Katolsk

Jeg fikk en e-post i dag tidlig fra en bekjent i Italia, som (lenker til og) skriver:

Må si jeg har sans for B16s back to basics. Ikke noe unødig fokus på en skarve økonomisk krise, men snarere på det essensielle: «Benedetto XVI ha indicato ai vescovi italiani la necessità di «un rinnovato impulso, che punti a ciò che è essenziale della fede e della vita cristiana», spiegando che «non ci sarà rilancio dell’azione missionaria senza il rinnovamento della qualità della nostra fede e della nostra preghiera; non saremo in grado di offrire risposte adeguate senza una nuova accoglienza del dono della grazia; non sapremo conquistare gli uomini al Vangelo se non tornando noi stessi per primi a una profonda esperienza di Dio».»

Jeg leser mer om dette (på engelsk) i dag på Rorate cæli, der vi bl.a. leser om å holde fast på troens innhold og tolke konsilet med en kontinuitetens hermeneutikk:

… «That which above all concerns the Council is that the sacred deposit of the Christian faith be kept and taught in a more efficacious way,» Pope Blessed John XXIII affirmed in his opening address. And it is worthwhile to meditate and read these words.

The Pope charged the Fathers to deepen and present such a perennial doctrine in continuity with the millennial Tradition of the Church: «to pass on the doctrine, pure and whole, without attenuations or distortions,» but in a new way, «according to what is required by our times.» (Address of solemn opening of the Ecumenical Council of the Vatican II, October 11, 1962). With this key for its reading and application – according to a view, certainly not of an unacceptable hermeneutic of discontinuity and of rupture, but of a hermeneutic of continuity and of reform -, listening to the Council and making ours the authoritative indications are the path to ascertaining the ways with which the Church may offer a significant response to the great social and cultural transformations of our time, which have visible consequences also on the religious sphere.

Benedict XVI, Address in audience to the general assembly of the Italian Episcopal Conference, May 24, 2012

En bok med en slik tittel er nettopp kommet ut på italiensk: “Le ‘chiavi’ di Benedetto XVI per interpretare il Vaticano II”, skrevet av kardinal Walter Brandmüller, erkebiskop Agostino Marchetto, og msgr. Nicola Bux. Boken ble presentert av Radio Vaticana, og her sa erkebiskop Marchetto:

Q. – Let us return to the hermeneutic of discontinuity, of rupture, and the hermeneutic of reform: which one prevails today within the Church?
A. – Unfortunately, I must say, the one of rupture prevails. I would rather add that it is acknowledged today that not only the extreme fringe – of what was the majority in the Council -, but also the Traditionalist movements say the same thing. For them also there was a rupture. Therefore, there is still much work to be done.

Her kan jeg legge til at jeg er uenig med Rorate Cæli, som skriver om dette og kommenterer det slik: «.. an attempt to interpret the whole of the Council according to a view of «reform in continuity» is laudable, but those … who see this interpretive attempt as a kind of constrained intellectual exercise are not necessarily mistaken.» Jeg syns selv det er mer fruktbart å følge pave Benedikt her, og si at konsilet selv (dets dokumenter) er ikke noe brudd med Kirkens tradisjon, og selv om mange har tolket det som et brudd, og brukt det til å bryte med Kirkens tradisjon, er løsningen (heller enn å si at konsilet selv tok feil) å sørge for at konsilet blir forstått som en videreføring av Kirkens tradisjon, og å sørge for at Kirken også i dag fører videre denne tradisjonen.

Artikkelen nevner videre at de to dokumentene fra konsilet som skaper mest problemer for noen tradisjonalister, er dokumenter av mindre betydning og vekt:

… «There is a huge difference between a great constitution,» like the Vatican II constitutions on the church, the liturgy and divine revelation, «and simple declarations,» like the Vatican II declarations on Christian education and the mass media. «Strangely enough, the two most controversial documents» for the SSPX — those on religious freedom [Dignitatis humanae] and on relations with non-Christians [Nostra aetate] — «do not have a binding doctrinal content, so one can dialogue about them,» the cardinal said. «So I don’t understand why our friends in the Society of St. Pius X concentrate almost exclusively on these two texts. And I’m sorry that they do so, because these are the two that are most easy to accept if we consider their canonical nature» as non-binding, he said. … (Fra Catholic News Service.)

OPPDATERING:
Katolsk.no kom i ettermiddag også med en sak om dette, de har oversatt mye av tekstmaterialet til norsk, og lagt inn en lenke til viedoen under:

Ignatius Press har utgitt en bok skrevet av Msgr. Georg Ratzinger, med tittelen: My Brother the Pope og de skriver om denne boken:

It wasn’t always the case that Msgr. Georg Ratzinger lived in the shadow of his younger brother, Joseph. Georg was an accomplished musician, who for over 30 years directed the world-famous boys’ choir of the Regensburg cathedral. Brother Joseph was a brilliant young professor, but mostly known in German academic circles.

Now Georg writes about the close friendship that has united these two brothers for more than 80 years. Those interested in knowing more about the early life of Benedict XVI will not be disappointed. Georg’s reminiscences are detailed, intimate, and warm. And while they begin with the earliest years of the Ratzinger family, they continue right up to the present day. …

Dette satte Vatikanets informasjonstjeneste som overskrift (PRIESTS’ EUCHARISTIC-SACRIFICIAL MISSION IS INSEPARABLE FROM THEIR PASTORAL MISSION) på et referat av messen i Peterskirken søndag 29. april, der pave Benedikt ordinerte tre menn til prestetjeneste. Jeg leste denne nyheten på NLM-bloggen, der jeg også fant bildet. I sin preken sa paven bl.a.:

… for priests, celebrating Mass every day does not mean merely undertaking a ritual function, but accomplishing a mission which involves all of existence, in communion with the risen Christ Who continues to enact the redeeming sacrifice in His Church».

The Holy Father went on to note that «Eucharistic and sacrificial aspects are inseparable from the pastoral aspect, of which they are the nucleus of truth and salvific strength upon which the effectiveness of all activity depends. … The preaching, works and other activities which the Church carries out with her many initiatives would lose their salvific fruitfulness if the celebration of Christ’s sacrifice were lacking. This celebration is entrusted to ordained priests. … Only through the ‘door’ of the Paschal sacrifice can men and women of all times and places enter eternal life. It is through this ‘holy path’ that they can make the exodus which leads them to the ‘promised land’ of true freedom, to the ‘green fields’ of endless peace and joy. …

John Allen skriver at det nå kan se ut som at pave Benedikt vil bli strengere mot radikale/liberale katolikker som motsetter seg Kirkens lære på viktige punkter:

When Cardinal Joseph Ratzinger was elected to the papacy in April 2005, the popular forecast called for stormy weather ahead. This was, after all, the Vatican enforcer who had been leading a “smack-down on heresy since 1981”, in the words of T-shirts and coffee mugs marketed by a Ratzinger fan club. His rise elicited dread in some quarters and joy in others, but virtually everyone agreed big things were in the works.

During most of the past seven years, however, that anticipated upheaval has seemed a lot like the dog that didn’t bark. Back in February 2006, the late Fr. Richard John Neuhaus famously voiced “palpable unease” among those most elated by Ratzinger’s election, and that disappointment endured in a swath of Catholic opinion which had begun to despair that the pope would ever impose order. Of late, however, many observers believe the “real Ratzinger” has finally come out to play. Consider the tumult of the past month:

On April 18, the Congregation for the Doctrine of the Faith decreed a sweeping overhaul of the Leadership Conference for Women Religious, the main American umbrella group for the superiors of women’s orders, to correct what the congregation described as LCWR’s “corporate dissent” ….
At least five Irish priests have faced Vatican-inspired discipline, with implementation left to their religious orders. Two Redemptorists have seen their writings for a church magazine either withdrawn or limited …
On April 5, Benedict XVI included some blistering language in his Holy Thursday homily about a “call to disobedience” issued by more than 300 priests and deacons in Austria who oppose celibacy and support women’s ordination. …
On April 14, Benedict XVI ordered the German bishops to translate the traditional Latin phrase pro multis, from the words spoken by Christ at the Last Supper in reference to the shedding of his blood, as “for many” rather than “for all”. ….

Lenger nede i artikkelen modifiserer Allen sine tanker en del, og om man leser kommentarene etter artikkelen, vil man se hva slags tanker de fleste leserne av det svært liberale National Catholic Reporter har om paven/Vatikanet.