jan 122012
 

Den svenske bloggen “Dantes nyheter” skriver om liturgien i Peterskirken, og viser bildene over, og også flere bilder:

Sedan 2005 har den påvliga liturgin undergått djupgående förändringar. Det börjar bli allt svårare att skilja vissa ceremonier från den traditionella liturgin. Under den påvliga julmässan hördes rentav det traditionella gradualet efter episteln! Nedan anförs förnyade bevis på samma utveckling. Frågan är vilka avtryck detta får utanför Rom. …

Bilden är från Trettondagens påvliga högmässa i Peterskyrkan, då två biskopar konsekrerades. (Och detta är inget isolerat, tvärtom.) Genast slås man av den traditionella inramningen. Men det finns mer, betydligt mer. Mässhakarna är romerska. Biskoparna vigs iförda de tunna biskopliga tunicellae (tunnare utförande av dalmatika och tunika) som förknippas med den traditionelle romerske prelaten och som symboliserar prästämbetets fullhet (dalmatikan och tunikan är diakonens respektive subdiakonens särskilda liturgiska plagg). Alborna är traditionella.

Fler bilder från samma tillfälle (hög romersk mitra, traditionell påvlig herdestav, påvlig romersk mässhake, återinförd påvlig tron, ministranten ligger på knä framför påven, ceremonimästare i traditionell romersk cotta i linne). Kontinuitet är Benedictus XVI:s ledord. I detta borde den helige Fadern ha varje katoliks stöd.

jan 092012
 

Jeg leste nettopp en artikkel om gifte katolske prester i USA. Over 70 slike er intervjuet til en bok som snart kommer ut, og om noen måneder vil USA få ca 100 nye gifte katolske prester – siden Ordinariatet for tidligere anglikanere nå starter opp der. (Jeg tror forøvrig tallet på gifte prester i USA i dag (ca 80) er satt for lavt, og at det er forvirrende å knytte dette til “the Pastoral Provision” som pave Johannes Paul innførte for anglikanere i 1980 – siden det var pave Pius XII som tillot den første gifte mannen (en tidligere luthersk prest i Tyskland) å bli ordinert allerede i 1950.) Artikkelen svarer bl.a. på spørsmålene om gifte prester arbeider mer eller mindre enn de ugifte, om de kan administrere menigheter og om de ugifte prestene er misunnelige:

… there is the practical belief that “if a man’s not married, he’s able to devote himself more fully and exclusively to his parish.” But he has found that married priests are usually aided, not hindered, by their wives, who are very committed to the parish. And he adds that celibate priests can be less accessible than married priests.

“The truth is that celibate priests often have ways of walling themselves off,” Father Sullins says. “If you call a celibate priest’s rectory in the middle of the night, you’ll likely get an answering machine. But if you call a married priest in the middle of the night, and he is disinclined to go out, he will get an elbow from his life partner, saying, ‘Hey, you committed yourself to this work.’

“I don’t want to say the difference is great, but if there is a difference, it’s in favor of the married priest.”

Since 1980, the Roman Catholic Church has shown a preference for celibate clergymen by preventing married priests from being pastors of parishes, unless circumstances dictated it. The priests entering the church as part of the new ordinariate for former Episcopalians will be exceptions to that rule. And because of a shortage of priests in the United States, circumstances have already put married priests in charge of parishes.

… (AND) … I found no evidence that celibate priests resent their married colleagues. Although a small number of theologians and canon lawyers have been critical of the 1980 Pastoral Provision, it seems that working priests are not troubled.

Even Father Newman, for example, who believes celibacy is an important countercultural statement — a celibate priest “has staked his life on the premise that this life is not all there is, and he is putting his flesh on the line” — says the church can accommodate exceptions. Referring to another married priest he knew in South Carolina, Father Newman said, “there was an intuitive grasp among everybody that this was an exception to the norm, and there was no injustice being done to lifelong Catholics who became priests knowing celibacy was part of that.”

jan 072012
 

Jeg leste nettopp på det danske nettstedet “Katolsk Tradition” om “Paix Liturgique” som nettopp har fått en svensk avdeling – SE HER.

“Paix Liturgique” arbeider for at begge former av den katolske liturgi skal kunne feires alle steder, og så langt jeg kan se drives arbeidet av lekfolk – og startet i Frankrike i 2003. (engelsk avdeling i 2009) Kanskje noen lesere vet mer om dette?

Den svenske avdelingen av “Paix Liturgique” har bl.a. oversatt til svensk pave Benedikts motu proprio om den gamle messen og instruksjonen Universæ Ecclesiæ – fra den siste tar jeg med et utdrag:

”Cœtus fidelium” (jmf. motu propriot Summorum Pontificum, art. 5 § 1)

15. En cœtus fidelium (grupp av troende) jämlikt motu propriot Summorum Pontificum art. 5 § 1 skall anses vara stabiliter exsistens (finnas till mera varaktigt) så länge som gruppen består av församlingsmedlemmar som samlats på grundval av sin vördnad för liturgin firad enligt usus antiquior och efterfrågar att denna firas i församlingskyrkan, ett oratorium eller ett kapell – även om gruppen bildas efter att motu propriot utfärdades. En cœtus fidelium kan även bestå av individer från olika församlingar och stift som på redan nämnda grundval samlas i en församlingskyrka, ett oratorium eller ett kapell.

16. Om en präst då och då uppsöker en given församlingskyrka eller ett kapell åtföljd av ett antal troende i syfte att fira den extraordinarie formen jämlikt art. 2 och 4 i motu propriot Summorum Pontificum skall kyrkoherden eller kapellets rektor bevilja dem den saken, försåvitt den aktuella kyrkans ordinarie gudstjänsttider så medger.

17. § 1. Kyrkoherden, kapellets rektor eller den på annat sätt ansvarige prästen skall i varje enskilt fall överväga förfrågan med prudentia, och därvid låta sig styras av en anda av pastoral omsorg och generöst välkomnande.

§ 2. I fall av mycket små grupper skall man vända sig till den berörde ordinarien, vilken kommer att anvisa en lämplig kyrka i vilken de troende kan samlas för firanden av detta slag, så att deltagande underlättas och den heliga mässan firas värdigare.

18. Också vid helgedomar och vallfartsorter skall möjligheten att fira enligt den extraordinarie formen, så länge som det finns en kvalificerad präst, erbjudas de grupper av pilgrimer som så önskar (jmf. motu propriot Summorum Pontificum, art. 5 § 3).

19. De troende som efterfrågar firandet av den extraordinarie formen får aldrig vare sig understödja eller tillhöra grupper som antingen förnekar att firandet av den heliga mässan och övriga sakrament enligt den ordinarie formen är giltigt och legitimt, eller vägrar erkänna påven som den världsvida kyrkans högste herde.

”Sacerdos idoneus” (jmf. motu propriot Summorum Pontificum, art. 5 § 4)

20. Kriterierna för att en präst skall betraktas som ” idoneus” (kvalificerad) för firandet av den heliga mässan i den extraordinarie formen är följande:

a) en katolsk präst, som inte är förhindrad av den kanoniska lagen7, skall anses idoneus (lämplig, kvalificerad) för firandet av den heliga mässan enligt den extraordinarie formen;

b) vederbörande måste ha grundläggande kunskaper i latin, så att han förmår uttala orden korrekt och förstår deras innebörd;

c) varje präst, som av sig själv infinner sig för firandet av den extraordinarie formen och därtill redan firat den tidigare, skall anses behärska ritens genomförande.

jan 062012
 

Deus, judicium tuum regi da: et justitiam tuam Filio regis. – Se, Herskeren kommer, Herren, og i hans hånd er kongemakt, kraft og velde. Gud, gi Kongen din domsmakt og din rettferd til Kongssønnen.

Over ser vi inngangsverset til epifanifesten (i den tradisjonelle messen) og under et bilde som illustrerer det som skjer.

Og her er noen av lesningene i dagens Matutin:

Reading 4
From the Sermons of Pope St Leo (the Great), 2nd for Twelfth-Day.
Dearly beloved brethren, rejoice in the Lord; again I say, rejoice. But a few days are past since the solemnity of Christ’s Birth, and now the glorious light of His Manifestation is breaking upon us. On that day the Virgin brought Him forth, and on this the world knew Him. The Word made Flesh was pleased to reveal Himself by degrees to those for whom He had come. When Jesus was born He was manifested indeed to the believing, but hidden from His enemies. Already indeed the heavens declared the glory of God, and their sound went out into all lands, when the Herald Angels appeared to tell to the shepherds the glad tidings of a Saviour’s Birth; and now the guiding star leadeth the wise men to worship Him, that from the rising of the sun to the going down thereof, the Birth of the true King may be known abroad; that through those wise men the kingdoms of the east might learn the great truth, and the Roman empire remain no more in darkness.

Reading 5
The very cruelty of Herod, when he strove to crush at His birth this King Whom he alone feared, was made a blind means to carry out this dispensation of mercy. While the tyrant with horrid guilt sought to slay the little Child he did not know, amid an indiscriminate slaughter of innocents, his infamous act served to spread wider abroad the heaven-told news of the Birth of the Lord. Thus were these glad tidings loudly proclaimed, both by the novelty of their story, and the iniquity of their enemies. Then was the Saviour borne into Egypt, that nation, of a long time hardened in idolatry, might by the mysterious virtue which went out of Him, even when His presence was unknown, be prepared for the saving light so soon to dawn on them, and might receive the Truth as a wanderer even before they had banished falsehood.

Reading 6
Dearly beloved brethren, we recognise in the wise men who came to worship Christ, the first-fruits of that dispensation to the Gentiles wherein we also are called and enlightened. Let us then keep this Feast with grateful hearts, in thanksgiving for our blessed hope, whereof it doth commemorate the dawn. From that worship paid to the new-born Christ is to be dated the entry of us Gentiles upon our heirship of God and co-heirship with Christ. Since that joyful day the Scriptures which testify of Christ have lain open for us as well as for the Jews. Yea, their blindness rejected that Truth, Which, since that day, hath shed Its bright beams upon all nations. Let all observance, then, be paid to this most sacred day, whereon the Author of our salvation was made manifest, and as the wise men fell down and worshipped Him in the manger, so let us fall down and worship Him enthroned Almighty in heaven. As they also opened their treasures and presented unto Him mystic and symbolic gifts, so let us strive to open our hearts to Him, and offer Him from thence some worthy offering.

jan 042012
 

I et innlegg på Rorate Cæli klager skribenten over at en requiemmesse for hans tante ikke ble noen skikkelig requiem fordi prestene han kjenner gjorde begravelsen til en takkemesse for hennes liv (slik de visst pleier å gjøre) heller enn til en bønn for hennes sjel – som rubrikkene også til novus ordo messen sier at man skal gjøre. Og den nye engelske oversettelsen av messen førte ikke til noen forbedringer.

Jeg undrer meg også noen ganger over at prester fokuserer så lite på bønnen for den avdøde i en katolsk begravelse, og det var vel ikke å vente at den nye engelske oversettelsen av messen kunne føre til umiddelbare og dramatiske forandringer – selv om jeg selv har oppdaget at 1. eukaristiske bønn har blitt svært mye mer tydelig, og betraktelig bedre enn den norske oversettelsen (om jeg får tid skal jeg sammenligne den engelske og norske oversettelsen). Men i dee mange kommentarene (og som vanlig på Rorate Cæli av varierende kvalitet) til innlegget, er det én kommentar fra en nyordinert prest som jeg gjerne vil at flere leser:

Yes, the new translation will not fix the way the new Mass is said in most places. Yes, there are problems even in the Latin. However, as a recently ordained diocesan priest, I have to say that the new translation is not nothing. It may be nothing in terms of forcing an real end to the liturgical debacle. However, at our parish’s small daily Masses, where we never have extraordinary ministers, where I rarely look up toward the people outside of the homily, where nothing is sung except the hymn I pick for the recessional, and at which I use the Roman Canon daily, omit the general intercessions, and always use the Confiteor and the entrance and communion antiphons, it has made a difference to me.

You are right, it has not changed the way I say Mass. I used the same “options” with the old translation. You are right, it is still the Novus Ordo with all the issues that that entails. However, I have found that sacrificial language of the new translation of the Roman Canon very edifying. I am able to say each day and my parishioners hear at each of my Masses, “and bless these gifts, these offerings the holy and unblemished sacrifices,” “bless, acknowledge and approve this offering in every respect,” “accept this oblation of our service,” “we…offer to your glorious majesty…this pure victim, this holy victim, this spotless victim, the holy Bread of eternal life and the Chalice of everlasting salvation; Be pleased to look upon these offerings with a serene and kindly countenance and accept them…and the offering of your high priest Melchizedek, a holy sacrifice, a spotless victim.” In addition, the orations are translated far more accurately. I have many times found orations which are identical to those found in the TLM. With the new translation it is much easier to preach on these texts. The old translation mangled them so badly that even where the Novus Ordo made us of traditional orations, the translation made them unrecognizable and often altered their theology.

So no, the new translation will not fix our liturgical crisis. Yes, most people will find the mess at their parishes to be more or less the same. However, the new translation is still not nothing. I became a diocesan priest, rather than joining the FSSP or another community (which I seriously considered), because I believe that this is where God is asking me to be. Being where I am, I have found the new translation to be a real help in making that best of a bizarre historical situation.

jan 022012
 

Slik var antifonen til Magnificat i dag (i de tradisjonelle tidebønnene) på festen for Jesu allerhelligste navn. (Du skal gi ham navnet Jesus, for han skal frelse sitt folk fra deres synder, alleluja.)

katolsk.no kan vi lese om hvorfor dagen feires i den tradisjonelle klenderen i dag, men ikke i den nye (der den nå igjen kan feires, 3. januar):

… Flere ordener og bispedømmer hadde fester for Jesu hellige Navn i sine kalendere, først feiret i noen bispedømmer i Tyskland, Skottland, England, Spania og Belgia. Men det var ikke før i 1721, på anmodning fra keiser Karl VI (1711-40) at pave Innocent XIII (1721-24) utvidet festen til hele Kirken og fastsatte dagen til Andre søndag etter Epifani. I 1913 forandret den hellige pave Pius X (1903-14) dette til den søndagen som faller mellom 2. og 5. januar, eller den 2. januar, dersom det ikke falt noen søndag mellom de to datoene. På denne datoen ble dagen feiret som fest frem til kalenderrevisjonen i 1969, da den falt helt bort, selv om også den etter-konsiliære messeboken inneholder en votivmesse for Jesu hellige Navn.

Da den tredje reviderte utgaven av det romerske missale (Editio Typica tertia) ble utgitt i mars 2002, var imidlertid dagen kommet tilbake, nå som en valgfri minnedag den 3. januar.

jan 022012
 

1. januar (ett år etter England) ble ordinariatet for tidligere anglikanere (episkopale) opprettet i USA: The Personal Ordinariate of the Chair of Saint Peter. Og allerede nå er de større i USA enn de er blitt i England; 100 prester, 14000 troende, og de har allerede en (dom)kirke i Houston.

Fr. Jeffrey N. Steenson er blitt utnevnt til ‘ordinary’, og han vil nok få 95 % av bisperettighetene (som i England), men ikke bli bispeviet, siden har er gift, 59 år gammel med tre voksne barn. Han er allerede (for noen få år siden) blitt katolsk prest, og og var tidligere episkopal biskop.

The Catholic Herald skriver mer om dette, og ordinariatet har egne nettsider med mer informasjon.

jan 012012
 

Den liturgiske feiringen av 1. januar er blitt forandret en del (fra den gamle til den nye kalenderen); i den tradisjonelle kalenderen er det julens oktav som avsluttes (som vist i lesning 4, 5 og 6 til Matutin – se under) og det er Jesu navnedag/ omskjærelsesdag (i lesning 7, 8 og 9 til Matutin):

Reading 4
From the Sermons of Pope St Leo the Great. 7th for Christmas
Dearly beloved brethren, whosoever will keep truly and honour piously this day’s festival, it is necessary for him neither to think falsely of the Lord’s Incarnation, nor meanly of the Lord’s Godhead. For as there is danger, on the one hand, of denying the truth of Christ’s participation of our nature, so is there no less danger, on the other, of doing despite to the equality of His glory with the glory of the Father. Wherefore, when we draw near to understand the mystery of Christ’s Birth, wherein He was born of the Virgin Mary, we must leave the clouds of earthly imagination behind and pierce the fog of human wisdom with the eye of enlightened faith.

Reading 5
The authority on which we believe is the authority of God Himself; the teaching which we follow is the teaching of God Himself. Wherefore whether we lend the ear of our mind to the testimony of the Law, or to the revelations of the Prophets, or to the full pealing of the Gospel trumpet, that is true, which John the Son of Thunder, uttered, when he was filled with the Holy Ghost, and said In the beginning was the Word, and the Word was with God, and the Word was God. The Same was in the beginning with God. All things were made by Him, and without Him was not anything made. True also is his witness when he saith The Word was made Flesh, and dwelt among us, and we beheld His glory, the glory as of the Only-begotten of the Father. John i. 1-3, 14.

Reading 6
The Person of the Son of God therefore remaineth unchanged and one, though He have two natures, keeping His own, and taking ours. He appeareth as man to be the restorer of men, but abideth all the while in His immutable Godhead. That Godhead which He shareth with the Father was not a whit the less Almighty, nor did the form of a servant touch the form of God to derogate from it. The Most High and Everlasting Being, bending down for man’s salvation, took the Manhood into His glory; He ceased not to be That which He is from everlasting. Hence we see the Only-begotten Son of God in one place confessing that the Father is greater than He, John xiv. 28, and in another declaring that He and the Father are One, x. 30. This is an evident proof of the distinction of His two natures, and the unity of His Person; for He is inferior to the Father as touching His Manhood, and yet equal to the Father as touching His Godhead, and yet, though He be God and Man, He is not two, but One Christ.