Liturgi

Om første eukaristiske bønn

Liturgi /

Amy Welborn skriver på sin blogg:

As the priest began praying the Eucharistic Prayer during Mass on Saturday night, I realized with a start that with this, I had heard the Roman Canon (Eucharistic Prayer I) prayed in the last three Masses I’d attended. I’m sure there are entire years in which I have not heard it that frequently. And these Masses? All over the map. Literally.

The first was the Feast of the Assumption at a small parish down on the Gulf Coast. Mobile Archdiocese. The priest was elderly and infirm – he had to celebrate Mass sitting in a chair. Well, let me correct that. His body was infirm, but neither his voice nor his spirit were. He celebrated Mass with strength and reverence – including that Roman Canon.

The second was a week ago at the Sister Servants of the Eternal Word. The priest was an order priest, I believe. Rather young. Mid-30′s.

The third was, as I said, this past weekend in a parish on the North Carolina coast. Diocese of Raleigh. The priest was not too old – older than I, though. He was straightforward in his presiding (a big plus), and said not a word outside the black. The music was the usual awful sentimental contemporary slop …..

Three times. In as many Masses. Times, they are a-changing …

Jeg har sikkert nevnt flere ganger at jeg nesten bare bruker den første eukartistiske bønn, men det hender noen ganger at jeg hopper over de helgenene som står i parentes – men jeg sier alltid alle «Ved Kristus vår Herre. Amen», som også kan utelates. Jeg gjør også som hun skriver; «said not a word outside the black», selv om det hender at jeg sier en kort setning før syndsbekjennelsen. Det blir mest riktig for meg å lese messen slik – og i den tradisjonelle messen har ikke presten lov til å si ett eneste ord som ikke står i missalet (unntatt i prekenen) – og jeg tror egentlig at lekfolk på hverdager ikke ønsker noe annet.

Markering av 14. september

Liturgi, TLM /

Bildet over (syns jeg) har et 50-tallspreg, både kirkerommet og messeklærne. Det passer for så vidt godt med min instilling, for jeg syns dagens katolske liturgi skal baseres både på det nye, det gamle og det «halvgamle». Kirken lever og utvikler seg kontinuerlig og naturlig, derfor bør dagens liturgi bære sterkt preg av tidligere tiders liturgi (for Kirken har aldri hatt noe brudd), og etter min mening er det en styrke at den nye om den gamle messen nå lever side ved side.

Om messen som er avbildet over kan man lese følgende (tips fra TLM-bloggen):

The Reverend John Reutemann, assisted by the Reverend Michael Paris and the Reverend Mister Sam Plummer celebrated a solemn high Mass of the Roman rite for the feast of the Triumph of the Holy Cross on Friday, September 14 at the church of the Sacred Heart in La Plata, Maryland. The ministers were assisted by seminarians and priests attending in choir of the Archdiocese of Washington.

Hva gjør man for å få den tradisjonelle messen feiret i sin menighet?

Liturgi, TLM /

I forbindelse med femårsjubileet for Summorum Pintificum spør noen father Z. hva de kan gjøre for å få den tradisjonelle messen feiret der de selv bor:

«I wanted to drop you a note to tell you what a positive response I got from our pastor here in ____ when I asked about the St. ___’s hosting an extraordinary form Mass. He said yes right away and put me to work on the planning. The first EF Mass will take place on …. Please say a prayer that a stable group might take enough interest to make this a permanent Mass on the Sunday schedule.»

I get lots of email asking how people can get a TLM in their parish? The first step is: ASK. You would do well to have a group of people who ask.

You will have to be willing and ready to do all the work to make it happen. You will have to be willing to buy, find, provide, donate all the things necessary for the worthy celebration of the Extraordinary Form.

You should be ready to step up and give Father an airplane ticket to someplace where there is a workshop for priests to learn the TLM. In other words, don’t just ask for something and then expect Father to do it. This goes for anything you would like to see in a parish. ….

Fem år siden den tradisjonelle messen ble frigitt

Katolsk, Liturgi, TLM /

For meg er det i løpet av disse årene blitt helt naturlig å feire både den tradisjonelle og den nye messen, men det er fortsatt nokså få prester som gjør det (er de redd for motstanden, for ekstraarbeidet med å lære noe nytt, liker de ikke Kirkens gamle tradisjon?). Jeg ser heller ikke så veldig forskjell mellom de to formene av messen, i alle fall når man feirer den nye messen i lys av tradisjonen (som jeg selv gjør).

Det har de siste årene blitt helt normalt for meg å lære av Kirkens tradisjon også når det gjelder liturgiske spørsmål (ikke bare når det gjelder historie og teologi); men for veldig mange mennesker førte slutten av 60-tallet til et dramatisk brudd liturgisk sett, helt unødvendig og svært skadelig etter min mening – dette er et brudd som må leges så snart som mulig.

Slik skriver Father Z. om dagens jubileum:

Today is the anniversary of the happy day when Summorum Pontificum went into force. A lot of progress has been made but there is still a great deal to do.

But consider the fact that, even though many seminaries and even bishops are resisting the formation of priests for the whole of their Roman Rite, after five years, all the major seminarians in formation now have not known a time as seminarians when the provisions were not in effect.

It seems to me that, though sometimes it seems as if the wheels are spinning once in a while, this is going to get traction soon. And when it does….

Perhaps we shall see some great gains during this Year of Faith? Perhaps you can redouble your efforts to promote and stimulate and bring about a wider implementation of the provisions of the Motu Proprio.

Please say a pray for Benedict XVI today, who gave priests and laity alike this great gift.

Eksempler på liturgiske feil

Katolsk, Liturgi /

Bloggen PrayTell er på ingen måte spesielt konservativt, det kan man se både på innlegg om kommentarer, men ofte tar de opp interessante og aktuelle (mest) liturgiske spørsmål. Nylig spurte de om hvilke liturgiske feil prester gjør, som (uten at de ønsker det) kan føre til en konservativ reform av liturgien. I innlegges nevnes det to slike feil; det ene er at presten begynner messen med et rungende «Good morning!», og det andre er at han løfter hostien og kalken høyt opp under konserkrasjonen (dvs mens han sier ordene), ser på menigheten hele tiden, og på en måte «spiller» handlingen for dem. Slike ting ser man ofte i USA, men jeg har heldigvis aldri sett det i Norge.

I en kommentar skriver Fr. Allan J. McDonald interessant om dette:

We have to keep in mind that many priests my age and older (in their 50′s and forward) were taught and had modeled for us the Fr. Eugene Walsh school of celebrating Mass which is a model that has the priest trying to engage the “assembly” with a smile on one’s face and dramatic gestures towards them to embrace them and pull them into the “action” of the Liturgy.
He encouraged dramatic eye-contact with the congregation not only in reading the lessons, I mean, proclaiming the Scriptures and having an “informal” formality, a kind of “living room” approach to connecting the priest to the assembly and the assembly to one another and to the priest. What this leads to is a “false” liturgical familiarity with the assembly, proclaiming not only the Scriptures to the assembly but also the prayers, all the prayers, and reading these as though they are directed to the assembly, not only with gestures, but with eye contact and moving one’s eyes and head toward the assembly so that each person present feels as though they are pulled into the “action” of the prayer.
Facing the congregation directly by not only the priest but also the choir or ensemble leading the music gives an air to the entertainment model of assemblies that so many experience today when they attend Mass even if no rubrics are actually challenged or words changed, but the latter two do occur and rather frequently in innocuous and blatant ways. And when the priest faces the congregation for prayer, many often comment that they like this, that or another priest or dislike him because of his demeanor and visual piety thus developing the “cult the celebrity priest or the villain priest” based upon the visual features and piety of the priest’s face. …

Fr. Allan J. McDonald interessant blogg kan leses her.

Fra en av de berømte liturgiukene i USA

Katolsk, Liturgi /

En blogg jeg nettopp kom over – conciliaria.com – skriver om det som skjedde ved oppstarten av konsilet for 50 år siden. Nylig skrev de – dvs. presenterte gamle dokumenter som skrev – om den liturgiske konferansen som ble holdt i Seattle i juni 1962. En konferanse som ble beskrevet slik:

What is a Liturgical Week?
The first Liturgical Week, sponsored by the National Liturgical Conference, was held in 1940, in a room in the basement of Holy Name Cathedral in Chicago. It was attended by just a handful of people, mainly priests. But these days, it is clear that the Liturgical Movement is not just a fad or a trend, nor is it only for priests. Pope Pius XII, and his successor, our beloved Pope John XXIII, have embraced the Liturgical Movement as the work of the Church itself. Last year’s Liturgical Week in Oklahoma City drew about 5,000 people–priests, religious, and laity–who came together to pray together and to learn more about the Church’s worship and to explore displays, listen to lectures, view demonstrations and art exhibits, and even take part in a contest for the best church design. This year’s Liturgical Week in Seattle is expected to be the largest yet, with as many as 6,000 participants. The added attraction of the World’s Fair, and the excitement about the forthcoming Ecumenical Council, both have something to do with the surge of interest in the Liturgical Week. LES MER HER.

Bloggen viser også til en annen artikkel som ble skrevet om lturgien, etter at konferansen var over, og som tok med et bilde (over) av den første messen som ble feiret versus populum i Seattle:

From the June 28, 1962 issue of Commonweal Magazine, a provocative call for liturgical reform by an organizer of the North American Liturgical Week recently held in Seattle in conjunction with the World’s Fair, imagining how liturgy might be celebrated 50 years from now. LES MER HER.

31. august: Den hellige Raimund Nonnatus

Liturgi /


I dag feirer man i den tradisjonelle kalenderen en helgen som de fleste vel nå har glemt, den hellige Raimund Nonnatus (den ufødte, 1200-1240). Om ham leste vi i dagens matutin-bønn:

Raymund was called Nonnatus, or Unborn, because he was brought into life from the side of his dead mother contrary to the common law of nature. He scorned childish games and the temptations of the world and gave himself to works of devotion so that all admired the boy as having the virtues of a mature man. He loved the Mother of God above all and constantly prayed to her. He entered the religious Order called that of Ransom or of Mercy, for the ransom of captives. He perpetually kept his virginity, which he had already consecrated to the Blessed Virgin, and shone with the other virtues, especially with charity toward the Christians who were living wretched lives under the power of pagans. Gregory IX enrolled him among the Cardinals ; but the man of God shrank from all pomp and always held most firmly to the humility proper to a religious. At Cardona, worn out by his last illness and fortified by the Sacraments of the Church, he went to the Lord on the last Sunday of August in the year 1240.

Og katolsk.no forklarer som vanlig hvorfor han ble borte (eller flyttet) i 1969:

… Raimund ble helligkåret ved at hans kult (som kardinal) ble stadfestet den 5. november 1625 av pave Urban VIII (1623-44). Hans fest ble foreskrevet den 9. mai 1626. Den 7. august 1657 ble hans navn tatt inn i Martyrologium Romanum av pave Alexander VII (1655-67), og den 13. august 1669 ble hans kult godkjent for hele Kirken av pave Klemens IX (1667-69). Den 10. mars 1681 bestemte den salige pave Innocent XI (1676-89) at hans fest skulle feires den 31. august, og dette er fortsatt hans minnedag. En kommisjon nedsatt av pave Benedikt XIV (1740-58) foreslo å fjerne ham fra den generelle kalenderen, og på grunn av hans begrensede betydning på verdensbasis, ble dagen ved kalenderrevisjonen i 1969 henvist til lokale og spesielle kalendere. Hans navn står fortsatt i det nye Martyrologium Romanum (2001), så han kan feires i messer og tidebønner som før.

30. august: Den hellige Rosa av Lima

Liturgi /

I de tradisjonelle tidebønnene leser vi i dag om den hellige Rosa av Lima:

The first flower of holiness in South America was the maiden Rose. She was born of Christian parents at Lima and in her cradle early gave signs of her future sanctity, for the child’s face was wonderfully transformed into the likeness of a rose, and this gave her her name. Lest she be compelled by her parents to marry, she secretly cut off her lovely hair. The austerity of her life was most singular. She took the habit of the Third Order of St. Dominic and followed the difficult path of St. Catherine of Siena. For fifteen years, she would suffer terribly for hours at a time from desolation of spirit and from aridity, and bravely bore agonies more bitter than any death. Through frequent apparitions, she enjoyed a wonderful companionship with her Guardian Angel, St. Catherine of Siena, and the Virgin Mother of God, and she was privileged to hear Christ say these words, Rose of my Heart, be thou my bride. Famous for many miracles both before and after her death, she was enrolled in the list of holy Virgins by Pope Clement X.

I den nye kalenderen feires hun ikke i dag, men er valgfri minnedag 23. august. Katolsk.no skriver bl.a. om denne flyttingen:

… Rosa var den første person i Amerika som ble helligkåret. Året etter ble hun utnevnt til skytshelgen for Peru. Det ble senere utvidet til hele Mellom- og Sør-Amerika, Filippinene og til og med India. På grunn av navnet blir hun også (uoffisielt) betraktet som skytshelgen for blomsterhandlere og gartnere. I Roma er et eget kapell viet til henne i kirken Santa Maria sopra Minerva. Tidligere ble hennes fest feiret den 30. august, mens den nå feires 23. august i nesten hele verden. I hjemlandet Peru minnes hun fortsatt den 30. august. Dødsdagen 24. august er opptatt av den hellige Bartolomeus. Hennes attributter i kunsten er blomster og Jesusbarnet, og hun avbildes ofte i Dominikanerdrakt.

29. august: Johannes døperens martyrdød

Liturgi /

«Herodes hadde latt Johannes gripe, hadde bundet ham og kastet ham i fengsel. Dette hadde han gjort på grunn av sin brors hustru Herodias. For Johannes hadde sagt til Herodes: «Det er ikke tillatt for deg å ha henne til hustru.» Han ville da helst ha drept ham, men var redd folket, som mente at Johannes var en profet. Men da Herodes feiret sin fødselsdag, danset datter til Herodias for gjestene. Herodes likte dette så godt at han med ed lovte å gi henne hva hun så bad om. Da fikk moren henne til å si: «Gi meg døperen Johannes’ hode på et fat.» Kongen ble ille ved, men fordi han hadde sverget, og det mens gjestene hørte på, bød han at hun skulle få det, og han sendte folk for å halshogge Johannes i fengslet. Hodet ble båret inn på et fat og gitt til piken, som gav det videre til sin mor. Men disiplene hans kom og hentet liket og gravla det, og gikk så og fortalte alt til Jesus.» Matteus 14, 3-12

Det er denne hendelsen vi markerer i dag. Les mer om dagen på katolsk.no – bl.a. mye av relikvier av Døperens hode.

Trykk HER for å se en stor kopi av Caravaggios bilde.

Et bordalter er tatt bort

Katolsk, Liturgi /

Det er nok en stund til slike ting begynner å skje i Norge, men i andre land begynner det nå langsomt; at bordalter som ble plassert i kirkenes kor på 70-tallet, nå tas bort. Dette eksempelet er fra the Assumtion Grotto i Detroit, der sognepresten skriver bl.a.:

… many of you, though not all, noticed a change in the sanctuary of the church last weekend. The low altar had been removed, allowing the high altar to shine in its full original splendor. Although I had intended to write to you about this in advance of its ouster, events moved too swiftly for me to do that. Our Parish Council members had been foretold of this intention sometime ago. No one then showed any dissatisfaction with the proposal. Indeed, everyone seemed intrigued to know how the church would have looked at its construction. I offer a brief ‘unscientific’ history of this subject.

… After the Second Vatican Council there was a popular movement in liturgical circles to have the Mass celebrated with the priest facing the people, even though this was never mandated by the Council nor by any subsequent directive of the Holy See. Grotto Church, like most others, began the practice with a temporary altar set up in the great open space before the high altar (which space had been created for the old solemn ceremonies of the Latin liturgy) so that a priest could celebrate Mass towards the people. … In 1978 Monsignor Sawher decided to replace the temporary low altar with a dignified and indeed beautiful marble altar that would in many ways be harmonious with the existing decor.

When I carefully studied the book The Spirit of the Liturgy by then-Cardinal Ratzinger (now Pope Benedict XVI), I realized that we ought to be facing East once again and not towards the people since that position inadvertently created a “closed circle” that did not aim towards heaven, towards God (East), but towards man (symbolically indicating that man and not God was the focal point of the Mass). In the early years of my pastorship here, the low altar was used variously: first, facing the people; then facing East; and then, with a move of the altar farther back some feet towards the main altar, with the priest still facing East. We were getting progressively more in line with an ideal.

… Fine, you may say, but what is to be done should a visiting priest want to celebrate Mass facing the people? We have already provided for that in having readily available an altar that can be set in place in a matter of minutes. It too is suitably made, containing an true altar stone and thus worthy of Holy Mass.

Bør den eukaristiske fasten igjen bli tre timer?

Katolsk, Liturgi /

Hos Rorate Cæli fikk jeg tips om et nytt dokument om liturgien fra engelske Latin Mass Society. Dette siste dokumentet i denne serien argumenterer for at en tre timers faste før mottagelsen av kommunion bør gjeninnføres – og jeg syns nok argumentene har noe for seg. (Inntil 1953/-57 var det i over 1000 år obligatorisk faste fra midnatt før kommunion, så ble dette redusert til tre timer, og på 60-tallet til bare én time – noe som i prasis er nesten ingen ting.)

I dokumentet leser vi bl.a.:

On this topic, and on the topic of Holy Days of Obligation, which we will be dealing with in the future, Catholics attending the Traditional Mass are governed by Canon Law, and the provisions of their local bishops, which have changed the legal structure the liturgy works within. The Canon legal situation in 1962 was that we were obliged to fast for three hours before receiving Communion (see Appendix B for the full details); a few years earlier, we had been obliged to fast from Midnight. The seriousness the midnight fast, and even the three hour fast, implied about the reception of Holy Communion, accorded with the seriousness implied by the ancient liturgy itself. These fasts were something which Catholics intending to receive Holy Communion had to think about; every now and then people would not receive Communion because it was not practical to observe the fast, that is, to give the Blessed Sacrament the honour which is its due. (Although, in fact, the exceptions to the three-hour fast after 1957 were extremely generous: see Appendix C.)

By contrast – and I think I can say this without offending anyone – the one-hour fast is not serious. The motivation for it is obvious enough, to make things easier for the Faithful, but it no longer tells us that the reception of Holy Communion is something to be prepared for with care, and undertaken with fear and trembling. It does not accord with the seriousness implied by the ancient Mass.

Since the decision has been taken by the Holy Father to treat the Traditional Latin Mass, from a legal point of view, as a ‘form’ of the same Rite as the Novus Ordo, rather than as a separate Rite, it does not make sense to argue for a different, binding discipline for the Eucharistic Fast for Catholics attending the TLM, than for Catholics attending the Novus Ordo. Within this context, we must argue for a revision of the discipline for all Catholics of the Latin Rite. And it seems to us that this is an opportune moment to do just that.

Les hele dokumentet her.

Pius X feires i dag (eller 3. september)

Katolsk, Liturgi /


Jeg feiret nettopp messen i St Hallvard kirke, og mintes den hellige pave Pius X, siden der er 21. august. Jeg har fridag tirsdag og feirer da vanligvis en privatmesse i den tradisjonelle form, men i dag var dte ingen andre prester her, så jeg måtte feire menighetsmessen.

Og om Pius X og hans minnedag skriver katolsk.no:

… Tidlig på morgenen den 20. august 1914 døde Pius X i Roma av en lungebetennelse. Etter hans eget ønske ble han bisatt i en prunkløs sarkofag i grotten i Peterskirken. Han skrev i sitt testamente: «Jeg ble født fattig, har levd som fattig og jeg ønsker å dø fattig.»

Pius X var på mange måter dypt konservativ, og ble også ansett slik av samtidige. Men han hører også til de største og mest konstruktive reformpavene på grunn av reorganiseringen av kurien og nyordningen av kirkeretten, men særlig på grunn av den religiøse fornyelsen av Kirken han sterkt hadde fremmet. Målet for Pius Xs pontifikat, å «fornye alle ting i Kristus», kunne han langt på vei virkeliggjøre. Han karakteriseres som en «konservativ reformpave», og vil alltid ha en fremtredende plass i pavehistorien.

Pius X ble tillagt mirakler ennå mens han levde, og italienerne kalte ham allerede da «il Papa Santo». Straks etter hans død var det et inntrengende folkelig ønske om hans kanonisering. Prosessen begynte i 1923, og han ble saligkåret av Pius XII den 3. juni 1951, og den 29. mai 1954 ble han helligkåret som den første pave på 242 år. Hans minnedag var opprinnelig den 3. september, men siden 1969 er den 21. august.

Jeg vet ikke hvorfor man først (da han ble helligkåret i 1954) valgte 3. september som minnedag, men nå feires han så nær sin dødsdag som praktisk mulig. Wikipedia skriver:

Pius X’s feast day was assigned in 1955 to 3 September, to be celebrated as a Double. It remained thus for 15 years. In the 1960 calendar (incorporated in the 1962 Roman Missal of Pope John XXIII, whose continued use as an extraordinary form of the Roman Rite is authorized under the conditions indicated in the motu proprio Summorum Pontificum) the rank was changed to Third-Class Feast. The rank in the General Roman Calendar since 1969 is that of Memorial and the feast day is obligatorily celebrated on 21 August, closer to the day of his death (20 August, impeded by the feast day of St Bernard).

Hvordan feires (den tradisjonelle og den nye) messen?

Liturgi, TLM /

Den engelske presten, Fr. Ray Blake, skriver ganske interessant om hvordan han feirer den nye (og den tradisjonelle) messen:

Most of the Masses I celebrate, in either Form, are strictly according to the rubrics, including the turning from the altar to the people at the proper times. At a said Mass I read the entrance and communion antiphon, at a Mass where our choir is present, following the rubrics these are sung in preference to hymns, we also follow the rubric in singing the Gradual in preference to the Responsorial Psalm, because we have bought copies of the new Graduale, we even sing the Offertorium.

Alt var heller ikke rosenrødt, innrømmer han, med feiringen av den tradisjonelle messen fram mot 1965:

The TLM of today isn’t the TLM of the Concilliar and pre-Concilliar period – thank God. From what I can see that was a period of experimentation and rubrical laxity, even Fr Paul Crane the founder of Christian Order had his altar on castors so it could be wheeled forward for ad populum celebration. The strict distinction of low and sung Mass had broken down somewhat, vernacular hymns were common, even the singing of the Ordinary at low Mass had crept in in places, as had the use of vernacular for the lections, at least in some places – a practice still in use by the SSPX on the continent and permitted by Summorum Pontificum. In many dioceses the rule was that from «amice to amice» low Mass should not exceed half an hour, which meant many priests left great junks out. Of course Pius XII had encouraged the «dialogue Mass» and various priests experimented with ways of getting the people involved.

Derfor – og det er hovedpoenget i hans innlegg – liker han ikke at ting på en upassende måte blir satt på spissen, ved at den tradisjonelle messen verdig feiret blir sammenlignet med «ballongmesser» o.l.

16. august: Den hellige Joakim

Liturgi /

I den tradisjonelle kalenderen feires i dag den hellige Joakim, jomfru Marias far. Han ble tatt helt ut av kalenderen (på en måte slått sammen med Anna) i 1970, og katolsk.no forklarer hva som skjedde:

Joakim hadde også en kult i øst fra 500-tallet, men i vest begynte den først i middelalderen som en frukt av dyrkelsen av Maria. Pave Julius II (1503-13) innførte hans fest i vest, men den ble strøket av den hellige pave Pius V (1566-72), og tatt inn igjen av pave Gregor XV (1621-23). Pave Klemens XI (1700-21) plasserte den i august og pave Leo XIII (1878-1903) oppgraderte den til «dobbel fest av andre klasse». Fra 1913 og frem til Det andre Vatikankonsil hadde han sin egen minnedag den 16. august, dagen etter Marias opptagelse i himmelen, men konsilet slo hans dag sammen med Annas. Da de to festene ble slått sammen, var datoen opprinnelig satt til 20. mars av fransiskanerne (Joakims dato i Martyrologium Romanum), men ved kalenderreformen i 1969 ble datoen fastsatt til 26. juli. Deres navn står i Martyrologium Romanum.

26. juli var også den viktigste Anna-dagen i Den katolske kirke i Norden i middelalderen, men senere ble 9. desember dagen for den store Anna-festen, dagen etter Marias uplettede unnfangelse. I de østlige kirkene av bysantinsk ritus har festen til ære for Joakim og Anna i århundrer blitt feiret den 9. september, dagen etter Marias fødsel. Anna har også en minnedag 25. juli i Østkirken, «Annas innsovning» (dormasjon). …

I de tradisjonelle tidebønnene leste vi i dag til Matutin, 6. lesning:

Rejoice, O Joachim, from whose daughter a Child hath unto us been born, and His name is called The Angel of the Great Counsel, that is, of the salvation of the whole world. Let Nestorius be ashamed, and put his hand upon his mouth. Her Child is God. How then can His Mother be other than Mother of God? Whosoever acknowledgeth not the Holy Mother of God is far from God. This saying is not mine, although it is mine in all other senses than that of authority. I have received it as a most godly legacy from Father Gregory the Divine. O blessed couple, Joachim and Anne. Christ saith in a certain place By their fruits ye shall know them Matth. iii. 20 and ye are known by the fruit of your chaste loins. That that which should be born of you might be worthy and wellpleasing in the sight of God, ye ordered your own lives by rule. In the chaste and holy exercise of your natural gift, ye produced the treasure of virginity.

Den viktige stillheten i messen

Liturgi, TLM /

Allerede 3. august noterte jeg at jeg burde legge noe informasjon om dette på bloggen, og allerede da var jeg noen uker for sent ute, men bedre sent enn aldri. Una Voce har nemlig presentert enda et dokument i rekken av interessante og nyttige dokumenter om liturgien – se en oversikt her.

Det nye dokumentet her «SILENCE AND INAUDIBILITY IN THE EXTRAORDINARY FORM» og kan leses i sin helhet her.

Silence and Inaudibility in the Extraordinary Form – Abstract:
Liturgical texts read silently or inaudibly are a striking feature of the Extraordinary Form, and this has seemed scandalous to those attached to a didactic model of the liturgy, such as the supporters of the Synod of Pistoia. The explanation of why some texts cannot be heard by the Faithful is threefold. First, some texts are obscured by singing, at sung Masses; these include the texts actually being sung. The close connection between the singing, and the natural space in the liturgy which allows this singing to take place, was noted by Pope St Pius X. Secondly, the ‘priestly prayers’ addressed personally by the celebrating priest to God, for example at the Munda cor meum and Lavabo, express the intimate relationship between the priest and God, which, as Pope Benedict XVI has emphasised, is important for all to appreciate and imitate. Thirdly, the silence of the Canon marks it as a prayer of special sacredness, with an atmosphere recalling the silence of Calvary. Pope Benedict XVI has described the deeply prayerful participation of the Faithful in the ‘filled silence’ the silent Canon creates.

Forskjellen mellom den tradisjonelle og den nye messen trenger ikke være så enormt stor på dette punnktet – for den nye messen har også mange stille bønner, som gjerne kan gjøres tydeligere – men at kanon leses stille (innførst ca år 800), er jo en svært viktig forskjell.

Pave Benedikts vektlegging på kontinuiteten

Katolsk, Liturgi, Paven, TLM /

Kardinal Burke snakker på denne videoen svært interessant om at den katolsk tradisjonen fortsetter – før, under og etter konsilet. Og om hvordan det er liturgien som aller sterkest må vise denne kontinuiteten – og hvordan dette kommer fram i tillatelsen gitt til alle prester til å feire den tradisjonelle messen, og i den nye engelske oversettelsen av messen. Fr. Z. har transkribert deler av intervjuet:

What the Holy Father … and I’m just reflecting now on what he himself has written … is trying to communicate is the continuity of our Catholic faith down the centuries. Sadly, what happened after the Second Vatican Council was – an idea developed that we were forming a new Church and that everything that had gone on since the time of the first Chrsitians was all retrograde and in some way a defection from what was supposedly this Church of freedom and truth and joy. And what happened in the process is that the tradition was lost, especially in the sacred liturgy. There were many abuses and even the reform of the rite itself was so radical that people didn’t see sometimes how there was a continuity between what’s now called the Ordinary Form of the Roman Rite and the Extraordinary Form. The Holy Father … and this is important not just for the sacred liturgy but is important for every aspect of our life … we can see it in catechesis, we can see it the moral life, we can see it in family life, religious life, priestly formation – no need to go into all of that. The Holy Father rightly has put his focus on the sarcred liturgy because this is the highest and most perfect expression of our life in Christ. And if we can reestablish in the celebration of the sacred liturgy a strong sense of the worship of God as God wants it, not my creation, but the gift of God, that sacred worship has been handed down to us in the Church through the centuries, we’ll get a lot of other things straightened out at the same time. It has to start with the sacred liturgy.

Professor John Rao fra The Roman Forum

Katolsk, Liturgi, TLM /

Fra Rorate Cæli så jeg lenken til videoene under (del 2,3,4,5 kommer automatisk), der Catholic News Service interessant nok har beskrevet den tradisjonalistiske bevegelsen på en grundig og objektiv måte. (Se flere av deres videoer her.)

Professor Rao sier selv i en kommentar på Rorate:

I want to reaffirm one theme with a great number of consequences: namely, that most Catholics are not sufficiently aware of Church History, and that it is this lack of awareness that makes it seem as though everything only «went wrong» because of Vatican II. Rome has often been «asleep» and a «problem» for thinkers and saints.
Popes have often done both good and bad things and driven zealous believers to despair. More to the point, Enlightenment ideas have had a huge influence everywhere in the Church since the mid-1700’s. Church authorities—the popes included—have experienced great problems since the early 1800’s fighting against more open «socialist» manifestations of the Enlightenment without falling into the hands of its more subtle, materialist, individualist, economic libertine, constitutional forms. Packaged under the name of Americanism and Pluralism, and in possession of a world-wide missionary zeal, it is this more «moderate» anti-Catholic force that has had an overwhelming influence over much of the globe since 1945—well before the Council began. Personally, one of the most tragic facts of Catholic life in America today is the fact that many well-meaning traditionalists do not realize that they are supporters of this moderate Enlightenment individualism—and therefore of a vision that can never allow Christ to rule over man and society. The dominant spirit at Vatican II played with both forms of the Enlightenment. Both worked against the Traditional Mass. In addition to fighting for the victory of the Mass of the Ages and the overturning of the horrible consequences of the Council, defenders of the faith must fight for a recovery of the whole of the Catholic Tradition. That’s a tall order and it involves a self-purgation of a lot of individualist, materialist Americanist «customs» as well as a battle against Marxism and Islam. Nothing is going to change with a snap of the finger.

11. august: Den hellige Susanna og den hellige Tiburtius

Liturgi /

I svært lang tid har Kirken feiret den hellige Susanna og den hellige Tiburtius den 11. august. Disse to var ikke forbundet meg hverandre på annen måte enn at de var martyrer fra Roma, men de ble feiret svært grundig i over tusen år, men gradvis ble festen nedgradert, til vanlig minnedag, og bare commemoratione i 1962 – og i den nye kalenderen falt de helt ut. Men den hellige Susannas kirke i Roma er fortsatt godt kjent, og på katolsk.no kan vi lese om den:

Huset hvor Susanna døde, samt nabohuset som tilhørte hennes onkel Caius, som sto nær de to laurbærtrær, ble gjort om til en kirke, senere titularkirken Santa Susanna ad duos domos («ved de to hus») ved siden av Diokletians termer på Quirinal-høyden i Roma. Kirken het opprinnelig Titulus Gaii etter den opprinnelige eieren, og bygget er kjent siden 300-tallet og ble nevnt i underskriftene fra den romerske synoden i 499. Fra synoden i 595 opptrer kirken under navnet Santa Susanna, som den sannsynligvis fikk ved restaureringsarbeider.

Allerede i 401 ble Susanna besunget i Roma av dikteren Claudia Claudianus. Susannas minnedag i Martyrologium Romanum er 11. august, og samme dag minnes de ortodokse og armenerne henne. Hennes fest ble allmenn fra år 800. Susannas relikvier befinner seg i kirken Santa Susanna i Roma. Hun blir fremstilt med sverd og krone. …

Denne kirken er nå den amerikanske kirken i Roma, og jeg har selv vært der et par ganger.

11. august: Den hellige Klara – eller lørdagsmesse for Maria

Liturgi /

Den hellige Klara av Assisi er en viktig helgen og feires i den nye kalenderen 11. august. Det er som vanlig en grundig beskrivelse av henne på katolsk.no – SE HER. 11. august var hennes dødsdag i 1258, og hun ble begravd dagen etter. I den tradisjonelle kalenderen feires hun på begravelsesdagen, 12. august – og altså ikke i år, siden det er sen søndag. Engelske Wikipedia forteller hvorfor dagen ble forandret:

In the traditonal Calendar, her feast day wss celebrated as a Double on August 12, the day following her death, as August 11 was already assigned to Saints Tiburtius and Susanna, two third-century Roman martyrs. It was changed to a Third-Class Feast in 1960. The 1969 calendar reform removed the feast of Ss. Tiburtius and Susanna from the calendar, allowing St. Clare’s feast to be celebrated on August 11, as a Memorial.

Mer om den hellige Laurentius – hans kirke i Roma

Katolsk, Liturgi /

Når vi nå har feiret den hellige Laurentius’ festdag, og altså feiret ham to dager til ende – inntil 1970 (og fortsatt i den tradisjonelle kalenderen) ble jo hele dagen før (ikke bare kvelden som vi kanskje tenker nå, om Larsok (9/8) og f.eks. Jonsok (24/6)), før vigilien til de viktigste festene ble markert i fiolett, som en forberedelse til den store festen. Når vi nå har feiret festen, oppdager jeg at på tross av flere måneders opphold i Roma, har jeg egentlig aldri skikkelig besøkt og grundig studert den berømte Laurentiuskirken utenfor muren – i Roma, altså.


Wikipedia skriver om denne kirken:

Before the present-day basilica was constructed, the estate upon which it sits was once home to a small oratory built by Emperor Constantine I. The emperor built it over the site on which it was believed that Saint Lawrence was executed. In the 580s, Pope Pelagius II commissioned the construction of a church over the site, in honor of the martyr. In the 13th century, Pope Honorius III commissioned the construction of another church in front of the older structure. It was adorned with frescoes depicting the lives of Saint Lawrence, and the first martyred deacon Saint Stephen, who is interred with Lawrence in the confessio under the high altar. The two structures were united as part of a program of urban renewal. Excavations have revealed several other crypts of various people, buried below street level. Saint Hilarius is buried here.

The portico, c. 1220, has Cosmatesque decoration by the Vassaletti family of craftsmen. The 13th century frescoes, which have been recently reconstructed, depict scenes from the lives of St Stephen and St Lawrence, both deacons and martyrs. …

Skroll til toppen