{"id":1645,"date":"2011-08-17T12:53:50","date_gmt":"2011-08-17T10:53:50","guid":{"rendered":"http:\/\/aomoi.net\/blogg\/?p=1645"},"modified":"2015-11-09T15:58:03","modified_gmt":"2015-11-09T14:58:03","slug":"messens-hovedstruktur-jungmann","status":"publish","type":"post","link":"https:\/\/aomoi.net\/blogg\/2011\/08\/messens-hovedstruktur-jungmann\/","title":{"rendered":"Messens hovedstruktur – Jungmann"},"content":{"rendered":"

Fra Dr. Haukes foredrag om messens hovedstruktur (som jeg har nevnt flere ganger, bl.a. her<\/a> – hele foredraget kan leses her<\/a>) tar jeg ogs\u00e5 med noe av det han siterer fra den kjente liturgen Josef Andreas Jungmann. Jungmann er veldig klar p\u00e5 at m\u00e5ltidet aldri var messens hovedpoeng, men heller takksigelsen, eukaristien, fremb\u00e6ringen av offer til Gud:<\/p>\n

In 1949 Jungmann published an article dedicated entirely to the \u201cbasic structure (Grundgestalt) of the Eucharist. Other writings on this theme followed, especially in 1967, 1970 and 1971. Already in a contribution of 1943 he had shown that in the ancient Jewish banquet, on the occasion of the great feasts, a gesture of offering could be found when the father of the family elevated the chalice. The liturgy of Saint Basil, in the institution narrative, ascribes this gesture to the Last Supper itself, a reference which \u201cvery probably\u201d corresponds to the historical reality. \u201cThe Lord takes the bread in his holy hands and holds it, showing it as he offers it towards the heavenly Father.\u201d The sacrificial symbolism manifests itself therefore not only in the separation of the holy species, but also in the elevation of the gifts which can be observed already in the offertorium: there the offered gifts \u201creceive that movement towards God \u2026 which is ultimately due to the transubstantiated gifts, the body and blood of the Lord.\u201d <\/p>\n

The \u201cthanksgiving\u201d is at the same time an \u201coffering-up\u201d which shows itself in the early Middle Ages in the elevation of the chalice before the consecration. Since the 12th century, the elevation is first of all an invitation to adore and to salute the Lord, but it must be taken into account that it originally contained a sacrificial symbolism. \u201cIt is also not enough to say that the sacrifice becomes present under the structure of the meal; for even in this case, the Mass would not be the visible sacrifice of which the Council of Trent \u2026 and the whole Tradition speaks.\u201d<\/p>\n

In his article on the \u201cbasic structure of the Mass,\u201d Jungmann stresses \u201cthat in all liturgies, without exception, the basic structure of the celebration is formed as a thanksgiving to God, and indeed as a thanksgiving from which the offering springs: we give thanks to you and so we offer to you.\u201d \u201cEverything that expresses the giving, the movement of the gifts towards God\u201d belongs to the exterior gestures which manifest this idea. \u2026 In this sense, the whole rite between the Liturgy of the Word and the Communion is clearly referred, also as structure (Gestalt), not merely to the togetherness of a common table, but to the movement towards God which begins in the preparatory part of the Mass and comes to rest in the Communion rite.\u201d This \u201critual expression is not the fruit of a late and secondary development, but was impressed already in the primitive Church in the institution of Jesus.\u201d<\/strong><\/p>\n

The great historical study of Jungmann on the Roman Mass, Missarum solemnia, is also important for our topic. Here he presents the earliest names of the Holy Mass. \u201cOn the basis of the liturgical texts themselves, Jungmann shows that, even in the most ancient forms, the eucharistia \u2013 the prayer of anamnesis in the shape of a thanksgiving \u2013 is more prominent than the meal aspect.<\/strong> According to Jungmann, the basic structure, at least from the end of the first century, is not the meal but the eucharistia; even in Ignatius of Antioch this is the term given to the whole action.\u201d<\/p>\n

… After the reference to the biblical concepts of \u201cbreaking bread\u201d and the \u201cLord\u2019s banquet,\u201d Jungmann mentions first of all the importance of the title \u201cEucharist\u201d already in the early post-biblical sources. Immediately after it, however, he reports a whole series of concepts that revolve around the notion of \u201csacrifice.\u201d We should also mention here the early testimonies of the Didache and of the First Letter of Clement (even if Jungmann himself does not report these sources in his overview). The Didache, a writing from ancient Syria, indicates the Eucharist as \u201csacrifice\u201d (\u2018tusia\u2019) and sees in it the fulfillment of the prophecy of Malachi about the pure offering which must be practiced at any place and at any time (Mal 1:11). Also extremely important is the reference of the First Letter of Clement, in which Pope Clement I in the year 96 addresses the Corinthians. He is dealing with the reinstitution of the presbyters-bishops who had been driven away from their ministry without any valid motive. Their ministry has an apostolic origin. The central task of the presbyters-bishops is the \u201coffering of the gifts\u201d (prosenegk\u00f3ntas t\u00e0 d\u00f4ra).89 After the concept of sacrifice, Jungmann mentions still other names of the Mass, such as \u201cthe Holy,\u201d \u201cservice (liturgy),\u201d \u201cassembly,\u201d and \u201cMass.\u201d<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

Fra Dr. Haukes foredrag om messens hovedstruktur (som jeg har nevnt flere ganger, bl.a. her – hele foredraget kan leses her) tar jeg ogs\u00e5 med noe av det han siterer fra den kjente liturgen Josef Andreas Jungmann. Jungmann er veldig klar p\u00e5 at m\u00e5ltidet aldri var messens hovedpoeng, men heller takksigelsen, eukaristien, fremb\u00e6ringen av offer […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"categories":[11,15],"tags":[],"class_list":["post-1645","post","type-post","status-publish","format-standard","hentry","category-liturgi","category-teologi"],"_links":{"self":[{"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/posts\/1645","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/comments?post=1645"}],"version-history":[{"count":1,"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/posts\/1645\/revisions"}],"predecessor-version":[{"id":10092,"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/posts\/1645\/revisions\/10092"}],"wp:attachment":[{"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/media?parent=1645"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/categories?post=1645"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/tags?post=1645"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}