Da jeg leste Ole Martin Stamnestr\u00f8s doktoravhandling om den liturgiske bevegelsen, syntes jeg spesielt informasjonen om Dom Lambert Beauduin, som kom til benediktinerklosteret Keizersberg (Mont C\u00e9sar) utenfor Leuven i Belgia i 1906, var sv\u00e6rt interessant. Jeg kjente ikke til Beauduin fra tidligere, og hans holdning til liturgien synes meg \u00e5 v\u00e6re sv\u00e6rt s\u00e5 fruktbar. Dette kan vi bl.a. lese her om Beauduin (jeg har selv uthevet noen avsnitt, og tatt bort de mange fotnotene):<\/p>\n
Beauduin\u2019s piety shifted from private devotions, such as first Fridays in honour of the Sacred Heart and exposition of the Blessed Sacrament, to the liturgy of the Church, the Mass and the Divine Office. \u201cThe first concrete evidence we have of Beauduin\u2019s liturgical interests can be traced back to 2 February 1909, when he invited a number of students to an informal discussion on the liturgy.\u201d Beauduin himself admitted his aliturgical past freely \u2026<\/p>\n Nothing in his spirituality was liturgically-oriented. Since his mind had not been initiated into an understanding and appreciation of the liturgy, it is no wonder that even as a priest and with all his priestly formation, he failed to draw nourishment from the liturgical prayer of the Church.<\/p>\n It says something about the strength of the liturgical life at Mont C\u00e9sar that someone of this description should after four years at the monastery emerge as the principal inspiration for the furtherance of the Liturgical Movement.<\/p>\n \u2026.. What were Beauduin\u2019s aims? \u2026 the following summary shows its essence: <\/font> <\/p>\n We are making tremendous efforts to gather together into our parish centres little groups of faithful souls, so as to win them to a truly Christian life and lead them to a corporate Communion; and yet, in every village, we have already got a centre for the entire Christian people – the church, which is chock full of sacred mysteries and sources of grace, where Sunday after Sunday all the people assemble to renew themselves in spirit, where there is the priest whose vocation it is to instruct, to bless and to offer sacrifice, where the patron saints are at hand, where feasts and fasts, festivities and funerals are held, where the community finds its centre, and a marvellously rich liturgy is already available for these purposes. Why do we go on making little or no use of all this while exhausting ourselves with labours in other directions? <\/i><\/p>\n Beauduin suggested that the faithful should be furnished with translations of the Missal and that they should be encouraged to take part in the Divine Office. The programme of action formulated by the Malines conference adopted Beauduin\u2019s suggestions. Four points are mentioned: Translations of the Missal, promotion of liturgical functions rather than extra-liturgical devotions, the encouragement of the plainsong revival, and, finally, all parish church choirs should be offered an annual retreat to some centre of liturgical life.<\/p>\n Beauduin\u2019s argument proceeded in three stages:<\/p>\n He first developed a lesson in fundamental liturgy; then, in contrast, he outlined popular Christian piety which was quite divorced from the public liturgy; he finally proposed methods for a renewal, arguing that active participation in the liturgy, which is the true source of piety, can be achieved by understanding the liturgical text.<\/p>\n The phrase \u2018active participation\u2019 as employed by Beauduin merits some closer attention. La Pi\u00e9t\u00e9 de l\u2019Eglise (1914) sets out the fundamentals of Beauduin\u2019s liturgical theology: \u201chis Liturgical Movement was underpinned by a theology of the Church as the Mystical Body of Christ, and a theology of priesthood of the laity with a right to active participation in the liturgy.\u201d <\/i><\/p>\n Whilst Beauduin would have been cautious to use the phrase \u201ca right to active participation,\u201d it is undoubtedly true that he vests it with a wider meaning than its originator, Pius X. This phrase from Pius\u2019s Motu Proprio \u2018Tra le sollecitudini\u2019 (22nd November 1903) was interpreted and expounded by Beauduin and his interpretation gained wide acceptance. Pius X \u201cenunciated the famous principle … but how many understood what this principle meant and how much it entailed? To make this clear was the great work of Dom Lambert\u2019s life.\u201d <\/i> It has been noted earlier that Pius appears to mean little more with the phrase than that the faithful should understand the text and participate by singing limited parts of the chant. This is supported by Quitslund who nonetheless goes on to speculate that Beauduin\u2019s use of the phrase would not necessarily have met with Pius\u2019s disapproval: \u201cIt is highly questionable that Pius X really envisaged all Beauduin did with that now famous phrase, but his explanation certainly was not contrary to the principles for which the great and saintly pontiff stood.\u201d <\/i><\/p>\n A means to achieve a more active participation was a school of liturgical formation for the clergy. Beauduin was hoping that through such a school the parochial clergy might be familiarised with his principles of liturgical revival and be enabled \u201cto lead the laity into a more active and intelligent participation in the sacred mysteries.\u201d Such a school did not come about, however, as his arch-abbot did not share his enthusiasm.<\/p>\n Like Gu\u00e9ranger, Beauduin stressed the importance of not allowing feasts and saints\u2019 days to dominate at the expense of a season\u2019s distinctive character. Thus he \u201ctried in 1910-1911, but without success, to persuade the Belgian bishops to insist that the temporal cycle be celebrated at least on Sundays.\u201d He was more successful in achieving one of his other aims, namely to make Holy Communion the natural high point of the faithful at Mass. Pius had, as already observed, urged that Holy Communion should be distributed at every Mass. Beauduin suggested that frequent reception should be made easier by reducing the eucharistic fast to two or three hours, and developed the theme of the importance of the reception by the faithful at Mass.<\/p>\n Interestingly, he does not, as one might have expected, approach the matter from the perspective of emphasising the meal, or koinonia, aspect of the Mass. The Liturgical Movement has sometimes been blamed for weakening the sacrificial aspect of the Mass, but this is precisely the angle from which Beauduin starts when arguing for frequent reception. At the heart of sacrificial thinking is the destruction of the victim. The faithful therefore share more fully in the sacrificial act when communicating.<\/b> Beauduin was of the opinion that \u201cwhatever loss the Liturgy suffers among Christian people is also a loss of the notion of sacrifice, and consequently of Christian renunciation.\u201d<\/p>\n The missal needs to be opened up to those for whom it is a closed book in order that they may rediscover the eucharistic sacrifice in which they should offer themselves. At the same time, Beauduin is eager to shift the focus from an individualistic to a more communal attitude to worship. The individual\u2019s seeing and adoring, should be replaced by adoring and receiving as the community takes part in the sacrificial act. Srawley comments:<\/p>\n Dom Beauduin, like Herwegen in his later pamphlets, criticizes the excessive individualism which regards religion as merely a matter between God and the individual, and, like all supporters of the movement, emphasizes the communal and collective side of Christian public worship.<\/p>\n Beauduin also resembles Gu\u00e9ranger in another respect: his loyal submission to, and interest in, the Roman Rite as it was rather than as it might have been. Beauduin sought liturgical renewal, not reformation. <\/b>He did not purport to return to more ancient rites and usages, nor did he favour new experiments:<\/p>\n He structured his movement on the principle that the liturgy belonged to the Church; hence he took it as she offered it and urged that it be known, understood, and carried out as it was – that is, as it was meant to be. The Belgian movement consequently never got lost in archeologism or wandered off into innovations of doubtful value. Da jeg leste Ole Martin Stamnestr\u00f8s doktoravhandling om den liturgiske bevegelsen, syntes jeg spesielt informasjonen om Dom Lambert Beauduin, som kom til benediktinerklosteret Keizersberg (Mont C\u00e9sar) utenfor Leuven i Belgia i 1906, var sv\u00e6rt interessant. Jeg kjente ikke til Beauduin fra tidligere, og hans holdning til liturgien synes meg \u00e5 v\u00e6re sv\u00e6rt s\u00e5 fruktbar. Dette […]<\/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],"tags":[],"class_list":["post-3690","post","type-post","status-publish","format-standard","hentry","category-liturgi"],"_links":{"self":[{"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/posts\/3690","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=3690"}],"version-history":[{"count":1,"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/posts\/3690\/revisions"}],"predecessor-version":[{"id":5425,"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/posts\/3690\/revisions\/5425"}],"wp:attachment":[{"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/media?parent=3690"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/categories?post=3690"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/aomoi.net\/blogg\/wp-json\/wp\/v2\/tags?post=3690"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/font><\/p>\n","protected":false},"excerpt":{"rendered":"