apr 162012
 

Una Voce har skrevet flere artikler om liturgiske spørsmål som de har samlet på denne siden. De skriver:

While the Holy Father makes reference to two areas of possible change to the 1962 books, new Saints and Prefaces, debate about the future of these liturgical books is not limited to those matters. For that reason, and also because of the first mentioned purpose of these papers, we will be addressing topics on a wide range of issues. As well as an introductory paper, giving something of a disclaimer about our remit, the first six topics planned are:

Introduction
The Service of Men and Boys at the Altar
Liturgical Piety and Participation
The Manner of Receiving Communion
(The Vulgate and Gallican Psalter)
Liturgical Orientation
(Holy Week)

De to i parentes over er ikke ferdige, og nå nylig er en artikkelen om liturgisk orientering klar (pdf-fil her), en artikkel som har følgende oppsummering (og som jeg kommer til å dekke litt gundigere om ikke lenge):

The celebration of Mass ad orientem (towards the East, away from the people) is a very visible difference between the Extraordinary Form and most celebrations of the Ordinary Form of the Roman Rite. Celebration versus populum was known in the early centuries, and in certain churches later (notably, St Peter’s Basilica in Rome), but celebration ad orientem was more common, and in any case the value of the practice cannot be determined solely by ancient practice. Rather, as Pope Benedict has argued, celebration ad orientem emphasises both the escatalogical nature of the liturgy, and the common orientation of priest and people towards the Lord, as opposed to an excessive focus by the Faithful on the celebrating priest (and vice versa). It also emphasises the sacrificial nature of the Mass. In all these ways it is central to the character and value of the Extraordinary Form as a whole.

apr 162012
 

Han er veldig amerikansk og litt provoserende i stilen (så noen bør kanskje holde seg unna), men her sier Michael Voris at typisk for svært mange av de stedene han og hans organisasjon har besøkt det siste halvåret, har fokuset vært på den tradisjonelle latinske messen. Han selv har ikke særlig lenge kjent til denne liturgiske tradisjonen, men han blir imponert over at mange grupper som kjemper tydelig og aktivt for katolsk tro og katolsk identitet, samler seg rundt den tradisjonelle messen. Det er spesielt tydelig at unge menn tiltrekkes av denne messen. Se videoen under om du vil.

Én av gruppene han nevner spesielt er Juventutem – her er en lenke til deres gruppe i London.

apr 142012
 

I morgen er fristen SSPX ble gitt for en måned siden til å gi svar på flere teologiske spørsmål fra Vatikanet. Der har derfor blitt skrevet mye om temaet de siste dagene. Noen tviler på at man kan komme til enhet, men bl.a. det kjente svenske katolske tidsskiftet Signum skriver i dag:

… Under det senaste dygnet har dock flera italienska tidningar, exempelvis La Stampa, meddelat att Vatikanen nu mottagit ett nytt skriftligt ställningstagande från SSPX:s ledare Bernard Fellay. Och den franska dagstidningen Le Figaro uppger att en försoning är omedelbart förestående, och att man lyckats formulera ett gemensamt dokument om betingelserna för en försoning som båda parter är beredda att underteckna.

Enligt uppgifter skulle SSPX få en kyrkorättslig status liknande en så kallad personalprelatur och komma att stå direkt under påven, inte under de lokala stiftsbiskoparna.

Ännu finns inga officiella kommentarer vare sig från Vatikanen eller från SSPX, men de lär komma inom kort.

Artikkelen i Le Figaro (som det refereres til) har Rorate cæli skrevet en del om her.

apr 132012
 


Bildet over sjokkerer meg ganske mye, og jeg kan ikke forstå at noen ønsker å feire det katolske messeofferet på en slik måte. Fr. Finigan skriver om den neokatekumenale vei – og jeg er enig med ham; jeg møtte selv flere flotte medlemmer i organisasjonen da jeg var i England 1997-98:

… I have great admiration for the apostolic and evangelical zeal of the members of the Neocatechumenate. I am not particularly moved by arguments about them forming an “elite.” Any group that ever did anything useful in the Church by way of apostolate was to some degree exclusive – this means nothing really much more than gathering an effective group together with a common purpose for the good. There have been many priestly vocations, in some cases reviving whole dioceses; in addition, the generosity of families in following the moral teaching of the Church is a fine example to others.

However the Liturgy does look in need of major overhaul. This problem is not confined to the Neocatechumenate. Many of the new movements encouraged by Blessed John Paul have remained stuck in a 70s-80s time warp with regard to their liturgy and find it difficult to adapt to the new situation created by Pope Benedict’s Summorum Pontificum. …

Men mest av alt er det en artikkel hos www.chiesa, som har satt denne saken på dagsordenen denne uka. Og katolsk.no nevner det også i dag.

apr 122012
 

Jeg tar med denne gladnyheten fra AsiaNews:

3500 adults receive baptism at Easter Vigil. Card. Tong thanks the catechists

There are 39 paid catechists and 1500 volunteer catechists. Evangelization a pastoral priority for Card. Tong. The story of Janet, who will be baptized tonight, along with her younger brother.

Hong Kong (AsiaNews) – This Easter, 3,500adult catechumens in the Hong Kong diocese will receive the Sacrament of Christian Initiation (Baptism, Confirmation and Holy Communion) at various parishes at the Holy Saturday Vigil today, April 7.

In his Easter Pastoral Letter 2012, Cardinal John Tong of Hong Kong specially thanks priests, deacons, sisters and laypeople to offer their time and energy in teaching catechism. The catechists “not only carry out the mission of evangelization of the Church, but also strengthen their own faith,” the 72-year-old bishop said. …..

Det var også kardinal Tong som feiret 10 års-jubileet fra den tradisjonelle messen i Hong Kong som jeg skrev om i går.

apr 112012
 

Videoen over viser en Tradisjonell Latinsk Messe i Hong Kong 1. januar i år. Det er ikke mye som skiller denne messefeiringen fra måten jeg feirer messen på i St Joseph kirke her i Oslo.

Og NLM-bloggen forteller at det nylig ble feiret en pontifikal høymesse i Hong Kong i messens tradisjonelle form – for å feire 10 års-jubileet for den tradisjonelle messens tilbakekomst til Hong Kong.

apr 112012
 

Avisa Dagen skriver i dag på sinde nettsider:

Søndag kunne vi på vei til gudstjeneste høre Helge Hognestad forklare noen av sine tanker i NRK P1s Mellom himmel og jord. I stedet for å snakke om arvesynden og behovet for tilgivelse vil han snakke om et såkalt visdomsnivå som menneskene skal finne i sitt guddommelige indre.

Austad, Grønningsæter, Lønning og Østnor viser til et innlegg Hognestad skrev på sine egne nettsider i 2010, hvor han hevder at vi ikke trenger «en redningsmann fra et fall som aldri har funnet sted, men impulser til å gripe fylden av vår menneskelighet». Man skal ikke ha lest mye i Bibelen for å oppdage at Hognestads forkynnelse her befinner seg på siden av det kristne evangeliet.

Dagen skriver videre at man på side tre i dagens avis kan lese “et sjeldent brev til Bispemøtet. Torleiv Austad, Fredrik Grønningsæter, Per Lønning og Lars Østnor har sammen henvendt seg til Den norske kirkes fremste ledere og etterlyst en avklaring i forhold til presten Helge Hognestads teologi. ..”

Hognestad er ikke den første som mener at synd er noe avlegs, og det er godt at noen av Den norske kirke solide teologer (selv om de nå er pensjonister) protesterer. Så langt har visst ikke vårt lands lutehrske biskoper reagert særlig mye – og det er vel dessverre tvilsomt om de vil gjøre det.

apr 092012
 

Jeg mottok for snart en uke siden medlemsbeviset i Konfraterniteten for den hellige Peter (FSSPs støttegruppe) – se det under:

I brevet som fulgte med står det følgende om pliktene medlemsskapet fører med seg:

Your obligations as a member of the Confraternity are threefold:
1. To offer one decade of the rosary each day for the intentions of the Confraternity,
2. To recite the prayer of the Confraternity each day
3. To have the Holy Sacrifice of the Mass offered once each year for the intentions of the Confraternity

The intentions of the Confraternity are the following:
1. The sanctification of the members of the Priestly Fraternity of St Peter
2. For vocations to the Fraternity
3. For the fruitfulness of the Fraternity’s apostolic labors.

Man får så igjen følgende goder:

In return for these obligations of your charity, you will enjoy the benefits of the prayers that the Priests and Seminarians will offer for you on a daily basis. Also, once a month the Holy Sacrifice will be offered for the Confraternity members of each region by their respective Chaplains. There are conferences, printed matter, days of recollection pilgrimages and retreats provided for the spiritual advancement of the members of the Confraternity.

The Holy See has granted the following indulgences for the members of the Confraternity:

1. A plenary indulgence:
a) On the day of their admission into the Confraternity;
b) On February 22nd, Feast of the Chair of St Peter and anniversary of the foundation of the Confraternity;
c) On June 29th, Feast of Saints Peter and Paul;

2. A partial indulgence:
Whenever they partake in pious or charitable activities as members of the Confraternity.

apr 082012
 

Bildet over er fra Vårt Land, og de bruker en NTB-artikkel som bl.a. sier:

I dag kan vi lyse opp våre byer så strålende at stjernene på himmelen ikke lenger er synlige. Er ikke det et bilde på problemene som har oppstått som følge av vår versjon av opplysning, spurte Benedikt under kveldens feiring påskeaften.

…. I prekenen sin sa paven, som ofte har snakket om miljøet, at de utrolige vitenskapelige triumfene som er oppnådd, ikke bare er framgang, men også setter både menneskeheten og verden i fare.

apr 062012
 


Pave Benedikt var svært så tydelig i går i sin preken under oljevigselsmessen i Peterskirken, da han snakket om prestenes oppgaver og lydighet, rett før prestene jadde sin årlige fornyelse av presteløftene. Han snakket både om lydighet (og et eksempel på ulydighet fra Østerrike), om mangel på skikkelig katekese flere steder, og sist snakket han om prestene hadde et sterkt ønske om sjelenes frelse som basis for sin tjeneste. Her er et lite utdrag som handler mest om lydighet/ulydighet:

…. But does our consecration extend to the daily reality of our lives – do we operate as men of God in fellowship with Jesus Christ? This question places the Lord before us and us before him. “Are you resolved to be more united with the Lord Jesus and more closely conformed to him, denying yourselves and confirming those promises about sacred duties towards Christ’s Church which, prompted by love of him, you willingly and joyfully pledged on the day of your priestly ordination?” After this homily, I shall be addressing that question to each of you here and to myself as well. Two things, above all, are asked of us: there is a need for an interior bond, a configuration to Christ, and at the same time there has to be a transcending of ourselves, a renunciation of what is simply our own, of the much-vaunted self-fulfilment. We need, I need, not to claim my life as my own, but to place it at the disposal of another – of Christ. I should be asking not what I stand to gain, but what I can give for him and so for others. Or to put it more specifically, this configuration to Christ, who came not to be served but to serve, who does not take, but rather gives – what form does it take in the often dramatic situation of the Church today? Recently a group of priests from a European country issued a summons to disobedience, and at the same time gave concrete examples of the forms this disobedience might take, even to the point of disregarding definitive decisions of the Church’s Magisterium, such as the question of women’s ordination, for which Blessed Pope John Paul II stated irrevocably that the Church has received no authority from the Lord. Is disobedience a path of renewal for the Church? We would like to believe that the authors of this summons are motivated by concern for the Church, that they are convinced that the slow pace of institutions has to be overcome by drastic measures, in order to open up new paths and to bring the Church up to date. But is disobedience really a way to do this? Do we sense here anything of that configuration to Christ which is the precondition for all true renewal, or do we merely sense a desperate push to do something to change the Church in accordance with one’s own preferences and ideas? …

Les hele prekenen her.

apr 052012
 

Jeg har skrevet om dette mange ganger før, men tar med et lett-å-forstå innlegg om temaet av Fr. Longenecker. Han har forøvrig flyttet sin blogg for ikke lenge siden – les om det her. Han skriver at noen katolikker mener (men de tar feil):

…. the Mass is like the Last Supper when we all gather around Jesus in a fellowship meal! That’s why the priest should face the people–because it’s like we’re all sitting around the family dinner table with Jesus.”

It’s easy to see how this thinking came about, and within the “spirit of Vatican 2″ it’s not hard to draw the conclusion that the Mass is essentially a fellowship meal and a re-enactment of the Last Supper. However, this is not the case. …

… The Mass of the Lord’s Supper is the one commemoration of the Lord’s Supper in the liturgical year. The regular daily and weekly masses, while they may echo the Last Supper, are not primarily a commemoration of the Last Supper. The Mass is first and foremost a commemoration of Calvary. Through the holy sacrifice of the Mass the one, full, final sacrifice of Christ, both priest and victim, is brought into the present moment and it’s eternal benefits are applied to our needs here and now.

When we go to Mass therefore, we stand at the foot of the cross, we do not sit down with Jesus at the Last Supper. To be sure, the Mass is a “fellowship meal” but it is a ritual meal into which the Jewish Passover is echoed and the sacrifice of Calvary is made present. The Last Supper was the bridge between these two–a bridge between the Passover and the death of Christ the Lord.

Why does this matter? For several reasons: first of all, if the Mass is a fellowship meal it is easy to forget the importance of the sacrifice of Our Lord. Is it any mistake that in Catholic churches where the emphasis is on the fellowship meal that the crucifix is often small in size, relegated to a side position, replaced with a resurrected Lord or absent completely?

When the emphasis is on the fellowship meal too often the emphasis of worship shifts from Christ the Lord and his once for all sacrifice for the sins of the world and moves to us, our fellowship, our feelings …

Finally, the shift to fellowship meal rather than the sacrifice of the Mass reduces the sense of reverence. If it is all about us and our community then what is the need for reverence in worship? If it is a fellowship meal the church becomes our house not God’s temple. The mood is therefore one of the campfire, the shared picnic or the family reunion.

The ironic thing is, that when we focus on the sacrifice of the Mass we, in the end, get the fellowship we desire as well. As we face the altar together we are drawn togethers. As we focus on the same eternal beloved we come to regard one another as beloved. As we move to the same destination we also move closer to one another. Like lines from different starting points converging we come together in a mystical communion which is far more profound and eternal than an enjoyable, but earthly fellowship.

apr 052012
 

Resurréxi, et adhuc tecum sum, allelúja: posuísti super me manum tuam, allelúja: mirábilis facta est sciéntia tua. Allelúja, allelúja. — Jeg er oppstanden og er nå alltid hos deg. Alleluja. Du la din hånd på meg, alleluja. Underfull har din visdom synt seg. Alleluja, alleluja.

Les her om de tradisjonelle messene i Oslo. Over ser vi inngangsverset i påskedagsmessen – som feires i St Joseph kirke i Akersveien søndag 8. april kl 19.00. Se hele programmet for messen.

apr 052012
 

I dag (og i morgen) er tidebønnene helt spesielle; ingen innledning, ingen vanlig avslutning, og ingen Ære være .., mens salmene er nokså normale. Slik avsluttes de fleste bønnetidene:

Christus factus est pro nobis obediens usque ad mortem.

(Secreto – stille)
Pater noster, qui es in cælis, sanctificétur nomen tuum: advéniat regnum tuum: fiat volúntas tua, sicut in cælo et in terra. Panem nostrum quotidiánum da nobis hódie: et dimítte nobis débita nostra, sicut et nos dimíttimus debitóribus nostris: et ne nos indúcas in tentatiónem: sed líbera nos a malo. Amen.

(Aliquantulum altius – litt høyere stemme)
Respice, quaesumus Domine, super hanc familiam tuam, pro qua Dominus noster Iesus Christus non dubitavit manibus tradi nocentium, et crucis subire tormentum:

(Et sub silentio concluditur – avsluttes i stillhet)
Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus per ómnia sǽcula sæculórum. R. Amen.

apr 032012
 


Vårt Land melder at pave Benedikts forespørsel om at Cuba på nytt gjør Langfredag (ikke påskedag, som noen har skrevet; søndager er jo helligdag de fleste steder allerede) til helligdag raskt er blitt besvart:

… Ønsket har nå blitt innvilget av cubanske myndigheter.

Det betyr at cubanere for første gang siden revolusjonen i 1959 får fri på langfredag.

– Jeg er glad for at jeg slipper å jobbe, men forstår egentlig svært lite av alt sammen, sier Roberto Blanco til nyhetsbyrået AP.

apr 012012
 

Jeg har når fått tak i 2009-utgaven av The Ceremonies of the Roman Rite Described – Adrian Fortescue (Author), J.B. O’Connell (Author), Alcuin Reid (Author) Introduction. Jeg hadde allerede kjøpt et meget godt brukt eksemplar av utgaven fra 1918, men det viste seg å ikke være så lett å bruke den i praksis. Denne siste utgaven er redigert av Alcuin Reid, og han starter sin innledning slik:

DIVINE PROVIDENCE is not without her sense of irony. For whilst it was both a joy and a consolation to come to know and love the usus antiquior, the more ancient liturgy of the Roman Rite, as celebrated under the indults; granted during the reign of the much-loved Pope John Paul II, one could never quite escape the feeling that one was ever-so-guilty of a clandestine activity about which one could not really speak in polite, mainstream ecclesiastical company, let alone in the presence of the hierarchy.

Today, by the authority of the Supreme Pontiff, it is established in the Motu Proprio, Summorum Pontificum, of 7th July 2007, that the ancient rites were never abrogated (no indults; were necessary), and that the usus antiquior enjoys legal freedom in the life of the Church.

Who could have predicted this? Certainly not those who rigorously imposed the new liturgical books in the decades following the Second Vatican Council. And probably not even those most devoted to the older liturgy could have hoped for what has now become a legal reality.

Summorum Pontificum heralds a new epoch in the history of the Roman Rite. After decades of unsatisfactory liturgical practice in the Western Church, the Supreme Pontiff, convinced that the great treasure of the Church’s ancient liturgical tradition has something, if not a great deal, to offer the Church of today and of tomorrow, has freed it from the proscriptions unjustly visited upon it. The faithful – clergy, religious and laity, who wish to draw from the riches and beauty of the usus antiquior may now do so unfettered and without prejudice.

The increasing presence of the Mass, sacraments and other rites celebrated according to the liturgical books in force in 1962 will, without doubt, inform the Church’s wider liturgical life. The effects of this remain to be seen, but already it seems clear that bishops, priests, deacons and other liturgical ministers who imbibe the tangible, ritual sacrality of the usus antiquior almost unconsciously bring this treasure forth in their celebration of the usus recentior – a felicitous development which, again, is not without its irony. …

Så fortsetter Alcuin Reid med å beskrive hvor upassende det er at noen forsøker å begrense bruken av den tradisjonelle messen, som paven selv har gitt tillatelse til. Deretter begynner selve boken, med nesten 500 siders beskrivelse av hvordan messen og andre liturgier skal feires – mye å lære.

apr 012012
 

I år har jeg fire messer Palmesøndag, på fire forskjellige steder, Bredtvet (lørdag kveld), St Hallvard kirke, Nesodden og Holmlia (man skulle ikke tro man trengte å reise så mye når man jobber i Oslo). Det ser ut til at jeg kommer til å lese hele den lange pasjonen i hver av disse messene, og ikke velge kortversjonen i noen av dem. Noen år har jeg leste kortversjonen av lidelsen på Palmesøndag og (selvsagt) langversjonen Langfredag. Noen ganger har jeg syntes at den korte versjonen er vel kort, og i år syns jeg absolutt det – og lar være å bruke den.

På nettstedet PrayTell er det i år en diskusjon om hvordan pasjonen bør leses. I engelskspråklige land er det ganske vanlig at alle i kirken leses ‘folkets’ deler av teksten – jeg var selv med på det i de engelske messene i Stavanger et par år. I innlegget jeg her refererer til argumenteres det mot denne praksisen, for folk lytter ikke normalt til teksten når de selv stadig skal huske på når de selv må ta del.

I Norge bruker vi vanligvis måten som er mest anbefalt, bl.a. i Paschale Solemnitatis, Vatikanets brev fra 1988 som beskriver hvordan Kirkens hellige Triduum skal feires. Der står det bl.a.:

33. The passion narrative occupies a special place. It should be sung or read in the traditional way, that is, by three persons who take the parts of Christ, the narrator and the people. The passion is proclaimed by deacons or priests, or by lay readers. In the latter case, the part of Christ should be reserved to the priest.

#66 for Good Friday refers back to this.

Jeg har ikke noe mot denne praksisen, og har vært med på den mange ganger selv. Men i år kommer jeg til å lese hele pasjonen selv i hver av de fire messene – mest av praktiske grunner, men i innlegget jeg her referer til, sier noen debattanter at dette ofte kan være den beste måten.

apr 012012
 

Nylig var det en konferanse i USA som tok opp pave Benedikts teologi (les om den her), og en av foredragsholderne har skrevet om det her, og presentert en oppsummering av sitt eget foredrag:

“The Feast of Peace: The Eucharist as Sacrifice and Meal in Benedict XVI’s Theology,” by Kimberly Hope Belcher, presented at the Notre Dame Institute for Church Life Conference “God is Love: Explorations in the Theology of Benedict XVI” on March 27, 2012. To be published with Notre Dame Press, 2012.

Abstract: In Pope Benedict XVI’s theology, the Eucharist is a sacrifice because it is the sacrifice of the cross, made accessible to human beings forever through the eucharistic prayer. It is also a meal, however, precisely because the divine sacrifice completes itself in a community meal that also obliges Christians to ethical service and communal love.

Part 1: Meal and Sacrifice in Benedict XVI

Although Benedict expressed deep concern about calling the Eucharist a “meal” in earlier reflections, in his papal works on the Eucharist, especially in Deus Caritatis Est and Sacramentum caritatis, he uses meal imagery for the Eucharist much more positively.

Part 2: Love and sacrifice

For Pope Benedict, sacrifice has an essentially positive definition that is often overlooked or misunderstood. The sacrifice of the mass, in particular, is grounded in Christ’s sacrifice on the cross and ultimately in the trinitarian love. To participate in the Eucharist, then, is to participate in this trinitarian love offered as our salvation, not to offer a work of human merit to a hostile God.

Part 3: Feast of peace

Given this understanding of the sacrifice of the Eucharist, its meal dimension can be seen as the necessary completion of God’s sacrificial self-giving to humanity in incarnation, passion, and resurrection. The meal dimension of the Eucharist highlights the completion of Christ’s sacrifice in the gathering of his new body, the church, and is also the consummate icon of God’s self-revelation in all creation as beauty.

På nettstedet PrayTell er det også en interessant samtale om dette temaet.