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Aug 19 13 11:15 AM
Aug 19 13 4:18 PM
After each of the four sessions of the Second Vatican Council, Joseph Ratzinger published a pamphlet with reflections on the events and achievements of that session. These were then gathered together and translated into English as Theological Highlights of Vatican II (New York: Paulist Press/Deus Books, 1966). Given the discussion in several threads of the possible action of Pope Benedict XVI with regard to the Tridentine Rite, some may find it interesting to know how the young conciliar peritus saw the question of liturgy at the time. (Page numbers are given from that English edition.) In his review of the first session, he had a number of comments: "The decision to begin with the liturgy schema was not merely a technically correct6 move. Its significance went far deeper. This decision was a profession of faith in what is truly central to the Churchthe ever-renewed marriage of the Church wi8th her Lord, actualized in the eucharistic mystery where the Church, participating in the sacrifice of Jesus Christ, fulfills its innermost mission, the adoration of the triune God. Beyond all the superficially more important issues, there was here a profession of faith in the true source of the Churchs life, and the proper point of departure for all renewal. The text did not restrict itself to mere changes in individual rubrics, but was inspired from this profound perspective of faith. The text implied an entire ecclesiology and thus anticipated ... the main theme of the entire Councilits teaching on the Church. Thus the Church was freed from the 'hierarchological Congar) narrowness' of the last hundred years, and returned to its sacramental origins" (14). Ratzinger pointed to five important elements in the liturgical schema. (1) "the return to Christian origins and the pruning of certain accretions that often enough concealed the original liturgical nucleus; examples: priority of Sunday over saints days; of mystery over devotion, of "simple structure over the rank growth of forms"; "defrosting of ritual rigidity; restoration of the liturgy of the Word; "the dialogical nature of the whole liturgical celebration and its essence as the common service of the People of God; "reduction in the status of private Masses in favor of emphasis on greater communal participation." (2) a stronger emphasis on the Word as an element of equal value with the sacrament:" new arrangement of biblical readings. (3) "a more active participation of the laity, the inclusion of the whole table-fellowship of God in the holy action".(4) "the decentralization of liturgical legislation," which represents "a fundamental innovation." Conferences of bishops now will have responsibility for liturgical laws in their own regions and this, "not by delegation from the Holy See, but by virtue of their own independent authority." This is to introduce "a new element in the Churchs structure, ... a kind of quasi-synodal agency between individual bishops and the pope. This decision may even have "more significance fore the theology of the episcopacy and for the long desired strengthening of episcopal power than anything in the Constitution on the Church." (5) the language of the liturgy. Behind this vigorous debate lay the need for a "new confrontation between the Christian mind and the modern mind. For it can hardly be denied that the sterility to which Catholic theology and philosophy had in many ways been doomed since the end of the Enlightenment was due not least to a language in which the living choices of the human mind no longer found a place. Theology often bypassed new ideas, was not enriched by them and remained unable to transform them" (14-18 ).
Father Ratzinger's liturgical progressivism goes back even further. Someone earlier mentioned his great esteem for Guardini, who was something of a rebel in this regard. But as a child, as Cardinal Ratzinger relates in his memoir, "Milestones" (p. 19-20 in the 1998 Ignatius Press paperback) he describes collecting missals as a child, with the enthusiasm that other kids collect baseball cards or comic books. And these were the so-called Schott missals, which were translations into the vernacular German of the Latin he heard at Mass. So it was through the vernacular, thanks to an innovative (and not sanctioned) liturgical movement, that the future pope first began his love affair with the liturgy.
He quoted what he called the "profound insights" of Melkite Patriarch Maximos Saigh:"It appears to me that the almost absolute value which is attributed to the Latin language in the liturgy, in instruction and in the administration of the Latin Church presents a kind of anomaly for the Eastern Church; for without doubt Christ spoke to his contemporaries in their own language. He used a language which was understandable to all his hearers, namely Aramaic, when he celebrated the first Eucharistic sacrifice. The apostles and disciples acted likewise. It would never have occurred to them that the celebrant in a Christian assembly should read the passages of scripture, should sing the psalms, should preach or break the bread, using a different language that that of the congregation. Paul himself says explicitly: ‘If you bless with the spirit [i.e. in an unintelligible language], how is one who is present as an outsider to say Amen" to your thanksgiving when he does not understand what you are saying? You may give thanks well enough, but the other is not edified.... In church I should prefer to speak five words with my mind, in order to instruct others, than ten thousand words in [unintelligible] tongues' (I Cor 14:16-19). All the reasons one can bring forward in favour of the untouchability of Latin--a liturgical language but a dead one--must five way before this clear, unequivocal and precise reasoning of the Apostle. The Latin language is dead, but the Church remains alive. So, too, the language which mediates grace and the Holy Spirit must also be a living language since it is intended for men and not for angels. No language can be untouchable...." (17-18 )
Aug 20 13 1:30 AM
Aug 20 13 2:03 AM
If you already knew all this Benodette, why did you ask the forum's help in tracing the article?
Aug 20 13 2:33 AM
Aug 20 13 2:44 AM
Aug 20 13 4:12 AM
It was an intended teaching moment. Benodette probably thought many of the perceived "traditional liturgy members" on the forum would not equate those remarks with what they perceive to be Benedict XVI's view of things.
Whatever the intention was, it is clear that Bergoglio stands diametrically oppossite from Ratzinger when it comes to liturgy. So that for the intended teaching moment.
Aug 20 13 8:32 AM
Aug 20 13 1:45 PM
Aug 21 13 12:59 PM
Whatever the intention was, it is clear that Bergoglio stands diametrically oppossite from Ratzinger when it comes to liturgy.
Aug 22 13 5:21 AM
What an exciting collection of photos, Benodette, a delicate distraction. (Unfortunately, your question could not have come at the worst time. I am totally swamped at work and my personal life, and will try to respond in an express and concise way. I wish I would have had more time to elaborate in such a dear subject).Truly, Ratzinger’s liturgical style has matured from the time he was the Archbishop of München-Freising to the time he occupied the Petrine Throne; and, it reached a climax with Msgr. Guido Marini’s assistance. The papal photos posted above give us a clear indication that the style of the vestments used and the character of the pontifical ceremonies are orchestrations of the master of ceremonies. My earlier comment did not have to do with the externalities as they have been so eloquently described in your post. It had to do with the overall attitude towards the liturgical celebrations and practices. How can we really compare an orthodox and luminous theologian of a solid formation to a rebellious pastor of an emancipated neo-Jesuit formation who has an aversion to anything that is Traditional Catholic and orthodox? It is like comparing apples to oranges even though they are both fruits in the same bowl (this comparison is not intended to be insulting). As Ratzinger was contemplating about the proper orientation in the mass, Bergoglio’s attention is to “go out” and “make noise”. We have observed numerous times already at the end of each Mass, he cannot wait to get rid of his liturgical (plain) vestments and run to the faithful to hug, to mingle, to be with. As an extrovert Latino, he embraces the social aspect of the faith. This is where his mind and heart are, with the people and on the trenches. He has given us a clear indication that the liturgy is a subject at the very bottom of his list. He has already violated many liturgical laws which I suppose he perceives them as hindrances and useless obstacles to his mission. His comments against clericalism masquerade a clear hostility towards the priesthood itself, and express his desire to phase the priesthood into a ministry of social services.Thus the comment: Bergoglio stands diametrically opposite from Ratzinger when it comes to liturgy. This is the type of liturgical celebrations we see if it was totally up to Bergoglio (see photo below)... Imagine this scene at a typical Roman side street, a small piazza or an alley, exactly that, the way you see it in the photo. Accompanied with lots of noise, animated gestures, and revolutionary talks using this portable microphone, ballons and banners, bad modern music, coffee tables for altars, cheap and polyester robes... this is probably we are heading... because this what he wants and believes. Banners and ballons.... Celebraciones de un otro mundo. The bergoglian liturgical habitat in its best unglory.
Aug 23 13 6:35 AM
the character of the pontifical ceremonies are orchestrations of the master of ceremonies.
Aug 23 13 8:53 AM
Aug 23 13 11:18 AM
Aug 28 13 8:15 AM
The "emptiness of ideologies" prompted St. Augustine to seek the Truth of Christ, says Cardinal Joseph Ratzinger. The prefect of the Congregation for the Doctrine of the Faith made that observation Sunday during a concluding event for celebrations marking the 1,650th anniversary of the birth of the great philosopher and theologian. During a solemn Mass in the Basilica of St. Aurea in Ostia, a city near Rome, the cardinal spoke about the "two obstacles" on the path to Augustine's conversion: "the spirit of independence and his intellectual pride, which led him initially to follow Manichaeism, a 'material' religion." "Augustine experienced freedom profoundly to the point that he became its slave, as the prodigal son, who ended up by taking care of pigs and eating pods," Cardinal Ratzinger said in his homily. "If we are honest with ourselves, we cannot deny that that parable fully reflects our existential condition. Authentic freedom lies only in friendship with the Lord." "Words like eternal love and wisdom are not fashionable today. Augustine, who lived in an age very similar to our own, went so far as to describe wisdom as a 'foreign word.'" The cardinal continued: "Experiencing the great emptiness of the ideologies of his time, Augustine felt a great thirst for that Truth that opens the way to Life. He understood that no one is able to reach God by his own efforts and he discovered in the end that Christ is the true Wisdom." "Christianity is not moralism, but rather a gift of the love of God," Cardinal Ratzinger explained, summarizing the thought of Augustine, who lived from the years 354 to 430.
Sep 3 13 8:43 AM
Sep 10 13 6:18 AM
Already to Paul VI petitions were sent by Catholics, Jews, agnostics, and Protestants to preserve the Tridentine Mass, as they called it.Benedict XVI also received such petitions; and after Summorum Pontificum he also received expressions of heartfelt gratitude from a wide variety of people, including intellectuals, artists and musicians from other faith persuasions, even though so many in the Catholic Church almost hate him for this move, as though Benedict unilaterally resurrected something terribly awful that was totally forbidden by Vatican II and wanted to move the Church back to the "Middle Ages" or "baroque" -- whatever they mean by these clichés I will never quite understand why so many "modern" cradle Catholics hate this mass rite so much, not that I myself will ever be able to attend it where I live. But I do remember what happened to me in 1962, before Vatican II, when my school tour group in Europe, to enlarge our poor Protestant and African minds, were forced by our accompanying History teacher to attend the Catholic Mass (now known as the Extraordinay Form of the Latin Rite) in Europe. Unforgettable..... we were totally bowled over and I saw many wet faces (mine included) . We were quiet for a looong time after that celebration. For most of these protestant teens this was perhaps the high point of this educational "European tour". We all thought we had entered heaven on earth and we could not contemplate how we would ever be able to attend a protestant "service" again.Anyhow, from Wiki this story:
The "Agatha Christie
indult" is a nickname applied to the permission granted in 1971 by
Pope Paul VI for the use of the Tridentine Mass in England and Wales.
"Indult" is a term from Catholic canon law referring to a permission
to do something that would otherwise be forbidden.Following the introduction of
the Mass of Paul VI to
replace the former rite in 1969-70, a petition was sent to the Pope asking that
the Tridentine rite be permitted to continue for those who wished in England
and Wales. The petition noted the exceptional artistic and cultural heritage of
the Tridentine liturgy, and was signed by many prominent non-Catholic figures
in British society, including Agatha Christie, Vladimir Ashkenazy,
Kenneth Clark, Robert Graves, F. R. Leavis, Cecil Day-Lewis, Nancy Mitford, Iris Murdoch, Yehudi Menuhin, Joan Sutherland and two Anglican Bishops, those
of Exeter and Ripon.
John Cardinal Heenan
approached Pope Paul VI and asked
that use of the Tridentine Mass be permitted. On 5 November 1971, the Pope
granted the request. Between then and the granting of the worldwide
"universal indult" in 1984, the bishops of England and Wales were
authorized to grant permission for the occasional celebration of Mass in the
old form, with the modifications introduced in 1965 and 1967.
English Roman Catholics had a
particular attachment] to the Tridentine Mass, as the Mass which had
been celebrated by the English martyrs of the Reformation and
by priests in the years in which Catholicism had been subjected to sometimes
severe persecution. The indult acquired its nickname by virtue of a story told
about the Pope's acceptance of the petition:
The story is that Pope Paul
read through the letter in silence then suddenly exclaimed, "Ah, Agatha
Christie!" and then signed it. Though not a Catholic at the time, Christie
rejected the 20th century rite as the desecration of the historic church that
it was. The indult was granted in 1971. Ever since it has been known informally
as "the Agatha Christie indult".
1971 Statement by Scholars, Intellectuals, and Artists Living in England
“If some senseless decree were to order the total or partial destruction of basilicas or cathedrals, then
obviously it would be the educated -- whatever their personal beliefs -- who would rise up in horror to oppose such a
possibility. Now the fact is that basilicas and cathedrals were built so as to celebrate a rite which, until a few months ago,
constituted a living tradition. We are referring to the Roman Catholic Mass. Yet, according to the latest information
in Rome, there is a plan to obliterate that Mass by the end of the current year.
One of the axioms of contemporary publicity, religious as well as secular, is that modern man in general, and
intellectuals in particular, have become intolerant of all forms of tradition and are anxious to suppress them and put
something else in their place.
But, like many other affirmations of our publicity machines, this axiom is false. Today, as in times gone by,
educated people are in the vanguard where recognition of the value of tradition is concerned, and are the first to raise
the alarm when it is threatened.
We are not at this moment considering the religious or spiritual experience of millions of individuals. The rite in question, in its magnificent Latin text, has also inspired a host of priceless achievements in the arts -- not only mystical works, but works by poets, philosophers, musicians, architects, painters and sculptors in all countries and epochs. Thus, it belongs to universal culture as well as to churchmen and formal Christians.
In the materialistic and technocratic civilisation that is increasingly threatening the life of mind and spirit in its original creative expression -- the word -- it seems particularly inhuman to deprive man of word-forms in one of their most grandiose manifestations.
The signatories of this appeal, which is entirely ecumenical and nonpolitical, have been drawn from every branch of modern culture in Europe and elsewhere. They wish to call to the attention of the Holy See, the appalling responsibility it would incur in the history of the human spirit were it to refuse to allow the Traditional Mass to survive, even though this survival took place side by side with other liturgical forms.”
Cecil Day Lewis
Oxford and Asquith
Sep 10 13 8:17 AM
Sep 10 13 8:29 AM
"The truest beauty is the love of God, who definitively revealed himself to us in the paschal mystery." Sacramentum Caritatis, 35
"We become witnesses when, through our actions, words and way of being, Another makes himself present." Sacramentum Caritatis,
"Without God, man ultimately chooses selfishness over solidarity and love, material things over values, having over being. We must return to God, so that man may return to being man." Pope Benedict XVI, Homily, Loreto, 4 October 2012
Sep 10 13 10:32 AM
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