. In the 194th Olympiad. In the 752th from the foundation of the city of Rome. In the 42nd year of the reign of the Emperor Octavian Augustus. In the 6th age of the world, While the whole earth was at peace, Jesus Christ, Himself Eternal God and Son of the Eternal Father, being pleased to hallow the world by His most gracious coming, having been conceived of the Holy Ghost, and when nine months were passed after His conception, (all kneel down) was born of the Virgin Mary at Bethlehem of Juda made Man, Our Lord Jesus Christ was born according to the flesh.

des 242011
 

Fra Matutin julaftens morgen:

Reading 1
Continuation of the Holy Gospel according to Matthew
Matt 1:18-21
When as his mother Mary was espoused to Joseph, before they came together, she was found with child, of the Holy Ghost. (And so on.)

Homily by St Jerome, Priest at Bethlehem,
Book of Commentaries, on Matth. i.
Why was the Lord conceived of an espoused virgin rather than of a free? First, for the sake of the genealogy of Mary, which we have obtained by that of Joseph. Secondly, because she was thus saved from being stoned by the Jews as an adulteress. Thirdly, that Himself and His mother might have a guardian on their journey into Egypt. To these, Ignatius, the martyr of Antioch, has added a fourth reason namely, that the birth might take place unknown to the devil, who would naturally suppose that Mary had conceived by Joseph.

Reading 2
Before they came together, she was found with child of the Holy Ghost. She was found, that is, by Joseph, but by no one else. He had already almost an husband’s privilege to know all that concerned her. Before they came together. This doth not imply that they ever did come together the Scripture merely showeth the absolute fact that up to this time they had not done so.

Reading 3
Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. If any man be joined to a fornicatress they become one body; and according to the law they that are privy to a crime are thereby guilty. How then can it be that Joseph is described as a just man, at the very time he was compounding the criminality of his espoused? It must have been that he knew her to be pure, and yet understood not the mystery of her pregnancy, but, while he wondered at that which had happened, was willing to hold his peace.

des 242011
 

I forgårs lot den svenske katolske biskopen, Anders Arborelius, offentliggjøre et dokument som beskriver den tradisjonelle latinske messen, den siste utviklingen (fra 2007) om hvordan denne messen kan feires, og hvordan bruken av denne messen nå nylig er blitt utvidet i Stockholm og Lund. Her er siste del av dokumentet:

År 2007 utfärdade Benedikt XVI genom sitt apostoliska brev Summorum Pontificum nya bestämmelser för den äldre liturgin. I Summorum Pontificum klargörs att det numera inom Katolska kyrkans romerska rit finns två olika liturgiska uttryckssätt. Den liturgi som firas enligt Paulus VI:s missale utgör den ordinarie formen av den romerska riten. Den äldre liturgin utgör den romerska ritens extraordinarie form. Det är inte fråga om två olika riter utan om ett tvåfaldigt bruk av en och samma romerska rit.

Av Summorum Pontificum framgår att i de församlingar där det mera varaktigt finns en grupp av troende som känner sig förbundna med den äldre liturgin, bör kyrkoherden tillmötesgå gruppens förfrågan om att få tillgång till mässor enligt 1962 års Romerska missale. Även stiftets biskop ska verka för att önskemål om mässor enligt den extraordinarie formen tillgodoses. Bestämmelserna i Summorum Pontificum utgör universell kyrklig lag. Hur bestämmelserna ska tillämpas har förklarats närmare i instruktionen Universae Ecclesiae som publicerades av den påvliga kommissionen Ecclesia Dei år 2011.

I dokumenten från Rom förklaras att den romerska liturgin enligt den extraordinarie formen utgör en värdefull skatt som det är viktigt för Kyrkan att bevara. Genom Summorum Pontificum vill Benedikt XVI skänka denna skatt som en gåva till alla troende. Vidare är syftet med Summorum Pontificum att säkerställa att de som så önskar får tillgång till mässor enligt den extraordinarie formen samt att främja Kyrkans enhet.

När det gäller Stockholms katolska stift har präster från Kristus Konungens institut sedan flera år tillbaka besökt stiftet för att fira mässor enligt det äldre bruket. För att bättre kunna tillgodose de önskemål som finns i stiftet om sådana mässor har biskop Anders Arborelius under hösten 2011 beslutat att inbjuda en präst från Kristus Konungens institut, kanik Marcus Künkel, att bosätta sig i Stockholm. Fader Künkel kommer att verka som själasörjare i framför allt Stockholm och Lund för dem som känner sig förbundna med den äldre liturgiska traditionen. (Fader Künkel kommer också att tjänstgöra som sjukhuspräst.) Numera finns det även flera stifts- och ordenspräster på olika orter i stiftet som regelbundet firar den traditionella mässan.

des 242011
 

Slik er messens antifoner og bønenr julaftens morgen:

Inngangsvers
Se, tidens fylde er kommet da Gud sendte sin Sønn til jorden. Kfr. Gal 4,4

Kirkebønn
Herre Jesus, vi ber deg: Kom snart og drøy ikke lenger. La oss som setter vår lit til din kjærlighet, få hjelp og trøst når du kommer, du som lever og råder…

Bønn over offergavene
Herre, ta i din godhet imot våre offergaver. Fri oss ved dem fra våre synder, så vi med rent hjerte kan vente på din Sønns komme i herlighet, han som lever og råder fra evighet til evighet.

Adventsprefasjon II

Kommunionsvers
Lovet være Herren, Israels Gud, for han har gjestet sitt folk og løst det ut. Luk 1, 68

Slutningsbønn
Herre, la oss som er blitt gjenskapt ved ditt hellige sakrament, gjøres rede til å feire din Sønns fødsel og engang finne glede i hans evige gaver, han som lever og råder fra evighet til evighet.

des 232011
 

De siste dagene før jul (f.o.m. 17/12) har egne messer, her er bønner og antifoner i dagens messe – 23/12:

Inngangsvers
Et barn skal fødes for oss, og han skal kalles mektig Gud; i ham skal alle jordens slekter velsignes. Kfr. Jes 9,6, Sal 72 (71),17

Kirkebønn
Allmektige, evige Gud, festen for din Sønns fødsel er nær. Derfor ber vi deg: La oss, dine uverdige tjenere, finne miskunn hos ditt Ord, som ble kjød i Jomfru Maria og reiste sin bolig iblant oss, han som lever og råder …

Bønn over offergavene
Herre, la dette offer som rommer fylden av vår tilbedelse, bringe oss forsoning med deg, så vi med rent hjerte kan feire vår Frelsers fødsel, han som lever og råder fra evighet til evighet.

Adventsprefasjon II

Kommunionsvers
Se, jeg står for døren og banker på, og til den som hører min røst og åpner døren, vil jeg tre inn og holde nattverd jeg med ham og han med meg. Åp 3,20

Slutningsbønn
Herre, vi er blitt mettet med din guddommelige gave. Gi oss din fred og forsoning, så vi blir rede til å løpe din elskede Sønn i møte med brennende lamper når han kommer, Kristus, vår Herre.

des 212011
 

Fordi du har sett meg, Thomas, tror du; salige er de som ikke har sett, men (likevel) tror.

Slik (over) var antifonen til Benedictus i dag, og under ser man Matutins fjerde lesning:

The Apostle Thomas, called Didymus, or the Twin, was a Galilean. After the descent of the Holy Ghost, he went into many provinces to preach Christ’s Gospel. He gave knowledge of the rules of Christian faith and life to the Parthians, Medes, Persians, Hyrcanians, and Bactrians. He went last to the East Indies. Here he provoked the anger of one of the idolatrous kings, because the holiness of his life and teaching, and the number of his miracles, drew many after him, and brought them to the love of Christ Jesus. He was therefore condemned, and slain with lances. He crowned the dignity of the Apostleship with the glory of martyrdom, on the Coromandel coast, not far from Madras.

des 212011
 

I juni 1995 tok jeg mine aller siste universitetseksamener i Norge; det var norsk grunnfag ved universistetet i Bergen. (Siden jeg våren 1994 sluttet som luthersk prest, måtte jeg sørge for at jeg kunne få inntekt på annen måte, og hadde da min siste studieraptus: Pedagogisk seminar i desember 1993, årsenhet i engelsk i juni 1994, og altså norsk året deretter. Det var interessant (og helt annerledes) å være student i godt voksen alder (nesten 40 år gammel), og jeg fikk også ganske mye bruk for eksamenene – jeg var ungdomsskolelærer helt fram til vinteren 2006.)

Grunnen til at jeg nevner disse eksamene i dag, er at jeg som halvparten av en åttetimers-eksamen måtte oversette en tekst fra gammelnorsk. Den handlet om at Olav Haraldson rett etter Thomasmesse, 21. desember 1027, kom utenfor Jæren med flere av sine båter, han ble oppdaget da han fòr forbi Sola og den mektige jarlen og mange av hans menn satte etter kongen innover Ryfylke …

Jeg lurte ganske lenge på (jeg var helt ny som katolikk da) hvilken Thomasmesse det her var snakk om, siden apostelen Thomas jo feires 3. juli, og det vel knapt kunne være snakk om Thomas Becket.

Det er ikke så mange år siden jeg endelig fikk svar på dette spørsmålet; nemlig at apostelen Thmas ble feiret 21. desember i svært lang tid. Slik skriver katolsk.no om dette:

Tidligere ble Thomas minnet den 21. desember, men etter kalenderrevisjonen i 1969 har han vært feiret 3. juli. Både dødsdagen og translasjonen til Edessa er knyttet til begge datoer. Men i de syriske kirkene (syro-malankarske) og på Malabarkysten regnes 3. juli 72 som dødsdagen. I øst feires hans fest den 6. oktober, mens kopterne feirer ham 21. mai. Inderne feirer hans dødsdag den 1. juli. På primstaven er Thomas’ fest avmerket den 21. desember. Hans navn står i Martyrologium Romanum.

des 202011
 

Bloggen Rorate Cæli skrev søndag om at Václav Havel døde; om at man måtte be for hans sjel, og om at man ringte med alle landets kirkeklokker for å markere en så viktig hendelse. Men i kommentarene til innlegget kom det tydeligvis så mange upassende ytringer (jeg leste dem ikke, men har flere gager tidligere blitt sjokkert over kommentarene på denne bloggen) at bloggens redaktør måtte skrive følgende:

Note: the comments in this post are not available anymore – it is disastrous to have to hide them thanks to the unbridled hatred of some people regarding a deceased Catholic in a post in which all that was mentioned was the need to pray for his soul (and the very interesting revival of a venerable Catholic practice of tolling the bells of all churches in a moment of national relevance). This repulsive, unforgiving, judgmental and self-righteous post mortem pseudo-zeal is anything but Traditional. If your heart is filled with this kind of hatred, you are not welcome here.