juni 2011

Skuffende når presten ikke synger messen – og andre liturgiske skuffelser

Bloggen Vultus Christi skriver om musikken i messen, og ber pave Benedikt gripe inn og sette ting på sin rette plass med et nytt pavelig dokument. Slik skriver de bl.a.:

We Southern Italians love to sing, and sing we do! The faithful are deprived, nonetheless, of the authentic chants of the Church. Since my arrival here, not once have I heard the Proper of the Mass (even recited) nor anything even remotely related to it.

The Ordinary of the Mass is trivialized by settings in Italian that are sentimental and that have no organic continuity with the musical tradition of the Church. Not once have I heard a priest sing the orations or the Preface of the Mass and this in a culture where to sing is to love, and to love is to sing.

The Motu Proprio of Pope Saint Pius X, Tra le sollecitudini (22 November 1903) has yet to be implemented. In fact, it continues to be transgressed widely and habitually. In conclusion, allow me to say that the situation is, if possible, even worse in the United States. Usquequo Domine?

(Og vi som har vært i Italia og i USA vet hvor forferdelige messene kan være.) I tillegg er det svært skuffende når presten ikke synger noe som helst, skriver man på Vultus Christi, og når Credo blir sagt også i svært mange høytidelige messer – og når ingen ting av messens proprium blir brukt:

… His Eminence recited in a spoken tone of voice all of the parts belong to the celebrant. This was acutely disappointing, given both his ability to sing, and the solemnity of the occasion. And again, the end result was a Low Mass with a sung Ordinary in Italian and popular hymns. …

Pave Benedikt, på den annen side, går foran og viser hvordan messen bør feires. Slik beskrives hans messe i Venezia for en måned siden:

A model of what the Second Vatican Council intended was given at the Mass celebrated by the Holy Father on 8 May 2011 in San Giuliano Park on the occasion on his recent visit to Venice. To my edification and delight a schola cantorum sang the complete Proper of the Mass in Gregorian Chant, while the vast crowd of the faithful alternated the Paschaltide Ordinary (Mass I) Lux et Origo with the choir. The organizers of this celebratIon are to be commended and congratulated.

Liturgipreferanser og -diskusjoner i et nytt lys

Fr. Hunwicke skriver på sin blogg om hvordan det ble oppfattet på 60- og 70-tallet å ønske å beholde Kirkens gamle liturgiske tradisjon. Da ble man regnet som (gammeldags og) illojal:

Here was the Holy See making liturgical enactments by mandate of an Ecumenical Council: what more could anyone want in terms of authoritative teaching about the meaning of the Church’s rites? If one dissented, was one not dissenting from the direction in which the Holy Spirit was leading the whole (Roman Rite) Church? Surely, one was dissenting from the mind of the Holy Father, from the Bishop of Rome who, surely had to be the normative authority about the rite of his own Church? Dissent from the old rite had now – surely – become privileged; dissent from the new rite had become inherently dubious, a sign of disloyalty.

Men nå, ved pave Benedikts to dokumenter om den tradisjonelle messen/ liturgien, er dette blitt fullstenig forandret; kjemper man for det gamle, har man støtte fra høyeste hold i Kirken:

At a stroke, Summorum Pontificum/ Universae Ecclesiae changed all this. We now had two forms of the Roman Rite «one alongside the other» (qui ad invicem iuxta ponuntur). Thereby we were authoritatively given, in areas where the two rites and their accompanying liturgical cultures happen to be at odds, what I would like to call Symmetry of Dissent. It is now no more ‘disloyal’ or ‘contrary to the mind of the Church’ to evaluate critically the OF and its culture than it is to criticise the EF and its culture. Such critical evaluation, it goes without saying, ought to be done – in each case – with a humble recognition of one’s own fallibility, and with a charitable instinct not to hurt fellow Christians whose faith in the living Lord is fed from different sources than those which nourish one’s own. It is right that those who enthusiastically favour the EF, and who feel a certain triumphalist joy about Pope Benedict’s liturgical legislation, should if necessary be reminded of this. However, I do not always sense an awareness that those, too, whose orientation differs from the OF, have a right to be treated with a similarly charitable exercise of the acceptance of diversity. …

John Hunwicke skriver om seg selv og sin vei til Den katolske Kirke

Fr. Hunwickes blogg, «Liturgical notes«, er ofte svært interessant, men han skriver der lite om seg selv. På dette nettstedet leser jeg at han var anglikansk prest fram til askeonsdag i år:

The Reverend John Hunwicke was for nearly three decades at Lancing College; where he taught Latin and Greek language and literature, was Head of Theology, and Assistant Chaplain. He has served three curacies; been a Parish Priest once and Senior Research Fellow at Pusey House in Oxford. Most recently he was priest-in-charge of St. Thomas the Martyr Church in Oxford, a historic Anglo-Catholic church that was in the forefront of the Oxford Movement, from the revival of vestments and incense to ministering to the urban poor.

On Ash Wednesday, 2011, he, with many of his parishioners, entered a period of preparation in order to be received into full communion with the Catholic Church. He is among those former Church of England clergy who is preparing for ordination to the Sacred Priesthood of the Catholic Church via the Ordinariate of Our Lady of Walsingham.

Et annet sted skriver han selv om sin langsomme vei til Den katolske Kirke, bl.a. dette:

…. I would expect some readers to be suspicious. If this man so proudly confesses his acceptance of the entire teaching of the Church and his love for the Mass of Ages, why has he lingered so long in terra aliena? I think you need to understand the history of the Catholic Revival in the Church of England. It began as a movement which was anti-Papal and upheld the Church of England as the true Catholic Church of this land. But many of its members soon saw how silly this idea of ‘Branch Churches’ was. Soon there was an unashamed ‘Papalist Movement’. Why did it stay in the Church of England? Because of a trust in Truth as certain to prevail; a sense that if one stayed and prayed and fought, the day of a corporate unity between Canterbury and Rome would come. This trust was fortified by the ARCIC ecumenical process, which explicitly envisaged the full organic unity of England and Rome. The ordination of women has made it quite clear that this hope is now – permanently – frustrated. Such a ‘reunion’ can now never happen.

If you are glad that so obvious a fact has now become clear to us, well, I won’t argue with you.

Han skal ordineres til katolsk prest ganske snart (jeg vet ikke datoen). Hans argument om at Den anglikanske kirke oppga å være katolsk da den på egen hånd begynte å ordinere kvinner skulle tilsi at han hadde blitt katolikk i 1992. Hvorfor han – og også msgr. Broadhurst – ventet til 2011, syns jeg er vanskeligere å forsvare.

Interessant diskusjon om den nye engelske oversettelsen av messen

Den tidligere engelske oversettelsen av messener (som mange nå bør vite) svært unøyaktig, 11,254 ganger i ulike bønner er «Allmelktige, evige Gud» (eller tilsvarende) oversatt med «Father». Man syntes visst i 1970 at en slik oversettelse var mer teologisk korrekt. (!) På tross av feielene ved den gamle oversettelsen, hisser noen prester og andre seg fryktelig opp over oversettelsen som skal innføres i hele verden ved starten av advent i år. Bloggen praytellblogg.com har et nytt innlegg om dette – men mange interessante kommentarer.

Innlegget over refererer til et møte holdt i Irland sist uke, der litt over 100 prester og lekfolk diskuterte (helt desperat syns jeg) hvordan de skulle kunne unngå å bruke den nye oversettelsen senere i år. Et innledningsforedrag denne dagen viser at protestene i svært stor grad er ideologisk og ikke språklige:

… (a female theologian) spoke for about 10 minutes. She called attention to a number of particularly historical moments in the life of the Catholic Church since the Second Vatican Council. The first was the way that the Encyclical Humanae Vitae was implemented and, especially, the treatment which was meted out to those who raised questions about it. The second was the refusal of the Catholic Church in Ireland and right around the world, to face up to the clerical abuse scandals in the 1970s and the 1980s. The third moment she highlighted was the Apostolic Letter of Pope John |Paul II – Ordinatio Sacerdotalis in which he stated that women could not be ordained to the priesthood.

The fourth moment was the imposition of translation of the new Missal without adequate consultation.

She identified two elements which are common in all of these moments. First, an unwillingness on the part of Church leaders to believe that they can err, despite numerous examples in history. Second, a belief, that despite the teaching of Vatican II, all competence for administration within the Church is vested in one person – the Pope. …

Mange tidligere anglikanske prester ordineres i disse dager

I juni måned skal ca 50 tidligere anglikanske prester ordineres (som katolske prester) i England. Dette er personer som i festen/påsken i år ble opptatt i Den katoslke Kirke, sammen med ca 1000 lekfolk. De første ordinasjonene skjedde tidligere i dag, og zenit.org skrev slik om det fredag:

The Personal Ordinariate of Our Lady of Walsingham is preparing for the first in a wave of priestly ordinations that begins Saturday, with seven Anglican priests set to be ordained in the Church.

… Saturday’s ceremony will be the first ordination of former Anglican priests and begin a wave that will continue throughout the month, with more than 50 ordinations expected in this season.

Archbishop Peter Smith will ordain the seven this Saturday in his Cathedral Church in Southwark (London).

National Catholic Reporter skriver om Ordinariatet – forholdsvis negativt

Liberale National Catholic Reporter i USA skrev nylig om det nye anglikanske Ordinariatet. Overskrifta «With a thousand Anglican converts, ordinariate gets going» er ganske positiv, men langt på vei er artikkelen en kritikk av pave Benedikt og alle konservative krefter i Kirken. Starten av artikkelen er ganske talende:

Not for nothing has the Congregation for the Doctrine of the Faith in Rome been known as the “Suprema.” It does not specialize in consultation with other bodies, whether within the Vatican or elsewhere. This mindset was spectacularly exhibited with the abrupt unveiling of a new supra-territorial Roman Catholic church structure titled a “Personal Ordinariate,” with its doors open to groups of disaffected Anglicans throughout the world who were invited to move collectively to Rome, bringing their Anglican patrimony with them. This explosive device had been secretly laid below the surface of Anglican-Roman Catholic relations by a small party of doctrinal congregation sappers, encouraged by Pope Benedict XVI. In press conferences on Oct. 20, 2009, it was detonated.

The debris from the explosion is now settling. In England, the only country so far where the ordinariate is up and running, almost a thousand ex-Anglicans, composed of groups of laity with 64 of their pastors, of whom 54 have applied to become Catholic priests, have come over in the first wave. The ordination of the former Anglican clergy is being fast-tracked for Pentecost. The Congregation for the Doctrine of the Faith is calling the shots, for the local Roman Catholic bishops had wanted these clergy to undergo a year’s preparation. …

Nokså ny, katolsk, teologisk blogg

Flere katolske teologer har gått sammen om å skrive en teologi-blogg: http://newtheologicalmovement.blogspot.com/, som jeg har sett på en del de siste 5-6 dagene. De skriver under pseudonymer, og forklarer også hvorfor de gjør det. De har bl.a. en interessant side med mange spørsmål og svar (av Reginaldus) på teologiske spørsmål.

Sist helg skrev de følgende om konfirmasjonen i forb. første lesning den søndagen fra Acta 8:

After having been baptized by St. Philip (the deacon, not the apostle), the Christians of Samaria still had need of the full outpouring of the Holy Spirit which is given through the sacrament of confirmation. To this end, it was fitting that the apostles in Jerusalem sent Sts. Peter and John (apostles) to bestow the Holy Spirit through the laying on of hands.

In this event, we see both that confirmation is a sacrament distinct from baptism and that it is most necessary in the life of the Church and of the individual believer. It will be fitting for us to reflect upon this sacrament, since this liturgical season is the time most commonly set aside for the administration of confirmation in dioceses throughout the Latin Church.

Recognizing that St. Luke tells us that the Samarian disciples had not yet fully received the Holy Spirit, since they had only been baptized and had not been confirmed; we are led to the following question: How necessary is the sacrament of confirmation? …

Norges-vennen Msgr. John Broadhurst – er blitt katolikk


I det engelske ordinariatets nettmagasin «the Portal«, kan vi i siste nummer lese hva Norges-vennen Msgr. John Broadhurst om det som har hendt det siste halvåret. Jeg kaller ham Norges-venn fordi han må ha vært i Norge hvert år de siste 15 år, og er venn med mange høykirkelige lutheranere, mange medlemmer og prester i Den norsk katolske kirke – og med mange katolikker. Jeg har de siste månedene tenkt mange ganger på hva hans «nordisk-katolske» venner nå tenker; siden msgr. Broadhurst tok en annen vei enn de gjorde – da de (på en måte) startet sin egen kirke. Til meg sa han at han ikke trodde han kom til å konvertere individuelt, men at han håpet på en mulig avtale med Den katolske Kirke. Jeg trodde aldri de skulle få en så dog «deal» som de nå har fått!

Jeg håper teksten i bildet over kan leses – og msgr. Broadhurst sier videre:

… Generous provision
My real concern is that the Ordinariate should work. The Holy Father has made a generous provision which concerns our culture and history. The great danger is the Ordinariate could be seen simply as a fast track into the Catholic Church. This is certainly not what the Holy Father intends.

Mission and ecumenism
The Ordinariate is about mission and ecumenism. So a serious situation sits in front of us. How do we address our many friends in the Church of England and how do we contribute to evangelism.

Able and competent people
Most of our Groups are by Catholic standards very small though, by Anglican standards they are not. In the Church of England we had a very different pastoral strategy and many parishes were small. On the positive side our ordinariate groups are filled with the committed and the activists. We are very lucky to be part of a community of able and competent people. I do believe we have real possibilities.

Places to live our Anglican heritage
That said how are we to make it work? One issue that is not yet resolved is that of Ordinariate centres. Inevitably a group appended to a much larger Catholic parish will eventually dissipate. We need to find places to live our Anglican heritage in a new Catholic context. I would hope that in the next two or three years we will find new places to be faithful witnesses to Christ.

The Ordinariate is here to stay
I have just moved to the Midlands and there are no Ordinariate Groups here but I already have a list people, supplied by a local priest, who have expressed a real interest. The Ordinariate is here to stay and will offer much to the Church. I am sure it will grow and we owe it to the Holy Father to make it work. The leadership of the Catholic Church in this country have been very helpful and welcoming.

Positive and enthusiastic
As I said at the Forward in Faith Assembly 18 months ago the Holy Father has made a generous offer and we have no choice but to respond. My response is positive and enthusiastic. As we develop our future we will watch with interest the emergence of Ordinariates in North America and Australia.

Mer skryt av de engelske, katolske biskopene

William Oddie nevnte også i sin artikkel i the Catholic Herald i går hvordan de på en helt annen og mye mer positiv måte enn tidlig på 90-tallet har tatt de mot de mange (konservative) konvertittene fra den anglikanske kirke:

… It seemed to fit into a pattern of behaviour which the bishops have been exhibiting more and more since the papal visit. There was the way in which the bishops have welcomed the ordinariate, as the Pope asked them to in Birmingham. I had expected obstruction and barely disguised ill will from certain bishops who shall here be nameless (they were the ones who in the early 1990s squashed plans for a similar but less radical scheme); but all of them, even the most vocal opponent of what was, at that time, called by the aspirant Anglicans “The Roman Option”, have done everything in their power to make the new converts feel welcome. The point about the converts, of course, is that they are coming for papal authority from a Church which has no effective authority of any kind, doctrinal or otherwise: opposition to them back in the early 90s was precisely from bishops who were themselves less than wholeheartedly enamoured of the authority of the Holy See. Thus, genuinely welcoming them now could well indicate a change of heart not only about the idea of an Anglican Catholic presence, gathered as such within the Roman Catholic Church, but also about the authority of the Magisterium itself. Maybe I’m being naïf, but that’s my hypothesis and my hope.

Godt hyrdebrev av de engelske, katolske biskopene

William Oddie likte svært godt det hyrdebrevet de engelske, katolske biskopene lot les i alle kirker nylig: «The most remarkable thing of all, perhaps, apart from the fact that it was from all the bishops, not just our own diocesan, was that it held the attention from beginning to end. It said something real: there wasn’t a platitude in it. It was short (some pastoral letters do drone on a bit) and it was very important indeed.»

Brevet handlet mest om den nye engelske oversettelsen av messen – innføringen av denne over hele verden i løpet av neste halvår er virkelig en revolusjon. Oddie mener det er bemerkeslesverdig at biskopene innrømmer feilene ved den gamle oversettelsen så tydelig som de nå gjør:

… The bishops are saying that the “style of language and expression” of the Mass we now have doesn’t itself draw us into the transcendent and divine. That’s not to say that during Mass we aren’t so drawn: but that’s because, for all its failings, the Novus Ordo in English is still a valid Mass; we know that and so can be drawn into its reality, the reality that because of the celebration we are attending we will truly receive Christ’s Body and Precious Blood.

But the language that contains this reality has not been worthy of it. And there has been a very good reason for that: its intention was precisely not to draw us into the transcendent and the divine. Why? Because the underlying intention of the translators was deeply corrupted …

Oddie nevner også andre feil ved den tidligere oversettelsen:

… These texts, as Fr (now Mgr) Bruce Harbert put it, “repeatedly overestimate the value of human effort and undervalue the role of divine grace in human life, … (the) .. tendency in the old translation was in its inclination to remove any sign of humility before God. “Lord”, wherever possible was suppressed, often replaced by “Father”. Any note of supplication tended to be downplayed; all this, Mgr Harbert said – in an article for the Catholic Herald I asked him to write, years before work began on the new translation, as it turned out under his supervision (Deo Gratias!) – would have to be reversed. He gave as an example “the somewhat peremptory words ‘And so, Father, we bring you these gifts. We ask you to make them holy by the power of your spirit’.’” In the new translation this appears as “Therefore, O Lord, we humbly implore you: by the same Spirit graciously make holy these gifts we have brought to you for consecration”. The old immanentist cockiness has been extirpated; humility before a transcendent God has been restored.

Mariam Daarit – i Keren, Eritrea

Sist søndag (29. mai) markerte de eritreiske katolikkene i vår menighet Mariam Daarit, og da jeg spurte hva dette egentlig var, fikk jeg heftet dere ser over (på tigrigna og engelsk).

Det handler om en nonne i Frankrike som hadde visjoner møtte jomfru Maria flere ganger i 1830; hellige medaljer som ble laget, og en statue til minne om disse visjonene ble sendt fra Paris ogplassert i Keren, Eritrea (inne i et 500 år gammelt beobab-tre) og velsignet av den apostoliske vikaren av Abyssinia i 1881. På internestt kan man lese bl.a. om dette:

Keren, Eritrea
The most prominent site is the shrine of St. Mary of Da’arit popularly known as Mariam Da’arit (Madonna of the Baobab), about 2.3km to the north. The shrine is inside a large Baobab grotto, which was inaugurated by the fifth Vicar Apostolic Msgr. Touvier on July 18, 1881. Gradually “Mariam Da’arit” has become a popular open-air shrine, a sign of unity and religious devotion. Today the shrine encompasses an area of over 10 hectares where oranges, guavas are grown in orchards. On 29 May every year, there’s pilgrimage to the site, and hundreds of people congregate to dance and sing.

Og et annet sted:

In 1960 a religious house was opened in Keren, 91 km from Asmara. By 1965 this monastic house already had sufficient local vocations and a college was started for aspirants to the religious life. … the monks have the responsibility the for the shrine of Mariam Dearit. This shrine is a statue of the Virgin Mary that is inside the cavity of a 500-year-old baobab tree.

People have venerated Our Lady of Grace–Mariam Dearit–here since 1881. On May 29th tens of thousands of people, both come from all over Eritrea in pilgrimage to the shrine

The biggest miracle happened during World War II. Three Italian soldiers who were defending Keren were taken unawares by an English airplane and ran to look for cover. They ran to the cavity in the middle of the great baobab tree at the foot of the statue of Our Lady. The airplane dropped a large bomb which split the big tree and fell in the middle of the three soldiers who were hiding there. It made a hissing sound but did not explode. Even now you can see the big hole made by the bomb.

Intervju med Martin Mosebach om liturgien – på tysk

Under kan man se og høre tre deler av et interessant foredrag med Martin Mosebach om den tradisjonelle messen – fra vinteren 2009, så langt jeg kan se. (Mange er ikke så sterke i tysk, men man kan gjøre et forsøk – selv må jeg konsentrere meg en hel del, men da forstår jeg det meste.)

Die Alte Messe ist eine Messe für Konvertiten

Die Alte Messe braucht Übung

Die Liturgie baut sich ihren Raum

Om å ta hostier fra tabernakelet til kommunion

Fr Hunwicke skrev for noen dager siden om tradisjonen med å dele ut kommunion fra hostier konsekrert i samme messe, eller å dele ut hostier fra tidligere messer – fra ciboriet i tabernakelet. Som hovedregel har jeg alltid gitt de troende hostier fra min egen messe; i små hverdagsmesser legger jeg noen (5-15) ekstra hostier på patenaen (i den tradisjonelle messen legges disse på selve korporalet), ved litt større messer bruker jeg et ekstra ciborium – og ved store søndagsmesser har jeg oftest to ciborier på alteret pluss at jeg bruker ciboriet i tabernakelet. Jeg ser det som en dårlig vane (eller latskap) å ikke gjøre det på den måte (unntaket for meg er når det er for mange hostier i tabernakelet), selv om Fr. Hunwicke også nevner noen gode grunner: 1) Å bruke noen få hostier fra andre messer i spesielle messer (også pavemesser) ble gjort for å vise vår felles kommunion, 2) og noen svært moderne katolikker som ser på messen bare som et (lokalt) måltid, må gjerne få demonstrert det mottsatte.

Messens regler i dag sier at man helst skal bruke hostier fra samme messe i kommunionen, men også Pius XII og Benedikt XIV (1740-58 – les om ham på engelsk) tar også opp dette spørsmålet. Under tar jeg med noen sitater fra Pius XIIs Mediator Dei, der han siterer Benedikt XIV og bl.a. sier:

118. But the desire of Mother Church does not stop here. For since by feasting upon the bread of angels we can by a «sacramental» communion, as we have already said, also become partakers of the sacrifice, she repeats the invitation to all her children individually, «Take and eat. . . Do this in memory of Me» so that «we may continually experience within us the fruit of our redemption» in a more efficacious manner. For this reason the Council of Trent, reechoing, as it were, the invitation of Christ and His immaculate Spouse, has earnestly exhorted «the faithful when they attend Mass to communicate not only by a spiritual communion but also by a sacramental one, so that they may obtain more abundant fruit from this most holy sacrifice.» Moreover, our predecessor of immortal memory, Benedict XIV, wishing to emphasize and throw fuller light upon the truth that the faithful by receiving the Holy Eucharist become partakers of the divine sacrifice itself, praises the devotion of those who, when attending Mass, not only elicit a desire to receive holy communion but also want to be nourished by hosts consecrated during the Mass, even though, as he himself states, they really and truly take part in the sacrifice should they receive a host which has been duly consecrated at a previous Mass. He writes as follows: «And although in addition to those to whom the celebrant gives a portion of the Victim he himself has offered in the Mass, they also participate in the same sacrifice to whom a priest distributes the Blessed Sacrament that has been reserved; however, the Church has not for this reason ever forbidden, nor does she now forbid, a celebrant to satisfy the piety and just request of those who, when present at Mass, want to become partakers of the same sacrifice, because they likewise offer it after their own manner, nay more, she approves of it and desires that it should not be omitted and would reprehend those priests through whose fault and negligence this participation would be denied to the faithful.»

119. May God grant that all accept these invitations of the Church freely and with spontaneity. May He grant that they participate even every day, if possible, in the divine sacrifice, not only in a spiritual manner, but also by reception of the august sacrament, receiving the body of Jesus Christ which has been offered for all to the eternal Father. Arouse Venerable Brethren, in the hearts of those committed to your care, a great and insatiable hunger for Jesus Christ. Under your guidance let the children and youth crowd to the altar rails to offer themselves, their innocence and their works of zeal to the divine Redeemer. Let husbands and wives approach the holy table so that nourished on this food they may learn to make the children entrusted to them conformed to the mind and heart of Jesus Christ.

120. Let the workers be invited to partake of this sustaining and never failing nourishment that it may renew their strength and obtain for their labors an everlasting recompense in heaven; in a word, invite all men of whatever class and compel them to come in; since this is the bread of life which all require. The Church of Jesus Christ needs no other bread than this to satisfy fully our souls’ wants and desires, and to unite us in the most intimate union with Jesus Christ, to make us «one body,» to get us to live together as brothers who, breaking the same bread, sit down to the same heavenly table, to partake of the elixir of immortality.

121. Now it is very fitting, as the liturgy otherwise lays down, that the people receive holy communion after the priest has partaken of the divine repast upon the altar; and, as we have written above, they should be commended who, when present at Mass, receive hosts consecrated at the same Mass, so that it is actually verified, «that as many of us, as, at this altar, shall partake of and receive the most holy body and blood of thy Son, may be filled with every heavenly blessing and grace.»

122. Still sometimes there may be a reason, and that not infrequently, why holy communion should be distributed before or after Mass and even immediately after the priest receives the sacred species – and even though hosts consecrated at a previous Mass should be used. In these circumstances – as we have stated above – the people duly take part in the eucharistic sacrifice and not seldom they can in this way more conveniently receive holy communion. Still, though the Church with the kind heart of a mother strives to meet the spiritual needs of her children, they, for their part, should not readily neglect the directions of the liturgy and, as often as there is no reasonable difficulty, should aim that all their actions at the altar manifest more clearly the living unity of the Mystical Body. …

Slik er syndsbekjennelsen i den tradisjonelle messen

Jfr. sist innlegg om syndbekjennelsen (se her); slik er syndsbekjennelsen i den tradisjonelle latinske messen (her i norsk oversettelse). Man bøyer seg dypt når man sier den, presten sier den først og ministranten ber Gud miskunne seg over ham, deretter bekjenner ministranten/folket sine synder, presten ber Gud miskunne seg over dem og gir absolusjonen. Man bekjenner sine synder til Gud, til fem navngitte helgener og til alle, deretter ber man de samme fem helgener og alle om forbønn.

Denne syndsbekjennelse burde vi ha beholdt; jeg kan ikke se noe galt med den. (I Norge er vi tross alt heldige som nesten alltid bruker en nokså lik (litt forkortet) syndsbekjennelse, i flere andre land brukes bare de veldig minimalistiske alternativene.)

Jeg bekjenner for Gud den allmektige, den hl. Maria, alltid jomfru, den hl. erkeengel Mikael, den hl. Johannes døperen, de hl. apostler Peter og Paulus, alle hellige og for dere brødre (eller: deg fader), at jeg har syndet meget i tanker, ord og gjerninger: ved min skyld, ved min skyld, ved min store skyld. Derfor ber jeg den hl. Maria, alltid jomfru, den hl. erkeengel Mikael, den hl. Johannes døperen, de hl. apostler Peter og Paulus, alle hellige og dere brødre (eller: deg fader), be for meg til Herren vår Gud.

Den allmektige Gud miskunne seg over deg/dere, tilgi deg/dere dine/deres synder og føre deg/dere til det evige liv. Amen.

P. Den allmektige og nådefulle Gud + gi oss forlatelse og tilgivelse, og utslette våre synder. Amen.

Se dette også på latin, og i sin sammenheng HER.

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