desember 2010

På s 48 i boka «Benedict XVI and the Sacred Liturgy» beskrives msgr. Gambers syn på messens fokus på denne måten:

… The description of liturgy as worship corresponds to its traditional treatment in the documents of the Magisterium, as for instance in the encyclical Mediator Dei of Pope Pius XII. ‘The sacred liturgy … is the public worship which our redeemer, the head of the Church, offers to the heavenly Father, and which the community of Christ’s faithful pays to its founder, and through him to the eternal Father Pius XII accentuates the role of ordained priests to represent Christ as head of the Church before the heavenly Father and before the other faithful. The Second Vatican Council, when it describes the significance of ‘liturgy,’ bears witness to the priesthood of Christ: the priestly ministry embraces both public worship and sanctification; that is, it possesses equally the ‘katabatic’ dimension, by which God ‘sets out’ or descends to man, and the ‘anabatic’ element by which man ‘returns’ or ascends to God.

In the years after Vatican II, however, many liturgists preferred a more sociological description which characterizes the liturgy as the ‘worshipping assembly of God’s people’. This definition fails to distinguish between the ministry of ordained priests and that of the lay faithful; here the element of worship is relegated to the background. Gamber, on the contrary, affirms that the ‘primary’ or chief sense of divine worship’ is to ‘offer to God due adoration and thanksgiving’. The earthly worship of God is an image of the heavenly liturgy. ….

The Canons Regular of John Cantius i Chicago gjør mye godt arbeid. Bl.a. har de et nettsted der prester rundt i hele verden kan lære å feire den gamle messen – HER. Nå har de også gjort tilgjengelig en video der en av hjelpebiskopene i Chicago feirer en høy tidelig medd, Novus ordo, på engelsk, og bruker det store høyalteret i kirken. Videoen kan sees her.

Jeg har lenge vært opptatt av at messen er et offer som blir båret fram for Gud, og opplever at dette ofte er utydelig i mange katolske messer i dag. Veldig mye av fokus her ligger på kommunionen, måltidet, fellesskapet – som selvsagt skal være med, med som ikke er det eneste som skjer i messen. Det virker også på meg som fokuset i den eukaristiske bønn ligger på selve forvandlingen, og ofte svært lite på at dette Kristi fullkomne offer bæres fram for Gud. I boka «Benedict XVI and the Sacred Liturgy» liker jeg godt måten msgr. Gamber uttrykker denne tematikken på – på s 38:

… In the next contribution, Gamber studies the ‘essence’ of the Holy Mass: ‘The Sacrifice of the Mass – Since When?’ Gamber cites the witness of the New Testament and of the church fathers according to whom the Mass was considered ‘from the beginning both meal and sacrifice.’ The meal manifests itself principally in the distribution of Communion and the sacrifice in the great Eucharistic prayer recited by the priest. ‘Certainly it was no aberration’ that also the ‘presentation of the gifts of bread and wine’, together with other parts of the Mass, had been ‘considered under the title of sacrifice’. Thus the rediscovery of the communitarian aspect of the Mass must not lead to its overemphasis. …

Jeg leser som jeg nevnte boka «Benedict XVI and the Sacred Liturgy», og har begynt på et kaåittel om den kjente msgr. Klaus Gamber. På s 32 kan vi lese at Gamber i 1966 var ganske optimistisk med tanke på den nye liturgien:

In 1966, Gamber published with Herder a much-noted treatise, Liturgie Übermorgen (Liturgy on the Day after Tomorrow). In this book the author summarizes his views on the historical developments that affected the liturgy, and then presents his own vision for the liturgy of the future Gamber already expresses some regrets, but he still reflects great optimism …

The first part of Liturgy on the day after tomorrow treats ‘The celebration of the Lord’s Supper.’ … The author investigates the development of the celebration of the Eucharist until the time of Constantine. The title ‘Lord’s Supper’ implies the relationship between the Eucharist and the agape, and underscores the sacramental meal, whereas Gamber, in his later publications, would stress the doctrine of Eucharistic sacrifice. In 1966, Gamber the liturgical theologian maintained (likely following the views of Romano Guardini) that the basic structure of the Eucharistic celebration’ is the meal, whereas the ‘idea of sacrifice’ became only later on ‘the dominant factor in the Mass’. … The author intentionally overlooks developments that occurred in the Middle Ages as well as in the modern era precisely in order to describe his utopian ideals for the future.

Men på s 36 kan vi så lese at Gamber i 1972 hadde snudd helt om:

… Although Gamber, in 1966, was still following the mainstream of the day, … the situation changed radically over the course of the next few years. He himself noted, shortly before his death twenty-three years later, that in writing Liturgy on the day after tomorrow, he had laboured away full of optimism for the renewal of Roman Catholic worship in the near future … The outcome, then, was very quick … and entirely different from what I had expected.’ Gamber describes the decline of the faith that ensued after Vatican II even as the greatest catastrophe in the entire history of the Church. …