Tradisjonell latinsk messe i Oslo søndag 13. mai

Liturgi, TLM /

Vi feirer denne dagen 5. søndag etter påske. Alle tekstene kan man lese HER på latin og norsk og hele programmet for messen er HER.

Dagens inngangsvers lyder slik i oversettelse:

Forkynn det glade budskap og la det høres, alleluja; forkynn det til jordens ytterste grense: Herren har forløst sitt folk, alleluja, alleluja. Rop med jubel til Gud, all jorden, syng salmer til hans navn, gi ære til hans pris.

Og evangeliet – fra Joh. 16, 23-30 – er slik på norsk:

På den tid sa Jesus til sine disipler: «Sannelig, sannelig sier jeg dere: dersom dere ber Faderen om noe i mitt navn, skal han gi dere det. Hittil har dere ikke bedt om noe i mitt navn; be, og dere skal få, så deres glede kan bli fullkommen. Dette har jeg talt til dere i lignelser. Den time kommer da jeg ikke mer skal tale til dere i lignelser, men fritt ut forkynne dere om Faderen. Den dag skal dere be i mitt navn, og jeg sier dere ikke at jeg skal be Faderen for dere; for Faderen selv elsker dere, fordi dere har elsket meg og trodd at jeg er gått ut fra Gud. Jeg er gått ut fra Faderen og er kommet til verden. Jeg forlater atter verden og går til Faderen.» Hans disipler sier til ham: «Se, nå taler du fritt ut og sier ingen lignelse. Nå vet vi at du vet alt og ikke trenger til at noen spør deg; derfor tror vi at du er gått ut fra Gud.»

Pave Johannes XXIIIs sekretær

Katolsk /

Denne interessante videoen fra Catholic News Service handler om hva pave Johannes XXIII tenkte da han innkalte til det andre Vatikankonsilet. Tips fra Fr. Finigans blogg – og han skriver:

The video shows Archbishop Loris Capovilla speaking affectionately about Blessed Pope John XXIII and his decision to call the second Vatican Council. (Lovely Italian with subtitles.) The Archbishop tells of how the Holy Father was encouraged, in the aftermath of the second world war, by the establishment of three international organisations: the UN, FAO and UNESCO. With respect, and with the luxury of hindsight, we might consider this rather optimistic. …

Heter det «for mange» eller «for alle»?

Liturgi, Paven /

Det skal hete «for mange» leser vi på www.chiesa. Denne artikkelen er en meget god oppsummering av den så langt siste runden i striden om «mange» eller «alle», en strid er nesten helt ukjent i Norge, for helt siden presten fikk lov til å lese den eukaristiske bønn på morsmålet (i 1967?), har vi her hørt: «.. For dette er mitt blods kalk, den nye og evige pakts blod, som skal utgydes for dere og for de mange til syndenes forlatelse. .. »

Men på flertallet av europeiske språk har man her i 40 år sagt «for alle» – også på dansk, som vi leser om her. Engelsk innførte den korrekte oversettelsen i desember i fjor – etter at pave Benedikt hadde grepet direkte inn, og klart å få de engelsktalende biskopene med seg. Nylig har paven grepet direkte inn på nytt og skrevet et personlig brev til de tyske biskopene 14. april. I Tyskland har pave benedikt nå så vidt for flertall for sitt syn, men ikke i Østerrike – og absolutt ikke i Italia. Slik leser vi i artikkelen:

… If in Germany, in fact, although with strong resistance, the episcopal conference recently opted to translate «pro multis» no longer with «für alle,» for all, but with «für viele,» for many, in Austria this is not the case.

And not in Italy either. In November of 2010, in a vote, out of 187 voting bishops only 11 sided with «per molti.» An overwhelming majority voted in favor of «per tutti,» indifferent to the Vatican guidelines. Shortly beforehand, the episcopal conferences of the sixteen Italian ecclesiastical regions, with the sole exception of Liguria, had spoken out for the retention of the formula «per tutti.»

In other parts of the world they are returning to the use of «for many»: in Latin America, in Spain, in Hungary, in the United States. Often with disagreement and disobedience.

But Benedict XVI clearly wants to see this one all the way through. Without impositions, but urging the bishops to prepare the clergy and the faithful, with appropriate catechesis, for a change that must come no matter what.

After this letter, it is therefore easy to predict that «per molti» will also be restored in the Masses celebrated in Italy, in spite of the contrary vote of the bishops in 2010.

The new version of the missal, approved by the Italian episcopal conference, is currently under examination by the Vatican congregation for divine worship. And on this point it will certainly be correct according to the pope’s guidelines. ..

Artikkelen i www.chiesa skriver videre om hva som har skjedd med messeoversettelsene – på dette og andre områder – siden dokumentet om de nye oversettelsesprisnippene «Liturgiam Authenticam» ble utgitt i 2001. Og den har også med en engelsk oversettelse av pavens brev til den tyske bispekonferansen 14. april.

Den hellige Athanasius

Liturgi /

Katolsk.no skriver grundig om den hellige Athanasius av Alexandria (~296-373), aranismens viktigste mostander:

… Athanasius’ minnedag i vesten er 2. mai, mens han feires den 15. mai i den koptiske kalenderen. Hans viktigste minnedag i øst er 18. januar sammen med den hellige Kyrillos av Alexandria. Han er i uminnelige tider blitt feiret av kopterne og de ortodokse, men hans fest ble innført i Roma først på 1600-tallet, selv om den er blitt feiret i Frankrike siden 1100-tallet. Men siden har hans minnedag stått i de fleste kalendere. Athanasius avbildes ofte som en gammel mann i bispedrakt mens han står over en nedkjempet kjetter, mens han holder en bok i hånden. Det eldste bildet av ham er fra 700-tallet i kirken Santa Maria Antiqua i Roma. …

I de tradisjonelle tidebønnene leste vi i dag om ham:

Athanasius was Bishop of Alexandria, and a most vigorous defender of the Catholic religion. When he was still a deacon, he refuted the impiety of Arius at the Council of Nicaea, and earned such hatred from the Arians that, from that time on, they never ceased to lay snares for him. Driven into exile, he went to Treves in Gaul. He endured unbelievable hardships and wandered over a great part of the world, being often driven from his Church, and often restored by the authority of Pope Julius and the decrees of the Councils of Sardica and Jerusalem. All this while, he was persecuted by the Arians. Finally, rescued, by the help of God, from so many great dangers, he died at Alexandria during the reign of Emperor Valens. His life and death are marked by great miracles. He wrote many works, both of devotion and of catechetics, and, with great holiness, he ruled the Church of Alexandria, in those most troubled times, for forty-six years.

Prestenes offertjeneste kan ikke løsrives fra deres pastorale tjeneste

Katolsk, Paven /

Dette satte Vatikanets informasjonstjeneste som overskrift (PRIESTS’ EUCHARISTIC-SACRIFICIAL MISSION IS INSEPARABLE FROM THEIR PASTORAL MISSION) på et referat av messen i Peterskirken søndag 29. april, der pave Benedikt ordinerte tre menn til prestetjeneste. Jeg leste denne nyheten på NLM-bloggen, der jeg også fant bildet. I sin preken sa paven bl.a.:

… for priests, celebrating Mass every day does not mean merely undertaking a ritual function, but accomplishing a mission which involves all of existence, in communion with the risen Christ Who continues to enact the redeeming sacrifice in His Church».

The Holy Father went on to note that «Eucharistic and sacrificial aspects are inseparable from the pastoral aspect, of which they are the nucleus of truth and salvific strength upon which the effectiveness of all activity depends. … The preaching, works and other activities which the Church carries out with her many initiatives would lose their salvific fruitfulness if the celebration of Christ’s sacrifice were lacking. This celebration is entrusted to ordained priests. … Only through the ‘door’ of the Paschal sacrifice can men and women of all times and places enter eternal life. It is through this ‘holy path’ that they can make the exodus which leads them to the ‘promised land’ of true freedom, to the ‘green fields’ of endless peace and joy. …

Den hellige Josef, håndverkeren

Liturgi /

Den hellige Josefs viktigste minnedag er 19. mars, men katolsk.no skriver om hvorfor han også feires 1. mai:

… Den salige pave Pius IX utnevnte ham i 1870 til «Universalkirkens beskytter», og oppmuntret også hans «patronatsfest», senere «høytidsdag», på tredje onsdag etter påske. Denne festen ble erstattet av pave Pius XII i 1955 med en fest den 1. mai for St. Josef, «arbeideren», senere «håndverkeren», innført som en motvekt mot sosialistenes feiring av dagen. …

Noen år fram til 1969 ble denne dagen feiret som fest av 1. klasse, men ble så kraftig nedgradert til valgfri minnedag. Men dagen har en fullt utarbeidet messe også i den nye kalenderen, og det er vel meningen å feire han ganske skikkelig alle steder 1. mai er arbeidernes dag – dvs. de fleste steder utenom USA.

Siden det er fest av 1. klasse i den tradisjonelle kalenderen, har matutin hele 9 lesninger. Lesning 1, 2 og 3 er fra 1. Mosebok og handler om skapelsen og menneskets oppdrag: Gen 1:27-28,31; 2:1-3 – Gen 2:7-9,15 – Gen 3:17-19, 23-24

Lesningene 4, 5 og 6 er fra the Acts of Pope Pius XII

The Church, most provident Mother of All, expends the greatest efforts for the protection and relief of the workers, erecting and promoting for them societies which Pius XII, the Supreme Pontiff, now wishes to be entrusted to the most powerful patronage of St. Joseph. For St. Joseph, since he was reckoned the father of Christ, who deigned to be called the son of a workman, on account of the irrevocable bond which united him to Jesus, drank abundantly of that spirit which ennobles and elevates labor. In like manner, associations of workers ought to be aware of the same kind of spirit, so that Christ may always be present in them, in their members, in their families and in fact in every labor organization, because the chief purpose of these associations is to foster and nourish the Christian life in their members, to spread the Kingdom of God more widely, especially among fellow workers in the same plant.

The same Pontiff supplied a new proof of the Church’s solicitude for labor organization, when, upon the occasion of a convention of workingmen held in Rome on the first of May in the year 1955, he took the opportunity of speaking to a large multitude gathered in the square before St. Peter’s Basilica, and commended most highly the instruction of workingmen. For in our day it is of prime importance that the workers be properly imbued with Christian doctrine in order that they may avoid the widespread errors concerning the nature of society and economic matters. Moreover, such instruction is needed that they might have a correct knowledge of the moral order established by God as it effects the rights and duties of workers, and which the Church discloses and interprets, so that by partaking in the needed reforms they might work more effectively toward their realization. For Christ was the first one to promulgate in the world those principles which he delivered to the Church and which still stand unchangeable and most valid for the solution of these problems.

In order that the dignity of human labor and the principles which underlie it might penetrate more deeply into souls, Pius XII has instituted the feast of St. Joseph the Workman, as an example and a protection for all associations of workers. For from this example, those who follow the worker’s calling ought to learn how and in what spirit they should discharge their duties, so that, obeying the first law of God, they might likewise subdue the earth and attain to economic prosperity, and at the same time reap the rewards of eternal life. Nor will the prudent guardian of the Family of Nazareth fail to shield with his protection, and from heaven bless the homes of those who, like him, are artisans and workmen. Most aptly has the Supreme Pontiff ordered this feast to be celebrated on the first of May, a day which the workers have adopted as their own; from henceforth let it be hoped that this day, dedicated to St. Joseph the Workman, will, as time goes on, not sharpen hatred and inflame strife, but with each recurring year, invite everyone to strive more and more for those things which are still lacking to civil peace, and indeed that it may stimulate the public authorities to use their abilities in effecting whatever right order demands of human fellowship.

Lesning 7, 8 og 9 er en preken av den hellige Albert den store over evenagelieteksten på denne dagen; Mat. 13:54-58, som også brukes som evangelium i den nye messen:

På den tid kom Jesus til sin hjembygd og underviste folk i synagogen der, slik at de undret seg stort og sa: «Tro hvor han har denne visdommen fra, og denne undergjørende kraften? Det er da sønnen til tømmermannen? Og heter kanskje ikke hans mor Maria og hans brødre Jakob og Josef og Simon og Judas? Og søstrene hans, bor de ikke her blant oss alle sammen? Hvor kan han da ha alt dette fra?» Og de festet ingen lit til ham. Jesus sa da til dem: «Bare i sitt hjem og i sin hjembygd blir en profet ringeaktet slik.» Og på grunn av deres vantro var det ikke mange under han gjorde der.

Får vi nå se en strengere Ratzinger?

Katolsk, Paven /

John Allen skriver at det nå kan se ut som at pave Benedikt vil bli strengere mot radikale/liberale katolikker som motsetter seg Kirkens lære på viktige punkter:

When Cardinal Joseph Ratzinger was elected to the papacy in April 2005, the popular forecast called for stormy weather ahead. This was, after all, the Vatican enforcer who had been leading a “smack-down on heresy since 1981”, in the words of T-shirts and coffee mugs marketed by a Ratzinger fan club. His rise elicited dread in some quarters and joy in others, but virtually everyone agreed big things were in the works.

During most of the past seven years, however, that anticipated upheaval has seemed a lot like the dog that didn’t bark. Back in February 2006, the late Fr. Richard John Neuhaus famously voiced “palpable unease” among those most elated by Ratzinger’s election, and that disappointment endured in a swath of Catholic opinion which had begun to despair that the pope would ever impose order. Of late, however, many observers believe the “real Ratzinger” has finally come out to play. Consider the tumult of the past month:

On April 18, the Congregation for the Doctrine of the Faith decreed a sweeping overhaul of the Leadership Conference for Women Religious, the main American umbrella group for the superiors of women’s orders, to correct what the congregation described as LCWR’s “corporate dissent” ….
At least five Irish priests have faced Vatican-inspired discipline, with implementation left to their religious orders. Two Redemptorists have seen their writings for a church magazine either withdrawn or limited …
On April 5, Benedict XVI included some blistering language in his Holy Thursday homily about a “call to disobedience” issued by more than 300 priests and deacons in Austria who oppose celibacy and support women’s ordination. …
On April 14, Benedict XVI ordered the German bishops to translate the traditional Latin phrase pro multis, from the words spoken by Christ at the Last Supper in reference to the shedding of his blood, as “for many” rather than “for all”. ….

Lenger nede i artikkelen modifiserer Allen sine tanker en del, og om man leser kommentarene etter artikkelen, vil man se hva slags tanker de fleste leserne av det svært liberale National Catholic Reporter har om paven/Vatikanet.

FSSPs sogneprest i Roma sier

Katolsk, Teologi /

Fr Kramer (i videoen) sier bl.a.:

… A large segment of Father Kramer’s flock is people born decades after the Tridentine Mass ceased to be the norm. He says they are frequently drawn by the older liturgy’s emphasis on the sacrificial dimension, which makes it «more obvious that Christ is pouring out his blood for the forgiveness of sins.»

The 59-year old priest says that Catholic clergy of his generation, reacting to the severe moralizing that prevailed before Vatican II, were «very reluctant to talk about the punishments for sin.» But the «new generation,» recoiling from the more libertine mores with which it grew up, «needs to talk about sin and how the problem of sin is resolved,» he said.

Younger people also are «more sophisticated than they used to be, and they’re looking for something at a higher level,» Father Kramer says. «And I think that is connected with finding the great tradition and richness of the last 2,000 years.» …

Jeg fant innlegget på Rorate cæli (mange kommentarer også der) og teksten på CNS.

Messeklær fra Roma

Liturgi /

Jeg så det interessente bildet over hos Orbis Catholicus, som skriver om det: «Gammarelli Vestments Seen in USA. Gift your pastor with a set.»

Mistenkelig lik messehakelen jeg kjøpte hos Gammarelli for litt over et år siden og skrev om her.

Dagens Ratzinger-sitat

Katolsk, Liturgi, Paven /

Fra Father Z’s blogg (les hele sitatet der):

In Co-Workers of the Truth: Meditations for Every Day of the Year, from the works Joseph Ratzinger for 25 April we read a blurb from his perennially useful Feast of Faith:

“The Council did not create new articles of faith, nor did it replace existing ones with new ones. Its only concern was to make it possible to hold the same faith under different circumstances, to revitalize it. … many of the documents (of the Council) were issued too abruptly. To many of the faithful, most of them seemed to be a challenge to the creativity of the individual congregation, in which separate groups constructed their own “liturgies” from week to week with a zeal that was as commendable as it was misplaced. To me, the most serious element in all this was the breach of fundamental, liturgical consciousness. The difference between liturgy and festivity, between liturgy and social event, disappeared gradually and imperceptibly, as witness the fact that many priests, imitating the etiquette of polite society, feel that they ought not to receive Holy Communion until the congregation has received; that they should no longer venture to say “I bless you” [German euch: familiar form of plural “you”]—thus dissolving the fundamental liturgical relationship between them and their congregation. … In the period before the new missal made its appearance, but after the old one had already been characterized as “old-fashioned”, people forgot that there is a “rite”, that is, a prescribed liturgical form, and that liturgy is genuinely liturgy only if it is not subject to the will of those who celebrate it.”

O’Connell om aktiv deltakelse i messen – del 3

Liturgi, TLM /

Jeg siterer her reglene (i 1963) for hvordan de troende kunne delta aktivt i messefeiringen. Mange vil sikkert bli overrasket over hvor nye som var tillatt og anbefalt – og også morsmålet kunne brukes til en viss grad. Det var altså ikke denne deltakelse av lekfolket som sjokkerte mange i 1969 (da den nye messen kom). Og om man har vært i en tradisjonell messe i Frankrike (eller Tyskland), vil man den dag i dag finne mye aktiv deltakelse og en del bruk av morsmålet. Slik skriver O’Connel (se også DEL 1 og DEL 2):

6. But fuller participation in low Mass is achieved when the entire congregation takes part actively by replying aloud to the celebrant and saying aloud with him, in Latin, those parts of the Mass which are especially theirs, the so-called «dialogue Mass.» The first and simplest form of this is when all the people make the simpler and shorter liturgical responses (Amen; Et cum spiritu tuo; Deo gratias, etc.).

7. A higher degree of participation is achieved when the entire congregation recites the responses appointed for the server at low Mass, (It is not necessary – perhaps not even desirable at first – that the people should be able to answer all the prayers of preparation at the beginning of Mass; nor is it essential that they should be able to do this before passing on to the third degree of participation.) and the communicants recite with the celebrant the triple Domine, non sum dignus before their Communion. A third and more complete degree of active participation is attained when those present recite aloud with the celebrant, in Latin, the parts of the Ordinary of Mass that they sing at high Mass and also the entire Pater noster (including Amen). The fourth and most complete form of the dialogue Mass (possible only for highly trained communities) occurs when those present recite the Introit, Gradual, Offertory, and Communion with the celebrant.

8. That a dialogue Mass may succeed it is evident that the celebrant must recite those parts of the Mass that are to be said aloud clearly and in a tone that can be easily heard throughout the church, aided if necessary in a large church – by a microphone or a loudspeaker; and for the parts that people are to recite with him in a voice that not only enables them but invites and encourages them to join in, and leads them along.

While a dialogue Mass is highly desirable to achieve the active participation of the people in Mass, it is not of obligation, nor is any one of its four possible forms imposed – it is for the rector of the church to judge which of these is feasible at any time – but if it is used it must follow one or other of these forms and other parts of the Mass may not be recited aloud.

Til slutt (i det jeg tar med) skriver han også litt om hvilket språk man kan bruke:

9 a) In high Mass only Latin may be used for liturgical texts.
b) In low Mass for direct participation of the people, i.e., when they recite aloud with the celebrant any one of the liturgical texts that they are allowed to say aloud only Latin may be used. But if (in accordance with local custom) they wish to add prayers and popular chants – which should be in keeping with the parts of the Mass at which they are used – these may be in the vernacular.

10. On Sundays and feast days it is desirable at low Mass that the Epistle and Gospel be read by some suitable reader in the vernacular while the celebrant recites them in Latin in the subdued voice.

Hvordan de to formene av messen kan berike hverandre

Liturgi /


NLM-bloggen skrev i går kveld om en gruppe i Australia – The Catholic Community of Bl. John Henry Newman, attached to the Extraordinary Form of the Roman Rite in the Archdiocese of Melbourne – som nå også skal begynne å feire en ukentlig messe etter 1970-missalet. De skriver på egne nettsider de har kalt Reform av reformen:

The promulgation of the new translation of the Roman Missal of 1970, invites us to reflect further on the «hermeneutic of continuity» articulated by Pope Benedict XVI, and the importance of this being demonstrated consistently in the celebration of the Ordinary Form of the Roman Rite.

Beginning Saturday 12th May (at 6 pm), a weekly Vigil Mass in the Ordinary Form will be offered at St Aloysius’ Church, 233 Balaclava Rd, Caulfield, which will try to exemplify «sacredness in continuity». The Mass will be celebrated in English, «ad orientem» at the High Altar, and with both the Propers and Ordinary of the Mass being sung. Following the example of Pope Benedict XVI, Communicants will be invited to receive Holy Communion on the tongue, whilst kneeling at the Altar rails. …

Den første messen de feirer slik, lørdag 12. mai, «will be offered for the intentions of Pope Benedict XVI.»

Hvorfor gjør de dette? spør noen, for flere som foretrekker den tradisjonelle messen, liker nemlig ikke den nye messen særlig godt – og debatten har allerede begynt på NLM-bloggen. De ser ut til å ønske å gjøre det for å vise at den nye messen også kan feires verdig, med god sang, ved et tradisjonelt alter etc., og for å vise at den tradisjonelle messen på en positiv måte kan påvirke den nye – slik pave Benedikt har antydet.

Katolske nonner i USA – er man slemme med dem?

Katolsk /

Jeg har fått flere e-poster de siste dagene som referer til artikler i ikke-kirkelige aviser som viser til hvor slemme Kirken har vært mot nonnene i USA. Den siste e-posten viser til en artikkel i The New York Review of Books som kalles «Bullying the Nuns«.

Men Fr. Z. skriver følgende om dette, og kommer med en rekke eksempler:

The Holy See and USCCB are aiming their reforms at the leadership of the liberal umbrella group the LCWR (a subsidiary of the Magisterium of Nuns). The Catholic hierarchy is not attacking nuns or sisters. Don’t be fooled by twisted news coverage on catholic and secular sites. …

O’Connell om aktiv deltakelse i messen – del 2

Liturgi, TLM /

Jeg fortsetter presentasjonenn av det O’Connell skriver om aktiv deltakelse i messen (første del her) – som pavene Pius X, Pius XI og Pius XII alle hadde ivret for. I tillegg til den indre deltakelsen i messen (som er det mest fundamentale), bør de troende også åpne sin røst og delta på føgende måter: (I våre Missa Cantata i St Joseph kirke i Oslo synger de troende i alle fall godt med på messens ordinarium – der vi synger nr. VIII, XI eller XVII.)

Active Participation in Solemn Mass
3. Solemn Mass, or at least the sung Mass, is the nobler form of the Eucharistic celebration. To take an active part in high Mass all the people should sing at least the liturgical responses, and they should also be capable of singing some or all of these parts of the Ordinary of Mass: Kyrie, eleison; Gloria in excelsis Deo; Credo; Sanctus-Benedictus; and Agnus Dei at least to the simpler Gregorian melodies. Of course where there is fuller musical training (e.g., in seminaries, religious communities, colleges) all should take part in the singing of the Proper of the Mass also. …
4. At high Mass the communicants may recite aloud with the celebrant the threefold Domine, non sum dignus which precedes their own Communion.

Participation in Low Mass (The Dialogue Mass)

5. Those present at Mass should not be merely «detached and mute spectators» (Pius XI). They should, at very least, spontaneously share in the Mass by due attention to its principal parts and by their external behaviour. If possible, they ought to follow the Mass in a Missalet least a small Missal arranged for the use of the laity -but if they cannot do this they should meditate on the mysteries of Jesus Christ and say prayers in keeping with the sacred rites. Better still they should pray aloud and sing hymns in common-prayers and song in accord with the different parts of the Mass at which they are used. Such common prayers and hymns should not, however, be said or sung when the celebrant of Mass is reciting aloud important parts of the Mass, especially the presidential prayers (such as the Collect, Preface, Postcommunion). And silence is desirable from the Consecration to Pater noster.

Dernest skriver O’Connell også om en mer utvidet deltakelse – i neste del.

Oppjustert min selvpresentasjon på bloggen

Data/blogg, TLM /

En blogg har både noen få (mer statiske) sider og så (veldig) mange innlegg. Jeg har nå i dag utvidet den siden som heter TLM, slik at den nå ser slik ut (og tydeligere viser hva jeg ønsker å gjøre med bloggen):

Jeg skriver ganske mye om den tradisjonelle latinske messen på denne bloggen, og det gjør jeg fordi jeg selv syns jeg har svært mye å lære av vår Kirkes gamle tradsjon – og tenker at andre kanskje også kan finne dette stoffet nyttig.

Og jeg driver selvsagt med dette fordi pave Benedikt i 2007 gjorde det helt legitimt å lære av og aktivt bruke Kirkens gamle tradisjon – både liturgisk og på alle andre måter. Jeg følger også vår pave fullt og helt mht tolkningen av de andre Vatikankonsil; at dette ikke bryter med Kirkens tradisjon, men (bare) justerer den til en viss grad – slik Kirken i alle århendrer har forandret og viderutviklet seg.

Noen liker ikke den interessen jeg så aktivt (bl.a. ved å regelmessig feire offentlige tradisjonelle messer i Oslo) viser mot det «førkonsiliære» (et uttrykk som antyder at det skulle være et brudd noe sted). De må selvsagt kunne ha sine egne preferanser (innenfor de normer Kirken tillater), men de bør samtidig kunne godta at jeg (og andre som tenker som meg) også gjør det Kirken tillater og oppfordrer til. …

O’Connell om aktiv deltakelse i messen

Liturgi, TLM /

Jeg skrev for noen uker siden at jeg hadde mottatt J. B. O’Connells bok The Celebration of the Mass: A Study of the Rubrics of the Roman Liturgy. Nå har jeg lest nesten 200 av de 600 sidene og lærer en hel del – og det handler nesten utelukkende om (slik jeg skrev sist gang) hvordan messens hellige offer rett skal bæres fram for Gud.

Utgaven jeg har kjøpt er fra 1963, og har derfor med alle bestemmelser som kom før konsilet. O’Connell har derfor også med et appendix han har kalt THE ACTIVE PARTICIPATION OF THE PEOPLE IN THE LITURGY, der har tar med alle nyere bestemmelser om folkets deltakelse i messefeiringen, inkl De musica sacra et sacra liturgia. Instruction on Sacred Music and Sacred Liturgy. Sacred Congregation for Rites – September 3, 1958. Dette dokumentet kan i sin helhet leses her (pdf-fil).

Der skriver O’Connell:

1. On September 3, 1958 – a significant date, the feast of St. Pius X S.R.C. issued an important Instruction De Musica Sacra et Sacra Liturgia, the chief purpose of which is to fulfill the desire of St. Pius X, Pius XI, and Pius XII, that the people -who form the liturgical assembly with the celebrant as its president – in the greatest possible measure according to local circumstances, should take a conscious, intelligent, active part in the sacred liturgy, especially in the Mass. This active participation is demanded by the very nature of the Mass and by the structure of the Roman rite, and is the right and duty of the congregation to give since by the character of Baptism they share in the priesthood of Christ, so that they, after their own fashion, offer in the Holy Sacrifice, with the priest, the Divine Victim to God the Father. The liturgy is the worship of the entire community, of the Mystical Body.

Participation in Mass
2. Participation in Mass must, of course, be first of all internal, when the people by attention and good will are united with Christ, and with him, in him, and through him offer the Sacrifice and themselves to God. But this participation should also be external by correct ceremonia and by liturgical gesture (signs of the cross, striking the breast), but especially by voice, in song and speech. The participation of the faithful is complete when, in addition to the internal participation and the external sharing by voice and action, they receive Holy Communion.

Fortsettelse følger.

Snart 50 år siden Vatikankonsilet

Katolsk /

I en artikkel i FirstThings, The Serenity of Vatican II, leser vi:

It has now been almost fifty years since the Catholic Church created waves by opening the Second Vatican Council. And for many, the tumult continues. Vatican II has become nothing less than a battle over the mission of the contemporary Church.

William Doino Jr. The progressive left sees the Council as an open-ended innovation whose revolutionary promise has yet to be fulfilled. The traditionalist right views it with deep suspicion and is sometimes heard to say (if not openly, at least sotto voce) that the Church would have been better off had it never occurred. …

Så fortsetter denne artikkelen ganske tradisjonelt (på en måte) å beskrive hva som skjedde etter konsilet etc. Men informasjon om pave Johannes XXIII var mer ukjent for meg:

… Pope John XXIII’s famously jovial personality has led many to believe he was an unabashed progressive, and this has colored many accounts of the Council. But Molinari, a close friend of the pope, told me that this popular image of “Good Pope John” as easygoing and tolerant of almost any proposal, is “absolute nonsense.” Finally, statistics about the Church in the pre-Conciliar years are misleading, because there were many trends afoot—in theology, morality, politics, science, and exegesis—that were already having an unsettling impact on the internal life of Catholics.

At the end of our discussion, I still had one question: “All that being said Father, and granting the necessity, beauty, and orthodoxy of the Council’s teachings—how did their implementation go so disastrously wrong in the immediate years that followed?”

“The Council called us to find fulfillment in Christ,” he said gently, “but many Catholics confused that with their own self-fulfillment.” Stunned, I finally murmured, “That’s a pretty big mistake.” “Yes,” he replied, with tremendous understatement. …

Spenninger i Kirken – og pave Benedikts ledelse

Katolsk, Paven /

En engelsk katolsk sognepreest, Fr. Ray Blake, skriver om hva som skjer i Kirken for tiden. At det stadig blir tydeligere hvem som motsetter seg pave Benedikts reformplaner, som riktignok gjennomføres langsomt og forsiktig, gjennom pavens eksempel og undervisning, men som likevel har en tdelig retning:

So the SSPX are likely to be in soon. Already the Ordinariate is beginning to thrive in the States, and once they are given a church or two here that might happen in England and Wales – though they are doing pretty well using Spanish Place as their «Cathedral». Those with a Catholic «sense» are given courage to live out their faith. The liberation Summorum Pontificum gave the Traditional usage is slowly making an in road into the Church and parish life. Seminaries are gradually becoming more Catholic, even if they are not, they are turning out young priests who want authentic Catholicism.
and yet; Those American nuns who have «moved beyond Jesus» are likely to be out, at least as an organisation but there very presence shows how deep the rot goes. Dissident Irish priests have been silenced but in Ireland dissidence seems to be the new orthodoxy. In Austria there is open disobedience and rather dubious decisions made by some of the hierarchy. In the US the Bishops are fighting off the government and perhaps wondering whether they have much backing from the ordinary Catholic in the pew.

…. Seven years ago many were expecting a «rottweiler» Pope, who would clear up doctrinal error, boot out heretical bishops, cleanse the Curia, clamp-down on liturgical abuses and theological errors and those peddling them. Instead we have had a Pope who teaches. His teaching however is constantly radical, a continual call out of the confused disunity of darkness into the light of Christ. Yet he is criticised for not using his authority to clean up the Church. How often does one hear amongst Roman dicastery officials the criticism, «he reigns but does not rule»?

What we have in the Church is increased division, and it is the Pope himself who is the source of division. There is an increased seperation between those who gather with Peter and those who don’t. …

Cardinal Koch recently said: «A widespread criticism holds that the pope is not concerned» about the church as a whole but is focused on a small portion of his flock and «is content with that». «The only thing that is true in this criticism is that, in reality, the pope is convinced that the true renewal of the church cannot begin with the masses, but only with small movements» inspired by the Holy Spirit and acting as leaven for the rest of the church, the cardinal said.

Den gode hyrdes søndag

Liturgi, TLM /

Påsketiden er noe forvirrende for oss som følger både den nye og den tradisjonelle katolske kalenderen. For det ene er navnene forvirrende, i dag (morgen) er det 2. søndag etter påske (trad.) og/eller 3. søndag i påsketiden (ny). Denne søndagen er ekstra forvirrende, fordi det i den tradisjonelle kalenderen er den gode hyrdes søndag, mens dette temaet tas opp om en uke (4. søndag i påsketiden) i den nye kalenderen. Men dette er tekstene jeg skal bruke i den tradisjonelle messen i St Joseph kirke søndag kl 19.00:

Epistel fra 1. Pet. 2, 21-25
Høytelskede, Kristus har lidt for oss og etterlatt dere et eksempel, for at dere skal følge i hans fotspor. Han gjorde ikke synd, og i hans munn ble det ikke funnet svik. Han skjelte ikke igjen når han ble utskjelt, truet ikke da han led, men ga seg over til dem som dømte ham urettferdig. Han bar selv våre synder i sitt legeme på treet, så vi, døde fra synden, skal leve for rettferd, og ved hans sår er dere blitt legt. For dere var som villfarende får; men nå er dere vendt om til deres sjelers hyrde og biskop.

Evangelium Joh. 10, 11-16.
På den tid sa Jesus til fariseerne: «Jeg er den gode hyrde. Den gode hyrde gir sitt liv for sine får. Men den som er leiekar og ikke hyrde, den som ikke eier fårene, han ser ulven komme og forlater fårene og rømmer, og ulven røver dem og jager dem fra hverandre. Leiekaren rømmer, for han er leiekar og har ikke omsorg for fårene. Jeg er den gode hyrde, og jeg kjenner mine, og mine kjenner meg, likesom Faderen kjenner meg, og jeg kjenner Faderen; og jeg setter mitt liv til for fårene. Jeg har også andre får som ikke hører til denne hjord; også dem skal jeg føre hit, og de skal høre min røst, og det skal bli én hjord og én byrde.»

Pave Gregor den store skriver om denne teksten:

Homily by Pope St Gregory the Great. 14th on the Gospels.
Dearly beloved brethren, ye have heard from the Holy Gospel what is at once your instruction, and our danger. Behold, how He Who, not by the varying gifts of nature, but of the very essence of His being, is Good, behold how He saith : I am the Good Shepherd. And then He saith what is the character of His goodness, even of that goodness of His which we must strive to copy : The Good Shepherd giveth His life for the Sheep. As He had foretold, even so did He; as He had commanded, so gave He ensample. The Good Shepherd gave His life for the sheep, and made His Own Body and His Own Blood to be our Sacramental Food, pasturing upon His Own Flesh the sheep whom He had bought.

Troskongregasjonen irettesetter katolske nonner

Katolsk, Teologi /

Jeg er tre dager for seint ute med å rapportere at Troskongregasjonen denne uka offentliggjorde en rapport der de sterkt kritiserer LCWR (Leadership of Catholic Women Religious) – den organisasjonen som organiserer ca. 80% av katolske ordenssøstre i USA. Det danske nettstedet Katolsk Tradition skriver om dette:

… Troslærekongregationen har netop offentliggjort en doktrinær undersøgelse af organisationen. Man kan heri erfare, at organisationens møder og publikationer regelmæssigt indeholder budskaber, som er i åbenlys modstrid med de mest basale dele af Kirkens lære, og så er der naturligvis den udbredte forvirring omkring seksualmoral og kvindens stilling i Kirken. … I rapporten hedder det bl.a.:

1) Den nuværende læremæssige og pastorale situation i LCWR er kritisk og giver anledning til alvorlig bekymring, givet den indflydelse,som LCWR har på ordenssamfund også i andre dele af verden;

2) Så snart den igangværende visitation af de kvindelige ordner i USA er afsluttet, skal den hellige Stol gribe ind for at gøre hvad der er nødvendigt for at reformere LCWR;

3) Troslærekongregationen vil undersøge forskellige muligheder for kanonisk indgriben mhp. at afhjælpe de problemer som findes i LCWR.

Enhver med blot en smule kendskab til romerske skrivelser vil forstå, at der her tales med meget store bogstaver. ….

Den amerikanske bispekonferansens nettsider skriver også om dette, og har også en lenke til selve rapporten til Troskongregasjonen HER (pdf-fil).

Father Z. skrev om dette for noen få dager siden. Også det ganske liberale katolske tidsskriftet America melder om dette – med en nokså nøytral presentasjon, men kommentarene viser hvem som leser dette bladet.

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