Gaudeamus!!

De Nederlandse vertaling van "Summorum Pontificum" en de begeleidende brief zijn reeds te vinden op de website www.ecclesiadei.nl
Dit videofragment van CNN geeft een evenwichtig bericht alhoewel het ook fouten bevat. Het motu proprio gaat NIET over de Latijnse mis of over de mis "met de rug naar het volk". Al dit kan reeds met -wat we nu moeten noemen- de "gewone vorm" van de Romeinse ritus gedaan worden.

Waar gaat het motu proprio dan wel over: over het missaal van de zalige Johannes XXIII dat in de grond teruggaat naar het begin van de Kerk en eeuwenlang de norm is geweest en door haar bemiddeling talloze heiligen heeft voortgebracht. Hierin komt een organisch ontwikkelde Lex orandi en dus Lex credendi naar voren die de centrale geloofsmysteries op uitmuntende wijze naar voren brengt. De Romeinse Canon is hier een uitstekend voorbeeld van.
De vergelijkende studie van Dr. Lauren Pristas van vier zondagse openingsgebeden van beide missalen komt tot de volgende conclusie:
"The facts and figures presented in the first part of this essay indicate that those responsible for the revision of the Missal made extensive changes to the corpus of Sunday and Holy Day collects. The result is not the revival of either a Roman or non-Roman Latin liturgical tradition that fell into disuse over the centuries, but something essentially new.
Two things need to be said about this newness. First, while the deliberate confection of an annual cycle of collects is unprecedented as far as we know in liturgical history, the new corpus enjoys ecclesiastical approval and, on this account, is to be received by the faithful with the utmost respect. Second, the new and untraditional character of the cycle of collects requires that we study it well, not simply in itself, but in relationship to its predecessor and to the use of sources that produced it. Only then will we be able to identify the unique features of our present Sunday and Holy Day collects and to understand both their place in the Latin liturgical tradition and the specific character of their contribution to Christian formation. The latter part of the paper is an experiment in comparative textual analysis. The findings must be regarded as exceedingly provisional for the analysis encompasses only four of the sixty-six Sunday and Holy Day collects. In these four, however, we discern a markedly different presentation of our spiritual situation and the way in which God involves himself with us. If the 1970 collects bring to mind the psalmist's petition “give success to the works of our hands,” the 1962 collects remind us of Augustine's graced realization that God is more intimate to each of us than we are to ourselves. These are not inconsequential changes. There is a reciprocal relationship between faith and prayer. On the one hand, particular prayers arise from particular faith convictions and, on the other, our faith convictions are formed by the words that we are taught to pray. Moreover, in Matthew's Gospel, Jesus says to the centurion “as you have believed let it be done for you”and similarly to the blind men “according to your faith let it be done to you.” While it is not right to think that anything, even the meagerness of our faith, can limit the power of God, it is also true that God has revealed himself to us so that, believing him, we can expect certain things and, in our expectation, be open to the gifts he desires to give us. For these reasons the anthropological shift that we see in the new Advent prayers toward what might be described as a more capable human person is not nearly so arresting as the corresponding theological shift according to which God's dealings with us are less direct and more extrinsic - although, obviously, the two are conceptually connected."
Het hele motu proprio gaat m.a.w. over inhoud en niet over vorm.