sep 112012
 

Bloggen PrayTell er på ingen måte spesielt konservativt, det kan man se både på innlegg om kommentarer, men ofte tar de opp interessante og aktuelle (mest) liturgiske spørsmål. Nylig spurte de om hvilke liturgiske feil prester gjør, som (uten at de ønsker det) kan føre til en konservativ reform av liturgien. I innlegges nevnes det to slike feil; det ene er at presten begynner messen med et rungende “Good morning!”, og det andre er at han løfter hostien og kalken høyt opp under konserkrasjonen (dvs mens han sier ordene), ser på menigheten hele tiden, og på en måte “spiller” handlingen for dem. Slike ting ser man ofte i USA, men jeg har heldigvis aldri sett det i Norge.

I en kommentar skriver Fr. Allan J. McDonald interessant om dette:

We have to keep in mind that many priests my age and older (in their 50′s and forward) were taught and had modeled for us the Fr. Eugene Walsh school of celebrating Mass which is a model that has the priest trying to engage the “assembly” with a smile on one’s face and dramatic gestures towards them to embrace them and pull them into the “action” of the Liturgy.
He encouraged dramatic eye-contact with the congregation not only in reading the lessons, I mean, proclaiming the Scriptures and having an “informal” formality, a kind of “living room” approach to connecting the priest to the assembly and the assembly to one another and to the priest. What this leads to is a “false” liturgical familiarity with the assembly, proclaiming not only the Scriptures to the assembly but also the prayers, all the prayers, and reading these as though they are directed to the assembly, not only with gestures, but with eye contact and moving one’s eyes and head toward the assembly so that each person present feels as though they are pulled into the “action” of the prayer.
Facing the congregation directly by not only the priest but also the choir or ensemble leading the music gives an air to the entertainment model of assemblies that so many experience today when they attend Mass even if no rubrics are actually challenged or words changed, but the latter two do occur and rather frequently in innocuous and blatant ways. And when the priest faces the congregation for prayer, many often comment that they like this, that or another priest or dislike him because of his demeanor and visual piety thus developing the “cult the celebrity priest or the villain priest” based upon the visual features and piety of the priest’s face. …

Fr. Allan J. McDonald interessant blogg kan leses her.

  2 Responses to “Eksempler på liturgiske feil”

  1. A propos diskusjonen om liturgiske feil: hva mener du om oversettelsen av “pro multis” til “for de mange”? Jeg registrerer at man har diskutert den som et alternativ til “for mange” i både Tyskland og Italia, men at Vatikanet og – i alle fall i Italia – biskopene stiller seg skeptiske. Min sprogfølelse sier at “for de mange” ligger mye nærmere “for alle” enn “for mange.” Det er i mine ører lang på vei en (velklingende!) parafrase av “for alle” og derfor i overkant fri i forhold til den latinske ordlyd.

  2. Jeg syns denne debatten er svært underlig, og vi har den jo ikke i det hele tatt i Norge, der presten sier “for mange”, og ingen syns det er underlig. “de mange” er nok bedre enn “alle”, men jeg kan faktisk ikke forstå hvorfor dette diskuteres, når man ganske enkelt skal oversette over “pro multis” til andre språk

    Nettstedet WWW-CHIESA skrev nylig om dette:
    http://chiesa.espresso.repubblica.it/articolo/1350321?eng=y

    The dispute over the translation of “pro multis” in the formula of Eucharistic consecration has been expanded, in Italy, with an interesting new contribution.

    In the Sunday, August 26 edition of the leading Italian newspaper, “Corriere della Sera” a highly prominent figure took the field in this argument, the archbishop of Chieti and Vasto Bruno Forte, a former member of the international theological commission who was consecrated as a bishop by then-cardinal Joseph Ratzinger:

    In the article, in the wake of the letter addressed last April 14 by Benedict XVI to the German bishops, Forte took a clear position in favor of the translation “per molti,” to replace the “per tutti” that entered into use after the Council in Italy and in many other countries.

    “Theologically,” Forte writes, “the translation ‘per molti’ seems to me more respectful of everyone’s freedom, and in no way excludes the offering of salvation to all made by Jesus on the cross.” …

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