Ratzingers foredrag i Fontgombault i 2001 – del 5

Aller sist fra kardinal Ratzingers foredrag i Fontgombault tar jeg med det han sier helt mot slutten, om messen hellige offer, der de troende forener seg med Kristus i hans offer, og altså bærer seg selv og alt sitt fram for Herren, og slik vokser i tro og fellesskap.

This true sacrifice, which transforms us all into sacrifice, that is to say unites us to God, makes of us beings conformed to God, is indeed fixed and founded on an historical event, but is not situated as a thing in the past behind us, on the contrary, it becomes contemporary and accessible to us in the community of the believing and praying Church, in its sacrament: that is what is meant by the «sacrifice of the Mass.”

The error of Luther lay, I am convinced, in a false idea of historicity, in a poor understanding of unicity. The sacrifice of Christ is not situated behind us as something past. It touches all times and is present to us. The Eucharist is not merely the distribution of what comes from the past, but rather the presence of the Paschal Mystery of Christ, Who transcends and unites all times. … …

Which brings me to the conclusion. Theology of the liturgy means that God acts through Christ in the liturgy and that we cannot act but through Him and with Him. Of ourselves, we cannot construct the way to God. This way does not open up unless God Himself becomes the way. And again, the ways of man which do not lead to God are non-ways. Theology of the liturgy means furthermore that in the liturgy, the Logos Himself speaks to us; and not only does He speak, He comes with His Body, and His Soul, His Flesh and His Blood, His Divinity and His Humanity, in order to unite us to Himself, to make of us one single «body.» In the Christian liturgy, the whole history of salvation, even more, the whole history of human searching for God is present, assumed and brought to its goal. The Christian liturgy is a cosmic liturgy – it embraces the whole of creation which «awaits with impatience the revelation of the sons of God» (Rom. 8; 9).

Trent did not make a mistake, it leant for support on the solid foundation of the Tradition of the Church. It remains a trustworthy standard. But we can and should understand it in a more profound way in drawing from the riches of biblical witness and from the faith of the Church of all the ages. There are true signs of hope that this renewed and deepened understanding of Trent can, in particular through the intermediary of the Eastern Churches, be made accessible to protestant Christians. …

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