TLM

Noen sier (se her) at spenningen mellom den tradisjonelle og den nye katolske messen stadig minker – mens andre vel ikke er enige i det. Her ser vi alle fall at en prest som ble ordinert 29/6 i år, allerede uken etterpå også feirer sin første tradisjonelle messe. Fra the New Liturgical Movement, der Ben Yanke skriver:

It always warms my heart to see more and more priests, especially younger priests, celebrating the EF. It’s important for priests to know both forms of the Roman Rite, so it is particularly encouraging to see the rising generation of priests more and more familiar with both forms of their rite. A reader provides more information about this Mass:

«On the Solemnity of Saints Peter and Paul, The Reverend Raymond Flores was ordained a priest for the Diocese of Brooklyn. The following Friday, Father Flores celebrated his First Traditional Latin Mass in the Extraordinary Form at the Brooklyn Carmelite Monastery. The Low Mass was the Votive Mass of the Sacred Heart of Jesus on First Fridays. It was attended by the local faithful as well as the cloistered Carmelite sisters, who sang during the entrance, offertory, communion and recessional. Following the Mass Father Flores offered his first priestly blessings.»

På Chant Cafes nettsider leste jeg for noen dager siden om den liturgiske konferansen som ble avholdt i Roma i slutten av juni – les om den bl.a. her og se en del bilder. Fr Christopher Smith skriver i artikkelen på Chant cafe om hvor mye mer akseptert den tradisjonelle messen er blitt de siste årene, og at de som gjerne feirer denne messen ikke lenger er så tilbakeskuende til alt det gode, gamle, eller så kritiske til den moderne messen som de tidligere virket som:

A conference like Sacra Liturgia 2013, from which I have just returned, is the kind of thing that arguably could never have taken place during the Jubilee year of 2000 when I entered the seminary in Rome. In fact, it could not have been conceived of even in the wake of the election of Joseph Ratzinger to the throne of St Peter in 2005, just before I was ordained to the priesthood. I was reminded of just how much things have changed when I went this week early in the morning to St Peter’s to offer Holy Mass.

During my Roman years, which was really not all that long ago in a Church that thinks in centuries, I could easily walk into St Peter’s, and a few side altars would be busy at 7am with some few priests, mostly Vatican types or pilgrims, offering the Novus Ordo Mass in various languages. Every once in a while you could spot the Latin edition of the Missale Romanum 2002, but not very often. To even speak of the Missale di San Pio Quinto was to invite a reaction which could quite possibly result in expulsion from the Basilica of the Prince of the Apostles. …

You can imagine my surprise when I went this time. The sacristy of St Peter’s, which used to be so delightfully quiet on an early weekday morning, is now a hive of activity. Priests and pilgrims from all over the world find themselves at every single usable altar of the Basilica. Altar cards adorn several altars in the North Transept, and one can see several of the Pope’s ceremonieri and other Vatican officials going back and forth from those altars celebrating Holy Mass in the classical Roman rite. … …

I must confess that, going to the conference, I wondered whether some of the participants and speakers might see it as a “last hurrah” for the Benedictine liturgical party within the Church, and that it might be seen by its critics as the swan song for the Benedictine reform. I wondered whether we might lose time and energy in harsh denunciations of the liturgical practices of Pope Francis, and turn on each other in division and hatred.

Nothing could be further from the truth. This was a group which truly “thought with the Church”, not in a slavish manner, but as free men and women of God. We were able to raise serious questions about the liturgical reform without having them turn into gripe sessions or anticlerical bashes. There was a profound experience of communion, conviviality, prayer and study.

Why is this important? Well, I think that it is representative of what has happened in the Church because of the Pope in whose honor the conference was called. There are many people who have discovered the beauty of the liturgy conceived, not in restrictive terms as saying the black and doing the red of one particular Missal, but in terms of an ars celebrandi which respects legitimate diversity. ….

Liturgibloggen PrayTell har tatt opp denne tråden i et innlegg som så langt har fått 146 kommenterer (de fleste ganske nyttige). Innlegget har tittelen Toward the transformation of traditionalism, og dreier seg egentlig om at tradisjonalistene har blitt så mye mildere – og mer akseptert av andre teologer, prester, katolikker.

(For alle som ikke husker det; det er i dag 6 år siden pave Benedikt kunngjorde at det skulle bli mye lettere å feire den tradisjonelle messen.)

Den tradisjonelle katolske messen feires i Oslo én søndag i måneden, hver 4. søndag, om morgenen kl 08.00 – i St Hallvard kirkes kapell.

Søndag 23. juni feires 5. søndag etter pinse, se bønner og tekster for messen her.

Velkommen!

(I juli måned blir det ingen messe.)

Jeg er blitt informert om, og leser også på St Svithun menighets nettsider, og man i Stavanger nå skal begynne med faste søndagsmesser etter den tradisjonelle ritus: «Vi begynner å feire messe etter missale romanum 1962 (tridentisk messe) 1. søndag i måneden kl 13.00. Starten er 2. juni. Alle er hjertelig velkomne!»

Denne nyheten gleder meg. Det feires ikke mange tradisjonelle messer i Norge, men nå er det i alle fall hver første søndag i måneden i Stavanger og fjerde søndag i måneden i Oslo (St Hallvard). Hos oss er det kommende søndag kl 08.00.

Jeg har sikkert skrevet for lite om den tradisjonelle messen i det siste, men her er noe (fra NLM-bloggen):

At the request of Archbishop Salvatore Cordileone the Extraordinary Form of the Roman Rite will begin to be celebrated at Star of the Sea Parish, 4420 Geary Boulevard (at 8th Avenue) in San Francisco on May 26th, Trin­ity Sunday, at 11:00 A.M. and will continue each Sunday and Holy Day on a regular basis. ….

Bildet under viser den aktuelle kirken.

I den tradisjonelle kalenderen er hele pasjonstida (fra søndag før palmesøndag) fokusert på motstanden mot Jesus og hans lidelse. Slik leste vi til messen og matutin på lørdag etter pasjonssøndag:

Johannes 12:10-36
Da la overprestene opp planer om å drepe Lasarus også, 11 for mange av jødene drog dit for hans skyld og kom til tro på Jesus.
12 Dagen etter ble det kjent i den store folkemengden som var kommet til festen, at Jesus var på vei inn i Jerusalem. 13 Da tok de palmegrener og gikk ham i møte, og de ropte: Hosianna! Velsignet være han som kommer, i Herrens navn, han som er Israels konge! 14 Jesus fant et esel og satte seg opp på det, slik det står skrevet: 15 Frykt ikke, Sions datter! Se, din konge kommer, ridende på en eselfole. 16 Dette skjønte ikke disiplene den gang, men da Jesus hadde fått del i herligheten, husket de at dette stod skrevet om ham, og at de hadde hilst ham slik.
17 Alle de som hadde vært til stede da han kalte Lasarus ut av graven og vakte ham opp fra de døde, vitnet om det de hadde sett. 18 Når folk drog ut for å møte ham, var det også fordi de hadde hørt at han hadde gjort dette tegnet. 19 Men fariseerne sa til hverandre: «Der ser dere at ingen ting nytter. All verden renner etter ham.»
20 Blant dem som var kommet til Jerusalem for å tilbe under høytiden, var det noen grekere. 21 De gikk til Filip, som var fra Betsaida i Galilea, og sa: «Herre, vi vil gjerne møte Jesus.» 22 Filip kom og fortalte det til Andreas, og Andreas og Filip gikk så og sa det til Jesus. 23 Jesus svarte: «Timen er kommet da Menneskesønnen skal bli forherliget. 24 Sannelig, sannelig, jeg sier dere: Hvis ikke hvetekornet faller i jorden og dør, blir det bare det ene korn. Men hvis det dør, bærer det rik frukt. 25 Den som elsker sitt liv, skal miste det, og den som hater sitt liv i denne verden, skal berge det og få evig liv. 26 Om noen vil tjene meg, må han følge meg, og der jeg er, skal også min tjener være. Den som tjener meg, skal få ære av Faderen. 27 Nå er min sjel fylt av angst. Men skal jeg så si: Far, frels meg fra denne stunden? Nei, til denne stund skulle jeg komme. 28 Far, la ditt navn bli forherliget!» Da lød det en røst fra himmelen: «Jeg har forherliget det, og skal igjen forherlige det.»
29 Mengden som stod omkring og hørte dette, sa at det hadde tordnet. Andre sa: «Det var en engel som talte til ham.» 30 Da sa Jesus til dem: «Denne røsten lød ikke for min skyld, men for deres. 31 Nå felles dommen over denne verden, nå skal denne verdens fyrste kastes ut. 32 Og når jeg blir løftet opp fra jorden, skal jeg dra alle til meg.» 33 Dette sa han for å gi til kjenne hva slags død han skulle få.
34 Noen i mengden sa da: «Vi har hørt at det står i loven at Messias skal leve for alltid. Hvordan kan du da si at Menneskesønnen skal bli løftet opp? Hvem er denne Menneskesønnen?» 35 Jesus svarte: «Ennå en liten stund er lyset hos dere. Dere må vandre mens dere ennå har lyset, så ikke mørket faller over dere. Den som vandrer i mørket, vet ikke hvor han går hen. 36 Tro på lyset mens dere ennå har lyset, så dere kan bli lysets barn.» Da Jesus hadde sagt dette, gikk han fra dem og skjulte seg for dem..

Homily by St Augustin, Bishop (of Hippo) – 50th Tract on John.
When they saw Lazarus who had been raised from the dead, and knew that the miracle which the Lord had worked was so great, spread about by so many witnesses, and so plain and manifest that it could neither be concealed nor denied, they invented an expedient; and see here what it was–«But the chief Priests consulted that they might put Lazarus also to death.» What stupidity of thought, what blindness of cruelty is here! If the Lord Christ had raised up again a man who had died a natural death, could He not also raise up one that had died by violence? Would killing Lazarus paralyse the Lord? But if ye consider that there is a difference between a man dead of disease, and a man killed, behold, the Lord hath raised up both for He first raised up Lazarus, who had died a natural death, and then Himself, after a violent one.

«On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm-trees, and went forth to meet Him, and cried Hosanna! Blessed is the King of Israel That cometh in the Name of the Lord!» Palm branches are glorious boughs which tell of victory; yea, the Lord was now ready by His Own Death to trample down death, and to carry the victorious banner of His Cross in triumph over the devil, the prince of death. The cry with which He was greeted, namely «Hosanna,» hath not, as we are assured by some who are acquainted with the Hebrew language, any meaning in particular, but is a shout after the manner of interjections, as they are called, just as in Latin when we lament we say «Heu,» or when we are pleased, «Vah.»

These were the shouts of applause with which the crowd greeted Him, «Hosanna! Blessed is the King of Israel That cometh in the Name of the Lord!» What inward torture must the jealousy of the Jewish leaders have caused them, when they heard that great multitude hailing Christ as their King! But, for the Lord, what was it to be King of Israel? To the Eternal King what mattered it to become a King of men? And Christ is not King of Israel in the sense of monarchs who exact tribute, or arm hosts with steel to conquer enemies that are seen. But King of Israel He is, as He Who is Lord of our intellect, a Ruler Whose power shall never wane, and Who openeth a Kingdom in heaven to all such as centre in Him their faith, their hope, and their love.

I den tradisjonelle kalenderen er hele pasjonstida (fra søndag før palmesøndag) fokusert på motstanden mot Jesus og hans lidelse. Slik leste vi til messen og matutin på fredag etter pasjonssøndag:

Johannes 11:47-54
Da kalte overprestene og fariseerne Rådet sammen, og de sa: «Hva skal vi gjøre? Denne mannen gjør mange tegn. 48 Lar vi ham holde på slik, vil snart alle tro på ham. Så kommer romerne og tar både det hellige sted og folket vårt.» 49 En av dem, Kaifas, han som var øversteprest det året, sa da: «Dere skjønner ingen ting. 50 Dere tenker ikke på at det er bedre for dere at ett menneske dør for folket enn at hele folket går til grunne.» 51 Dette sa han ikke av seg selv, men da han var øversteprest det året, talte han profetisk om at Jesus skulle dø for folket. 52 Ja, han skulle ikke bare dø for folket; han skulle også samle til ett de Guds barn som er spredt omkring. 53 Fra denne dagen la de planer om å drepe ham. 54 Derfor gikk ikke Jesus åpenlyst omkring blant jødene, men drog vekk derfra ut til landet i nærheten av ødemarken, til en by som heter Efraim. Der ble han nå sammen med sine disipler.

Homily by St Augustin, Bishop of Hippo. – 49th Tract on John.
The chief Priests and the Pharisees took counsel together, but Let us believe in Him was not one of the suggestions offered. Those lost creatures thought much more how they might hurt and undo Him, than how they might save themselves from perishing. And yet they were afraid, and took counsel together, and said What do we? For this Man doeth many miracles. If we let Him thus alone, all men will believe on Him; and the Romans shall come and take away both our place and our nation. They were afraid of losing temporal things, but they gave no thought to eternal life, and so they lost both.

For, after that the Lord had suffered and been glorified, first came the Romans, and took away both their place and nation, prevailing against them and leading them away captive, and secondly there followeth them that which is written But the children of the kingdom shall be cast out into outer darkness. Matth. viii. 12. But their fear was that, if all men should believe on Christ, none would remain to defend the city of God and His Temple against the Romans, since they deemed that Christ’s teaching was against the Temple itself, and against the laws of their fathers.

And one of them, named Caiphas, being the High Priest that same year, said unto them: Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not. And this spake he not of himself but being High Priest that year, he prophesied. Here we will learn that bad men are enabled by the spirit of prophecy to foretell the future; which, at the same time, the Evangelist attributeth to an ordinance of God, namely, that he was the High Priest.

I den tradisjonelle kalenderen er hele pasjonstida (fra søndag før palmesøndag) fokusert på motstanden mot Jesus og hans lidelse (men ikke denne dagen). Dette leste vi til messen og matutin på torsdag etter pasjonssøndag:

Lukas 7:36-50
In that time one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee, And so on En av fariseerne innbød Jesus til å spise hos seg, og han kom hjem til ham og tok plass ved bordet. 37 Nå var det en kvinne der i byen som levde et syndefullt liv. Da hun fikk vite at Jesus var gjest hos fariseeren, kom hun dit med en alabastkrukke med fin salve. 38 Hun stilte seg bak Jesus ved føttene hans og gråt. Da begynte hun å væte føttene hans med tårene, og hun tørket dem med håret sitt, kysset dem og salvet dem med salven. 39 Da fariseeren som hadde innbudt ham, så det, tenkte han med seg selv: «Var denne mannen en profet, ville han vite hva slags kvinne det er som rører ved ham, at hun fører et syndefullt liv.» 40 Da tok Jesus til orde. «Simon,» sa han til fariseeren, «jeg har noe å si deg.» «Si det, mester,» svarte han. 41 Jesus sa: «To menn hadde gjeld hos en pengeutlåner. Den ene skyldte fem hundre denarer, den andre femti. 42 Men da de ikke hadde noe å betale med, ettergav han dem begge gjelden. Hvem av dem vil da holde mest av ham?» 43 Simon svarte: «Den han ettergav mest, tenker jeg.» «Du har rett,» sa Jesus. 44 Så vendte han seg mot kvinnen og sa til Simon: «Ser du denne kvinnen? Da jeg kom inn i ditt hus, gav du meg ikke vann til føttene, men hun vætte dem med sine tårer og tørket dem med sitt hår. 45 Du gav meg ikke noe velkomstkyss, men helt fra jeg kom, har hun ikke holdt opp med å kysse mine føtter. 46 Du salvet ikke mitt hode med olje, men hun salvet mine føtter med den fineste salve. 47 Derfor sier jeg deg: Hun har fått sine mange synder tilgitt, derfor viser hun så stor kjærlighet. Men den som får lite tilgitt, elsker lite.» 48 Så sa han til kvinnen: «Dine synder er tilgitt.» 49 Da begynte de andre gjestene å spørre seg selv: «Hva er dette for en, som til og med tilgir synder?» 50 Men Jesus sa til kvinnen: «Din tro har frelst deg. Gå bort med fred!»

Homily by Pope St Gregory the Great. – 33rd on the Gospels.
When I think of the repentance of Mary Magdalene I feel nigher to weep than to say ought. Is there indeed any man, however stony his heart, who is not somewhat moved to follow the ensample of her repentance by the tears of that poor sinful woman? She weighed what she did, and would not that what she did should be niggardly. She came unbidden among the guests, and obtruded her tears upon the banquet. Ye may hence gather her sorrow, that she was content to weep at a feast.

We believe that this woman, of whom Luke saith that she was a woman in the city, which was a sinner, and whom John nameth Mary, xi. 2, was the same as she of whom it is written in Mark xvi. 9 that the Lord had cast out of her seven devils. And what signify seven devils but all manner of sin? For even as seven days do represent all time, so doth the number seven stand for all. Therefore is it said that Mary had seven devils, because she was full of all sin.

But see how she realized the depth of her own filthiness, and came to be washed to the Well of Mercy, before all them which were bidden to the feast. The bitterness of her inward shame made her esteem it a light thing to be despised outwardly. At what then do we marvel, my brethren? That she came, or that the Lord welcomed her? Or would it be truer for me to say that He drew her to Him and welcomed her when she came? for His mercy inwardly drew her, and, when she came, His gentleness openly welcomed her.

I den tradisjonelle kalenderen er hele pasjonstida (fra søndag før palmesøndag) fokusert på motstanden mot Jesus og hans lidelse. Slik leste vi til messen og matutin onsdag etter pasjonssøndag:

Johannes 10:22-38
Nå kom den festen som ble feiret i Jerusalem til minne om tempelinnvielsen. Det var vinter. 23 Jesus gikk omkring i Salomos buegang på tempelplassen. 24 Jødene flokket seg om ham og spurte: «Hvor lenge vil du holde oss i uvisshet? Er du Messias, så si oss det rett ut!» 25 Jesus svarte: «Jeg har sagt dere det, men dere tror meg ikke. De gjerninger jeg gjør i min Fars navn, de vitner om meg. 26 Men dere tror meg ikke, for dere hører ikke til blant mine sauer. 27 Mine sauer hører min røst, jeg kjenner dem, og de følger meg. 28 Og jeg gir dem evig liv; de skal aldri i evighet gå tapt, og ingen skal rive dem ut av min hånd. 29 Min Far som har gitt meg dem, er større enn alle, og ingen kan rive noen ut av min Fars hånd. 30 Jeg og Faderen er ett.» 31 Da tok jødene igjen opp steiner for å steine ham. 32 Jesus sa til dem: «Mange gode gjerninger som er fra Faderen, har jeg vist dere. Hvilken av dem er det dere vil steine meg for?» 33 Jødene svarte: «For noen god gjerning steiner vi deg ikke, men for gudsbespottelse: Du som er et menneske, gjør deg til Gud.» 34 Jesus svarte: «Står det ikke skrevet i deres egen lov: Jeg har sagt: Dere er guder? 35 De som Guds ord kom til, blir altså i loven kalt guder, og Skriften kan ikke settes ut av kraft. 36 Hvorfor sier dere da til ham som Gud har helliget og sendt til verden: Du spotter Gud, fordi jeg sa: Jeg er Guds Sønn? 37 Hvis jeg ikke gjør min Fars gjerninger, så tro ikke på meg. 38 Men hvis jeg gjør dem, så tro i det minste gjerningene, om dere ikke tror meg. Da skal dere skjønne og innse at jeg er i Faderen og Faderen i meg.»

Homily by St Augustin, Bishop of H ippo. – 42th Tract on John.
The Greek word Enkainia, used by the Evangelist, signifieth the Feast of the Dedication of the Temple. The derivation thereof is kainon, which is, being interpreted, new; and the Dedication of anything new is thence called Enkainia. The use of this word is still preserved among ourselves; if any man put on his new coat for the first time we say that he enkainiateth. It was the use of the Jews to keep solemn holiday upon the Anniversary of the Dedication of the Temple, and this was the Feast-day which was being observed when the Lord spake the words which have been read.

It was winter. And Jesus walked in the Temple in Solomon’s Porch. Then came the Jews round about Him, and said unto Him How long dost Thou make us to doubt? If Thou be the Christ, tell us plainly. They sought not to know the truth, but to have whereof to accuse Him. It was winter, and they were cold; for they were slow to draw near to God’s fire. If to believe is to draw near thereto, then he which believeth draweth near thereto and he which denieth, goeth away therefrom. The feet of the soul, by which it moveth, are the affections thereof.

They were frozen with want of love, and at the same time on fire with thirst to do injury. They stood afar off, and yet came near; for though they drew not near by faith, they were eager to persecute. They sought to hear the Lord say I am the Christ; and perchance they knew somewhat concerning Christ, as touching His Manhood, for the Prophets had prophesied of Christ. But the Godhead of Christ even some heretics do not see witnessed either in the Prophets or in the Gospel; how much less the Jews, as long as the veil is upon their heart. 2 Cor. iii. 15.

I den tradisjonelle kalenderen er hele pasjonstida (fra søndag før palmesøndag) fokusert på motstanden mot Jesus og hans lidelse. Dette leste vi til messen og matutin på tirsdag etter pasjonssøndag:

Johannes 7:1-13
Siden drog Jesus omkring i Galilea. Han ville ikke være i Judea, fordi jødene stod ham etter livet. 2 Det var like før løvhyttefesten, en av jødenes høytider. 3 Brødrene hans sa da til ham: «Dra bort herfra og reis til Judea, så også disiplene dine kan få se de gjerninger du gjør! 4 For ingen virker i det skjulte, hvis han vil bli kjent. Når du nå gjør slike gjerninger, så stå fram for all verden!» 5 For heller ikke brødrene hans trodde på ham. 6 Jesus sa til dem: «Min tid er ennå ikke kommet, men for dere er det alltid den rette tid. 7 Verden kan ikke hate dere, men meg hater den, fordi jeg vitner om at dens gjerninger er onde. 8 Dere kan dra opp til høytiden; jeg drar ikke, for min tid er ennå ikke kommet.» 9 Dette sa han til dem og ble selv igjen i Galilea. 10 Men etter at brødrene hans var dratt opptil høytiden, drog han også av sted, ikke åpenlyst, men uten at noen la merke til det. 11 Jødene lette etter ham under festen og spurte: «Hvor er han?» 12 Og det ble hvisket mye om ham i mengden. Noen sa: «Han er en god mann.» «Nei, han fører folket vill!» sa andre. 13 Ingen snakket åpent om ham, for de var redde for jødene.

Homily by St Augustin, Bishop of Hippo. – 28th Tract on John.
In this chapter of the Gospel, my brethren, our Lord Jesus Christ hath much commended Himself unto our faith, as touching His Manhood. At the same time, His words and works were alway such as to give us to believe that He is both God and Man, yea, that God Who made us, and that Man Who hath sought us, yea, God the Son, Who, as touching His Godhead, is alway with the Father, John i. 18; iii. 13, and, as touching His Manhood, hath been with us in time. Matth. i. 23. For He had not sought the work of His hands unless He had been made His own work. John i. 14. Keep this well in mind, and let your hearts never forget it, namely, that Christ was not made Man so as to cease to be God. He, Who made the Manhood, took It into that Godhead Which is His from everlasting to everlasting.

While therefore He lay hid in the Manhood, we must not think that He had suffered any lessening of power, but that He was giving ensample to our weakness. When He willed it, He was taken; when He willed it, He was put to death. John x. 18. But, since He was to have members, that is, His faithful people, who would not have that power over their lives which He, our God, had over His, He hid Himself, He concealed Himself, as if it were to escape being put to death, to show what should be done by those His members in whom He should dwell.

Christ is not the Head of His Church in such sense that He is not in her Body; but the whole Christ is in the Head, and the whole Christ is in the Body. That, then, which His members are is Himself, though That Which He is, That are not therefore His members. For if His members had not been indeed His Own, how had He said unto Saul, Acts ix. 4: Why persecutest thou Me? since Saul was not persecuting Him in Himself, but in His members, that is, in His faithful ones which were upon earth. He said not, Why persecutest thou My holy ones, nor, My servants, no, nor yet called He them by that more honourable name, My brethren, but, Why persecutest thou Me? that is, the members of My Body, whose Head I am.

I den tradisjonelle kalenderen er hele pasjonstida (fra søndag før palmesøndag) fokusert på motstanden mot Jesus og hans lidelse. Dette leste vi til messen og matutin mandag etter pasjonssøndag:

Johannes 7:32-39
32 Fariseerne hørte at folket gikk og hvisket slik om ham, og overprestene og fariseerne sendte nå ut sine menn for å gripe ham. 33 Da sa Jesus: «Ennå en liten stund er jeg hos dere, så går jeg til ham som har sendt meg. 34 Dere skal søke meg, men ikke finne meg, for der jeg er, dit kan dere ikke komme.» 35 Jødene sa til hverandre: «Hvor vil han dra hen, siden vi ikke skal finne ham? Vil han kanskje reise ut til våre landsmenn blant grekerne og preke for grekere? 36 Hva mener han med det han sa: Dere skal søke meg og ikke finne meg, og der jeg er, dit kan dere ikke komme?» 37 På den siste dag i høytiden, den store festdagen, stod Jesus fram og ropte: «Den som tørster, la ham komme til meg og drikke! 38 Den som tror på meg, fra hans indre skal det, som Skriften har sagt, renne strømmer av levende vann.» 39 Dette sa han om den Ånd de som trodde på ham, skulle få. For Ånden var ennå ikke kommet, fordi Jesus ennå ikke hadde fått del i herligheten.

Homily by St Augustin, Bishop of Hippo. – 31th Tract on John.
How could they take Him until such time as He willed to be taken? If, then, they could not take Him until He willed to be taken, were they sent to watch His teaching? Then said Jesus unto them Yet a little while am I with you what ye now seek to do, ye shall do; but not yet, for I will not so yet. And why will I not so yet? Because yet a little while am I with you, and then I go unto Him that sent Me I must fulfill that which I am sent to do, and so go to suffer.

You shall seek Me, and shall not find Me, and where I am thither ye cannot come. In these words He foretold already His rising again from the dead. While He was with them they would not know Him; and afterwards they sought Him, when they saw that a multitude already believed in Him. For great signs were wrought also when the Lord rose again, and ascended up into heaven. Then were great signs again wrought through the Disciples, that is, through them by Him Who worketh the same directly also by Himself, according as He had said unto them Without Me ye can do nothing. John xv. 5.When that lame man that was laid daily at the Beautiful Gate of the Temple stood up at the voice of Peter Acts iii.and walked, and all the people were filled with wonder, Peter bade them know that it was not by his own power that he had made him to walk, but by the power of Him Whom they had killed. And when they heard this, many were pricked in their heart, and said What shall we do? Acts ii. 37.

Nor they saw that they were burdened with the guilt of an exceeding great sin, in that they had killed Him, Whom it was their duty to worship and adore and for that guilt they knew of no propitiation. Yea, their sin was indeed exceeding great; and the consideration of it made them to despair for whom the Lord, when He hung upon the Cross, had been willing to pray, as it is written Then said Jesus Father, forgive them, for they know not what they do. Luke xxiii. 34. At that hour He had seen among many aliens some that were His Own; for them He asked forgiveness, while yet He suffered at their hand, nor considered that they were putting Him to death, but only that He was dying for them.

I den tradisjonelle kalenderen er hele pasjonstida (fra søndag før palmesøndag) fokusert på motstanden mot Jesus og hans lidelse. Dette leste vi til messen og matutin på pasjonssøndagen:

Johannes 8:46-59
På den tid sa Jesus til jødene: 46 Hvem av dere kan vise at jeg har gjort synd? Men når det er sannheten jeg sier, hvorfor tror dere meg da ikke? 47 Den som er av Gud, hører Guds ord. Dere hører ikke, for dere er ikke av Gud.» 48 Da svarte jødene: «Har vi ikke rett når vi sier at du er en samaritan og en besatt?» 49 «Jeg er ikke besatt,» sa Jesus, «men jeg ærer min Far, og dere viser meg forakt. 50 Jeg søker ikke min egen ære. Men det er en som gjør det, og han dømmer. 51 Sannelig, sannelig, jeg sier dere: Den som holder fast på mitt ord, skal aldri i evighet kjenne døden.» 52 Jødene svarte: «Du er besatt. Abraham er død, og likedan profetene, og du sier: Den som holder fast på mitt ord, skal aldri kjenne døden. 53 Du er vel ikke større enn vår far Abraham? Både han og profetene er døde. Hvem gir du deg ut for å være?» 54 Jesus svarte: «Hvis jeg ærer meg selv, er min ære ingen ting verd. Men det er min Far som ærer meg, han som dere kaller deres Gud. 55 Dere kjenner ham ikke, men jeg kjenner ham. Dersom jeg sa at jeg ikke kjente ham, var jeg en løgner, slik som dere. Men jeg kjenner ham og tar vare på hans ord. 56 Deres far Abraham jublet over å skulle oppleve min dag. Han fikk oppleve den og frydet seg.» 57 «Du er ennå ikke femti år og har sett Abraham?» sa jødene. 58 Jesus svarte: «Sannelig, sannelig, jeg sier dere: Før Abraham var, er jeg.» 59 Da tok de opp steiner for å kaste på ham. Men Jesus skjulte seg for dem og forlot templet.

Homily by Pope St Gregory (the Great) 18th on the Gospels.
Dearly beloved brethren, consider the gentleness of God. He came to take away sins, and He saith Which of you convinceth Me of sin? He Who, through the might of His Godhead, was able to justify sinners, was contented to show by argument that He was not Himself a sinner. But exceeding dread is that which followeth. He that is of God heareth God’s words; ye, therefore, hear them not, because ye are not of God. If, then, whosoever is of God heareth God’s words, and whosoever is not of Him cannot hear His words, let each one ask himself if he, in the ear of his heart, heareth God’s words, and understandeth Whose words they are? The Truth commandeth us to long for a Fatherland in heaven, to bridle the lusts of the flesh, to turn away from the glory of the world, to seek no man’s goods, and to give away our own.

Jeg skrev nylig om en dåp i en middelalderkirke litt utenfor Oslo (der hadde jeg dåp på engelsk, etter det nye ritualet), men noen ganger (ikke veldig ofte, jeg gjør det gjerne oftere) blir jeg også komme til en av nabomenighetene for å døpe barn etter det tradisjonelle ritualet. Et rituale som i utgangspunktet var helt på latin, men som de siste tiårene før konsilet åpnet for en del bruk av morsmålet. Under kan man se den norske oversettelsen av barnedåpsritualet fra «Katolsk bønnebok» fra 1944, men i dette ritualet var det en del ting som ikke skulle/kunne oversettes til morsmålet – det viser også teksten under.

Sammenligner man det gamle og nye ritualet (fra 1972), ser man en ganske tydelig vektforskyvning; det er ingen tekstlesninger eller preken i det gamle ritualet, derimot er innledningsdelen (ved kirkedøren) mye grundigere, og både der og ellers er det mange flere (og mer egentlige) eksorsimer. I det gamle ritualet tiltales også fadderen direkte, og han/hun svarer på vegne av barnet. Under kan man se hele ritualet:

ORDO BAPTISMI PARVULORUM – DÅPENS SAKRAMENT
Presten tar mot fadderen med barnet ved kirkedøren. Han spør den som bærer barnet:

P.: N hva søker du hos Guds Kirke?
P.: Troen.
P.: Hva gir troen deg?
F.: Det evige liv.

P.: Når du altså vil gå inn til livet, da hold budene. Du skal elske Herren din Gud av hele ditt hjerte og hele din sjel og din neste som deg selv.

Han ånder tre ganger over barnets ansikt og sier:
P.: Vik bort fra ham (henne) du urene ånd, og gi rom for Trøsteren, den Hellige Ånd.

Deretter signer han barnet med korstegnet på pannen og brystet.
P.: Motta korstegnet både på din panne + og i ditt hjerte +. Tro på de himmelske lærdommer og ferdes slik at du kan være Guds tempel.

Presten ber noen bønner på latin om Guds nåde for barnet.
Preces nostras, quæsumus, Dómine, cleménter exáudi: et hunc eléctum tuum N. (hanc eléctam tuam N.) crucis Domínicæ impressióne signátum (signátam) perpétua virtúte custódi: ut magnitúdinis glóriæ tuæ rudiménta servans, per custódiam mandatórum tuórum ad regeneratiónis glóriam perveníre mereátur. Per Christum Dóminum nostrum. R. Amen. …

Tradisjonell katolsk dåpLes mer »

Lesning 7, 8 og 9 forklarer evangeliet på denne festen:

From the Holy Gospel according to Luke Luke 2:22-32
In that time after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord: As it is written in the law of the Lord: And so on ….

Homily on this passage by St Ambrose, Bishop of Milan. Bk. 2, Comm. on Luke ii.
And, behold, there was a man in Jerusalem, whose name was Simeon, and the same man was just and devout, waiting for the consolation of Israel. The birth of the Lord is attested not only by Angels and Prophets, and shepherds, but also by elders and just men. Every age, and both sexes, as well as the miracles of the events themselves, are here to strengthen our faith. A virgin conceiveth, a barren woman beareth, a dumb man speaketh, Elizabeth prophesieth, the wise man worshippeth, the unborn child leapeth, the widow praiseth, and the just man waiteth.

Well is he called just, who looked not for favour for himself, but for consolation for his people. He desired to be set free from the bondage of this frail body, but he waited to see the Promised One for he knew that blessed are the eyes that see Him. Then took he Him up in his arms, and blessed God, and said Lord, now lettest Thou thy servant depart in peace, according to thy word. Behold a just man, confined in the weary prison of the body, desiring to be dissolved and to begin to be with Christ. For to be dissolved and to be with Christ is much better. Phil. i. 23.

Whosoever will be dissolved and be with Christ, let him come into the Temple, let him come to Jerusalem, let him wait for the Lord’s Christ, let him take hold on the Word of God, let him embrace it with good works, as it were with arms of faith and then let him depart in peace, for he shall not see death, who hath seen life. Behold how the Lord’s Birth doth overflow with abounding grace for all, and prophecy is not denied to the just, but to the unbelieving. Behold, Simeon prophesieth that the Lord Jesus Christ is come for the fall and rising again of many yea, He shall separate the just from the unjust by their deserts, and according as our work shall be, so shall the true and righteous Judge command us to be punished or rewarded.

Dette er lesning 4, 5 og 6 til Matutin på denne dagen – fra en preken av den hellige Augustin:

From the Sermons of St Augustin, Bishop of Hippo. 13th on the Season.
In old time it was written: And of Zion shall it not be said This and that man was born in her, and the Highest Himself shall establish her? Blessed be the omnipotence of Him That was born! Blessed the glory of Him That came from heaven to earth! While yet He was borne in His Mother’s womb, He was saluted by John the Baptist; He was presented in the temple, and recognised by that famous, antient, and glorious worthy, the old man Simeon. As soon as he knew Him he worshipped Him, and said Lord, now lettest Thou thy servant depart in peace for mine eyes have seen thy Salvation.

He lingered in the world to see the birth of Him Who made the world. The old man knew the Child, and in that Child became a child himself, for in the love wherewith he regarded the Father of all, he felt his own years to be but as of yesterday. The old man Simeon bore the new-born Christ, and all the while, Christ was the old man’s Lord. It had been told him by the Lord that he should not taste of death before he had seen the birth of the Lord’s Christ. Now Christ is born, and all the old man’s wishes on earth are fulfilled. He That came to a decrepit world came to an old man.

He wished not to remain long in the world, but he longed to see Christ in the world, singing with the Prophet, and saying Shew us thy mercy, O Lord, and grant us thy salvation. Ps. lxxxiv. 8. And now at last, that ye may know that the cause of his joy was that this prayer was granted, he saith Now lettest Thou thy servant depart in peace, for mine eyes have seen thy salvation. The Prophets have sung that the Maker of heaven and earth would converse on earth with men an angel hath declared that the Creator of flesh and spirit would come in the flesh the unborn John, yet in the womb, hath saluted the unborn Saviour yet in the womb. The old man Simeon hath seen God a little Child.

Dagens fest (2/2) kalles i 1962-kalenderen «In Purificatione Beatae Mariae Virginis». Her er lesning 1, 2 og 3 til Matutin på denne dagen – om spesielle regler for den førstefødte, og om kvinners rensningstid:

Exod 13:1-3; 13:11-13
1 And the Lord spoke to Moses, saying: 2 Sanctify unto me every firstborn that openeth the womb among the children of Israel, as well of men as of beasts: for they are all mine. 3 And Moses said to the people: 11 When the Lord shall have brought thee into the land of the Chanaanite, as he swore to thee and thy fathers, and shall give it thee: 12 Thou shalt set apart all that openeth the womb for the Lord, and all that is first brought forth of thy cattle: whatsoever thou shalt have of the male sex, thou shalt consecrate to the Lord. 13 The firstborn of an ass thou shalt change for a sheep: and if thou do not redeem it, thou shalt kill it. And every firstborn of men thou shalt redeem with a price.

Lev 12:1-5
1 And the Lord spoke to Moses, saying: 2 Speak to the children of Israel, and thou shalt say to them: If a woman having received seed shall bear a man child, she shall be unclean seven days, according to the days of the separation of her flowers. 3 And on the eighth day the infant shall be circumcised: 4 But she shall remain three and thirty days in the blood of her purification. She shall touch no holy thing, neither shall she enter into the sanctuary, until the days of her purification be fulfilled. 5 But if she shall bear a maid child, she shall be unclean two weeks, according to the custom of her monthly courses, and she shall remain in the blood of her purification sixty-six days.

Lev 12:6-8
6 And when the days of her purification are expired, for a son, or for a daughter, she shall bring to the door of the tabernacle of the testimony, a lamb of a year old for a holocaust, and a young pigeon or a turtle for sin, and shall deliver them to the priest: 7 Who shall offer them before the Lord, and shall pray for her, and so she shall be cleansed from the issue of her blood. This is the law for her that beareth a man child or a maid child. 8 And if her hand find not sufficiency, and she is not able to offer a lamb, she shall take two turtles, or two young pigeons, one for a holocaust, and another for sin: and the priest shall pray for her, and so she shall be cleansed.