Kämmenpohjat jo hikoilee… maanantai, Maa 26 2007 

Nyt jo Fr. Z:kin alkaa näyttää valoa motu proprion tulemiselle. Lukekaa wdtprs, jos läpi pääsette. Jonkun sspx-papin tietoihin viitaten (ja jo aikaisempiin huhuihin vedoten) asiakirja saattaisi saada päivänvalon vielä ennen kiirastorstaita. Ken elää se näkee.

Mainokset

Eilen illalla perjantai, Maa 23 2007 

Il Santo Padre riceve questo pomeriggio in Udienza:

Em.mo Card. William Joseph Levada, Prefetto della Congregazione per la Dottrina della Fede.

Il Papa ha ricevuto ieri sera in Udienza: Em.mo Card. Francis Arinze, Prefetto della Congregazione per il Culto Divino e la Disciplina dei Sacramenti;

Em.mo Card. Darío Castrillón Hoyos, Presidente della Pontificia Commissione ”Ecclesia Dei”.

= Paavi tapasi tänään iltapäivällä uskonopin kongregaation prefektin ja eilen illalla liturgiakongregaation prefektin ja vanhan messun asioista vastaavan Ecclesia Dei -komission puheenjohtajan. Miksiköhän? 😉 🙂

25.3. lähestyy maanantai, Maa 19 2007 

Nimittäin näin kertoo Corriere della Sera motu propriosta:

LA LINEA DI RATZINGER
Ritorno della messa in latino Pronto il testo del Pontefice
 
CITTÀ DEL VATICANO – Il «motu proprio» papale che liberalizzerà l’ uso del vecchio messale, cioè la «messa in latino» di prima del Concilio, potrebbe essere pubblicato entro Pasqua: il tempo «si avvicina» dicono in Vaticano, ma non c’ è ancora la data. Qualcuno lo prevede per il 25 marzo e altri per il 5 aprile, Giovedì Santo, che non sembra un giorno adatto per un testo normativo, essendo destinato a grandi celebrazioni. Oggi l’ uso della vecchia messa dev’ essere autorizzato dal vescovo che ne valuta l’ opportunità, dopo la riforma non potrà essere negato quando lo chiedono almeno trenta fedeli. L’ uso del vecchio messale era stato proibito da Paolo VI al momento della promulgazione del nuovo nel 1969, ma esso è stato costantemente rivendicato dall’ ala tradizionalista cattolica, in particolare dalla «Fraternità san Pio X» fondata dal vescovo francese Marcel Lefebvre. Dopo la scomunica di Lefebvre e dei vescovi da lui ordinati nel 1988, Giovanni Paolo II promulgò un «indulto» che autorizza la vecchia messa su richiesta e a discrezione dei vescovi locali. Benedetto XVI (nella foto) vuole ora ampliare l’ accesso al vecchio rito sia in vista del recupero dei lefebvriani alla «piena comunione», sia per un convincimento personale sulla possibilità che più riti possano convivere favorendo insieme il pluralismo e l’ attaccamento alla tradizione.
Accattoli Luigi

Roratella on käännös.

Varoitus taas kerran lauantai, Maa 17 2007 

nyt tuntuu kuitenkin kaikkiin vihjeisiin perustuen todennäköiseltä. Rorate Coeli kirjoitti näin.

CITTÀ DEL VATICANO – Benedict XVI ”frees” the Tridentine Mass, the so-called ”Latin” Mass loved –though not exclusively – by the followers of monsignor Lefebvre and, for this [reason], opposed by the ”Progressives” of the Church. The ”motu proprio” of the Pope, which should be published between the Feast of the Annunciation (March 25) and Easter, is ready.

The text is fully armored [blindatissimo]; but, according to indiscretions by excellent sources, should overrule the current situation.Currently, the Bishops have the power, also thanks to an extenuating bureaucracy, to make the celebration of the old Mass extremely difficult. With the motu proprio, their role should change: not arbiters anymore, but supervisors [controllori]. And, as a matter of fact, a sly Curial fox remarks, Bishop, ”episkopos”, means in Greek exactly that: supervisor.

Se on menoa nyt torstai, Maa 15 2007 

Oma luottolähteeni lähellä Roomaa ilmaisi asian suurin piirtein näin:

”Sinä ainakin olet varmaan iloinen siitä, että Marini vihdoin lähtee. Hänestä tulee yhden italialaisen sanktuaarion arkkipiispaprelaatti. ”

Voiko kauniimmin enää sanoa!?

Ongelmia riittää silti:

Yksi esimerkki ongelmista on Sacramentum Caritatiksen käännösongelmat: latinan kielen käyttö oli kaikilla kielillä suositeltu näin: ”on hyvä, että silloin käytetään latinaa”. Englanniksi käännös sanoo: Latin could then be used…

Saksalaisessa käännöksessä on myös mennyt pätemättömyys ja laittomuus sekaisin: jos messun viettää hiippakunnassa ilman piispan lupaa, ei se vielä tee siitä pätemätöntä mutta kylläkin laittoman… Sakramentin toteutumisen kannalta tärkeä kysymys…

Ei paljon, mutta aika paljon tiistai, Maa 13 2007 

Sacramentum Caritatis.

Keräsin alle muutaman kohdan…

Koko teksti täällä.

 The Eucharist and priestly celibacy

24. The Synod Fathers wished to emphasize that the ministerial priesthood, through ordination, calls for complete configuration to Christ. While respecting the different practice and tradition of the Eastern Churches, there is a need to reaffirm the profound meaning of priestly celibacy, which is rightly considered a priceless treasure, and is also confirmed by the Eastern practice of choosing Bishops only from the ranks of the celibate. These Churches also greatly esteem the decision of many priests to embrace celibacy. This choice on the part of the priest expresses in a special way the dedication which conforms him to Christ and his exclusive offering of himself for the Kingdom of God. (75) The fact that Christ himself, the eternal priest, lived his mission even to the sacrifice of the Cross in the state of virginity constitutes the sure point of reference for understanding the meaning of the tradition of the Latin Church. It is not sufficient to understand priestly celibacy in purely functional terms. Celibacy is really a special way of conforming oneself to Christ’s own way of life. This choice has first and foremost a nuptial meaning; it is a profound identification with the heart of Christ the Bridegroom who gives his life for his Bride. In continuity with the great ecclesial tradition, with the Second Vatican Council (76) and with my predecessors in the papacy, (77) I reaffirm the beauty and the importance of a priestly life lived in celibacy as a sign expressing total and exclusive devotion to Christ, to the Church and to the Kingdom of God, and I therefore confirm that it remains obligatory in the Latin tradition. Priestly celibacy lived with maturity, joy and dedication is an immense blessing for the Church and for society itself.

rt at the service of the liturgy

41. The profound connection between beauty and the liturgy should make us attentive to every work of art placed at the service of the celebration. (122) Certainly an important element of sacred art is church architecture, (123) which should highlight the unity of the furnishings of the sanctuary, such as the altar, the crucifix, the tabernacle, the ambo and the celebrant’s chair. Here it is important to remember that the purpose of sacred architecture is to offer the Church a fitting space for the celebration of the mysteries of faith, especially the Eucharist. (124) The very nature of a Christian church is defined by the liturgy, which is an assembly of the faithful (ecclesia) who are the living stones of the Church (cf. 1 Pet 2:5).

This same principle holds true for sacred art in general, especially painting and sculpture, where religious iconography should be directed to sacramental mystagogy. A solid knowledge of the history of sacred art can be advantageous for those responsible for commissioning artists and architects to create works of art for the liturgy. Consequently it is essential that the education of seminarians and priests include the study of art history, with special reference to sacred buildings and the corresponding liturgical norms. Everything related to the Eucharist should be marked by beauty. Special respect and care must also be given to the vestments, the furnishings and the sacred vessels, so that by their harmonious and orderly arrangement they will foster awe for the mystery of God, manifest the unity of the faith and strengthen devotion (125).

Liturgical song

42. In the ars celebrandi, liturgical song has a pre-eminent place. (126) Saint Augustine rightly says in a famous sermon that ”the new man sings a new song. Singing is an expression of joy and, if we consider the matter, an expression of love” (127). The People of God assembled for the liturgy sings the praises of God. In the course of her two-thousand-year history, the Church has created, and still creates, music and songs which represent a rich patrimony of faith and love. This heritage must not be lost. Certainly as far as the liturgy is concerned, we cannot say that one song is as good as another. Generic improvisation or the introduction of musical genres which fail to respect the meaning of the liturgy should be avoided. As an element of the liturgy, song should be well integrated into the overall celebration (128). Consequently everything – texts, music, execution – ought to correspond to the meaning of the mystery being celebrated, the structure of the rite and the liturgical seasons (129). Finally, while respecting various styles and different and highly praiseworthy traditions, I desire, in accordance with the request advanced by the Synod Fathers, that Gregorian chant be suitably esteemed and employed (130) as the chant proper to the Roman liturgy (131).

The distribution and reception of the Eucharist

50. Another moment of the celebration needing to be mentioned is the distribution and reception of Holy Communion. I ask everyone, especially ordained ministers and those who, after adequate preparation and in cases of genuine need, are authorized to exercise the ministry of distributing the Eucharist, to make every effort to ensure that this simple act preserves its importance as a personal encounter with the Lord Jesus in the sacrament. For the rules governing correct practice in this regard, I would refer to those documents recently issued on the subject. (151) All Christian communities are to observe the current norms faithfully, seeing in them an expression of the faith and love with which we all must regard this sublime sacrament. Furthermore, the precious time of thanksgiving after communion should not be neglected: besides the singing of an appropriate hymn, it can also be most helpful to remain recollected in silence. (152)

In this regard, I would like to call attention to a pastoral problem frequently encountered nowadays. I am referring to the fact that on certain occasions – for example, wedding Masses, funerals and the like – in addition to practising Catholics there may be others present who have long since ceased to attend Mass or are living in a situation which does not permit them to receive the sacraments. At other times members of other Christian confessions and even other religions may be present. Similar situations can occur in churches that are frequently visited, especially in tourist areas. In these cases, there is a need to find a brief and clear way to remind those present of the meaning of sacramental communion and the conditions required for its reception. Wherever circumstances make it impossible to ensure that the meaning of the Eucharist is duly appreciated, the appropriateness of replacing the celebration of the Mass with a celebration of the word of God should be considered. (153)

The Latin language

62. None of the above observations should cast doubt upon the importance of such large-scale liturgies. I am thinking here particularly of celebrations at international gatherings, which nowadays are held with greater frequency. The most should be made of these occasions. In order to express more clearly the unity and universality of the Church, I wish to endorse the proposal made by the Synod of Bishops, in harmony with the directives of the Second Vatican Council, (182) that, with the exception of the readings, the homily and the prayer of the faithful, such liturgies could be celebrated in Latin. Similarly, the better-known prayers (183) of the Church’s tradition should be recited in Latin and, if possible, selections of Gregorian chant should be sung. Speaking more generally, I ask that future priests, from their time in the seminary, receive the preparation needed to understand and to celebrate Mass in Latin, and also to use Latin texts and execute Gregorian chant; nor should we forget that the faithful can be taught to recite the more common prayers in Latin, and also to sing parts of the liturgy to Gregorian chant. (184)

Reverence for the Eucharist

65. A convincing indication of the effectiveness of eucharistic catechesis is surely an increased sense of the mystery of God present among us. This can be expressed in concrete outward signs of reverence for the Eucharist which the process of mystagogy should inculcate in the faithful. (190) I am thinking in general of the importance of gestures and posture, such as kneeling during the central moments of the Eucharistic Prayer. Amid the legitimate diversity of signs used in the context of different cultures, everyone should be able to experience and express the awareness that at each celebration we stand before the infinite majesty of God, who comes to us in the lowliness of the sacramental signs.

The location of the tabernacle

69. In considering the importance of eucharistic reservation and adoration, and reverence for the sacrament of Christ’s sacrifice, the Synod of Bishops also discussed the question of the proper placement of the tabernacle in our churches. (196) The correct positioning of the tabernacle contributes to the recognition of Christ’s real presence in the Blessed Sacrament. Therefore, the place where the eucharistic species are reserved, marked by a sanctuary lamp, should be readily visible to everyone entering the church. It is therefore necessary to take into account the building’s architecture: in churches which do not have a Blessed Sacrament chapel, and where the high altar with its tabernacle is still in place, it is appropriate to continue to use this structure for the reservation and adoration of the Eucharist, taking care not to place the celebrant’s chair in front of it. In new churches, it is good to position the Blessed Sacrament chapel close to the sanctuary; where this is not possible, it is preferable to locate the tabernacle in the sanctuary, in a sufficiently elevated place, at the centre of the apse area, or in another place where it will be equally conspicuous. Attention to these considerations will lend dignity to the tabernacle, which must always be cared for, also from an artistic standpoint. Obviously it is necessary to follow the provisions of the General Instruction of the Roman Missal in this regard. (197) In any event, final judgment on these matters belongs to the Diocesan Bishop.

Tapahtuu pian maanantai, Maa 12 2007 

Huomenna se tulee 😉 Paavin apostolinen kehotuskirje Sacramentum Caritatis (Rakkauden sakramentti) eukaristiasta. Piispainsynodin keskustelujen paavillinen tulkinta ja sovellus. Saas nähdä, onko kyseessä eukaristian teologista luonnehdintaa vai käytännön ohjeita. Ok, pyhä isä lausui, että siinä on kaikille papeillekin paljon luettavaa, meditaation ja saarnan aineksia…

Oletan vilpittömästi ja luottavaisesti, että kyseessä on samalla kirkon aallonpituuden virittäminen ymmärtämään tulevan motu proprion syyt ja tarpeellisuus. Silloin mp itse voisi olla paljon suorasanaisempi ja lyhyempi…

Mielenkiintoisia ovat linkeistämmekin löytyvät huhut, tai ehkä jotakin vähän vahvempaa (?), joiden mukaan mp:n tuleminen on varmaa vielä ennen pääsiäistä. Parhaissa huhuissa on myös puhuttu alttareiden kääntämisestä ja latinan palauttamisesta kaanoniin – molemmat asioita, joita itsekin pidän tärkeimpinä audiovisuaalisina tekijöinä messun sakraalin luonteen palauttamisessa. Olisiko kaiken tämän toteutuminen enemmänkin siirtymistä kiirastulesta taivaaseen? Mitä tämä kaikki minulle/meille kaikille maksaa? Onko meillä lupa olla onnellisia ja tyytyväisiä? Ainakin saamme olla Jumalalle kiitollisia, enemmän kuin osaamme koskaan hänelle antaa.

Samalla meidän tulisi alkaa rukoilla oman yhdistyksemme toiminnan varsinaisen aktivisoitumisen puolesta. Milloin ja missä vietämme ensimmäisen traditionaalisen messun? Miten sen toteutamme? Jne. Siitä puhumme sitten sunnuntaina. Rukouksia myös pyhän isän puolesta – ja kaikkien hänen avustajiensa puolesta, että he tarpeeksi yksituumaisina saisivat koko kirkon noudattamaan tulevia liturgisia ohjeita. Rukouksia omien paimentemme puolesta, jotta he ymmärtäisivät ja vähintäänkin kristillisen nöyryyden hengessä hyväksyisivät toimintamme. Rukouksia sen puolesta, että tulevat muutokset tekisivät suuren vaikutuksen kirkkoon, messussakävijöihin, että pyhyyden tunne ja pyhyyden tavoittelu vahvistuisivat koko ajan.

Huh, nyt jännittää.

Piispainsynodin jatko-osa ilmestyy ensi viikolla keskiviikko, Maa 7 2007 

Hiippakunnan kotisivuille on ilmestynyt uutinen, jonka mukaan piispainsynodin jälkeinen paavin kehotuskirje on viimein valmis. Se julkaistaan ensi tiistaina. Sivuilla on myös linkki synodin isien loppusanomaan. Ihan kaunista luettavaa, mutta luulenpa, että pyhä isä pistää paremmaksi.

Ja vielä ranskalaispyhiinvaeltajien jännä tieto maanantai, Maa 5 2007 

Linkki wdtprs:n lähteeseen:

 http://eccequitollit.blogspot.com/2007/03/more-on-motu-proprio.html

Mons. Schmitz tietää paljon… ;) maanantai, Maa 5 2007 

Rorate julkaisi tällaisen yhteenvedon:

For the Record – Schmitz: Motu proprio ”is ready”

Some excerpts of Brian Mershon’s report on a recent conference by Mgr. Michael Schmitz, United States Provincial of the Institute of Christ the King Sovereign Priest (ICRSS), published by Envoy Magazine:


On the ”Motu proprio”:


“I can tell you that the document is ready,” he said. “The person who is responsible for it does not want to discuss it any longer,” Schmitz added.

Msgr. Schmitz’s revelation corresponds with the February 7 Mexican daily Milenio article, although citing no sources, which reported the PCED had delivered the document to the Pope in January for his review, consideration and eventual promulgation.

Marini to be replaced soon:


Another notable newsworthy item that Msgr. Schmitz delivered at his February 19, hour-long presentation during the question-and-answer period was that Archbishop Piero Marini, whom many had speculated would have been removed long ago, has finally accepted another assignment.

“The Pope is before all else, a gentlemen,” … Msgr. Schmitz did not give any details as to the nature of Archbishop Marini’s new assignment.

On the ”Reform of the Reform”:


…the popularly called “reform of the reform” of the Novus Ordo missal is distinct from, and “does not concern the old missal,”

On changes to the 1962 edition of the Roman Missal:


“The missal we use will be left unchanged”…

Aspects of the post-synodal exhortation:


…two specific encouragements — offering Mass ad orientem and using a Latin canon and Gregorian chant during the ordinaries of the Novus Ordo liturgy — may indeed be part of the post-Synod on the Eucharist document…