juli 2012

Gratulerer Fr. John Berg!

Jeg møtte Fr. Berg (som har norske aner) i Fribourg Sveits i mars i år. Han var meget vennlig og sympatisk, så jeg er glad for å lese i dag at han er gjenvalgt som superior for FSSP for 6 nye år. Fra FSSPs nettsider leser vi nå følgende kunngjøring:

Communiqué of the Priestly Fraternity of St. Peter: Wednesday, July 11, 2012, Our Lady of Guadalupe Seminary, Denton, Nebraska, USA

The General Chapter of the Priestly Fraternity of St. Peter (FSSP), gathered from July 3 to July 18, 2012 at the International Seminary of Our Lady of Guadalupe, Denton, Nebraska, in plenary session elected Fr. John Berg as Superior General for 6 years. This election, at which the 33 capitulants were present, took place on July 9. The Pontifical Commission Ecclesia Dei was immediately informed and sent a congratulatory message.

The election of the Assistants and Counselors will follow in the next days.

An American priest born in 1970, Fr. John Berg studied philosophy at St. Thomas Aquinas College (California, USA) and theology at the International Seminary of St. Peter in Wigratzbad (Bavaria, Germany). Fr. Berg holds a licentiate from the Pontifical University of the Holy Cross in Rome. Ordained a priest in 1997, Fr. Berg taught as a professor at the International Seminary of Our Lady of Guadalupe (Nebraska, USA) from 1999 to 2000. Afterwards he exercised his ministry from 2000 to 2005 at the FSSP parish in Sacramento (California, USA), before being appointed again as professor at Our Lady of Guadalupe Seminary. In 2006, the FSSP General Chapter elected him Superior General for a first term of office. The Chapter reelected him on 9 July 2012 for a second term of six years.

Den hellige Benedikt av Nursia (480-547)

I dag feires den hellige Benedikt (i den nye kalenderen); og i Europa feires han som fest, siden han i 1964 ble utropt til vernehelgen for hele Europa. I dagens messe hørte vi om to passende temaer for Benedikt; om visdom og om fattigdom.

Første lesning Ordsp 2, 1-9
Min sønn, ta imot mine ord, og ta vare på mine bud, så du lytter til visdommen og prøver å forstå med hele ditt sinn. Ja, bare kall på forstanden, og rop med høy røst etter innsikt. Let etter den som om det var sølv, grundig som når en graver etter skatter. Da skal du skjønne hva gudsfrykt er, og vinne kjennskap til Gud. For det er Herren som gir visdom, kunnskap og innsikt går ut fra hans munn. Han lar de rettsindige ha fremgang og er et skjold for dem som er hel i sin ferd. Han verner de stier hvor retten rår, og vokter veien for sine fromme. Da skal du skjønne deg på rettferd og rett, på rettsinn og all god fremferd.

Ecangelium Matt 19, 27-29
På den tid tok Peter til orde og sa til Jesus: «Men vi, vi har forlatt alt og fulgt deg. Hva får vi så igjen for det?» Jesus svarte: «Dette skal dere vite: Når tiden for verdens gjenfødelse kommer, når Menneskesønnen troner i sin herlighet – da skal også dere som har fulgt meg, sitte på tolv troner, som dommere over Israels tolv stammer. Og hver og en som har forlatt sitt hjem, sine søsken, sin mor og far, sine barn eller sine marker for mitt navns skyld, – han skal få det mangedobbelt igjen, og det evige liv i eie.»

Under sin første onsdagsaudiens som pave – 27. april 2005 – forklarte pave Benedikt hvorfor han valgte navnet Benedikt. Se og hør videoen under.

Katolsk.no skriver grundig om den hellige Benedikt, bl.a. forklarer de hvorfor han nå feires 11. juli, og ikke 21. mars, som tidligere:

I den gamle kalenderen var Benedikts minnedag dødsdagen 21. mars, mens 11. juli er dagen for overføringen av helgenens relikvier til Frankrike, Benedicti translatio. Ved kalenderrevisjonen i 1969 ble hans minnedag i Universalkirken også flyttet til 11. juli for at den ikke skal falle i fastetiden. Dagen er fest i Europa, som Benedikt er skytshelgen for. I Frankrike feires han også 4. desember, og i Østkirken feires han den 14. mars. Hans minnedag 21. mars er avmerket på den norske primstaven.

Pave Benedikt minnes 1965 – da han var en «ung og ikke særlig betydningsfull teolog»

Landsbyen Nemi ligger ca 30 km sørøst for Roma, og pave Benedikt var der nylig – og også våren 1965, da siste sesjon av Vatikankonsilet ble forberedt. Fra Zenit.org:

I am really pleased to have the possibility to see this House in Nemi again after 47 years. I have a beautiful memory of it, perhaps the most beautiful memory of the whole Council. I was living in the center of Rome, in the Santa Maria dell Anima College, with all the noise: all this is also beautiful. But to be here surrounded by green, to have this breath of nature and also this freshness of the air, was already in itself a lovely thing. And then there was the company of so many great theologians, with the important and beautiful task to prepare a decree on the mission.

I remember first of all the General of that time, Father Schutte, who had suffered in China, he was condemned and then expelled. He was full of missionary dynamism, of the need to give a new thrust to the missionary spirit. And I was there, a theologian of no great importance, very young, invited I know not why. But it was a great gift for me.

Then there was Fulton Sheen, who fascinated us in the evening with his talks; Father Congar and great of Leuven. For me it was a spiritual enrichment, a great gift. It was a decree without great controversies. There was this controversy, which I never really understood, between the school of Leuven and that of Munster: is the principal aim of the mission the implantation Ecclesiae or the Evangelii proclamation? However, everything converged in the unique dynamism of the need to take the light of the Word of God, the light of the love of God to the world and to give new joy to this proclamation.

And thus a new and beautiful decree was born in those days, accepted almost unanimously by all the Conciliar Fathers, and, for me, it is also a very good complement to Lumen Gentium, because you find in it a Trinitarian ecclesiology, which stems above all from the classic idea of the bonum diffusivum sui, the good that has need to communicate itself, to give itself: it cannot remain in itself, the good thing, goodness itself is essentially communicatio. And this appears already in the Trinitarian mystery, in the interior of God, and it is diffused in the history of salvation and in our need to give to others the good we have received.

Thus, with these memories I have often thought of these days at Nemi which are in me, as I said, an essential part of the experience of the Council. …

Under kan man se et lite innslag fra besøket.

Msgr. Andrew Wadsworth om liturgien – del 4

Msgr. Andrew Wadsworth avslutter sitt foredrag med å sitere pave Benedikt som sier at «mye mer må gjøres for å fornye liturgien», og Wadsworth kommer så med en del konkrete forslag:

– A sense of reverence for the text: the unity of the Roman Rite is now essentially a textual unity. The Church permits a certain latitude in the interpretation of the norms that govern the celebration of the liturgy and hence our unity is essentially textual: we use the same prayers and meditate on the same Scriptures. This is more clearly evident now with a single English text for universal use.

– A greater willingness to heed Sacrosanctum concilium rather than continual recourse to the rather nebulous concept of the ‘spirit of the Council’ which generally attempts to legitimize liturgical abuses rather than correct them. Currently, these teachings are more likely to be evidenced in a well prepared presentation of the Extraordinary Form than in most Ordinary Form celebrations.

It need not be so.
– In relation to both forms of the Roman Rite, a careful attention to the demands of the calendar and the norms which govern the celebration of the liturgy, not assuming that it is possible or acceptable to depart from these norms.
– A re-reading of the encyclical Mediator Dei of Pope Pius XII in conjunction with more recent Magisterial documents. In this way, the light of tradition might be perceived to shine on all our liturgical celebrations.
– The widespread cultivation of a dignified and reverent liturgy that evidences careful preparation and respect for its constituent elements in accordance with the liturgical norms.
– A recovery of the Latin tradition of the Roman Rite that enables us to continue to present elements of our liturgical patrimony from the earliest centuries with understanding. This necessarily requires a far more enthusiastic and widespread commitment to the teaching and learning of Latin in order that the linguistic culture required for interpreting our texts and chants may be more widely experienced and our patrimony enjoy a wider constituency.
– We should seek to see the exclusion of all music from the Liturgy which does not a ‘liturgical voice’, regardless of style.
– The exclusion from the liturgy of music which only expresses secular culture and which is ill-suited to the demands of the liturgy. A renaissance of interest in and use of chant in both Latin and English as a recognition that this form of music should enjoy ‘first place’ in our liturgy and all other musical forms are suitable for liturgical use to the extent that they share in the characteristics of chant.
– An avoidance of the idea that music is the sole consideration in the liturgy, the music is a vehicle for the liturgy not the other way around!
– A commitment to the celebration and teaching of the ars celebrandi of both forms of the Roman Rite, so that all priests can perceive more readily how the light of tradition shines on our liturgical life and how this might be communicated more effectively to our people.
– A clearer distinction between devotions, non-liturgical forms of prayer and the Sacred Liturgy. A lack of any proper liturgical sense has led to a proliferation of devotions as an alternative vehicle for popular fervour. This was a widespread criticism of the liturgy before the Council and we now have to ask ourselves why the same lacuna has been identified in the newer liturgical forms.
– A far greater commitment to silence before, during and after the Liturgy is needed.

Om «Benedikt XVIs reform»

Denne boken av p Nicola Bux ble utgitt på italiensk i 2008, og nå nylig (21. juni) kom den på engelsk, på Ignatius Press i USA, og i dag kjøpte jeg den som Kindle bok fra Amazon. jeg har lest det interessante forordet av Vittorio Messori, og så vidt fått tid til å begynne på innholdet. … Fortsettelse følger …

Amazon beskriver boken på følgende måte:

When Benedict XVI reestablished the celebration of the older Latin Mass, voices of protest rose up from many sides. The widespread fear was-and is-that the Pope had revealed himself as the reactionary defender of tradition that many have accused him of being since he was the prefect of the Congregation for the Doctrine of the Faith, the former Holy Office.

Defenders of Benedict XVI have responded to these objections by explaining that the use of the Tridentine Rite is not a «step backward» to pre-Vatican II times, but rather a step forward. Now the Church can see what the older rite offered in terms of beauty, reverence, and meaning and perhaps desire more of those elements in the ordinary form of the Mass.

A professor of theology and liturgy, the author of this book explains the motives behind the Pope’s decision to allow two forms of the Mass. He does this by turning to the Pope’s own theological and liturgical writings, but he also draws from his experiences on various Church commissions and in offices of the Roman Curia.

The author also brings to his subject an astute understanding of current social and spiritual trends both inside and outside the Church. Sensitive to modern man’s hunger for the sacred, he desires with Pope Benedict XVI that the Mass be first and foremost a place of encounter with the living God.

Msgr. Andrew Wadsworth om liturgien – del 3

Msgr. Andrew Wadsworth sier videre i sitt foredrag om liturgien at den viktige «deltakelsen» i liturgien ikke er det samme som ytre aktiviteter – og han nevner som et eksempel til skrekk og advarsel hovedmessen ved den Eukaristiske kongressen i Dublin nylig:

The Holy Father then went on to say that: 4. “not infrequently, the revision of liturgical forms has remained at an external level, and «active participation» has been confused with external activity”

In my view, this is the very crux of the matter and I would like to illustrate it with reference to the Mass at which Pope Benedict’s remarks were heard – the closing Mass of the recent Eucharistic Congress in Dublin. The improvements in liturgical culture and particularly the improvements in liturgical music, that have become increasingly evident throughout this papacy, particularly in large-scale celebrations were sadly almost entirely absent from this occasion, giving the event a sort of ‘eighties’ feel to it. More specifically:

– the entire liturgy had a ‘performance’ quality to it, with the assembly as the principal focus. This was borne out by the fact that musicial items were frequently greeted with applause.

– There was a frequent disregard for the provisions of the GIRM. This was particularly evident with reference to music:

+ None of the antiphons of the proper were sung for the entrance, offertory and communion processions (cf GIRM #40)

+ Gregorian Chant was conspicuous by its absence (cf GIRM #41). None of the Missal chants was used for the people’s parts of the Order of Mass (with the single exceptions of the gospel and preface dialogues), even though the liturgy was predominantly in English and these chants would have been known by most people present.

+ In the Profession of Faith, after the Cardinal celebrant had intoned Credo III, lectors read the Apostles’ Creed (which has a different intonation to the Nicene Creed) in a variety of languages, spoken paragraphs were punctuated by the sung response ‘Credo, Amen!” This is not recognizably one of the modes for the Creed described in the GIRM (cf GIRM #48).

+ Much music did not ‘correspond to the spirit of the liturgical action’ [GIRM #41] such as the celebrity spot during the distribution of Holy Communion of 3 clerical tenors, ‘The Priests’, singing the impossibly sentimental song “May the road rise up to meet you”. I feel like asking, just what is wrong with the Communion antiphon and psalm?

+ Despite the international character of the occasion, the use of Latin in the people’s sung parts was almost non-existant (cf GIRM #41).

The depressing cumulative effect of the disregard for all these principles in a major liturgy, celebrated by a papal legate, and broadcast throughout the world, is hard to underestimate. If I were given to conspiracy theories, I would almost feel persuaded that this was a deliberately calculated attempt to broadcast a different message and to oppose the better liturgical spirit of recent times. But surely it cannot be so?

Msgr. Andrew Wadsworth om liturgien – del 2

Msgr. Andrew Wadsworth referer videre til pave Bendikts hilsen til den Eukaristiske konferansen i Dublin. Paven vurderer liturgiforandringene fra 1970, og monsignoren legger til hva han selv syns har vært mislykket:

2. «a great deal has been achieved» and
3. «it is equally clear that there have been many misunderstandings and irregularities»

– A sense of the communion of the Church has become limited to local communities that are in many ways self-selecting – many Catholics have a poor understanding of what it means to belong to the Universal Church but a highly developed understanding of what it means to belong to a self-selecting parish community of people like themselves.

– Any notion of the shape of the Liturgical year has been greatly lessened by an ironing-out of those features which characterized the distinctive seasons of the year.

– The universal tendency to ignore sung propers and to substitute non-liturgical alternatives. …

– The frequent tendency to gloss or paraphrase the liturgical texts, supplying continuous commentary, has contributed to an improvised or spontaneous character in much liturgical celebration. …

– The liturgy often seems to have the quality of a performance with the priest and liturgical ministers cast in the roles of performers and behaving accordingly. Consequently, congregations are often expecting to be ‘entertained’ rather as spectators might be at a theatre.

– The manner of the distribution and reception of Holy Communion (including the appropriateness of one’s reception of Communion at a particular Mass) has led to a casual disregard for this great Sacrament. …

– The appalling banality of much liturgical music and the lack of any true liturgical spirit in the use of music in the liturgy has been a primary generating force in anti-liturgical culture.

Hjertet til den hellige Johannes Maria Vianney

Fr Tim Finigan referer på sin blogg til en familie i menigheten som nylig reiste mange timer for å se relikvien til den hellige Johannes Maria Vianney – hans hjerte. Og denne familien skriver:

We drove for over four and a half hours each way on Thursday to spend an hour and a half in prayerful contemplation before the heart of Saint Jean Marie Vianney in Saint Anthony’s Church, Wythenshawe, and it was worth every moment. Hearty and heartfelt praise are owed to Bishop Mark Davies for organising the visit of this precious relic which will undoubtedly bring an outpouring of graces to the Catholic Church in England. In addition to the long queues to venerate the heart of the Cure d’Ars, it was encouraging to see long queues for the many confessionals.

There is still time to see, venerate and pray before this important relic: now more than ever our priests need the intercession of Saint Jean Marie Vianney. See below for the remaining dates. Even if you only manage a short visit after a long journey it will be worthwhile. …

Msgr. Andrew Wadsworth om liturgien – del 1

Jeg nevnte for et par dager siden at Msgr. Andrew Wadsworth holdt et foredrag kalt: «The Reform of the Roman Rite». Han begynner dette foredraget med å sitere fra et budskap pave Benedikt kom med til den nylig avholdte Eukaristiske konferansen i Dublin, Irland:

«The Congress also occurs at a time when the Church throughout the world is preparing to celebrate the Year of Faith to mark the fiftieth anniversary of the start of the Second Vatican Council, an event which launched the most extensive renewal of the Roman Rite ever known. Based upon a deepening appreciation of the sources of the liturgy, the Council promoted the full and active participation of the faithful in the Eucharistic sacrifice. At our distance today from the Council Fathers’ expressed desires regarding liturgical renewal, and in the light of the universal Church’s experience in the intervening period, it is clear that a great deal has been achieved; but it is equally clear that there have been many misunderstandings and irregularities. The renewal of external forms, desired by the Council Fathers, was intended to make it easier to enter into the inner depth of the mystery. Its true purpose was to lead people to a personal encounter with the Lord, present in the Eucharist, and thus with the living God, so that through this contact with Christ’s love, the love of his brothers and sisters for one another might also grow. Yet not infrequently, the revision of liturgical forms has remained at an external level, and «active participation» has been confused with external activity. Hence much still remains to be done on the path of real liturgical renewal.»

Etter å ha sitert dette, kommenterer Msgr Wadsworth flere ting i pavens budskap, og begynner slik (ved å spørre om liturgiomveltningene virkelig bygget på en korrekt forståelse av liturgihostoien):

1. “the Second Vatican Council, an event which launched the most extensive renewal of the Roman Rite ever known”

Very few people could have foreseen the wholesale revision of the liturgy which would come in the wake of the Second Vatican Council and certainly few could foresee that the unifying experience of a Latin liturgy would become entirely alien to most Catholics born in the last third of the twentieth century. The unchangeable nature of this characteristic of the Liturgy was a view largely shared by Blessed John Henry Newman, … …

The factors which fed into the liturgical reform after the Council were complex and in some ways, not entirely contemporary. I think we must admit that until relatively recently there has been very little scholarship that is able to accurately identify the sources of the liturgical reform. In some cases, the scholarly opinions upon which some decisions were based does not stand the test of time. We must hope that scholarly commentary which unravels some of the mystery surrounding the making of the new liturgy becomes more readily available in the near future.

Whether or not we have any scholarly insight, many of us have lived in the Church through this period and have thereby accumulated a vast reservoir of experiences which for good or ill shape our perceptions in relation to the liturgy and guide our expectations when we consider what we would hope to find when we come to worship God in the liturgy. While there is a sort of commonality to these observations across a wide spectrum of liturgical preference, it goes without saying that whether something is considered desirable or not will largely depend on your view of what the liturgy is meant to achieve. I have come to the view that there is little agreement in this important matter and many people proceed on what is essentially a privatized view of something which is by definition common property.

Om man vil, kan man under høre pave Benedikts budskap til den Eukaristiske konferansen i Dublin, som Msgr Wadsworth siterer utdrag fra.

Hvordan har utviklingen av den tradisjonelle messen vært de siste fem år?

Jeg skrev tidligere i dag om at det er fem år siden pave Benedikts motu proprio om den tradisjonelle messen ble offentliggjort, og mange spør kanskje seg selv hva som har skjedd siden den tid. I Norge har det skjedd noe, men ikke veldig mye. Vi er tre bispedømmeprester (alle norske) som feirer den tradisjonelle messen noenlunde ofte. Selv feirer jeg TLM offentlig to ganger hver måned og en privatmesse hver uke. De offentlige messene i St Joseph kunne gjerne vært bedre besøkt (og her er det en oppfordring til lekfolket), men det hadde selvfølgelig vært mye bedre om denne messen kunne blitt feiret hver søndag og på et bedre tidspunkt (enn kl 19.00). Disse to praktiske spørsmålene nevnte jeg for bispen for noen få uker siden. Han skulle se på det, sa han – og så får vi se hva som skjer.

Bloggen Rorate cæli har et innlegg i dag, der de ber leserne fortelle hvordan pave Benedikts brev (og vilje) er blitt implementert der de bor: «Tell us if and how the motu proprio Summorum Pontificum, of Pope Benedict XVI, has been applied in your diocese and changed your Catholic life. You do not have to identify your diocese, if you do not wish to do so (in this case, please identify at least your country).» Dette er litt skuffende lesning, må man innrømme, men det skjer i alle fall en langsom forbedring mange steder.

P. Nicola Bux forsvarer den nye prefekten for Troskongregasjonen

P. Nicola Bux, en konservativ teolog som jeg har nevnt her på bloggen flere (14) ganger (skriv Bux i søkefeltet, så kommer innleggene opp) har kommet med et forsvar av erkebiskop Müller. Det er Rorate cæli som som har oversatt et intervju med p Bux fra italiensk (se her) til engelsk, der det bl.a. står:

In 2002, Müller, in his book «Die Messe – Quelle des christlichen Lebens» [The Mass – Source of the Christian Life], speaking of the Eucharistic Sacrament, writes that, «the body and blood of Christ do not mean the material components of the human person of Jesus during his lifetime or in his transfigured corporality. Here, body and blood mean the presence of Christ in the signs of the medium of bread and wine.»

It was precisely in Capernaum that the terms used by Jesus, flesh and blood, were misunderstood as anthropomorphic and the Lord had to reiterate their spiritual sense, which does not mean that its presence is less real, true, and substantial. See the Catechism of the Catholic Church regarding this. Saint Ambrose says that it is not the the element formed by nature, but the substance produced by the formula of consecration: its very nature is transformed, so body and blood are the being of Jesus. The Tridentine Council says that in the Eucharist Our Lord, true God and true man, is «substantially» present. He is sacramentally present with his substance, a mysterious mode of being,admissible on faith and possible from God.

St. Thomas [Aquinas] had said that the mode of «substance» and not the «quantity», characterizes the presence of Christ in the sacrament of the Eucharist. The bread and wine as a species or appearances mediate our access to the «substance», something that happens especially in communion. All the same, the Tridentine Council sees no contradiction between the natural way of the presence of Christ in heaven and his sacramental being in many other places. All this was reaffirmed by Pope Paul VI in his Encyclical Mysterium Fidei, unfortunately forgotten. The senses are not enough, but faith is required from us. It is a mystery of the faith.

On Protestantism and the salvific unicity of Jesus, Müller said, in October 2011: «Baptism is the fundamental sign that sacramentally unites us in Christ, and which presents us as the one Church in front of the world. Thus, we as Catholic and Evangelical Christians are already united even in what we call the visible Church.»

St. Augustine defended against the Donatists the truth that baptism is an indestructible bond, which does not abolish fraternity among Christians, even when they are schismatics or heretics.

Unfortunately today debate is feared in the Church, but moves on theses and ostracism of those who think differently. I refer to theology, of course, in which different opinions may be acceptable.

However, doctrinal development benefits from debate: who has more arguments, convinces. In the charges against Bishop Müller, there is extrapolation from the context: it is easy to condemn anyone like this. A true Catholic must trust the authority of the Pope, always. In particular, I believe that Benedict XVI know that he does. And I would like to renew to the Society of St. Pius X the invitation to trust the Pope.»

Og i en av kommentarene på Rorate cæli står det ganske interessant: «Abp Muller seems perfect for this position. He is tough against the extreme liberals … and he is tough against the extreme conservatives …» Jeg må selv si at jeg ikke uroer meg over utnevnelsen, og jeg tror også pave Benedikt vet hva han gjør.

Intervju med erkebiskop Müller

Tyske kat.net har et intervju med den nye lederen av Troskongregasjonen, og skriver bl.a.:

KNA: Herr Erzbischof, was empfinden Sie angesichts Ihrer Ernennung?

Müller: Dankbarkeit für das Vertrauen, das der Papst mir schenkt. Es ist keine leichte Aufgabe, wenn man sich das Ganze der Weltkirche vor Augen hält; aber es ist eine schöne Aufgabe, dem Papst in seinem Lehramt dienen zu können. Das Amt hat eine universalkirchliche Dimension – und hat nichts mit Zentralismus zu tun. …

… KNA: Ein nächstes großes Thema in Rom ist das Konzilsjubiläum. Was erwarten Sie von dem Rückblick?

Müller: Wir brauchen keine Hermeneutik, die von außen an das Konzil herangetragen wird. Es gilt die Hermeneutik zu entdecken, die im Konzil selbst enthalten ist: die Hermeneutik der Reform in der Kontinuität, wie der Heilige Vater wiederholt unterstrichen hat. …

Dette intervjuet kan også leses i engelsk oversettelse. Og for noen dager siden skrev også Continuity-bloggen om denne utnevnelsen:

The big news today is that Bishop Gerhard Müller has been appointed as the Prefect of the Sacred Congregation for the Doctrine of the Faith, to succeed Cardinal Levada. This appointment has occasioned a certain amount of weeping and gnashing of teeth, from both traditionalists and liberals. …

100 bibelske argumenter mot «sola scriptura»

Fr Longenecker skriver på sin blogg om boka 100 Biblical Arguments Against Sola Scriptura av David Armstrong:

… Over the years Dave has gathered the evidence for Catholic teaching from just about every source imaginable. He’s debate endlessly with Protestants online and has the strength not only to understand the Catholic faith, but to understand the subtleties and arguments of his Protestant opponents.

This latest book is straight up. You know exactly what you’re getting: 100 Biblical Arguments Against Sola Scriptura. In Part One he takes us through the reasons for the binding authority of tradition as opposed to the Bible alone. So he outlines how the Bible itself relies on tradition–not just the written word, how Christ and the early church relied on tradition, and how the whole of the story of salvation relies on the spoken word, the prophetic word and the living “word of God” in the lives of faith. In Part Two Dave shows how the authority of the Church is binding–not just the written Scriptures. He piles up evidence from the Bible for the living authority of the church, apostolic succession, evidence for an infallible teaching authority in the church and he winds up with arguments against denominationalism and then counters the usual proof texts used by Protestants for sola Scriptura. …

«Hekser» som ikke ble brent på bålet

Bjørn Are Davidsen skriver om en setning dronning Sonja sa (men ikke burde sagt) da hun ville forsvare sin datter: «Tenk bare på heksene som ble brent på bålet fordi de trodde at jorden var rund».

Dette tar Davidsen opp i et leserbrev til Aftenposten – som ikke blir tatt inn – og skriver der bl.a.;

Denne type tøv burde vært luket ut siden det i realiteten er som om dronningen hadde bedt oss tenke på den gang Einar Gerhardsen ble president i Sverige, og det for Høyre. Slikt trykker man ikke.

Kort sagt er det slik at ingen ble brent fordi de trodde at jorden var rund. Både før etter og under middelalderen var det godt kjent i den kristne del av verden at jorden ikke var flat.

Tross alle myter om det motsatte vil man streve med å finne noen som er blitt henrettet for vitenskapelige teorier i middelalderen eller renessansen. For hvorfor skulle noen bli det?

Vårt Land har minst et døgn gitt denne artikkelen av Davidsen på verdidebatt.no tydelig plass på sine nettsider, men de har ikke selv skrevet noe om dette så langt jeg kan se.

Frans Xavers høyre arm sendes til Australia i høst

Høyre arm til Frans Xaver, Kirkens største misjonær etter Paulus – og viktig for meg siden jeg var så mange år hos Frans Xaver-søstrene i Bergen – er vanligvis plassert i Il Jesu-kirken i Roma, men skal sendes til Australia i høst for å sette en spiss på starten av Troens år der. Det var denne armen han døpte og velsignet så mange menensker med.

Holocaust-museet i Jerusalem har mildnet sin kritikk av pave Pius XII

Francis Phillips hos the Catholic Herald skriver at «The changes at Yad Vashem show that the black legend against the wartime pontiff is on the way out«, og forteller at teksten om Pius XII, som kom opp da museet ble utvidet i 2005 (jeg har selv dessverre bare vært der én gang, høsten 1977), nå har blitt modifisert noe:

The revised text, although still including the point of view of his critics, now adds that according to his supporters the Holy Father’s neutrality “prevented harsher measures against the Vatican and the Church’s institutions throughout Europe, thus enabling a considerable number of secret rescue activities to take place at different levels in the Church.” The Holy See’s apostolic nuncio to Israel, Mgr Antonio Franco, described the change as a “positive evolution”; the text had moved from condemnation to “an evaluation.” The Israeli newspaper, Haaretz, added that the new caption also states, “Until all relevant material is available to scholars, this topic will remain open to further inquiry.”

Significantly, the negative phrase “did not intervene” has also been changed to “did not publicly protest”. The Church has always maintained there was a good reason for this: if the Pope had been more outspoken and critical of the Nazis it would have led to more savage reprisals against the Jews – as happened when the Dutch bishops made their own protest. According to his defenders (who have always included a number of Jewish scholars and historians, as well as influential public figures such as the late Israeli prime minister, Golda Meir) Pius XII had to endure a “martyrdom of silence” while doing everything in his power behind the scenes to save thousands of Jewish lives in Europe through the work of papal nuncios and religious orders.

Although the Vatican archives of the Pius XII era are not due to be opened to outside historians until 2014, Fr Federico Lombardi SJ, the director of the Vatican press office, has made it clear that everything there is to know is already known. In other words, when further documentation comes to light it will simply provide more evidence of the Pope’s rescue work, rather than discover any lurking skeletons. According to a spokeswoman for Yad Vashem, the revisions to the caption followed new research, in part based on opening up the archive of Pope Pius XI.

What is noteworthy is Israel’s willingness to re-examine old positions in the light of new findings and then to make tentative steps to setting the record straight towards a Pope who has been unjustly maligned. …

Aftenposten skriver om Orvieto i Italia

Jeg har skrevet om byen Orvieto, litt nord for Roma, flere ganger – bl.a. HER – og anbefaler alle å besøke den. Nå skriver Afteposten reise om byen, og skryter svært av den:

Orvieto ligger fantastisk plassert på en topp i det umbriske landskapet. Det er stupbratte fjellsider ned mot dalen på alle sider.

Du skal ha litt flaks om du oppdager Orivieto på egenhånd. Du kan så vidt skimte byen når du kjører langs A1 enten fra Roma eller Firenze, men den ligger litt tilbaketrukket fra hovedveien og er delvis kamuflert av landsbyen Orvieto Scalo nede i dalstrøket. Men ikke gjør feilen med å kjøre forbi Orvieto.

Det er mye som bør opplevels når man er her – alt fra maten til den eldgamle katedralen til sjarmerende smågater.

De viser også 14 bilder fra byen, bl.a. de to under.

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