Katolsk

Interessant intervju med F. Claes Tande i Morgenbladet om pavens avgang

Katolsk, Paven /

Jeg leste hele intervjuet her i dag tidlig – her er et utdrag:

– Du sa noe på tv som tydet på at du visste at paven ville gå av?

– Nei, jeg visste det ikke, men det kan synes åpenbart i etterkant. … I 2009, under et besøk i den italienske byen L’ Aquila, tok han av seg sitt pallium, verdighetstegnet han bærer rundt nakken, og la det på sarkofagen til pave Celestin V.

– Det kunne han ha gjort hundre ganger uten at jeg hadde tatt notis av det.

– Så ble det da heller ikke tolket riktig av alle der og da. Men Celestin V var paven som abdiserte samme år som han ble innsatt, nemlig i 1294. Noen sa selvfølgelig dermed at nå er det like før paven går av – noe Vatikanet avsannet straks. Men for folk som følger med bedre enn meg, ble det klart at han der uttrykte sin respekt for forgjengerens valg. Han ga det et meget personlig godkjennelsens tegn.

– Han kunne ha klekket ut en mindre kryptisk måte å gi et signal på?

– Husk at pave Benedikt er en from mann, og denne gesten var nok ikke primært et hint til verden, men noe han gjorde av fromme grunner.

– Så var det visst enda et tegn, den oppmerksomme kunne ha snappet opp?

– Ja, i 2010 utkom boken Verdens Lys, basert på den tyske journalisten Peter Seewalds mange og lange intervjuer med paven. Der ble Benedikt spurt: Kan en pave tre tilbake? Benedikt svarte: «Når en pave kommer til klar erkjennelse av at han fysisk, psykisk og åndelig ikke lenger kan klare sitt embedsoppdrag, så har han en rett, og under visse omstendigheter en plikt, til å tre tilbake.» Men, så er det et interessant tillegg der. … – Å abdisere kan en pave dog ikke gjøre når faren for kirken eller hans pavedømme er for stor. «Tre tilbake kan man i et fredelig minutt», sa Benedikt. Dette var altså i 2009. Og hva skjedde i 2009?

– Det var vel gjerne overgrepsskandaler i kirken verden rundt, og sikkert også kritikk av pavens syn på homofili og prevensjon og andre av vår tids emner?

– Ja, overgrepssakene fortsatte. Jeg tror faktisk han hadde tenkt å gå av tidligere. Benedikt hadde allerede skjerpet regelverkene, men han ville også være forvisset om at dette faktisk ble implementert over alt. ….

Pave Benedikts siste preken – askeonsdag

Katolsk, Liturgi, Paven /

13febr_paven_askeonsdag
Messen i Peterskirken i dag, askeonsdag, var siste peken pave Benedikt ga som pave. Hele prekenen kan leses her, og den ble avsluttet slik:

…. In the Gospel of Matthew, to which belongs the so-called Sermon on the Mount, Jesus refers to three fundamental practices required by Mosaic Law: almsgiving, prayer and fasting; they are also traditional indications in the Lenten journey to respond to the invitation to «return to God with all your heart.» But Jesus emphasizes that it is both the quality and the truth of the relationship with God that determines the authenticity of each religious gesture. For this reason He denounces religious hypocrisy, the behavior that wants to be seen, attitudes seeking applause and approval. The true disciple does not serve himself or the «public», but his Lord, in simplicity and generosity: «And your Father, who sees in secret, will reward you» (Mt 6:4.6.18). Our witness, then, will always be more effective the less we seek our own glory, and we will know that the reward of the righteous is God himself, being united to Him, here below, on the journey of faith, and, at the end of life, in the peace and light of coming face to face with Him forever (cf. 1 Cor 13:12).

Dear brothers and sisters, we begin our Lenten journey, trusting and joyful. May the invitation to conversion resonate strongly in us, to «return to God with all your heart», accepting His grace that makes us new men, with the surprising novelty that is sharing in the very life of Jesus. Let none of us, therefore, be deaf to this appeal, that is addressed to us also in the austere rite, so simple and yet so beautiful, of the imposition of ashes, which we will perform shortly. May the Virgin Mary accompany us in this time, the Mother of the Church and model of every true disciple of the Lord. Amen!

Ti grunner til å takke pave Benedikt

Katolsk, Paven /

Catholic Herald nevner i dag ti ting vi bør takke pave Benedikt for at han fikk gjort i løpet av sine nesten åtte år som pave:

The pontificate of Benedict XVI was full of surprises and on Monday he sprang the greatest one of all. His abdication – the first for almost 600 years – caught even the Vatican unawares. As we struggle to absorb the news, here are 10 reasons to give thanks for his papacy.

1 His steadfastness: In his inaugural homily Pope Benedict said: “Pray for me, that I may not flee for fear of the wolves.” …

2 His crystal-clear teaching: …

3 His reform of the liturgy: Pope Benedict’s decision to lift restrictions on the older form of the Mass was historic. As well as rescuing the Extraordinary Form from oblivion, he has renewed the celebration of the Ordinary Form of the Mass in our parishes through the new English translation.

4 His programme of purification: From the Legionaries of Christ to Vatican finances, Benedict XVI has attempted to purify the Church of corruption. …

5 His outreach to Islam: Pope Benedict did not shrink when his Regensburg lecture was violently misunderstood in parts of the Islamic world. While apologising for unintended offence, he stood by his address, which called for an alliance between Catholics and Muslims in our secular age. ….

6 His bravery: When Benedict XVI visited Turkey, at a time of intense Islamic anger after the Regensburg address, he refused to wear a bulletproof vest. His abdication showed an equally courageous trust in Providence.

7 His love of Britain: Benedict XVI felt a special affection for Britain. That is why he visited us in 2010, when so many other nations were tugging at the papal sleeve. He defended conscience in Westminster Hall as eloquently as St Thomas More ….

8 His creation of the ordinariate: The ordinariate for groups of former Anglicans is one of Benedict XVI’s greatest legacies. It is remarkable that he was able to create this new structure, bringing thousands of souls into full communion, without irreparably harming relations between the Catholic Church and the Anglican Communion.

9 His balance: Pope Benedict was, at first, caricatured as an “arch-conservative”. But it soon became clear that he had a daring and supple mind that confounded crude labels. In an age of unbalanced thinking, his thought stood out for its harmony and integrity. With his notion of “the hermeneutic of continuity” he reconciled fidelity to tradition with the creativity needed to meet the challenges of our time.

10 His humility: Even within the Church it is hard for men to renounce power and status. Pope Benedict has shown remarkable humility in sacrificing his own papal ministry for what he believes is the greater good of the Church. Let’s pray for him, and for his successor, as we have never prayed before.

De 800 martyrene fra Otranto, Puglia

Katolsk /

otranto_martyrer

Før pave Benedikt kunngjorde sin svært overraskende avgang, mandag 11. februar, hadde han kunngjort at de litt over 800 martyrene fra Otranto (som jeg besøkte i 2006, og så kapellet over), nå skal helligkåres. Slik leser vi om dem på Wikipedia:

On 28 July 1480 an Ottoman force of 90 galleys, 40 galeottes and other ships (carrying a total of around 150 crew and 18,000 troops) from Valona landed its force beneath the walls of Otranto. The city strongly resisted the Ottoman assaults, but it only contained around 6,000 inhabitants and was unable to resist the bombardment for long. … …

… The townsfolk’s leader was now the old tailor Antonio Pezzulla, known as Il Primaldo, who also refused to convert to Islam. On 14 August Pasha tied up the survivors and transported them to the nearby colle della Minerva, where at least 800 were beheaded, with their parents and families forced to assist in and attend the executions. Primaldo was the first to be beheaded – tradition holds that his decapitated body remained standing until the final person was beheaded, despite his executioners’ efforts to push him over. The chronicles record that an Ottoman Turk called Bersabei saw how bravely the Otrantines were dying, converted to Christianity and was impaled by his own comrades.

After thirty months Otranto was recaptured by an Aragonese force under Alfonso of Aragon, son of the king of Naples.

On 13 October 1481 the bodies of the Otrantines were found uncorrupted and were translated to the city’s cathedral. From 1485 some of the martyrs’ remains were transferred to Naples and placed under the altar of the Our Lady of the Rosary in the church of Santa Caterina a Formiello – that altar commemorated the final Christian victory over the Ottomans at Lepanto in 1571. They were later moved to the reliquary chapel, consecrated by pope Orsini, then to a site under the altar where they are now sited. A recognitio canonica between 2002 and 2003 confirmed their authenticity. … …

… The martyrs will be canonized on 12 May 2013 – this was announced in a consistory on 11 February 2013, during which Benedict also announced in Latin his intention to renounce the papacy, taking effect on 28 February.

Pave Benedikt snakket til prestestudenter i Roma

Katolsk, Paven /

13febr_p_benedikt

Forrige uke møtte pave Benedikt seminaristene i Roma, og vi kan lese om det på www.chiesa:

As in other years at the feast of Our Lady of Confidence, this time as well Benedict XVI went to the major Roman seminary to hold for the aspiring priests a «lectio divina.»

Pope Joseph Ratzinger spoke off the cuff, with just a page of notes in front of him, in addition to the biblical text he had chosen.

And when he speaks off the cuff, he unveils his thoughts in the most transparent and clear manner, as demonstrated by the literal transcription of his words, usually released one or two days later, revised and authorized by the author. …

Om arven vi har fått overlevert sa paven følgende:

… «Inheritance is a very important word in the Old Testament, where it is said to Abraham that his seed will be the heir of the land, and this has always been the promise for his people: you will have the land, you will be heirs of the land. In the New Testament this word becomes a word for us: we are heirs, not of a certain country, but of the land of God, of the future of God. Inheritance is a thing of the future, and thus this word says above all that as Christians we have the future: the future is ours, the future belongs to God. And thus, being Christians, we know that ours is the future and the tree of the Church is not a dying tree, but the tree that grows ever anew. We therefore have a reason not to allow ourselves to be disturbed – as Pope John said – by the prophets of disaster who say: the Church is a tree come from the mustard seed, grown over two millennia, now it has time behind it, now is the time in which it is dying. No. The Church is always renewed, is always reborn. The future is ours.

«Naturally, there is a false optimism and a false pessimism. A false pessimism that says: the time of Christianity is finished. No: it is beginning again! The false optimism was that after the Council, when the convents were closing, the seminaries were closing, and they were saying: but it’s nothing, everything’s fine . . . No! Everything is not fine. There are also grave, dangerous downfalls, and we must recognize with healthy realism that this is not all right, it is not all right when wrongful things are done. But also to be sure, at the same time, that if here and there the Church is dying because of the sins of men, because of their unbelief, at the same time it is being born anew. The future really does belong to God: this is the great certainty of our life, the great, true optimism that we know. The Church is the tree of God that lives forever and bears within itself eternity and the true inheritance: eternal life.”

Om å følge Guds kall

Katolsk, Paven /

I dagens messer hørte vi om profeten Jesajas og apostelen Peters kall (se alle tekstene her):

(Jesaja så serafer som) ropte til hverandre: «Hellig, hellig, hellig er Herren, Hærskarenes Gud. All jorden er full av hans herlighet.» Boltene ristet i dørtersklene når ropet runget, og huset ble fylt med røk. … (og) en av serafene bort til meg. I hånden hadde han en glo, som han hadde tatt med en tang fra alteret. Med den rørte han ved min munn og sa: «Se, denne har rørt ved dine lepper. Din skyld er tatt bort, din synd er sonet.» Så hørte jeg Herrens røst: «Hvem skal jeg sende, og hvem vil gå for oss?» Da sa jeg: «Se, her er jeg. Send meg!»

Da Simon Peter så (den store fiskefangsten), falt han på kne for Jesus og sa: «Gå vekk fra meg, Herre, synder som jeg er!» For både han og alle som hadde vært med, var blitt redselsslagne over fangsten de hadde fått, – Sebedeus-sønnene Jakob og Johannes også, som var i lag med Simon. Men Jesus sa til Simon: «Frykt ikke! Fra nå av skal du fange mennesker.» Så rodde de båtene i land, forlot alt og fulgte ham.

Over disse tekstene holdt pave Benedikt en kort tale før søndagens Angelus;

Dear brothers and sisters! In today’s liturgy the Gospel according to Luke presents the account of the calling of the first disciples. This version is original with respect to the other two synoptic Gospels, Matthew and Mark (Matthew 4:18-22; Mark 1:16-20). The call, in fact, is preceded by Jesus’ teaching of the crowds and of a miraculous catch of fish, accomplished by the Lord’s will (Luke 5:1-6).

While the crowd gathers on the shore of the Lake of Genesaret to listen to Jesus he sees Simon who is discouraged because he had not caught anything all night. First he asks Simon if he might get into the boat to preach to the people a little ways from the shore; then when he finishes preaching he commands him to set out into the lake with his companions and cast out the nets (5:5). Simon obeys and they catch a great quantity of fish. In this way the evangelist makes us see how the first disciples followed Jesus, entrusting themselves to him, basing themselves on his word, which is also accompanied by wondrous signs.

Let us observe that before this sign, Simon speaks to Jesus calling him “Master” (5:5), while afterward he calls him “Lord” (5:7). It is the pedagogy of God’s call, which is not much concerned with the qualities of the elect but with their faith, like that of Simon, who says: “At your word I will cast out the nets” (5:5). The image of the catch of fish points to the mission of the Church. St. Augustine comments on this: “Twice the disciples fish at the Lord’s command: once before the passions and once after the resurrection. In both cases we find a figure of the whole Church: the Church as she is now and as she will be after the resurrection of the dead. Now she contains a multitude impossible to count, including the good and the bad together; after the resurrection she will only contain the good” (Sermon 248, 1).

Peter’s experience, certainly singular, is also representative of the call of every apostle of the Gospel, who must never be discouraged in proclaiming Christ to all men, to the ends of the earth. But the text of today’s Gospel also brings us to reflect on the vocation to the priesthood and the consecrated. It is the work of God. Man is not the author of his own vocation, but he replies to the divine proposal; and human weakness must not trouble us if God calls. We must have confidence in his strength, which acts precisely in our poverty; we must more and more place our trust in the power of his mercy, which transforms and renews. Dear brothers and sisters, may this Word of God revive in us too and in our Christian communities the courage, the confidence and the zeal to proclaim and witness to the Gospel. Failures and difficulties must not lead to discouragement: we are expected to cast out the nets with faith, the Lord does the rest. Let us trust in the intercession of the Virgin Mary, Queen of the Apostles. Quite aware of her littleness, she responds to the Lord’s call with total trust: “Here I am.” With her maternal aid let us renew our openness to follow Jesus, Master and Lord.

Hvordan best tolke Gaudium et Spes?

Katolsk, Teologi /

Jeg leste i går hos Catholic World Report en ganske dristig formulert betraktning over av Vatikankonsilets siste dokument: Gaudium et Spes. I 1965 var mange svært optimistiske, overdrevet optimistiske syns vi nok i dag, og dokumentet bærer preg av dette – samtidig som dokumentet også justerer/balanserer denne optimismen enkelte steder, og framfor alt må tolkes på en balansert måte. Her er utdrag fra artikkelen:

It is easy to be critical of Gaudium et Spes as a document pushed through at the end of the Second Vatican Council when the Holy Spirit was out to lunch or the Conciliar fathers had eaten rather too much lunch and were not fully awake. As one of my students once remarked, “Were they all on Prozac?”

In 1965, however, people didn’t need to take Prozac. There was a general optimism about the world. Medical advances were made every day, material standards of living were the highest they had ever been, …

…. As a consequence of this generally optimistic mood, there are sections of the document which do sound as though they have been written by people who have forgotten about evil, sin, and atheistic ideologies. The young Joseph Ratzinger, writing in 1969, described some of the document’s sections as “downright Pelagian” in tone.

However, there are other sections that are highly sober.

It is no surprise, therefore, that there ended up being two dominant interpretations of this document. In shorthand terms one can call them the Wojtyła interpretation and the Schillebeeckx interpretation. The Wojtyła interpretation zeroed in on paragraph 22, according to which human persons only understand themselves to the extent that they know Christ. According to Blessed John Paul II—the former Bishop Karol Wojtyła—Christ is the answer to all the legitimate hopes and desires of persons of good will throughout the world. He read Gaudium et Spes with a Christocentric accent. However, as Ratzinger noted, the “daring new” Christocentric anthropology embedded within the document was not well expressed. There is a tension between the first section, where the human person is merely “theistically hued” or in some general way made in God’s image, and the second section, which is specifically Trinitarian.

The Schillebeeckx interpretation zeroed in on paragraph 36, which recognized a “legitimate autonomy of the world”:

If by the autonomy of earthly affairs we mean that created things and societies themselves enjoy their own laws and values which must gradually be deciphered, put to use, and regulated by men, then it is entirely right to demand that autonomy. Such is not merely required by modern men, but harmonizes also with the will of the Creator. For by the very circumstances of their having been created, all things are endowed with their own stability, truth, goodness, proper laws, and order.

On its face this sounded like the ecclesial leaders were “bowing out” from any involvement in world affairs. According to a superficial reading of this paragraph, taken out of its context with other qualifying paragraphs, the world did not need Christian revelation. …

Erkebiskop Sample om sang og musikk i messen

Katolsk, Liturgi /

The Catholic World Report sier følgende om Portlands nye erkebiskops syn på liturgisk musikk – mest om at selve messen skal synges (inngangsvers etc.), heller enn at man synger mer eller mindre passende hymnes/sanger i messen:

CWR: The Archdiocese of Portland is home to Oregon Catholic Press, which produces missals and liturgical music materials used by two-thirds of our country’s Catholic churches. You have developed an interest in the liturgy—in fact, you’re writing a pastoral letter on the topic. Can you share with us some highlights of that letter?

Sample: Yes. It is on pastoral music, and is just being released. We just hired a new director of sacred music, and this will be his road map. It will be my last contribution to the life of the Church in Marquette.

In this letter I discuss the liturgical movement of the Church, what Vatican II said about liturgical music, documents released on the topic after Vatican II, as well as writings by popes about [liturgical music]. It is not my vision or my ideas; I try to present the Church’s vision.

It is clear that the Council calls for the liturgy to be sung. In recent decades we’ve adopted the practice of singing songs at Mass. We take the Mass, and attach four hymns or songs to it. But this is not the Church’s vision. We need to sing the Mass. It is meant to be sung. The texts of the Mass are meant to be sung.

The Church provides us with chant, which is integral to liturgy, and should inspire the music of the Mass. We need to get away from singing songs at Mass and return to singing the Mass. And Gregorian chant is best suited to the Mass. The new director I hired [in the Diocese of Marquette] will introduce chant. It will be a huge shift for the people.

I mean no criticism of our sacred musicians, who are very dedicated. It will be a shift for them as well.

And, in addition to Latin chant, we also need to introduce chant in English. Although the Second Vatican Council said that chant should be given “pride of place,” one rarely hears it in parishes. Music is an important part of celebrating the Mass. As Pope Benedict has said, if we get the music right, we’ll get the spirit of the Mass right.

Bok om «Evangeliske katolikker»

Apologetikk, Katolsk /

… The challenge can be defined simply: Throughout the Western world, the culture no longer carries the faith, because the culture has become increasingly hostile to the faith. Catholicism can no longer be absorbed by osmosis from the environment, for the environment has become toxic. So we can no longer sit back and assume that decent lives lived in conformity with the prevailing cultural norms will somehow convey the faith to our children and grandchildren and invite others to consider entering the Church.

No, in our new situation, Catholicism has to be proposed, and Catholicism has to be lived in radical fidelity to Christ and the Gospel. Recreational Catholicism—Catholicism as a traditional, leisure-time activity absorbing perhaps ninety minutes of one’s time on a weekend—is over. Full-time Catholicism—a Catholicism that, as the Second Vatican Council taught, infuses all of life and calls everyone in the Church to holiness and mission—is the only possible Catholicism in the twenty-first century. …

Slik skriver George Weigel på First Things nettsider, som en introduksjon til en bok han nå gir ut: Evangelical Catholicism: Deep Reform in the 21st-Century Church. Han sier at etter å ha studert Den katolske kirke svært aktivt i 30 år – over hele verden, fra paver til biskoper, nonner og vanlig katolikker – er dette hans bestemte mening; et Kristus-sentrert liv blant de troende, med en sterk tro, der hele livet er overgitt til Gud, er nødvendig for at troen og Kirken skal kunne overleve og vokse.

Hans nye bok finner man her på Amazon.co.uk og der beskrives den slik:

The Catholic Church is on the threshold of a bold new era in its two-thousand year history. As the curtain comes down on the Church defined by the 16th-century Counter-Reformation, the curtain is rising on the Evangelical Catholicism of the third millennium: a way of being Catholic that comes from over a century of Catholic reform; a mission-centered renewal honed by the Second Vatican Council and given compelling expression by Blessed John Paul II and Pope Benedict XVI.

The Gospel-centered Evangelical Catholicism of the future will send all the people of the Church into mission territory every day–a territory increasingly defined in the West by spiritual boredom and aggressive secularism. Confronting both these cultural challenges and the shadows cast by recent Catholic history, Evangelical Catholicism unapologetically proclaims the Gospel of Jesus Christ as the truth of the world. It also molds disciples who witness to faith, hope, and love by the quality of their lives and the nobility of their aspirations. Thus the Catholicism of the 21st-century and beyond will be a culture-forming counterculture, offering all men and women of good will a deeply humane alternative to the soul-stifling self-absorption of postmodernity.

Drawing on thirty years of experience throughout the Catholic world, from its humblest parishes to its highest levels of authority, George Weigel proposes a deepening of faith-based and mission-driven Catholic reform that touches every facet of Catholic life–from the episcopate and the papacy to the priesthood and the consecrated life; from the renewal of the lay vocation in the world to the redefinition of the Church’s engagement with public life; from the liturgy to the Church’s intellectual life. Lay Catholics and clergy alike should welcome the challenge of this unique moment in the Church’s history, Weigel urges. Mediocrity is not an option, and all Catholics, no matter what their station in life, are called to live the evangelical vocation into which they were baptized: without compromise, but with the joy, courage, and confidence that comes from living this side of the Resurrection.

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Filosofen Nina Karin Monsen er blitt katolikk

Katolsk, Økumenikk /

Avisa Dagen meldte i går at Nina Karin Monsen er blitt opptatt i Kirkens fulle fellesskap, 2. februar 2013 i St Paul kirke i Bergen.

I 2009 fikk Nina Karin Monsen Fritt Ord-prisen for sin uredde stemme i offentligheten. Hun ble kjent som Norges skarpeste stemme mot det kjønnsnøytrale ekteskapet.

Men i ti år har hun lengtet etter et åndelig hjem, etter noen som kunne bære henne i striden. Nå har hun funnet husrom i St. Paul kirke i Bergen, og i likhet med kulturpersonligheter som Jahn Otto Johansen, Arne Berggren og Gerhard Helskog, har hun blitt katolikk. … …

Monsen vil nå arbeide for enhet mellom kirkene og fant det helt naturlig å velge det hun kaller moderkirken.

– Jeg skulle ønske det ikke var som mange kirker og menigheter av forskjellig slag. Den katolske kirke gir en høytid, i gamle dager da de styrte var det slik at alt det alle gjorde skulle gjøres for å ære Gud. Kirkene skulle være vakre og skjønne for å ære Gud. For meg er det helt naturlig å gå inn, sier hun. … …

– Hvordan tror du folk kommer til å reagere på at du har blitt katolikk?

– Nei, det er jeg litt spent på. Det er nok noen som reagerer negativt, jeg har fremdeles hørt noen si at paven er satan. Kristne er alt for flinke til å fordømme hverandre. Hvis jeg kan virke til noe med dette gjør jeg gjerne det. Kristen enhet er viktig. Jeg skal fortsette å slåss mot barnemarkedet og ekteskapet.

– Opplever du at du får større tyngde nå?

– Som filosof er jeg nå kommet inn i selskapet til kirkefedrene. De som har laget hele filosofihistorien eller åndshistorien var medlem i Den katolske kirke. Det passer jo veldig godt for meg.

Avisa har skrevet flere artikler om dette (se her), og i dag skriver de om flere menneskers reaksjoner. Bl.a. dette:

Pensjonert professor i europeisk kulturhistorie ved Menighetsfakultetet, Bernt T. Oftestad, har selv konvertert til katolisismen. Han mener det er flere grunner til at Den romersk-katolske kirke har appellert til intellektuelle. En av dem er at denne kirken i moderne tid har gått inn i filosofiske problemstillinger på en mer engasjert og selvstendig måte enn de protestantiske har gjort.

I våre dager mener Oftestad dette særlig kommer til uttrykk ved at kirken går i front mot «alle former for menneskefiendtlig modernisme». Han nevner abort og surrogati som to eksempler. Samtidig understreker han at en konversjon først og fremst er en religiøs prosess.

– Men det kan virke som om noen er tiltrukket av katolisismens tydelighet mens andre har sans for dens åpenhet?

– Den dobbeltheten er for så vidt interessant. Katolisismen er både romslig og fast på en gang. Den har en måte å fungere på som gjør at den har sin lære og sin kirkerett, samtidig er den engasjert av omsorgen for sjelene uten å oppgi idealene, sier Oftestad.

For noen norske konvertitter tror han valget har handlet om et oppbrudd fra pietistisk puritanisme, men han påpeker at katolisismen også har fromhetsretninger med mange av de samme idealene.

– Folks bakgrunnsmiljø spiller en veldig stor rolle. Men det er ikke slik at ved å bli katolikk, blir alt mye mer lettvint, sier Oftestad.

Pave Benedikt: Sannhet og kjærlighet er to navn for samme sak

Katolsk, Paven /

Hos Zenit.org kan vi lese hva pave Benedikt sa sist søndag om dagens evangelium:

On Sunday, Pope Benedict XVI addressed the faithful gathered at St. Peter’s Square during his weekly Sunday Angelus address, reminding them of the day’s readings that touched upon announcing the truth without fear.

Recounting the Gospel of Luke, the Holy Father said that the continuation of last Sunday’s Gospel reading where Jesus’ fellow Nazarenes are bewildered by his words, thus fulfilling the proverb: «No prophet is accepted in his own land.

«At this point it is natural to ask: Why did Jesus wish to provoke this rupture?» the Pope said. «At the beginning the people admired him and perhaps they would have achieved a certain consensus… but this is exactly the point: Jesus did not come to seek consensus among men, but – as he will say in the end to Pilate – to ‘bear witness to truth’.»

Pope Benedict went on to say that a true prophet obeys no one but God in order to serve the truth, even if it means personal sacrifice. In regards to Jesus, the Holy Father referred to Him as the «prophet of love.»

«Indeed, love and truth are 2 names of the same reality, 2 names of God,» the Holy Father said.

«Believing in God means giving up our own prejudices and welcoming the concrete form in which he reveals himself: the man Jesus of Nazareth. And this path also leads to recognizing and serving him in others.»

The Supreme Pontiff cited the Blessed Virgin Mary as an enlightening model of one who carries «the mystery in her heart and knew how to welcome it continually more and more on the journey of faith to the night of the cross and the brilliance of the resurrection.»

Following the recitation of the Angelus, Pope Benedict recognized the observation of the first Sunday of February as the «Day for Life» and greeted representatives of the Movement for Life as well as representatives of the departments of Medicine and Surgery of the University of Rome. The Holy Father encouraged them to continue their work and to train healthcare workers «in the culture of life.»

Interessant intervju med erkebiskop Sample i Portland, Oregon

Katolsk /

Jeg nevnte den nye erkebiskopen i min kones hjemby nylig, og jeg leste tidligere i dag et ganske grundig intervju med ham i den lokale avisa «The Oregonian«. Han svarer godt for seg; etter å sa sagt en hel del om etterdønningene etter seksuelt misbruk av mindreårige i Oregon, sier han:

Q: Catholics in Western Oregon are divided between those who long to return to traditional liturgies and strict adherence to official church teaching and those who are critical of church teaching, often presenting their cases with careful historical and theological reasoning. What do you have to say to these two groups?

A: I am called to be the shepherd of all of those people. I probably Google-up as a more traditional, strong defender of church teaching kind of person. That shouldn’t communicate that I’m not willing to engage in dialogue. I want to understand people’s perspectives.

Q: Are you bringing a more conservative point of view to the archdiocese?

A: I don’t come in with any sense of stridency. It will take me some time to get to know the church, the people there, the culture of Portland and other areas. My first task is to learn, to listen, to observe, not be like a bull in a china shop.

Q: Why are you a fan of the old rite, or Latin Mass?

A: I am completely a product of the second Vatican Council. That period of renewal and reform in the church is part of who I am. I was in college before I really knew what that older Mass was like. I took a music appreciation class and heard Gregorian chant for the first time. Then five years ago, the holy father asked his bishops to be generous with the traditional liturgy for people who were attached to it. I was a bishop, I needed to know both forms. I got my videotapes and learned to do it privately. I’ve had three opportunities to celebrate it as a bishop. From my experience, the old Mass enriches my understanding of the ordinary, or English, Mass. People don’t need to be worried that I’ll suddenly introduce the traditional liturgy in every parish of the archdiocese. But I will be generous with the folks there who request that form.

Q: Women are active in the archdiocese, as teachers at every level of education, as parish administrators and volunteers. Catholic sisters have played and continue to play a major role. Some of these women have organized to challenge the church to use their gifts more effectively. How do you see the role of women in the church?

A: Aside from the issue of women’s ordination, I’m comfortable, supportive and encouraging. I’ve worked with a lot of women in leadership and we’d be lost without them. The feminine genius needs to be part of the conversation.

Q: Some people wonder if you’ll be here in Western Oregon very long. They’ve read that you are a rising star and might move on quickly to another church post. Cardinal Francis George was here for about a year.

A: Listen, that is the farthest thing from my mind. I wasn’t looking for a move. I have every intention to be there for a long time. I’m even thinking of relocating my 84-year-old mother there.

Kardinal Mahony forsvarer seg

Katolsk /

For et par dager siden skrev jeg om hvordan kardinal Mahony, tidligere erkebiskop i Los Angels, hadde blitt fratatt alle offisielle oppgaver i erkebispedømmet. Senere er det blitt presisert av nåværende erkebiskop Sanchez at kardinalen på de fleste området kan virke som før:

«Cardinal Mahony, as Archbishop Emeritus, and Bishop Curry, as Auxiliary Bishop, remain bishops in good standing in the Archdiocese of Los Angeles, with full rights to celebrate the Holy Sacraments of the Church and to minister to the faithful without restriction.»

På sin egen blogg skriver Mahony et forsvar for sine handlinger, som har følgende innhold: Da han ble erkebiskop og møtte de første overgrepssakene hadde han ingen bakgrunn i sin utdannelse for å kunne takle dem, og andre personer i helsevesen o.l. hjalp heller ikke mye. På 80-tallet var psykologenes syn at overgriperne kunne få behandling og helbredes for sitt problem, og Mahony beklager nå mange avgjørelser han tok den gangen (med å flytte på prester heller enn å stoppe dem for godt). På 90-tallet begynte man å forstå mer av problematikken og alvoret i disse overgrepene, men ikke før 2002 forstod han virkelig hvor alvorlige disse sakene var – og strammet da inn praksisen og reaksjonene mot overgriperne ganske kraftig.

En hel del av denne forklaringen virker ganske sannsynlig, men det må ha vært så alvorlige konkrete ting i papirene erkebispedømmet nå ha offentliggjort, at man måtte markere at det administrative ansvaret kardinalen hadde, og feilene han gjorde, må få konsekvenser.

Ny erkebiskop i Portland, Oregon

Katolsk /

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Sist uke kunne vi lese på Vatikanets nyhetssider:

On Tuesday Pope Benedict XVI appointed 52-year-old bishop Alexander K. Sample, Metropolitan Archbishop of Portland Oregon, U.S.A. He takes over the pastoral leadership of the Archdiocese of nearly 400,000 Catholics from Archbishop John G. Vlazny who has retired.

Bishop Sample was ordained a priest of the diocese on June 1, 1990, at St. Peter Cathedral in Marquette. He served in several parish assignments before moving to Rome, Italy, from 1994-96 to earn a degree in Canon Law. …. On January 25, 2006, by the mandate of Pope Benedict XVI, he was ordained bishop of Marquette.

Portland er mine kones hjemby og jeg har vært der mange ganger. Jeg fant nyheten på Fr Finigans blogg, og også bildet over, som viser hvordan er biskop gjerne skal se ut (ved høytidelige anledninger).

Sjokkerende nyheter fra Los Angeles

Generelt, Katolsk /

På en måte er det ikke noe nytt som her kommer fram om presters misbruk av barn (bortsett fra mange grusomme detaljer), men i forbindelse med at mange dokumenter om dette misbruket, og biskopenes (dårlige) behandling av det, går en biskop av og kardinal Mahony kan ikke ha flere oppgaver for bispedømmet – konfirmasjoner o.a. som pensjonerte biskoper ofte utfører. Fra The Catholic Herald:

Cardinal Roger Mahony will “no longer have any administrative or public duties” as retired Archbishop of Los Angeles because of past failures to protect children from clerical sex abuse, Archbishop José Gomez has said.

Archbishop Gomez, Cardinal Mahony’s successor as Archbishop of Los Angeles, made the statement on the same day the archdiocese published the files of clergy who were the subject of a 2007 global abuse settlement. The material has been posted on a website, along with supporting information that includes the names of senior Church figures.

Archbishop Gomez also accepted Auxiliary Bishop Thomas Curry’s request to be relieved of his responsibility as the regional bishop of Santa Barbara.

Cardinal Mahony, now 76, led the archdiocese from 1985 until his March 2011 retirement. Bishop Curry, 70, was the archdiocese’s vicar of clergy and chief adviser on sexual abuse cases in the mid-1980s.

“These files document abuses that happened decades ago,” Archbishop Gomez said. “But that does not make them less serious. I find these files to be brutal and painful reading. The behaviour described in these files is terribly sad and evil. …»

Jeg leste også om det hos Father Z. tidligere i dag – HER og HER.

Gratulerer doktor Fredrik Hansen!

Katolsk /

Jeg kjenner godt (minst) en prest som studerer i Roma for tida, og han skrev i går, 31. januar 2013:

Denne dagen var en stor dag for oss norske i Roma, men også for Den katolske kirke i Norge. p. Fredrik Hansen avholdt sin doktordisputas (i kirkerett) på universitetet Gregoriana. Temaet var bispedømmebiskopens makt og myndighet vedrørende ledelse av sitt bispedømme. Alt gikk glimrende og moderator og sensor var særs fornøyde. Det er vi alle, gratulerer nok en gang, Dr. Fredrik Hansen.

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Les mer om p. Fredrik her.

Ny korherre ordinert – Klosterneuburg og Long Island, NY

Katolsk /

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Jeg har tidligere skrevet mange ganger om at jeg kjenner flere av de amerikanske korherrene fra Klosterneuburg; tre av dem var sammen med meg i Bergen og i fjor sommer besøkte vi korherrene i USA, på Long Island utenfor New York City – se HER og HER.

Bilde over viser et kommuniteten på Long Island har fått en ny prest, dom Gabriel, som ble ordinert i Klosterneuburg 30/12-12. Her kan man se mange flere bilder fra ordinasjonen.

Å dele den samme tro er grunnlaget for økumenikk

Katolsk, Paven, Økumenikk /

Det sa pave Benedikt bl.a. ved avslutningen av bønneuken for kristen enhet sist fredag (fra Zenit):

Dear Brothers and Sisters!
It is always a joy and a special grace to come together, around the tomb of the Apostle Paul, to conclude the Week of Prayer for Christian Unity. ….

This celebration is part of the Year of Faith, which began on 11 October, the fiftieth anniversary of the opening of the Second Vatican Council. Communion in the same faith is the basis for ecumenism. Unity is given by God as inseparable from faith; St. Paul expresses this effectively: «There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all»(Eph. 4:4-6). The baptismal profession of faith in God, the Father and Creator, who revealed himself in his Son Jesus Christ, pouring out the Spirit who gives life and holiness, already unites Christians. Without faith – which is primarily a gift of God, but also man’s response – the whole ecumenical movement would be reduced to a form of «contract» to enter into out of a common interest. The Second Vatican Council reminds Christians that «the closer their union with the Father, the Word, and the Spirit, the more deeply and easily will they be able to grow in mutual brotherly love»(Decr. Unitatis redintegratio, 7). Doctrinal issues that still divide us must not be overlooked or minimized. They should rather be faced with courage, in a spirit of brotherhood and mutual respect. Dialogue, when it reflects the priority of faith, can open to the action of God with the firm conviction that we cannot build unity alone: it is the Holy Spirit who guides us toward full communion, who allows us to grasp the spiritual wealth present in the different Churches and ecclesial communities. …

Et luthersk ordinariat?

Katolsk, Økumenikk /

For en ukes tid siden ble det nevnt, av erkebiskop Müller i Troskongregasjonen, at det kanskje også kunne opprettes en løsning der lutheranere kunne bli katolikker på en noe enklere og smidigere måte, og at de kunne konvertere sammen og beholde noen av sine tradisjoner – det var dette som skjedde med anglikanerne for 2-3 år siden. Men flere mener at dette sannsynligvis ikke vil skje med (særlig mange) lutheranere. Dette diskuteres bl.a. på Father Zs blogg (også han er tidligere lutheraner):

The issue was recently addressed by Mgr. Müller. The German theologian chosen by Pope Benedict XVI to lead the Congregation for the Doctrine of the Faith, recognised that the “Lutheran world is different to the Anglican one because Anglicanism has always had an element that is closer to Catholicism.” But this would not stop the Church from allowing Lutheran groups to convert to Catholicism, preserving “legitimate traditions developed” over the centuries.

According to Mgr. Müller, there are Lutherans in his homeland, Germany, who hope to enter once again into communion with the Roman Catholic Church and who believe that the changes introduced by the Second Vatican Council were an adequate response to Luther’s request for reforms five centuries ago. “Protestants – he added – do not oppose Catholicism because they have hung onto many Catholic traditions.”

However, the idea of establishing a Lutheran ordinariate was turned down by the Secretary General of the International Lutheran Federation which has approximately 70 million Christian Lutheran members. …

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