Paven

Det sixtinske kapell gjøres klar

Her kan man lese en lang artikkel om Det sixtinske kapell.

På katolsk.no kan man bl.a. lese følgende om forberedelsen til konklavet (jeg syns det er underlig at man kan skrive at man ser konturene av «den fremtidige pavens profil», tenker kardinalene så praktisk og taktisk når de velger ny pave?):

153 kardinaler deltok under dagens møte. Fire nye kardinalelektorer er ankommet Roma. Dette betyr at 113 av i alt 115 stemmeberettigede nå er til stede. … 18 kardinaler holdt innlegg i dag. Pågangen er stor, og taletiden er satt ned til fem minutter per innlegg. Kardinalene har bestemt å ha to daglige møter de neste dagene, formiddag og ettermiddag.

… I lys av dagens diskusjoner om blant annet nyevangelisering, pastorale utfordringer og forholdet mellom kurien og lokale bispedømmer, ser vi nå konturene av «den fremtidige pavens profil», ifølge fr. Federico Lombardi.

… De amerikanske kardinalene har avlyst sin daglige pressekonferanse etter at kardinalkollegiet skal ha uttrykt bekymring for anonyme lekkasjer til italienske medier fra de konfidensielle møtene.

Derfor var pave Benedikt viktig for meg

Den amerikanske – delvis engelske, tidligere anglikanske og (fortsatt) gifte – presten Fr. Longenecker skriver på sin blogg i 10 punkter om hvorfor pave Benedikt har vært så viktig for ham. Her er det tre første:

1. He granted the dispensation from the vow of celibacy that opened the door for my ordination as a Catholic priest.

2. He established the Anglican Ordinariate. While I am not a priest in the Ordinariate, I have great interest in the ordinariate and its progress. I believe history will show Benedict XVI to have been a revolutionary pope when it comes to ecumenism–showing new ways for Christians to come into full communion with the Holy See.

3. He showed the way of truly Christian Biblical scholarship. He did not reject the findings of modern Biblical critics as fundamentalists do, nor did he adopt modernism and promote it. Instead was truly Catholic in his approach. He gleaned from all Biblical scholars what was true and good, and he also rejected that which was inconsistent, heretical, merely theoretical and unsubstantiated. His Biblical scholarship was thorough and erudite, yet fully within the magisterium of the church. …

Også i mitt tilfelle var pave Benedikt viktig da det ble søkt om dispensasjons fra sølibatskravet for meg. Selv om det var pave Johannes Paul II som formelt sett ga tillatelsen, var det Troskongregasjonen som gjorde alt arbeidet, dvs. forberedte saken. Og da mine papirer i ca 8 mnd hadde ligget nederst i bunker av papir, var det biskop Schwenzers brev direkte til kardinal Ratzinger som sørget for at prosessen kom i gang, og dispensasjonen endelig ble sendt til Oslo i juni 1999.

Avisa Dagen: Mye å lære av pave Benedikt

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Avisa Dagen skriver på lederplass «Noen refleksjoner om kirkens framtid er på sin plass dagen etter at pave Benedikt XVI har abdisert.«:

Ingen kirkeleder i verden har tilnærmelsesvis samme innflytelse som Den romersk-katolske kirkes overhode. Denne posisjonen har Josef Ratzinger forvaltet på en måte som har gjort tydelig vår tids dilemma for konservative evangeliske kristne i forholdet til Romerkirken.

Samfunnsutviklingen har ført til at vi kjenner sterkere slektskap med hverandre, men avgjørende læremessige forskjeller består. Begge disse perspektivene hører med når vi skal vurdere pavens innsats og de økumeniske framtidsutsiktene. …

… Selv om vi prinsipielt mener at paveembetet er problematisk, må vi forholde oss til at det eksisterer. Dermed betyr det noe også for oss hvem som har denne funksjonen.

Som protestantiske kristne har vi grunn til å være takknemlige for Kristus-vitnesbyrdet som paven har avlagt gjennom sine to bøker om Jesus fra Nasaret. Vi vil for Den romersk-katolske kirkes del, og for kristenheten i verden, håpe at han får en klok, varm og djerv etterfølger.

Vi som ikke ser grunn til å underordne oss pavens autoritet, kan med fordel tenke over hvordan paven har evnet å sette sin kirkes tro på dagsordenen. Det er ikke skjedd ved å tilpasse seg tidens vinder og vær, men gjennom å vektlegge det sentrale og fastholde egne premisser for hva som er sant og rett.

Reformasjon handler om å vende tilbake, ikke om å finne på noe nytt.

Flere av de store protestantiske kirkene ser ut til å tro at veien til mer oppslutning og gjennomslag er å tilpasse seg. Resultatene er åpenbare. De blir stadig mer uinteressante for søkende mennesker.

I stedet for å formidle evige sannheter, blir de et blekt speilbilde av sin egen samtid. Det blir deformasjon i stedet for reformasjon.

Tross alle kriser og utfordringer i Den romersk-katolske kirke, har den avgåtte paven på sitt vis vist en bedre vei – også for oss som ikke vil følge i hans fotspor.

Jeg fikk tips om denne artikkelen på p Haavars blogg – han trykker også der et svar han sendte til avisa Dagen.

Msgr. Wadsworth: En svært liturgisk pave

På denne adressen hos RadioVaticano sier msgr. Wadsworth interessante ting om hva pave Benedikt har gjort for Kirkens liturgi, bl.a.:

“When the Holy Father spoke to his own clergy, the priest of the diocese of Rome for the last time, he said two very significant things about the Liturgy: Firstly he said that the Second Vatican Council was very right to treat of the Liturgy first, because it thereby showed that God has primacy. And in the Liturgy the most important consideration is adoration. He linked this to the fact that he has desired that in the celebration of our Mass there should be a Crucifix on the altar. So that the priest looks at the Cross and remembers that it’s the sacrifice of Calvary that’s being represented in the celebration of the Mass and that the people should look at the Cross rather than at the priest”.

“The Motu Propiro really is a very important moment in which the Holy Father puts two forms of the Roman Rite which potentially have been at loggerheads which each other since the Second Vatican Council in a creative dynamic relationship with each other. The Holy Father really is reminding us that the light of tradition should fall on all of our liturgical experience”.

“In relation to the New English Translation of the Missal…it was the Holy Father who judged on the whole question of pro multis for many, chalice rather than cup, those are his particular judgements and his prerogative as the Pope. He showed a great interest in the process as it was unfolding … over ten years in the making”.

“I think we will be unpacking the significance of his impact on the liturgy for many years to come”, says Monsignor Andrew Wadsworth, executive director of the Secretariat for the International Commission on English in the Liturgy.

På Vatikanradioens nettside kan man høre msgr. Wadsworth fortelle dette (en del grundigere) med egne ord.

Pave Benedikts siste onsdagsaudiens

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Katolsk.no har oversatt til norsk pave Benedikts hilsen ved denne siste onsdagsaudiensen. Her er bare et lite utdrag:

Da jeg den 19. april for nesten åtte år siden samtykket i å påta meg det petrinske embete, hadde jeg denne faste forvissningen som alltid har ledsaget meg: forvissningen om at Kirken lever av Guds Ord. Som jeg har nevnt ved flere tidligere anledninger, var ordene som lød i mitt hjerte i det øyeblikket: «Herre, hvorfor ber Du meg om dette, og hva er det Du ber meg om? Det er en stor byrde Du legger på mine skuldre, men hvis Du ber meg, vil jeg på ditt ord sette garn – i vissheten om at du vil veilede meg også med alle mine svakheter.» …

… De siste månedene har jeg følt at mine krefter er blitt svekket, og jeg spurte Gud innstendig i bønn om å opplyse meg med sitt lys slik at jeg kunne gjøre det rette valget – ikke til beste for meg, men for Kirken. Jeg tok dette skrittet i full bevissthet om hvor alvorlig og også uvanlig det er, men med dyp fred i sinnet. Å elske Kirken betyr også å ha mot til å gjøre vanskelige og tunge valg, alltid med blikket festet på Kirkens beste og ikke på seg selv.

La meg her nok en gang vende tilbake til 19. april 2005. Avgjørelsens alvor handlet nettopp også om at jeg fra det øyeblikket alltid og for alltid var engasjert av Herren. Alltid: Den som påtar seg det petrinske embete, har ikke lenger noe privatliv. Han tilhører alltid og fullstendig alle, hele Kirken. Den private svære fjernes så å si fra hans liv. Jeg har opplevd, og opplever det i dette øyeblikk, at man mottar livet nettopp når man gir det. ….

Generasjon Benedikt

Jeg kom i dag over en blogg laget av unge katolikker – Generasjon Benedikt – som skriver slik om hvordan vår siste pave har påvirket dem:

Pope Benedict has been responsible for the conversion, reversion, vocation and the deepening of faith of many young Catholics. At the time of his visit to the UK, many Catholics were luke-warm, even living their lives completely at odds to the Church. During this visit, and also World Youth Days in Sydney and Madrid, he has connected with them through his eloquence, his love and genuine concern. Who is God calling you to be?

Pope Benedict will be truly missed by our generation. Those who have met him look upon him fondly as a gentle grandfatherly figure, as he has pointed us towards Christ, at a point in time when many of us were at a crossroads, telling us not to settle for second best, but to strive for sainthood.

Over the next 40 days of Lent, 40 young people from Generation Benedict will each be sharing how he has touched their hearts and changed their lives.

En mild liturgisk reformator

Dom Alcuin Reid skriver om pave Benedikts arbeid for å reformere/ forbedre liturgien, og begynner med et sitat fra Ratzinger selv:

… The inexhaustible reality of the Catholic liturgy has accompanied me though all phases of life, and so I shall have to speak of it time and time again.”

Benedict XVI was thus formed by the classical liturgical movement. This, and his conviction that some things went very wrong with the movement after the Council – in 2004 he wrote: “Anyone like myself, who was moved by this perception in the time of the liturgical movement on the eve of the Second Vatican Council, can only stand, deeply sorrowing, before the ruins of the very things they were concerned for” – is key to understanding what has become known since his 2005 election as “the liturgical reform of Benedict XVI”.

Why the liturgy? Because Pope Benedict knows that “the Church stands [or] falls with the liturgy” and that “the true celebration of the Sacred Liturgy is the centre of any renewal of the Church whatever”. His profound concern is that the Church worships Almighty God correctly, and thereby be fully connected to the indispensible source which sustains and empowers Christian life, witness and mission. If the liturgy is impoverished or off-track our ability to live the Catholic faith and to evangelise suffers. This conviction motivated his writing on the liturgy as cardinal – a body of work which will form students for generations. It also explains the liturgical reforms of his pontificate.

Om den tradisjonelle messen skriver han:

There was much noise before and after his historic 2007 ruling that the older liturgical rites were henceforth to be available without restriction. Yet in the midst of the cacophony the Supreme Pontiff took the trouble to write at length to the world’s bishops and explain his act. “What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful,” he taught – a truth that is having an ongoing impact.

Og om å feire messen for/mot Gud:

At the heart of his reform is Pope Benedict’s conviction that Catholic liturgy “is not about us, but about God”. This explains the crucifix at the centre of the altar. It is why he publically celebrated the modern Mass facing East in the Sistine and other papal chapels. There never was a need to put a table altar in front of the altar in the Sistine Chapel (or elsewhere), but it took a pope with liturgical vision quietly to remind us of this.

Pave Benedikt – Kirkens mest sentrale teolog

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Helt siden jeg nærmet med Den katolske Kirke tidlig på 90-tallet, har Ratzinger (da kardinal, nå pave) stått for meg som den viktigste teologen. Og på FirstThings leser jeg i dag at andre ser på ham på samme måte:

… it is probably best to discuss the theological body of work he produced from 1981 to 2013, rather than simply his last eight years as bishop of Rome. For if one conjoins his papacy with his long service as Prefect of the Congregation for the Doctrine of the Faith, then his lasting theological legacy comes into sharper focus: For over thirty years, Benedict has effectively served as the chief interpreter of the Second Vatican Council.

A century hence, theologians and historians will look back on this period as a crucial one for the reception of Vatican II. And the role of Joseph Ratzinger, who wrote scores of official magisterial documents on all aspects of conciliar teaching, will be underscored. While these statements usually fall far short of infallible teaching, and remain open to continued theological discussion, they nonetheless carry significant weight in Catholic theology.

Just a cursory and incomplete review of documents emanating from Ratzinger’s pen shows the depth of his influence as a conciliar interpreter. He has authoritatively taught on issues that have been widely discussed since the council’s conclusion: the unique nature of priestly ministry (1983); the strengths and weaknesses of liberation theology (1984 and 1986); the precise meaning of the claim that the Church of Christ “subsists in” the Catholic Church (1985); the assent required for specific magisterial teachings (1995 and 1998); the proper understanding of the phrase “sister Churches” (2000); and the declaration Dominus Iesus on the salvific universality of Jesus Christ (2000).

Benedict’s role as conciliar interpreter came even more vigorously to the fore with his Christmas Address of 2005, a speech that will likely remain the Ground Zero of conciliar discussions. There, the pope definitively rules out “a hermeneutic of rupture and discontinuity” as well as any antipodean reading of the spirit and text of the council. He explicitly proscribes a method that would seek to discover “impulses toward the new” apart from the conciliar documents themselves. …

Pave Benedikt svært kritisk til forståelsen av Vatikankonsilet

Sist uke snakket pave Benedikt til prestene i Roma, om Vatikankonsilet, men ikke før i dag leste jeg en detajert beskrivelse/ gjengivelse av hva han sa – hos www.chiesa. I starten kan vi der lese hvordan den unge teologen Ratzinger ble innvolvert i konsilet, og mot slutten av foredraget (40 minutter uten noe manuskript) sier paven hvor ødeleggende det har vært at medienes feilaktige tolking av konsilet nesten helt fullstendig har fått forme folks forståelse. Bl.a. har liturgien måttet lide p.g.a. dette:

…. «And so also for the liturgy: the liturgy was not of interest as an act of faith, but as a matter where understandable things are done, a matter of community activity, a profane matter. And we know that there was a tendency, that was also founded historically, to say: sacrality is a pagan thing, perhaps even in the Old Testament, but in the New all that matters is that Christ died outside: that is, outside of the gates, meaning in the profane world. A sacrality therefore to be brought to an end, profanity of worship as well: worship is not worship but an act of the whole, of common participation, and thus also participation as activity.

«These translations, trivializations of the idea of the Council were virulent in the praxis of the application of liturgical reform; they were born in a vision of the Council outside of its proper key, that of faith. And thus also in the question of Scripture: Scripture is a book, historical, to be treated historically and nothing else, and so on.

Han sier også mer om hvordan medias feilaktige forståelse av konsilet har vært så ødeleggende for Kirken:

“We know how this Council of the media was accessible to all. Therefore, this was the dominant, more efficient one, and has created so much calamity, so many problems, really so much misery: seminaries closed, convents closed, liturgy trivialized. . . . And the true Council had difficulty in becoming concrete, in realizing itself; the virtual Council was stronger than the real Council.

Men nå, endelig, begynner den korrekte forståelsen av Vatikankonsilet å komme til syne:

«But the real power of the Council was present and, little by little, is realizing itself more and more and becomes the true power that then is also true reform, true renewal of the Church. It seems to me that, fifty years after the Council, we see how this virtual Council is breaking up, is becoming lost, and the true Council is appearing with all of its spiritual power. And it is our task, precisely in this Year of Faith, beginning from this Year of Faith, to work in order that the true Council, with its power of the Holy Spirit, may be realized and that the Church may really be renewed. Let us hope that the Lord may help us. I, retired with my prayer, will always be with you, and together we will go forward with the Lord. In the certainty: the Lord triumphs!”

Dette vil pave Benedikt bli husket for

I videoen over – fra WordOnFire – sier Fr Robert Barron at pave Benedikt vil bli husket for: «Interpreting Vatican II correctly as an evangelical Council; his affirmative orthodoxy, which stresses what we say yes to and the joy of Christian life; and a clear Christocentrism.»

Over 100 000 på Petersplassen

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Ved pave Benedikts nest siste Angelus på Petersplassen tidligere i dag var det ekstra mange til stede, som hørte paven si bl.a.:

Pope Benedict XVI prayed the Angelus with the faithful in St Peter’s Square this Sunday, the first Sunday of Lent. Tens of thousands of pilgrims were on hand, beneath a bright and unseasonably warm Roman sky. Speaking from his window in the Apostolic Palace above the Square ahead of the traditional prayer of Marian devotion, the Holy Father placed the Lenten season on which the Church is embarked in the context of the Year of Faith. “In this Year of Faith,” he said, “Lent is a favorable time to rediscover the faith in God as the basic criterion of our life and the life of the Church.”

The Pope went on to say that this always involves a struggle – a real spiritual combat – because the spirit of evil that is opposed to our sanctification seeks to throw us off the path that God has set out for us. Noting that it is for this reason that the Church traditionally proclaims the Gospel narrative of Christ’s temptation in the desert on the first Sunday of Lent, Pope Benedict said, “The tempter is subtle: he does not push us directly toward evil, but to a false good.” The Holy Father went on to explain that, ultimately, what is at stake in the temptations is faith. “In the decisive moments of life,” he said, “but, if we look closely, in every moment, we are at a crossroads: do we want to follow the self, or God?” It was a theme to which Pope Benedict returned during his greetings to Pilgrims in English:

Today we contemplate Christ in the desert, fasting, praying, and being tempted. As we begin our Lenten journey, we join him and we ask him to give us strength to fight our weaknesses. Let me also thank you for the prayers and support you have shown me in these days. May God bless all of you!

(Kilde: Vatikanradioen)

Slik forkynte pave Benedikt sin avgang

I videoen over kan man se nøyaktig hva som skjedde mandag 11. februar; pave Benedikt forteller (på latin) at han skal avslutte sin pavegjerning 28.februar, og deretter gir kardinal Angelo Sodano en første respons til dette (på italiensk, fra håndskrevne notater).

Her kan man lese mer om dette og begge talene oversatt til engelsk.

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

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

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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

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.

Pave Benedikt snakket til prestestudenter i Roma

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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

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.

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