FSSPs superior, Fr. John Berg (en meget hyggelig mann som jeg møtte tidligere i år i Sveits), feiret nylig en fin levittmesse (et uttrykk som visst brukes nesten bare i Norge) i en av Mexicos gamle og ærverdige katedraler. Videoen over viser offertoriet i messen, og i kommentarene til dette innlegget fra NLM-bloggen diskuteres enkelte detaljer i liturgien.
FSSP driver visst et godt arbeid her – som man kan lese om her. Under et bilde av ketedralen fra utsiden.
Jeg har nå sett svart på hvitt at p Frode Eikenes er «funnet skikket til å feire den tridentinske messe». Jeg visste at han hadde tatt en liten prøve og at alt var i orden, men hadde ikke sett det i skriftlig form tidligere. Så langt har det ikke kommet noe om dette på katolsk.no, slik det gjorde i mitt tilfelle.
P. Frode skal forøvrig feire en høytidelig ‘missa cantata’ i Kristiansand andre pinsedag – med opptagelse av en konvertitt.
OPPDATERING:
Nå er dette også lagt ut som sak på katolsk.no – se her.
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.)
Jeg har blitt gjort oppmerksom på (av Rorate) en blogg som forteller:
Today (20 May) Fr. Patric D’Arcy, newly ordained priest of the Archdiocese of New York, celebrated his first Mass – a Solemn High Mass in the Extraordinary Form – amid the Gothic splendor of Blessed Sacrament Church. Many clergy and seminarians were in attendance. …
Man kan glede seg over denne messen – også over at denne nye presten valgte (og fikk lov til) å feire sin første messe som en tradisjonell latinsk messe – men samtidig leser jeg at dette blir den eneste ordinasjonen i år i hele New York erkebispedømme, med 2,5 million katolikker – kan det være sant?
Det er kjent blant mange (men vel ikke alle) at katolikker som lever i et andre (eller tredje etc) ekteskap, som Kirken altså ikke kan anerkjenne, ikke kan motta sakramentene – og det er spesielt kommunionen det legges vekt på. Jeg leste tidligere i dag at i Sveits har 40 prester og pastoral-assistenter (på tysk: Seelsorgerinnen und Seelsorger) protestert mot dette, og sagt at de vil gi slik personer kommunion likevel:
… have issued a statement that they will continue to offer communion to the divorced and remarried. They appeal to the teachings of the Second Vatican Council that the Church is the entire People of God; the People of God are taking responsibility for the Church. Furthermore, the Catholic Church recognizes the decision in conscience of each individual person.
Det er biskopen i denne del av Sveits som med sin tradisjonelle lære har fått noen til å reagere:
In March Bishop Vitus Huonder of Chur wrote in a pastoral letter that according to Church teachings, those divorced and remarried are not to be admitted to the sacraments.
I Tyskland har visst en erkebiskop sagt at han vil arbeide for at gjengifte kan motta kommunion, men at det vil nok ta tid før dette kan skje:
Archbishop Robert Zollitsch, continues to work for the admission to Communion of those divorced and remarried, Kathweb reports. “We are working on this subject, and you may rest assured that I am in conversation on the subject at widely varying levels.” He acknowledges that the topic requires “patience and slow breathing.”
katolsk.no melder i en nyhetsartikkel at Troskongregasjonen (på sitt månedlige onsdagsmøte) diskuterte SSPX tidligere denne uka:
I en kort uttalelse fra Vatikanets pressekontor heter det at Troskongregasjonen diskuterte innspillene fra generalsuperioren i SSPX, biskop Bernard Fellay, rundt det doktrinære løsningsforslaget for prestebroderskapet. Troskongregasjonen «gjorde seg noen merknader, som vil bli vurdert i videre diskusjoner mellom Den hellige stol og SSPX», heter det i uttalelsen.
Interne lekkasjer fra SSPX viser at de tre andre biskopene stiller seg svært kritiske til forsoning med Roma. I onsdagens pressemelding presiseres det at disse biskopenes «situasjon må behandles separat og hver for seg». …
De tar også med et sitat av SSPX’s ledende biskop Bernard Fellay, som sier: «Personlig ville jeg ha ønsket noe mer tid forå se ting litt klarere, men igjen virker det som om Den hellige far ønsker at dette skjer nå.» Men samtidig skriver de i overskriften at «Forsoning mellom SSPX og Vatikanet krever «videre forhandlinger.» Dette virker på meg lite presist, og det står lite som underbygger dette i selve artikkelen. (Det er riktig at Troskongregasjonen hadde noen flere spørsmål, men mange forstår det slik at pave Benedikt nå er klar til å avslutte diskusjonene.)
Andre steder har jeg senere lest at resultatet av Troskongregasjonens møte ble presentert for pave Benedikt allerede to dager senere:
In the course of the usual Friday afternoon meeting between the Holy Father and the Prefect of the Congregation for the Doctrine of the Faith (CDF), Cardinal Levada delivered officially today to the Pope the report of the Congregation’s Wednesday meeting on the aftermath of the doctrinal discussions between the Society of Saint Pius X (SSPX) and the Holy See.
Noen tror at paven vil komme med en tydelig uttalelse før utgangen av mai (slik det ble sagt tidligere), kanskje pinselørdag, sier noen. Vi får vente og se.
katolsk.no har en nyhetsartikkel fra de tyske katolikkdagene, der de skriver at tyske biskoper ganske tydelig avviser tanken om at Kirken kan få kvinnelige diakoner:
På Deutsche Katholikentag i Mannheim sørger diskusjonen om kvinnelige diakoner for forargete kommentarer fra biskoper.
«Presteembetet og diakonatet kommer ikke til å være for kvinner – dette har pave Johannes Paul II slått fast», sa erkebiskop Ludwig Schick av Bamberg torsdag kveld i Mannheim. Enda hardere reagerer biskop Franz-Josef Overbeck av Essen: «Johannes Paul II har tydelig sagt at Kirken ikke har noen fullmakt til å tillate kvinner i presteembetet. I denne sammenheng må med sikkerhet diakonat for kvinner også ses», sa han til Rheinischen Post. Det ville være «lite nyttig» å på nytt ta opp dette temaet i Mannheim etter initiativ fra Zentralkomite der deutschen Katholiken (ZdK).
Biskop Overbeck ville heller vie seg til spørsmål og problemer som kan løses nå. Erkebiskop Schick er tilhenger av mer innflytelse for kvinner i Kirken, og han henviser til bestrebelser på å ansette kvinner på avdelingsledernivå, noe som ville være svært viktig. …..
Nå er det mer enn 100.000 katolikker i Norge – et historisk høyt tall i den katolske kirken i moderne tid. Stor arbeidsinnvandring fra Europa trekker bare flere og flere katolikker her til landet.
Antall katolikker registrert i den katolske kirken passerte i år 100.000, og bare de fire første månedene i 2012 er det registrert nesten 10.000 nye katolikker. I tillegg finnes det trolig flere titalls tusen uregistrerte katolikker i Norge.
– Det er veldig spennende for oss å oppleve en slik vekst som vi har gjort de siste årene. Det er vanskelig å vite hvordan dette utvikler seg, for dette skyldes nesten utelukkende arbeidsinnvandring, sier Pål Bratbak, pressekontakt i Oslo katolske bispedømme. …
For oss som er «inside» er ikke dette noe nytt, men jeg lurer på hvordan denne nyheten kom ut, hvor NRK har fått den ganske detaljerte statistikken fra.
«Windows open on the mystery»: this is the title of the conference with which, two days ago, the Pontifical University of the Holy Cross broke the silence on one of the greatest theologians of the twentieth century, the French Jesuit Jean Daniélou, made a cardinal by Paul VI in 1969. A silence that lasted almost forty years, and began with his passing away in 1974. …
Og så trykker de intervjuet som gjorde ham så upopulær:
Interview of Cardinal Jean Daniélou on Vatican Radio, October 23, 1972
Q: Your Eminence, is there really a crisis of religious life, and can you give us its dimensions?
A: I think that there is now a very grave crisis of religious life, and that one should not speak of renewal, but rather of decadence. I think that this crisis is hitting the Atlantic area above all. Eastern Europe and the countries of Africa and Asia present in this regard a better state of spiritual health. This crisis is manifesting itself in all areas. The evangelical counsels are no longer considered as consecrations to God, but are seen in a sociological and psychological perspective. We are concerned about not presenting a bourgeois facade, but on the individual level poverty is not practiced. The group dynamic replaces religious obedience; with the pretext of reacting against formalism, all regularity of the life of prayer is abandoned and the first consequence of this state of confusion is the disappearance of vocations, because young people require a serious formation. And moreover there are the numerous and scandalous desertions of religious who renege on the pact that bound them to the Christian people.
Q: Can you tell us what, in your view, are the causes of this crisis?
A: The essential source of this crisis is a false interpretation of Vatican II. The directives of the Council were very clear: a greater fidelity of religious men and women to the demands of the Gospel expressed in the constitutions of each institute, and at the same time an adaptation of the modalities of these constitutions to the conditions of modern life. The institutes that are faithful to these directives are seeing true renewal, and have vocations. But in many cases the directives of Vatican II have been replaced with erroneous ideologies put into circulation by magazines, by conferences, by theologians. And among these errors can be mentioned:
– Secularization. Vatican II declared that human values must be taken seriously. It never said that we should enter into a secularized world in the sense that the religious dimension would no longer be present in society, …
Herre, vi ber at minnet om din martyr, den hellige Hallvard, alltid må glede våre hjerter. La oss som minnes hans fortjenester, ved hans hjelp få vokse i all god gjerning. Ved vår Herre …
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 er en (tilfeldig) side fra en katolsk salmebok Amy Welborn fant på loftet etter sin mor. Den viser en godt brukt salmebok, som en lokal katolsk organist hadde brukt på 50-tallet. Amy Welborn skriver så om hva som hadde skjedd da hun senere besøkte sin mors gamle menighet på sommerferier o.l.:
Of course by the time I got there, and was sentient – the late 60′s and 70′s – things had changed. I actually remember those Masses pretty vividly. They made a big impact on me, and the impact was all about the music. I’ve never forgotten that music accompanying those Masses in the mid-70′s.
A tape recording of Glory and Praise piped through the loudspeakers. And not a soul singing along.
…. I wonder what Eva and Louis thought about as they sat there in the pews of their parish , having been told that times were changing now and their services were no longer needed, the strains of a tinny recording of Lord of Glory wafting through a silent church.
Amy Welborn skriver i dette innlegget at hun ikke ønsker å kaste seg inn i debatten om Vatikankonsilet igjen; hun har debattert det temaet i for mange år allerede. Jeg leste hennes blogger ganske mye for noen år tilbake, og hun er godt kjent i USA – konservativ, men ikke tradisjonell, katolikk. Hennes hovednettside er her – og her kan man lese om henne på Wikipedia.
I går kom kardinal Timothy Dolan, leder av den katolske bispekonferansen (USCCB), med følgende kraftige reaksjon:
President Obama’s comments today in support of the redefinition of marriage are deeply saddening. As I stated in my public letter to the President on September 20, 2011, the Catholic Bishops stand ready to affirm every positive measure taken by the President and the Administration to strengthen marriage and the family. However, we cannot be silent in the face of words or actions that would undermine the institution of marriage, the very cornerstone of our society. The people of this country, especially our children, deserve better. Unfortunately, President Obama’s words today are not surprising since they follow upon various actions already taken by his Administration that erode or ignore the unique meaning of marriage. I pray for the President every day, and will continue to pray that he and his Administration act justly to uphold and protect marriage as the union of one man and one woman. May we all work to promote and protect marriage and by so doing serve the true good of all persons.
President Barack Obamas ja til likekjønnet ekteskap sender sjokkbølger gjennom USA. Homofile og lesbiske jubler, men standpunktet kan bli vanskelig å svelge for konservative velgere …
Denne interessante videoen fra Catholic News Service handler om hva pave Johannes XXIII tenkte da han innkalte til det andre Vatikankonsilet. Tips fra Fr. Finigans blogg – og han skriver:
The video shows Archbishop Loris Capovilla speaking affectionately about Blessed Pope John XXIII and his decision to call the second Vatican Council. (Lovely Italian with subtitles.) The Archbishop tells of how the Holy Father was encouraged, in the aftermath of the second world war, by the establishment of three international organisations: the UN, FAO and UNESCO. With respect, and with the luxury of hindsight, we might consider this rather optimistic. …
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.
… A large segment of Father Kramer’s flock is people born decades after the Tridentine Mass ceased to be the norm. He says they are frequently drawn by the older liturgy’s emphasis on the sacrificial dimension, which makes it «more obvious that Christ is pouring out his blood for the forgiveness of sins.»
The 59-year old priest says that Catholic clergy of his generation, reacting to the severe moralizing that prevailed before Vatican II, were «very reluctant to talk about the punishments for sin.» But the «new generation,» recoiling from the more libertine mores with which it grew up, «needs to talk about sin and how the problem of sin is resolved,» he said.
Younger people also are «more sophisticated than they used to be, and they’re looking for something at a higher level,» Father Kramer says. «And I think that is connected with finding the great tradition and richness of the last 2,000 years.» …
In Co-Workers of the Truth: Meditations for Every Day of the Year, from the works Joseph Ratzinger for 25 April we read a blurb from his perennially useful Feast of Faith:
“The Council did not create new articles of faith, nor did it replace existing ones with new ones. Its only concern was to make it possible to hold the same faith under different circumstances, to revitalize it. … many of the documents (of the Council) were issued too abruptly. To many of the faithful, most of them seemed to be a challenge to the creativity of the individual congregation, in which separate groups constructed their own “liturgies” from week to week with a zeal that was as commendable as it was misplaced. To me, the most serious element in all this was the breach of fundamental, liturgical consciousness. The difference between liturgy and festivity, between liturgy and social event, disappeared gradually and imperceptibly, as witness the fact that many priests, imitating the etiquette of polite society, feel that they ought not to receive Holy Communion until the congregation has received; that they should no longer venture to say “I bless you” [German euch: familiar form of plural “you”]—thus dissolving the fundamental liturgical relationship between them and their congregation. … In the period before the new missal made its appearance, but after the old one had already been characterized as “old-fashioned”, people forgot that there is a “rite”, that is, a prescribed liturgical form, and that liturgy is genuinely liturgy only if it is not subject to the will of those who celebrate it.”
Jeg har fått flere e-poster de siste dagene som referer til artikler i ikke-kirkelige aviser som viser til hvor slemme Kirken har vært mot nonnene i USA. Den siste e-posten viser til en artikkel i The New York Review of Books som kalles «Bullying the Nuns«.
The Holy See and USCCB are aiming their reforms at the leadership of the liberal umbrella group the LCWR (a subsidiary of the Magisterium of Nuns). The Catholic hierarchy is not attacking nuns or sisters. Don’t be fooled by twisted news coverage on catholic and secular sites. …
It has now been almost fifty years since the Catholic Church created waves by opening the Second Vatican Council. And for many, the tumult continues. Vatican II has become nothing less than a battle over the mission of the contemporary Church.
William Doino Jr. The progressive left sees the Council as an open-ended innovation whose revolutionary promise has yet to be fulfilled. The traditionalist right views it with deep suspicion and is sometimes heard to say (if not openly, at least sotto voce) that the Church would have been better off had it never occurred. …
Så fortsetter denne artikkelen ganske tradisjonelt (på en måte) å beskrive hva som skjedde etter konsilet etc. Men informasjon om pave Johannes XXIII var mer ukjent for meg:
… Pope John XXIII’s famously jovial personality has led many to believe he was an unabashed progressive, and this has colored many accounts of the Council. But Molinari, a close friend of the pope, told me that this popular image of “Good Pope John” as easygoing and tolerant of almost any proposal, is “absolute nonsense.” Finally, statistics about the Church in the pre-Conciliar years are misleading, because there were many trends afoot—in theology, morality, politics, science, and exegesis—that were already having an unsettling impact on the internal life of Catholics.
At the end of our discussion, I still had one question: “All that being said Father, and granting the necessity, beauty, and orthodoxy of the Council’s teachings—how did their implementation go so disastrously wrong in the immediate years that followed?”
“The Council called us to find fulfillment in Christ,” he said gently, “but many Catholics confused that with their own self-fulfillment.” Stunned, I finally murmured, “That’s a pretty big mistake.” “Yes,” he replied, with tremendous understatement. …
Antall katolikker registrert i den katolske kirken passerte i år 100.000, og bare de fire første månedene i 2012 er det registrert nesten 10.000 nye katolikker. I tillegg finnes det trolig flere titalls tusen uregistrerte katolikker i Norge.
Dette satte