Zalige Johannes XXIII in "Humanae salutis" (1961) over het bijeenroepen van Vaticanum II:
"De Kerk nu heeft zich niet werkeloos afzijdig gehouden van de lotgevallen der volkeren, van de vooruitgang van techniek en wetenschap en van de gewijzigde toestand in het maatschappelijk leven: dit alles heeft zij immer met voortdurende waakzaamheid gevolgd; met al haar krachten heeft zij zich verzet tegen de leerstellingen van hen, die alles wilden terugbrengen tot de materie of die trachtten de fundamenten van het katholieke geloof te ondermijnen; toen heeft zij uit haar schoot een overvloed aan krachten doen opstaan, die haar ertoe brachten om haar apostolaat, haar godsdienstzin en haar werkdadigheid te doen binnendringen in al de gebieden van de menselijke activiteit; op de eerste plaats de krachten van de geestelijkheid, die door haar kennis en deugd meer en meer getoond heeft berekend te zijn voor de vervulling van haar taak; vervolgens de activiteit van de leken, die steeds beter de rol begrepen hebben, die hun in de Kerk is toevertrouwd en in het bijzonder hun plicht beseften, waardoor ieder afzonderlijk wordt gehouden om met de kerkelijke hiërarchie mede te werken. Daar komt nog bij dat het ontzaglijk lijden, waardoor tegenwoordig zoveel christengemeenschappen zo meedogenloos worden gedrukt, tot gevolg heeft, dat een zeer bewonderenswaardig aantal Bisschoppen, priesters en leken wegens de onwrikbare standvastigheid van hun katholiek geloof allerlei soort vervolgingen te verduren heeft en een voorbeeld geeft van zo'n christelijke moed, dat zij met recht te vergelijken zijn met hen, die met gouden letters in de annalen van de Kerk staan opgetekend. Terwijl Wij zien dat het aanschijn van de maatschappij grondig veranderd is, vertoont ook de katholieke Kerk zich daarom voor onze ogen in een zeer gewijzigde en volmaaktere vorm: zij is namelijk onwankelbaar door een krachtiger organisatie, versterkt door een meer uitgebreide wetenschap, prachtiger stralend door de glans van haar heiligheid; en wel zó, dat zij in onze tijd geheel en al gereed schijnt te zijn om de heilige strijd van het geloof te strijden."
??? Ik dacht dat:
- voor V2 niemand iets van de liturgie verstond en maar rozenhoedjes bad
- de Kerk in dermate slechte staat was dat enkel V2 de oplossing kon bieden
- de clerus eigenlijk niet wist waarmee ze bezig was in de liturgie behalve het opzeggen van rituelen
- het intellectuele leven door de veroordeling van modernisme door Pius X en Pius XII eigenlijk compleet verdord was
enz. enz.
Kortom de tweedeling pre-conciliair en post-conciliair is een MYTHE!
maandag, december 04, 2006
Oecumene volgens paus Leo XIII
"But how can hearts be united in perfect Charity where minds do not agree in Faith?"
Uit de encycliek Præclara Gratulationis Publicæ (1894)
"The Principal subject of contention is the Primacy of the Roman Pontiff. But let them look back to the early years of their existence, let them consider the sentiments entertained by their forefathers, and examine what the oldest Traditions testify, and it will, indeed, become evident to them that Christ's Divine Utterance, Thou art Peter, and upon this rock I will build My Church, has undoubtedly been realized in the Roman Pontiffs. Many of these latter in the first gates of the Church were chosen from the East, and foremost among them Anacletus, Evaristus, Anicetus, Eleutherius, Zosimus, and Agatho; and of these a great number, after Governing the Church in Wisdom and Sanctity, Consecrated their Ministry with the shedding of their blood. The time, the reasons, the promoters of the unfortunate division, are well known. Before the day when man separated what God had joined together, the name of the Apostolic See was held in Reverence by all the nations of the Christian world: and the East, like the West, agreed without hesitation in its obedience to the Pontiff of Rome, as the Legitimate Successor of St. Peter, and, therefore, the Vicar of Christ here on earth. "
"Nor is there any reason for you to fear on that account that We or any of Our Successors will ever diminish your rights, the privileges of your Patriarchs, or the established Ritual of any one of your Churches. It has been and always will be the intent and Tradition of the Apostolic See, to make a large allowance, in all that is right and good, for the primitive Traditions and special customs of every nation. On the contrary, if you re-establish Union with Us, you will see how, by God's bounty, the glory and dignity of your Churches will be remarkably increased."
"It is on this account that many of those We allude to men of sound judgment and seeking after Truth, have looked to the Catholic Church for the sure way of salvation; for they clearly understand that they could never be united to Jesus Christ, as their Head if they were not members of His Body, which is the Church; nor really acquire the True Christian Faith if they rejected the Legitimate teaching confided to Peter and his Successors"
Uit de encycliek Præclara Gratulationis Publicæ (1894)
"The Principal subject of contention is the Primacy of the Roman Pontiff. But let them look back to the early years of their existence, let them consider the sentiments entertained by their forefathers, and examine what the oldest Traditions testify, and it will, indeed, become evident to them that Christ's Divine Utterance, Thou art Peter, and upon this rock I will build My Church, has undoubtedly been realized in the Roman Pontiffs. Many of these latter in the first gates of the Church were chosen from the East, and foremost among them Anacletus, Evaristus, Anicetus, Eleutherius, Zosimus, and Agatho; and of these a great number, after Governing the Church in Wisdom and Sanctity, Consecrated their Ministry with the shedding of their blood. The time, the reasons, the promoters of the unfortunate division, are well known. Before the day when man separated what God had joined together, the name of the Apostolic See was held in Reverence by all the nations of the Christian world: and the East, like the West, agreed without hesitation in its obedience to the Pontiff of Rome, as the Legitimate Successor of St. Peter, and, therefore, the Vicar of Christ here on earth. "
"Nor is there any reason for you to fear on that account that We or any of Our Successors will ever diminish your rights, the privileges of your Patriarchs, or the established Ritual of any one of your Churches. It has been and always will be the intent and Tradition of the Apostolic See, to make a large allowance, in all that is right and good, for the primitive Traditions and special customs of every nation. On the contrary, if you re-establish Union with Us, you will see how, by God's bounty, the glory and dignity of your Churches will be remarkably increased."
"It is on this account that many of those We allude to men of sound judgment and seeking after Truth, have looked to the Catholic Church for the sure way of salvation; for they clearly understand that they could never be united to Jesus Christ, as their Head if they were not members of His Body, which is the Church; nor really acquire the True Christian Faith if they rejected the Legitimate teaching confided to Peter and his Successors"
Wat betekent "actieve participatie"?
Paus Pius XII' Mediator Dei, nr. 107:
"Niet weinige gelovigen immers kunnen het Romeins missaal, ook al is het in de volkstaal bewerkt, niet gebruiken; evenmin zijn allen in staat de liturgische riten en formulieren naar behoren te begrijpen. De aanleg, het karakter en de geestelijke gesteltenis van de mensen zijn zo variërend en ongelijk, dat niet allen een zelfde indruk krijgen en zich gelijkelijk kunnen laten leiden door gebeden of gezangen en heilige handelingen, die gezamenlijk worden verricht. Bovendien, de behoeften en de neigingen van de zielen zijn niet bij allen dezelfde en blijven ook bij de afzonderlijke personen niet altijd dezelfde. Wie echter zou daarom zo bevooroordeeld zijn om te beweren, dat zoveel christenen niet kunnen deelnemen aan het eucharistisch offer en de vruchten er van niet kunnen genieten? Zulke mensen kunnen dat zeker op een andere manier, die voor sommigen gemakkelijker uitvalt, bijvoorbeeld door de mysteries van Jezus Christus godvruchtig te overwegen of door het verrichten van andere godvruchtige oefeningen en van andere gebeden die, hoewel in vorm van de heilige riten verschillend, er toch door haar natuur bij passen."
Nog altijd actueel!
Goede samenvatting van het Turkije-bezoek
Fr. Neuhaus, editor van "First Things" geeft hier een goede samenvatting van het bezoek aan Turkije. Informatief is de lijst van discriminaties jegens christenen vanwege de Turkse overheden:
"In a fine essay in Newsweek, George Weigel notes some of the restrictions placed on Christians in Turkey. The Orthodox Church cannot govern itself. Turkish law decides that the ecumenical patriarch must be a Turkish citizen living in Turkey. A recent memorandum from the patriarchate said, “The result of these restrictions is that in the not so distant future the Ecumenical Patriarchate may not be able to elect a Patriarch.” The Turkish government closed the patriarchate’s only seminary in 1971 and has refused numerous requests to reopen it.
The government refuses to grant the patriarchate legal “personality,” in defiance of the Lausanne Treaty of 1923, which defined the legal position of minorities in Turkey. Refusing to recognize the patriarchate as a legal entity means that it exists at the sufferance of the government and is subject to the waxing and waning of political whims and passions. In Turkey, popular passions about “Christian” and “Greek” influence are frequently paranoid in character and intensity.
The government refuses to give work permits to non-Turkish citizens who want to work at the patriarchate. So the handful of non-Turks at the Phanar, as the site of the patriarchate is called, have to leave the country every three months to renew their tourist visas. Moreover, the patriarchate is not allowed to own property. It owns none of the churches, schools, or monasteries under its jurisdiction, and the state has recently seized the thirty-six cemeteries where are buried the generations of the Orthodoxy that once was. The state decides who can teach in schools that serve the Orthodox, as well as which books may be allowed in school libraries.
Writing on the eve of the pope’s visit, Weigel said: “No Christian community in the West would tolerate such conditions, which involve violations of basic human rights. If Turkey is to be the model of a modern Islamic society, it must remove restrictions on the exercise of some of the most fundamental aspects of religious freedom: the freedom of religious communities to educate their people, perform works of charity and choose their leaders according to their own theological self-understanding. Might Benedict XVI’s pilgrimage to Turkey focus the world’s attention on the stranglehold the Turkish state attempts to exercise on Ecumenical Patriarch Bartholomew and his people, such that that stranglehold begins to ease? If the 79-year-old pontiff managed that, Christian unity and the dialogue between the West and Islam would both be advanced.”
"In a fine essay in Newsweek, George Weigel notes some of the restrictions placed on Christians in Turkey. The Orthodox Church cannot govern itself. Turkish law decides that the ecumenical patriarch must be a Turkish citizen living in Turkey. A recent memorandum from the patriarchate said, “The result of these restrictions is that in the not so distant future the Ecumenical Patriarchate may not be able to elect a Patriarch.” The Turkish government closed the patriarchate’s only seminary in 1971 and has refused numerous requests to reopen it.
The government refuses to grant the patriarchate legal “personality,” in defiance of the Lausanne Treaty of 1923, which defined the legal position of minorities in Turkey. Refusing to recognize the patriarchate as a legal entity means that it exists at the sufferance of the government and is subject to the waxing and waning of political whims and passions. In Turkey, popular passions about “Christian” and “Greek” influence are frequently paranoid in character and intensity.
The government refuses to give work permits to non-Turkish citizens who want to work at the patriarchate. So the handful of non-Turks at the Phanar, as the site of the patriarchate is called, have to leave the country every three months to renew their tourist visas. Moreover, the patriarchate is not allowed to own property. It owns none of the churches, schools, or monasteries under its jurisdiction, and the state has recently seized the thirty-six cemeteries where are buried the generations of the Orthodoxy that once was. The state decides who can teach in schools that serve the Orthodox, as well as which books may be allowed in school libraries.
Writing on the eve of the pope’s visit, Weigel said: “No Christian community in the West would tolerate such conditions, which involve violations of basic human rights. If Turkey is to be the model of a modern Islamic society, it must remove restrictions on the exercise of some of the most fundamental aspects of religious freedom: the freedom of religious communities to educate their people, perform works of charity and choose their leaders according to their own theological self-understanding. Might Benedict XVI’s pilgrimage to Turkey focus the world’s attention on the stranglehold the Turkish state attempts to exercise on Ecumenical Patriarch Bartholomew and his people, such that that stranglehold begins to ease? If the 79-year-old pontiff managed that, Christian unity and the dialogue between the West and Islam would both be advanced.”
Pope Benedict, Msgr. Klaus Gamber, the Universal Indult and the Reform of the reform
KATHOLIKOS DIAKONOS schrijft: "After a lunchtime discussion yesterday with several people who know far more than I do about the sacred liturgy, I re-read the late Msgr. Klaus Gamber's book The Reform of the Roman Liturgy: Its Problems and Background. This book is really two books co-published together in English by Una Voce and The Foundation for Catholic Reform in 1993 and distributed by Roman Catholic Books, which has some relationship with Ignatius Press.In reading a translated excerpt then-Cardinal Joseph Ratzinger wrote for the French edition of the book, it is impossible not to see the significance of Gamber's writings for his own thinking about and writing on the liturgy. Another connection is that while Herr Doktor Joseph Ratzinger was teaching theology at the University of Regensburg and his brother, Msgr. Georg Ratzinger, was liturgy and music director at Regensburg's Cathedral of St. Peter (pictured to the left), Msgr. Klaus Gamber, who passed away in 1989, headed the Liturgical Institute in Regensburg. "What happened after the Council," writes the then Prefect for the Congregation of the Doctrine of the Faith in his introduction, was that "in the place of the liturgy . . . came fabricated liturgy". According to the pre-Benedictine Cardinal Ratzinger, the "organic, living process of growth and development over centuries" was abandoned and replaced by "a manufacturing process", that produced "a banal on-the-spot product". In this same introduction, he writes, "Gamber, with the vigilance of a true prophet and the courage of a true witness, opposed this falsification" and "taught us about the living fullness of a true liturgy".It is my belief after re-reading Gamber's book last night, that it gives us a road map for what Joseph Ratzinger, as Pope Benedict XVI, hopes to accomplish in his reform of the reform of the Sacred Liturgy during his pontificate. Hier meer
Bye, Bye Heidegger!
Heidegger und die Kartäuser
"Einige Jahre davor begleitete ... mich [Rüdiger Safranski] auf einer Reise, die ich für Radio France Culture entlang dem Pilgerweg nach Santiago de Compostela unternahm, wobei wir auch das Kartäuserkloster Aula Dei in der Nähe von Zaragoza besuchten. Einer der Mönche zeigte uns die Bibliothek, die etwas vernachlässigt aussah, als stammte die letzte philosophische Schrift, die hier Eingang gefunden hatte, aus den zwanziger Jahren des vorigen Jahrhunderts. Um dem Mönch klarzumachen, wem oder was unser Interesse galt, erzählte ich ihm, der Mann neben mir habe gerade eine Heidegger-Biographie geschrieben. Ob ich erwartet hatte, das würde den in eine weiße Kutte gehüllten Bibliothekar beeindrucken, weiß ich nicht, doch die Antwort kam aus dem Mittelalter wie ein Pfeil auf uns zugeschossen: Heidegger ist die Angst, wir sind die Hoffnung."(WELT-Literaturpreis an Rüdiger Safranski: Laudatio von Cees Nooteboom)
"Einige Jahre davor begleitete ... mich [Rüdiger Safranski] auf einer Reise, die ich für Radio France Culture entlang dem Pilgerweg nach Santiago de Compostela unternahm, wobei wir auch das Kartäuserkloster Aula Dei in der Nähe von Zaragoza besuchten. Einer der Mönche zeigte uns die Bibliothek, die etwas vernachlässigt aussah, als stammte die letzte philosophische Schrift, die hier Eingang gefunden hatte, aus den zwanziger Jahren des vorigen Jahrhunderts. Um dem Mönch klarzumachen, wem oder was unser Interesse galt, erzählte ich ihm, der Mann neben mir habe gerade eine Heidegger-Biographie geschrieben. Ob ich erwartet hatte, das würde den in eine weiße Kutte gehüllten Bibliothekar beeindrucken, weiß ich nicht, doch die Antwort kam aus dem Mittelalter wie ein Pfeil auf uns zugeschossen: Heidegger ist die Angst, wir sind die Hoffnung."(WELT-Literaturpreis an Rüdiger Safranski: Laudatio von Cees Nooteboom)
Hans Peter Raddatz over de zin van dialoog
Orientalist Hans Peter Raddatz : "Wenn Politiker in Europa ihre Bürger aufforderten, mehr Respekt vor den Gefühlen der Muslime zu zeigen, setzten sie das eigene Weltbild einem muslimischen Deutungsdiktat aus, sagte Raddatz. Nach seiner Einschätzung habe sich der westliche Dialog bereits sehr einer islamischen Denkweise angenähert. Das zeigten unter anderem die Reaktionen auf den Vortrag von Papst Benedikt XVI. in Regensburg. Kritische Positionen, wie sie in westlichen Demokratien üblich seien, würden nicht zugelassen. Nach Meinung von Raddatz führt eine Anlehnung an islamische Denkweisen dazu, dass sich westliche Identität, Demokratie und Rechtsstaat zu einem Weltbild formen, das sich allmählich islamisch korrigiert. Letztlich stünden die moderne Autonomie des Denkens, aber auch die Religionsfreiheit auf dem Spiel."
zondag, december 03, 2006
De Belgische bischoppen en de Indultmis
Het bericht dat Zijne Excellentie Mgr. Léonard volgend jaar de grote eer ontvangt de priesterwijding te mogen toedienen in Wigratzbad, deed me nadenken over de rol van de Belgische bischoppen omtrent de zgn. "Indultmis" (in de toekomst hopelijk de "Buitengewone Ritus van de Latijnse Kerk" genoemd). Deze entry in Wikipedia somt de plaatsen goed op. Opvallend is dat in de Vlaamse bisdommen Gent, Brugge en Antwerpen geen Indultmissen plaatsvinden. Hier is een foto van Mgr. Léonard na afloop van het toedienen van het H. Vormsel in de klassieke ritus.
Daarbij dient ook nog gezegd te worden dat waar ze wel plaatsvinden dit meestal gebeurt in afgelegen kapellen terwijl er kerken genoeg zijn. Maar dit hoort nu eenmaal bij de paria-behandeling van de klassieke liturgie en haar voorstanders!
zaterdag, december 02, 2006
vrijdag, december 01, 2006
De oecumenische patriarch en de liturgie
Hier is de preek van Oecumenisch Patriarch met commentaar van father Z.
Ik ben akkoord met andere observatoren dat in vergelijking met de Goddelijke Liturgie voor het Feest van Sint-Andreas de Latijnse Liturgie tijdens de pontificale H. Missen maar magertjes uitvielen. Om te realiseren wat de Oecumenische Patriarch schrijft hebben we de Tridentijnse Ritus nodig! Het is inderdaad bekend dat de Novus Ordo een obstakel is voor de volledige eenheid bekeken vanuit het standpunt van de Orthodoxe ZusterKerk. Deze link brengt je naar de website van het patriarchaat.
Enkele fragmenten van de preek:
"Every celebration of the Divine Liturgy is a powerful and inspiring con-celebration of heaven and of history. Every Divine Liturgy is both an anamnesis of the past and an anticipation of the Kingdom. We are convinced that during this Divine Liturgy, we have once again been transferred spiritually in three directions: toward the kingdom of heaven where the angels celebrate; toward the celebration of the liturgy through the centuries; and toward the heavenly kingdom to come."
"This overwhelming continuity with heaven as well as with history means that the Orthodox liturgy is the mystical experience and profound conviction that "Christ is and ever shall be in our midst!" For in Christ, there is a deep connection between past, present, and future. In this way, the liturgy is more than merely the recollection of Christ's words and acts. It is the realization of the very presence of Christ Himself, who has promised to be wherever two or three are gathered in His name."
"At the same time, we recognize that the rule of prayer is the rule of faith (lex orandi lex credendi), that the doctrines of the Person of Christ and of the Holy Trinity have left an indelible mark on the liturgy, which comprises one of the undefined doctrines, "revealed to us in mystery," of which St. Basil the Great so eloquently spoke. This is why, in liturgy, we are reminded of the need to reach unity in faith as well as in prayer. Therefore, we kneel in humility and repentance before the living God and our Lord Jesus Christ, whose precious Name we bear and yet at the same time whose seamless garment we have divided. We confess in sorrow that we are not yet able to celebrate the holy sacraments in unity. And we pray that the day may come when this sacramental unity will be realized in its fullness."
"Thus our worship coincides with the same joyous worship in heaven and throughout history. Indeed, as St. John Chrysostom himself affirms: "Those in heaven and those on earth form a single festival, a shared thanksgiving, one choir" (PG 56.97). Heaven and earth offer one prayer, one feast, one doxology. The Divine Liturgy is at once the heavenly kingdom and our home, "a new heaven and a new earth" (Rev. 21.1), the ground and center where all things find their true meaning. The Liturgy teaches us to broaden our horizon and vision, to speak the language of love and communion, but also to learn that we must be with one another in spite of our differences and even divisions. In its spacious embrace, it includes the whole world, the communion of saints, and all of God's creation. The entire universe becomes "a cosmic liturgy", to recall the teaching of St. Maximus the Confessor. This kind of Liturgy can never grow old or outdated."
Ik ben akkoord met andere observatoren dat in vergelijking met de Goddelijke Liturgie voor het Feest van Sint-Andreas de Latijnse Liturgie tijdens de pontificale H. Missen maar magertjes uitvielen. Om te realiseren wat de Oecumenische Patriarch schrijft hebben we de Tridentijnse Ritus nodig! Het is inderdaad bekend dat de Novus Ordo een obstakel is voor de volledige eenheid bekeken vanuit het standpunt van de Orthodoxe ZusterKerk. Deze link brengt je naar de website van het patriarchaat.
Enkele fragmenten van de preek:
"Every celebration of the Divine Liturgy is a powerful and inspiring con-celebration of heaven and of history. Every Divine Liturgy is both an anamnesis of the past and an anticipation of the Kingdom. We are convinced that during this Divine Liturgy, we have once again been transferred spiritually in three directions: toward the kingdom of heaven where the angels celebrate; toward the celebration of the liturgy through the centuries; and toward the heavenly kingdom to come."
"This overwhelming continuity with heaven as well as with history means that the Orthodox liturgy is the mystical experience and profound conviction that "Christ is and ever shall be in our midst!" For in Christ, there is a deep connection between past, present, and future. In this way, the liturgy is more than merely the recollection of Christ's words and acts. It is the realization of the very presence of Christ Himself, who has promised to be wherever two or three are gathered in His name."
"At the same time, we recognize that the rule of prayer is the rule of faith (lex orandi lex credendi), that the doctrines of the Person of Christ and of the Holy Trinity have left an indelible mark on the liturgy, which comprises one of the undefined doctrines, "revealed to us in mystery," of which St. Basil the Great so eloquently spoke. This is why, in liturgy, we are reminded of the need to reach unity in faith as well as in prayer. Therefore, we kneel in humility and repentance before the living God and our Lord Jesus Christ, whose precious Name we bear and yet at the same time whose seamless garment we have divided. We confess in sorrow that we are not yet able to celebrate the holy sacraments in unity. And we pray that the day may come when this sacramental unity will be realized in its fullness."
"Thus our worship coincides with the same joyous worship in heaven and throughout history. Indeed, as St. John Chrysostom himself affirms: "Those in heaven and those on earth form a single festival, a shared thanksgiving, one choir" (PG 56.97). Heaven and earth offer one prayer, one feast, one doxology. The Divine Liturgy is at once the heavenly kingdom and our home, "a new heaven and a new earth" (Rev. 21.1), the ground and center where all things find their true meaning. The Liturgy teaches us to broaden our horizon and vision, to speak the language of love and communion, but also to learn that we must be with one another in spite of our differences and even divisions. In its spacious embrace, it includes the whole world, the communion of saints, and all of God's creation. The entire universe becomes "a cosmic liturgy", to recall the teaching of St. Maximus the Confessor. This kind of Liturgy can never grow old or outdated."
maandag, november 20, 2006
"Meet Joke", Nederlandse priesteres!
Catholic Church Conservation heeft het verhaal.
Maar Redemptionis sacramentum is duidelijk:
nr. 149: "In sommige bisdommen die al langer zijn geëvangeliseerd, zijn vrij recent christengelovige leken als zogenoemde 'pastorale werk(st)ers/assistenten' aangesteld, van wie zeer velen ongetwijfeld het welzijn van de Kerk hebben bevorderd door het pastorale handelen van de bisschop, de priesters en de diakens te vergemakkelijken. Toch dient ervoor te worden gewaakt dat het profiel van deze taak te zeer wordt gelijkgesteld aan dat van het pastorale ambt van de clerici. Er dient namelijk voor te worden gezorgd dat 'pastorale werk(st)ers/assistenten' zich geen taken toe-eigenen die eigenlijk behoren tot het ambt van de gewijde bedienaren. "
nr. 153: "Bovendien is het leken nooit geoorloofd zich de taak of de kleding van een diaken of priester toe te eigenen of andere gelijkaardige kleding."
Kortom, "Meneer de kardinaal, slaap zacht"
Voorsmaak van de hemelse liturgie?
Hier een excellent voorbeeld van de "slow vandalisation" van een kerk in Trier.
Zo zag het interieur er uit tot 1954. Maar nu ...?
zondag, november 19, 2006
Pro multis = voor velen
Roma locuta: "dat voor u en velen wordt vergoten tot vergeving van de zonden" is FOUT. Veleer "voor u en voor velen".
Van belang is vooral volgend citaat het de Romeinse Catechismus:
"But the words which are added for you and for many (pro vobis et pro multis), were taken some of them from Matthew (26: 28) and some from Luke (22: 20) which however Holy Church, instructed by the Spirit of God, joined together. They serve to make clear the fruit and the benefit of the Passion. For if we examine its value (virtutem), it will have to be admitted that Blood was poured out by the Savior for the salvation of all (pro omnium salute sanguinem a Salvatore effusum esse); but if we ponder the fruit which men (homines) will obtain from it, we easily understand that its benefit comes not to all, but only to many (non ad omnes, sed ad multos tantum eam utilitatem pervenisse). Therefore when He said pro vobis, He meant either those who were present, or those chosen (delectos) from the people of the Jews such as the disciples were, Judas excepted, with whom He was then speaking. But when He added pro multis He wanted that there be understood the rest of those chosen (electos) from the Jews or from the gentiles. Rightly therefore did it happen that for all (pro universis) were not said, since at this point the discourse was only about the fruits of the Passion which bears the fruit of salvation only for the elect (delectis). And this is what the words of the Apostle aim at: Christ was offered up once in order to remove the sins of many (ad multorum exhaurienda peccata – Heb 9:28); and what according to John the Lord says: I pray for them; I do not pray for the world, but for those whom you gave to Me, for they are Yours (John 17:9). Many other mysteries (plurima mysteria) lie hidden in the words of this consecration, which pastors, God helping, will easily come to comprehend for themselves by constant meditation upon divine things and by diligent study. (My translation and emphasis. Part II, ch. 4 (264.7-265.14) from the Catechismus Romanus seu Catechsimus ex decreto Concilii Tridentini ad parochos …. Editio critica. Libreria Editrice Vaticana, 1989, p. 250. Cf. The Catechism of the Council of Trent. Trans. John A. McHugh & Charles J. Callan. Joseph F. Wagner, Inc.: New York, 1934, pp. 227-28.) "
En van Kardinaal Ratzinger:
“The fact that in Hebrew the expression “many” would mean the same thing as “all” is not relevant to the question under consideration inasmuch as it is a question of translating, not a Hebrew text here, but a Latin text (from the Roman Liturgy), which is directly related to a Greek text (the New Testament). The institution narratives in the New Testament are by no means simply a translation (still less, a mistaken translation) of Isaiah; rather, they constitute an independent source”.
Hij laat ook duidelijk de lutheraanse achtegrond van de Vaticaanse vergissing pro multis=voor allen zien.
Zie ook volgend citaat van Klaus Gamber: ""Truly problematic, in fact truly scandalous, is the translation of the phrase pro multis as "for all," a translation inspired by modern theological thinking but not to be found in any historical liturgical text." (footnote: "In the exegesis of Heb. 9:28, St. John Chrysostom explains quite succinctly: 'He was offered but once to bear the sins of many. Why does he [St. Paul] say, 'of many,' and not 'for all'? Because not all had faith. Although He died for all, as far as He is concerned, to save all, His death voiding the downfall of all mankind, yet He did not take away the sins of all, because they themselves did not want Him to do this." (The Reform of the Roman Liturgy, pp. 55-56)"
Roepingen in Vlaanderen? Zo zal het niet lukken.
De nieuwe affiche van het roepingenpastoraat. Hmmm... geloven in de leegte, wie wil dat nu niet doen?! De website bevat meer dan van dit!
zaterdag, november 18, 2006
Herstel het mysterie!
Zelfs de krant Palm Beach Post, niet meteen een katholieke krant, kan zinnige dingen zeggen over de H. Mis. Waar blijven onze katholieke bladen?
Lees hier de tekst met commentaar van Fr. Z.!
Lees hier de tekst met commentaar van Fr. Z.!
maandag, november 13, 2006
De oude ritus is een leerschool van de eerbied
Het portaal www.kath-info.de "Das Portal zur katholischen Geisteswelt" draagt volgend spannend artikel van Martin Mosebach, bekend van zijn "Häresie der Formlosigkeit. Die römische Liturgie und ihr Feind".
Enkele fragmenten:
Uit de discussie omtrent de hervorming van de liturgie trekt hij drie conclusies, nl. "Der neue Ritus kann sich weder in der Ausformung, die er in den neuen Meßbüchern gefunden hat, noch gar in der liturgischen Praxis, die er ermöglicht, auf den Reformauftrag des II. Vatikanischen Konzils stützen, das lediglich eine "behutsame Durchsicht der liturgischen Bücher" angeordnet hatte, nicht aber die Schaffung eines neuen Kultes. Der neue Ritus ist nicht in allen Teilen der zweifelsfreie Ausdruck der katholischen Lehre - so hat der Präfekt der Glaubenskongregation zum Beispiel darauf hingewiesen, daß das Friedensgebet in seiner neuen Fassung den irrtümlichen Schluß zuläßt, die Kirche, der Leib Christi, könne sündigen. Zum dritten: die Reform hat nicht die erwartete apostolische Wirkung gezeitigt und die Auszehrung der Kirche nicht verhindern können."
Hij pareert de kritiek als volgt: "Die Darstellungen, die den alten römischen Ritus aus liturgiehistorischer, seelsorgerischer, theologischer, künstlerisch-ästhetischer und gar soziologischer Sicht rechtfertigen, füllen mittlerweile Bibliotheken. Erstaunlicherweise befinden sich diese Darstellungen in weitgehender Übereinstimmung mit der Lehre des Papstes, der in seinen Lehrschreiben sowie in dem neuen Katechismus ein Bild der eucharistischen Zelebration entwirft, das sich keineswegs mit der üblichen neuen liturgischen Praxis deckt und dafür sehr nachdrücklich das Element des Opfermysteriums betont, das in der neuen Liturgie doch gerade an den Rand gedrängt werden soll."
"Der alte Ritus ist eine Schule der Ehrfurcht; er übersetzt diese Empfindung in Sprache, Musik, Bewegung und Schweigen, in die Art, wie die liturgischen Gefäße angefertigt sind, wie das Leinen, das mit den Opfergaben in Berührung kommt, behandelt wird, und in die Vorschriften über die geistliche und körperliche Vorbereitung auf die Feier der heiligen Mysterien."
On the Tridentine Mass
NLM, The New Liturgical Movement, heeft een link naar een zeer interessant "on-the-street-interview" vanuit New York over de Tridentijnse Mis.
maandag, november 06, 2006
Verklaring FIUV over kritiek op komend Motu Proprio
Foederatio Internationalis Una Voce
Speculatie over een document vanuit Rome betreffende het verlenen van een grotere vrijheid aan de traditionele Romeinse Ritus.
Er wordt heden ten dage druk gespeculeerd over een document vanuit Rome dat een veel grotere vrijheid zou verlenen voor de celebratie van de Heilige Mis volgens de traditionele Romeinse Ritus (Liturgische Boeken van 1962); een liturgie die nooit is afgeschaft geworden. Alhoewel de inhoud ervan nog niet bekend is, geven sommigen publiek commentaar erop en geven ze aan hun ongenoegen uiting in kranten, tijdschriften en via het internet.
Vele leken zijn ontzet vast te stellen dat de meerderheid van deze negatieve commentaren komt van clerici en religieuzen wier eerste bekommernis zou moeten zijn gehoorzaamheid, leiderschap en de zielzorg. Het is even bedroevend dat deze negatieve opvattingen geuit worden zonder de raadpleging van of de zorg voor het welzijn van hun kuddes.
Onze Heilige Vader, Benedictus XVI is op de Stoel van Petrus gekozen geworden om de Kerk te besturen en wij moeten hem voortdurend met onze gebeden en nederige aanhankelijkheid steunen, in het bijzonder in deze moeilijke tijden. In naam van haar leden wenst de Internationale Federatie Una Voce, een federatie van lekenverenigingen wereldwijd, haar standvastige en loyale steun te betuigen aan onze Heilige Vader en de Opvolger van Petrus te verzekeren van onze gebeden.
Mr. J.P. Oostveen - President.
(Niet-geautoriseerde vert. uit het Engels : J. Vijgen)
Er wordt heden ten dage druk gespeculeerd over een document vanuit Rome dat een veel grotere vrijheid zou verlenen voor de celebratie van de Heilige Mis volgens de traditionele Romeinse Ritus (Liturgische Boeken van 1962); een liturgie die nooit is afgeschaft geworden. Alhoewel de inhoud ervan nog niet bekend is, geven sommigen publiek commentaar erop en geven ze aan hun ongenoegen uiting in kranten, tijdschriften en via het internet.
Vele leken zijn ontzet vast te stellen dat de meerderheid van deze negatieve commentaren komt van clerici en religieuzen wier eerste bekommernis zou moeten zijn gehoorzaamheid, leiderschap en de zielzorg. Het is even bedroevend dat deze negatieve opvattingen geuit worden zonder de raadpleging van of de zorg voor het welzijn van hun kuddes.
Onze Heilige Vader, Benedictus XVI is op de Stoel van Petrus gekozen geworden om de Kerk te besturen en wij moeten hem voortdurend met onze gebeden en nederige aanhankelijkheid steunen, in het bijzonder in deze moeilijke tijden. In naam van haar leden wenst de Internationale Federatie Una Voce, een federatie van lekenverenigingen wereldwijd, haar standvastige en loyale steun te betuigen aan onze Heilige Vader en de Opvolger van Petrus te verzekeren van onze gebeden.
Mr. J.P. Oostveen - President.
(Niet-geautoriseerde vert. uit het Engels : J. Vijgen)
vrijdag, november 03, 2006
Waarom terug Latijn? Een Joods perspectief!
Spannende positie van een Joodse vrouw ten voordele van het Latijn!
Latin's second coming
Barbara Kay, National Post
Published: Wednesday, October 18, 2006
It would appear that Pope Benedict XVI intends to reinvigorate the beleaguered (Tridentine) Latin mass, which in the late '60s was almost universally replaced by individual vernacular languages to encourage "active participation" for ordinary parishioners. Although not a stakeholder in the issue, I am all in favour of Latin's second coming.
Last month, my friend Monique, an Opus Dei numerary, honoured me with an invitation to attend a traditional private mass presided over by Bishop Javier Echevarria, the visiting Opus Dei prelate. I'm one of those academic fossils who actually majored in Latin in university, so the sonorous majesty of the recitations provided me with a fillip of cultural nostalgia I could not have experienced anywhere else these days.
Monique closed the liturgical loop last Saturday by accompanying me for her first-ever visit to a synagogue. Although she didn't understand a word of the almost all-Hebrew service, she declared herself aesthetically pleased, and the prayers meaningful for their historical associations with Christianity.
After a lifetime of sometimes more, sometimes less frequent attendance at synagogue, I negotiate the Hebrew service with casual familiarity, for the same motifs recur again and again. But since I don't speak vernacular Hebrew, my vocabulary remains frozen at the "See Spot run" level. So, ironically, even though I am a fluent reader and chanter of my own liturgy, I actually grasped more of the literal meaning in the Opus Dei mass than I do in my own Hebrew prayers. Nevertheless, the Catholic mass, Latin or otherwise, will never be anything but an aesthetic experience for me, while my imperfectly understood Hebrew meets all my spiritual needs.
For the power of liturgy to lift us out of our narrow practical and material pursuits is not dependent on our understanding of every actual word we are saying, any more than our emotional submission to classical music's soaring magic is dependent on our ability to read the score that produced it. The power of liturgy to stir and inspire us isn't even dependent on our commitment to the beliefs and doctrines from which the liturgy sprang.
I see the worship service as more about belonging than belief. An ancestral, globally employed language like Hebrew or Latin provides a context for predictable and organic communion amongst those present at the service. Through regular engagement, even though rote, with a universally recognized language, worshippers are subliminally imbued with a common motivational narrative from the past, common moral goals in the present and intimations of a common destiny in the future.
But the ancient language and music of the liturgy, which unite the individual with his fellows in the sanctuary's space, also unite the individual with the eternal idea of peoplehood -- those who came before and who will come after -- in time. Under the mesmeric sway of ancestral language, the finite moment is transcended through expressions of aspirational yearning (future), emotional attentiveness (present) and nostalgia (past) to fuse in what the philosopher Henri Bergson called "intentional time," when the worshipper achieves the spiritual peace that is conferred by timelessness.
Last Saturday was my father's yahrzeit, the anniversary of his death. I spoke aloud the ancient Hebrew words of the mourners' kaddish, as my English/Yiddish-speaking father did for his father, and his Polish/Yiddish-speaking father and forefathers before him for theirs. Declaiming it in English would have no heritage meaning for me. It is a comfort to know that I could have walked into any synagogue in the world on any Sabbath, recited the same prayer, and experienced the same sense of peoplehood as I do here. In the 1960s, the received wisdom amongst ascendant secular humanists taught that all traditional, hierarchical institutions were intrinsically corrupt, and only an induced cultural amnesia would suffice to level the playing field. Even the Vatican was not immune to the force of the zeitgeist. But making the mass egalitarian, and literally more accessible through the use of vernacular, did not bring more people to the Church, in North America at any rate.
Reform Judaism once tried to phase out Hebrew in the interest of "active participation." The services were "accessible" but sterile and deracinating, and now Hebrew is back in the Reform liturgy. Quod erat demonstrandum. Bring back the Latin mass.
Latin's second coming
Barbara Kay, National Post
Published: Wednesday, October 18, 2006
It would appear that Pope Benedict XVI intends to reinvigorate the beleaguered (Tridentine) Latin mass, which in the late '60s was almost universally replaced by individual vernacular languages to encourage "active participation" for ordinary parishioners. Although not a stakeholder in the issue, I am all in favour of Latin's second coming.
Last month, my friend Monique, an Opus Dei numerary, honoured me with an invitation to attend a traditional private mass presided over by Bishop Javier Echevarria, the visiting Opus Dei prelate. I'm one of those academic fossils who actually majored in Latin in university, so the sonorous majesty of the recitations provided me with a fillip of cultural nostalgia I could not have experienced anywhere else these days.
Monique closed the liturgical loop last Saturday by accompanying me for her first-ever visit to a synagogue. Although she didn't understand a word of the almost all-Hebrew service, she declared herself aesthetically pleased, and the prayers meaningful for their historical associations with Christianity.
After a lifetime of sometimes more, sometimes less frequent attendance at synagogue, I negotiate the Hebrew service with casual familiarity, for the same motifs recur again and again. But since I don't speak vernacular Hebrew, my vocabulary remains frozen at the "See Spot run" level. So, ironically, even though I am a fluent reader and chanter of my own liturgy, I actually grasped more of the literal meaning in the Opus Dei mass than I do in my own Hebrew prayers. Nevertheless, the Catholic mass, Latin or otherwise, will never be anything but an aesthetic experience for me, while my imperfectly understood Hebrew meets all my spiritual needs.
For the power of liturgy to lift us out of our narrow practical and material pursuits is not dependent on our understanding of every actual word we are saying, any more than our emotional submission to classical music's soaring magic is dependent on our ability to read the score that produced it. The power of liturgy to stir and inspire us isn't even dependent on our commitment to the beliefs and doctrines from which the liturgy sprang.
I see the worship service as more about belonging than belief. An ancestral, globally employed language like Hebrew or Latin provides a context for predictable and organic communion amongst those present at the service. Through regular engagement, even though rote, with a universally recognized language, worshippers are subliminally imbued with a common motivational narrative from the past, common moral goals in the present and intimations of a common destiny in the future.
But the ancient language and music of the liturgy, which unite the individual with his fellows in the sanctuary's space, also unite the individual with the eternal idea of peoplehood -- those who came before and who will come after -- in time. Under the mesmeric sway of ancestral language, the finite moment is transcended through expressions of aspirational yearning (future), emotional attentiveness (present) and nostalgia (past) to fuse in what the philosopher Henri Bergson called "intentional time," when the worshipper achieves the spiritual peace that is conferred by timelessness.
Last Saturday was my father's yahrzeit, the anniversary of his death. I spoke aloud the ancient Hebrew words of the mourners' kaddish, as my English/Yiddish-speaking father did for his father, and his Polish/Yiddish-speaking father and forefathers before him for theirs. Declaiming it in English would have no heritage meaning for me. It is a comfort to know that I could have walked into any synagogue in the world on any Sabbath, recited the same prayer, and experienced the same sense of peoplehood as I do here. In the 1960s, the received wisdom amongst ascendant secular humanists taught that all traditional, hierarchical institutions were intrinsically corrupt, and only an induced cultural amnesia would suffice to level the playing field. Even the Vatican was not immune to the force of the zeitgeist. But making the mass egalitarian, and literally more accessible through the use of vernacular, did not bring more people to the Church, in North America at any rate.
Reform Judaism once tried to phase out Hebrew in the interest of "active participation." The services were "accessible" but sterile and deracinating, and now Hebrew is back in the Reform liturgy. Quod erat demonstrandum. Bring back the Latin mass.
zondag, oktober 22, 2006
Wat is sacrale muziek?
Hier kan u een zeer goed essay lezen van Peter Kwasniewski, een Amerikaanse filosoof en theoloog die aan het International Theological Institute for Studies on Marriage and the Family in Gaming (Oostenrijk) doceert. Enkele fragmenten:
"My basic objection to the popular idiom of guitar music in church—whether the tunes are sentimental or snappy makes no difference—is that it is nothing other than a conforming of our minds to our secularized age, to the artistic, psychological, and spiritual degeneracy of our times."
"The point is that although our baptized bodies are the temple of the Spirit and we are to worship the Lord with heart and voice, still our worship is not at the level of body, it is not a sensual moving and being-moved, but a spiritual sacrifice and adoration served by a well-disciplined body whose passions are chastened, whose emotions are purified. that it is nothing other than a conforming of our minds to our secularized age, to the artistic, psychological, and spiritual degeneracy of our times."
"What we listen to does not remain “outside” of us, but it enters into us and changes our way of feeling, reacting, perceiving. That means we cannot help being affected morally by long-term exposure to certain kinds of music."
"But the Church has always protested whenever composers allowed those earthly thoughts and emotions to enter into the temple and dominate the music. Inspired by the teaching of Jesus, nourished by his life-giving body and blood, our calling as Christians is to bring holiness from the altar into the world, and, as much as we can, to transform the world, renew it, sanctify it by the power of the sacred mysteries. "
"The real goal of the Council was not to accommodate the Church to the world, as if the latter were the measure to which the former should submit itself, but rather to make it possible for the Church to understand better the world’s situation and thus have power to speak convincingly to it, bringing about its conversion. In other words, it is the world that has to awaken to its need for assimilation to Christ and his Church. So too with liturgy: the goal should be to let the riches of a genuine liturgical life spill over into (and sanctify) all aspects of our human social life, not to horizontalize and squeeze out the liturgy after the pattern of a desacralized world."
zondag, oktober 08, 2006
Nieuws over het limbo
Nu de media berichten dat het limbo gaat afgeschaft worden, valt het me op dat deze wijze van communicatie sterk gelijkt op de wijze waarop tijdens en na Vaticanum II allerlei nieuws de wereld rondging over geloofszaken en andere die afgeschaft waren. Wat is afschaffen! Het is zeker nooit de fide geweest. Bovendien haalt men voortdurend de zin van Kardinaal Ratzinger aan die het limbo een hypothese vond. Maar daar spreekt Ratzinger -zo zegt hij uitdrukkelijk- enkel als theoloog en niet -toen nog- als prefect van Congregatie voor de Geloofsleer. Bovendien -zo heeft Francisco Romero excellent opgeschreven- is er een waslijst aan getuigenissen vanuit de traditie waar een toekomstig document zich zal moeten 'uitpraten'. Brian Harrison laat tevens zien dat de term 'hypothese' op zijn minst misleidend is. Interessant is ook de bijdrage van wijlen Kardinaal Leo Scheffczyk die wij reeds eerder publiceerden. Benieuwd ... dit is een eerste theologische testcase voor Benedictus XVI om de heilsnoodzakelijkheid van het doopsel niet te laten verwateren door het hedendaags heilsuniversalisme waar zelfs von Balthasar zich schuldig aan heeft gemaakt. Wait and see!!
zondag, oktober 01, 2006
Thomistenlexicon verschenen!
Thomistenlexicon
Beste vrienden van Sint-Thomas van Aquino,
Met enige trots kan ik u meedelen dat na jarenlange voorbereidingen op 12 oktober het Thomistenlexikon zal verschijnen. Dit werk is een uitgave van de Duitse uitgeverij nova & vetera in Bonn en verschijnt in opdracht van de Duitse en de Nederlandse Thomas-Gezelschappen, secties van de internationale SITA.
Dit werk bevat artikels over ca. 300 Thomisten vanaf de zgn. ‘Korrektorien’-strijd tot en met Joseph Owens (+ 2005). Deze artikels leveren niet enkel biografische en bibliografische informatie maar schetsen ook de Thomas-interpretatie van de behandelde auteur en diens invloed in de theologie- en filosofiegeschiedenis. Aan het volumineuze werk hebben meer dan 40 specialisten uit Duitsland, België, Nederland, de Verenigde Staten, Italië, Oostenrijk, Brazilië, etc. meegewerkt. Hiermee hopen de redactoren Jörgen Vijgen en David Berger de onderzoekers van de rijke geschiedenis van het denken van Sint-Thomas van Aquino, “het model van de katholieke theoloog” (Benedictus XVI (29 januari 2006), een hulpmiddel aan te reiken voor een vruchtbare dialoog met huidige theologische en filosofische stromingen.
Zijn denken heeft ook in de Nederlanden sporen achtergelaten. Zo worden onder meer volgende Belgische en Nederlandse auteurs behandeld: Joseph Beysens, Aegidius van Lessines, Laurentinus Janssens, Clemens Vansteenkiste, Nobert Luyten, Jan Walgrave, Désiré Mercier, Dominicus de Petter, etc.
Via deze link kan u de inleiding en de lijst van behandelde Thomisten lezen.
Met enige trots kan ik u meedelen dat na jarenlange voorbereidingen op 12 oktober het Thomistenlexikon zal verschijnen. Dit werk is een uitgave van de Duitse uitgeverij nova & vetera in Bonn en verschijnt in opdracht van de Duitse en de Nederlandse Thomas-Gezelschappen, secties van de internationale SITA.
Dit werk bevat artikels over ca. 300 Thomisten vanaf de zgn. ‘Korrektorien’-strijd tot en met Joseph Owens (+ 2005). Deze artikels leveren niet enkel biografische en bibliografische informatie maar schetsen ook de Thomas-interpretatie van de behandelde auteur en diens invloed in de theologie- en filosofiegeschiedenis. Aan het volumineuze werk hebben meer dan 40 specialisten uit Duitsland, België, Nederland, de Verenigde Staten, Italië, Oostenrijk, Brazilië, etc. meegewerkt. Hiermee hopen de redactoren Jörgen Vijgen en David Berger de onderzoekers van de rijke geschiedenis van het denken van Sint-Thomas van Aquino, “het model van de katholieke theoloog” (Benedictus XVI (29 januari 2006), een hulpmiddel aan te reiken voor een vruchtbare dialoog met huidige theologische en filosofische stromingen.
Zijn denken heeft ook in de Nederlanden sporen achtergelaten. Zo worden onder meer volgende Belgische en Nederlandse auteurs behandeld: Joseph Beysens, Aegidius van Lessines, Laurentinus Janssens, Clemens Vansteenkiste, Nobert Luyten, Jan Walgrave, Désiré Mercier, Dominicus de Petter, etc.
Via deze link kan u de inleiding en de lijst van behandelde Thomisten lezen.
Beschermengelen
Matt 18, 10 "Waak ervoor ook maar een van deze geringen te verachten. Want ik zeg jullie: hun engelen in de hemel aanschouwen onophoudelijk het gelaat van mijn Vader in de hemelen."
Wordt elke mens beschermd door een engel?
Sint-Thomas, Summa Theologiae, Prima Pars, q. 112, a. 3
Elke mens heeft een beschermengel aan hem toegewezen. Het beschermschap van engelen behoort immers tot de uitvoering van de Goddelijke voorzienigheid ten opzichte van de mens. Maar Gods voorzienigheid handelt op een andere wijze ten aanzien van de mens dan ten aanzien van andere vergankelijke schepselen want de mens is op een andere manier verbonden met de onvergankelijkheid. De mens is immers niet enkel onvergankelijk wat betreft de algemene soort maar ook wat betreft elke individuele vorm, d.i. de rationele ziel. Dit kan niet gezegd worden van andere onvergankelijke dingen.
Het is duidelijk dat de voorzienigheid van God vooral uitgeoefend wordt ten aanzien van datgene wat voor altijd blijft. Wat betreft vergankelijke dingen handelt de voorzienigheid van God door deze vergankelijke dingen te richten op de eeuwige dingen. Dus strekt de voorzienigheid van God zich uit tot elke mens net zoals het tot elke klasse of soort van vergankelijke dingen uitstrekt. Maar volgens Gregorius (Hom. Xxxiv in Evang.) zijn de verschillende orden van engelen afgevaardigd voor verschillende klassen van dingen: de Krachten bv. om duivels te dwingen, de Deugden om wonderen te doen in stoffelijke dingen. Het is tevens aannemelijk dat de verschillende soorten door verschillende engelen van dezelfde orde voorgezeten worden. Het is dus redelijk om te veronderstellen dat verschillende engelen aangesteld zijn tot het beschermschap van verschillende mensen.
Wordt elke mens beschermd door een engel?
Sint-Thomas, Summa Theologiae, Prima Pars, q. 112, a. 3
Elke mens heeft een beschermengel aan hem toegewezen. Het beschermschap van engelen behoort immers tot de uitvoering van de Goddelijke voorzienigheid ten opzichte van de mens. Maar Gods voorzienigheid handelt op een andere wijze ten aanzien van de mens dan ten aanzien van andere vergankelijke schepselen want de mens is op een andere manier verbonden met de onvergankelijkheid. De mens is immers niet enkel onvergankelijk wat betreft de algemene soort maar ook wat betreft elke individuele vorm, d.i. de rationele ziel. Dit kan niet gezegd worden van andere onvergankelijke dingen.
Het is duidelijk dat de voorzienigheid van God vooral uitgeoefend wordt ten aanzien van datgene wat voor altijd blijft. Wat betreft vergankelijke dingen handelt de voorzienigheid van God door deze vergankelijke dingen te richten op de eeuwige dingen. Dus strekt de voorzienigheid van God zich uit tot elke mens net zoals het tot elke klasse of soort van vergankelijke dingen uitstrekt. Maar volgens Gregorius (Hom. Xxxiv in Evang.) zijn de verschillende orden van engelen afgevaardigd voor verschillende klassen van dingen: de Krachten bv. om duivels te dwingen, de Deugden om wonderen te doen in stoffelijke dingen. Het is tevens aannemelijk dat de verschillende soorten door verschillende engelen van dezelfde orde voorgezeten worden. Het is dus redelijk om te veronderstellen dat verschillende engelen aangesteld zijn tot het beschermschap van verschillende mensen.
maandag, september 25, 2006
Tridentijnse Mis Amsterdam
Hier een prachtige video-reportage van de eerste Tridentijnse Mis in de St. Agneskerk te Amsterdam. Bedankt FSSP!
vrijdag, september 15, 2006
Wat heeft Benedictus XVI werkelijk gezegd over de Islam?
Natuurlijk is het altijd best om de gehele tekst te lezen. Dit kan op de website van het Vaticaan.
Hier is de Nederlandse vertaling van het gewraakte deel uit de lezing. In cursief de citaten die paus Benedictus aanhaalt. Onnodig te vermelden dat een gehele lectuur de bezwaren van onze Abrahamitische broeders wegneemt.
Hier is de Nederlandse vertaling van het gewraakte deel uit de lezing. In cursief de citaten die paus Benedictus aanhaalt. Onnodig te vermelden dat een gehele lectuur de bezwaren van onze Abrahamitische broeders wegneemt.
Dinsdag 12 September 2006, Aula Magna van de universiteit van Regensburg
Paus Benedictus verhaalt dat hij zopas een werk van keizer Manuel II. Palaeologus gelezen heeft. Het is een weergave van een dialoog tussen hem en een geletterde Pers over het Christendom en de islam, geschreven tussen 1394 en 1402. Deze dialoog handelt over het geloof en het Gods- en mensbeeld.
“Hier nu zal ik in deze lezing dit thema niet behandelen. Wel wil ik een punt behandelen dat in de opbouw van de dialoog een marginale plaats heeft maar dat mij in verband met geloof en rede gefascineerd heeft en dat als uitgangspunt voor mijn overwegingen over dit thema dient. In de door Professor Khoury uitgegeven zevende gespreksronde komt de keizer op het thema van de Djihād, de heilige oorlog te spreken. De keizer wist zeker dat in Sura 2, 256 staat: “Geen dwang in zaken van geloof”. Het is een van de vroegere sura’s uit de tijd –dit is wat kenners ons zeggen – dat Mohammed zonder macht was en bedreigd werd. Maar de keizer kende natuurlijk ook de in de koran neergeschreven en later ontstane instructies over de heilige oorlog. Zonder op de details zoals de verschillende behandeling van “zij die het Boek bezitten” en de “ongelovigen” in te gaan, richt de keizer zich op verbazingwekkende scherpe en ons verrassende ruwe wijze simpelweg met de centrale vraag naar de verhouding tussen religie en geweld tot zijn gesprekspartner. Hij zegt: “Toon mij het nieuwe dat Mohammed gebracht heeft en je zal enkel slechte en inhumane dingen vinden zoals hij voorgeschreven heeft het geloof dat hij preekte met het zwaard te verspreiden.” Nadat de keizer zich zo sterk heeft uitgedrukt, verklaart hij in detail waarom de verspreiding van het geloof door middel van geweld tegen het verstand in gaat. Het staat in tegenspraak met het wezen van God en met het wezen van de ziel. “God schenkt geen behagen in bloed“, zegt hij, „en niet handelen volgens de rede, niet „συν λόγω” te handelen is in tegenspraak met het wezen van God. Het geloof is de vrucht van de ziel, niet van het lichaam. Hij die iemand tot het geloof wil brengen, moet het vermogen bezitten om goed te spreken en op de juiste wijze te denken zonder geweld en bedreiging … Om een redelijke ziel te overtuigen, heeft men niet zijn arm nodig, niet één of ander wapen of enig ander middel waarmee men iemand met de dood bedreigen kan …”
De beslissende zin in deze argumenten tegen de bekering door geweld is: Niet handelen volgens de rede, is in tegenspraak met het wezen van God. De uitgever van het werk, Theodore Khoury, becommentarieert als volgt: "Voor de keizer als iemand uit Byzantium die in de Griekse filosofie is opgegroeid is deze zin evident. Volgens de moslimleer is God daarentegen absoluut transcendent. Zijn wil is aan geen van onze categorieën gebonden, zelfs niet dat van de redelijkheid. Khoury citeert hierbij uit een werk van de bekende Franse islam-kenner R. Arnaldez, die erop wijst dat Ibn Hazn zelfs zo ver ging te verklaren dat God ook niet door zijn eigen woord gehouden is en dat niets God verplicht om ons de waarheid te openbaren. Indien God wilde, zou de mens zelfs afgoderij moeten beoefenen.“
Hier nu stelt de paus de uitgangsvraag van zijn lezing: „Is het enkel een Griekse gedachte om te geloven dat tegen de rede handelen tegenstrijdig is met het wezen van God of geldt dit altijd en in zichzelf? Ik denk dat hier de diepe overeenkomst tussen wat Grieks is in de beste zin van het woord en het bijbelse geloof in God zichtbaar wordt.”
“Hier nu zal ik in deze lezing dit thema niet behandelen. Wel wil ik een punt behandelen dat in de opbouw van de dialoog een marginale plaats heeft maar dat mij in verband met geloof en rede gefascineerd heeft en dat als uitgangspunt voor mijn overwegingen over dit thema dient. In de door Professor Khoury uitgegeven zevende gespreksronde komt de keizer op het thema van de Djihād, de heilige oorlog te spreken. De keizer wist zeker dat in Sura 2, 256 staat: “Geen dwang in zaken van geloof”. Het is een van de vroegere sura’s uit de tijd –dit is wat kenners ons zeggen – dat Mohammed zonder macht was en bedreigd werd. Maar de keizer kende natuurlijk ook de in de koran neergeschreven en later ontstane instructies over de heilige oorlog. Zonder op de details zoals de verschillende behandeling van “zij die het Boek bezitten” en de “ongelovigen” in te gaan, richt de keizer zich op verbazingwekkende scherpe en ons verrassende ruwe wijze simpelweg met de centrale vraag naar de verhouding tussen religie en geweld tot zijn gesprekspartner. Hij zegt: “Toon mij het nieuwe dat Mohammed gebracht heeft en je zal enkel slechte en inhumane dingen vinden zoals hij voorgeschreven heeft het geloof dat hij preekte met het zwaard te verspreiden.” Nadat de keizer zich zo sterk heeft uitgedrukt, verklaart hij in detail waarom de verspreiding van het geloof door middel van geweld tegen het verstand in gaat. Het staat in tegenspraak met het wezen van God en met het wezen van de ziel. “God schenkt geen behagen in bloed“, zegt hij, „en niet handelen volgens de rede, niet „συν λόγω” te handelen is in tegenspraak met het wezen van God. Het geloof is de vrucht van de ziel, niet van het lichaam. Hij die iemand tot het geloof wil brengen, moet het vermogen bezitten om goed te spreken en op de juiste wijze te denken zonder geweld en bedreiging … Om een redelijke ziel te overtuigen, heeft men niet zijn arm nodig, niet één of ander wapen of enig ander middel waarmee men iemand met de dood bedreigen kan …”
De beslissende zin in deze argumenten tegen de bekering door geweld is: Niet handelen volgens de rede, is in tegenspraak met het wezen van God. De uitgever van het werk, Theodore Khoury, becommentarieert als volgt: "Voor de keizer als iemand uit Byzantium die in de Griekse filosofie is opgegroeid is deze zin evident. Volgens de moslimleer is God daarentegen absoluut transcendent. Zijn wil is aan geen van onze categorieën gebonden, zelfs niet dat van de redelijkheid. Khoury citeert hierbij uit een werk van de bekende Franse islam-kenner R. Arnaldez, die erop wijst dat Ibn Hazn zelfs zo ver ging te verklaren dat God ook niet door zijn eigen woord gehouden is en dat niets God verplicht om ons de waarheid te openbaren. Indien God wilde, zou de mens zelfs afgoderij moeten beoefenen.“
Hier nu stelt de paus de uitgangsvraag van zijn lezing: „Is het enkel een Griekse gedachte om te geloven dat tegen de rede handelen tegenstrijdig is met het wezen van God of geldt dit altijd en in zichzelf? Ik denk dat hier de diepe overeenkomst tussen wat Grieks is in de beste zin van het woord en het bijbelse geloof in God zichtbaar wordt.”
donderdag, september 07, 2006
De "saturno" van Benedictus XVI
Op de audiëntie van woensdag droeg de paus de zgn. "saturno", ook wel "galero" of "cappello romano" genoemd. Don Jim Tucker heeft een interessante verzameling afbeeldingen hierover.
maandag, september 04, 2006
Een klassieker!
Onze Lieve Vrouw van Vlaanderen
Liefde gaf U duizend namen
Groot en edel, schoon en zoet
Maar geen een die 't hart der Vlamen
Even hoog verblijden doet
Als de naam, O, Moeder Maagd
Dien Gij in ons landje draagt
Schooner klinkt hij dan al d'andren
Onze Lieve Vrouw van Vlaanderen
Waar men ga langs Vlaamsche wegen
Oude hoeve, huis of tronk
Komt men u, Maria, tegen
Staat Uw beeltenis te pronk
Lacht ons toe uit lindengroen
Bloemenkrans, of blij festoen
Moge 't nimmer hier verandren
O, Gij Lieve Vrouw van Vlaanderen
Blijf in 't Vlaamsche harte tronen
Als de hoogste Koningin
Als de beste moeder wonen
In elk Vlaamsch huisgezin
Sta ons bij in allen nood
Nu en in het uur der dood
Ons, uw kindren, maar ook d'anderen
Liefste Lieve Vrouw van Vlaanderen
Liefde gaf U duizend namen
Groot en edel, schoon en zoet
Maar geen een die 't hart der Vlamen
Even hoog verblijden doet
Als de naam, O, Moeder Maagd
Dien Gij in ons landje draagt
Schooner klinkt hij dan al d'andren
Onze Lieve Vrouw van Vlaanderen
Waar men ga langs Vlaamsche wegen
Oude hoeve, huis of tronk
Komt men u, Maria, tegen
Staat Uw beeltenis te pronk
Lacht ons toe uit lindengroen
Bloemenkrans, of blij festoen
Moge 't nimmer hier verandren
O, Gij Lieve Vrouw van Vlaanderen
Blijf in 't Vlaamsche harte tronen
Als de hoogste Koningin
Als de beste moeder wonen
In elk Vlaamsch huisgezin
Sta ons bij in allen nood
Nu en in het uur der dood
Ons, uw kindren, maar ook d'anderen
Liefste Lieve Vrouw van Vlaanderen
Benedictus XVI: Geen relativisme in Assisi!
Ter gelegenheid van de 20ste verjaardag van de interreligieuze ontmoeting in Assisi, schreef de paus een brief aan de bisschop aldaar waarin hij waarschuwt voor syncretisme en relativisme. Dit is conform zijn positie als kardinaal Ratzinger toen hij zich eveneens zeer kritisch uitliet over dit gebeuren. Hier is een uittreksel van de tekst in kwestie:
"Per non equivocare sul senso di quanto, nel 1986, Giovanni Paolo II volle realizzare, e che, con una sua stessa espressione, si suole qualificare come “spirito di Assisi”, è importante non dimenticare l’attenzione che allora fu posta perché l’incontro interreligioso di preghiera non si prestasse ad interpretazioni sincretistiche, fondate su una concezione relativistica. Proprio per questo, fin dalle prime battute, Giovanni Paolo II dichiarò: “Il fatto che noi siamo venuti qui non implica alcuna intenzione di ricercare un consenso religioso tra noi o di negoziare le nostre convinzioni di fede. Né significa che le religioni possono riconciliarsi sul piano di un comune impegno in un progetto terreno che le sorpasserebbe tutte. E neppure è una concessione al relativismo nelle credenze religiose..." (Insegnamenti, cit., p.1252). Desidero ribadire questo principio, che costituisce il presupposto di quel dialogo tra le religioni che quarant’anni or sono il Concilio Vaticano II auspicò nella Dichiarazione sulle relazioni della Chiesa con le religioni non cristiane (cfr Nostra aetate, 2). Colgo volentieri l'occasione per salutare gli esponenti delle altre religioni che prendono parte all’una o all’altra delle commemorazioni assisane. Come noi cristiani, anch'essi sanno che nella preghiera è possibile fare una speciale esperienza di Dio e trarne efficaci stimoli nella dedizione alla causa della pace. È doveroso tuttavia, anche in questo, evitare inopportune confusioni. Perciò, anche quando ci si ritrova insieme a pregare per la pace, occorre che la preghiera si svolga secondo quei cammini distinti che sono propri delle varie religioni. Fu questa la scelta del 1986, e tale scelta non può non restare valida anche oggi. La convergenza dei diversi non deve dare l'impressione di un cedimento a quel relativismo che nega il senso stesso della verità e la possibilità di attingerla."
"Per non equivocare sul senso di quanto, nel 1986, Giovanni Paolo II volle realizzare, e che, con una sua stessa espressione, si suole qualificare come “spirito di Assisi”, è importante non dimenticare l’attenzione che allora fu posta perché l’incontro interreligioso di preghiera non si prestasse ad interpretazioni sincretistiche, fondate su una concezione relativistica. Proprio per questo, fin dalle prime battute, Giovanni Paolo II dichiarò: “Il fatto che noi siamo venuti qui non implica alcuna intenzione di ricercare un consenso religioso tra noi o di negoziare le nostre convinzioni di fede. Né significa che le religioni possono riconciliarsi sul piano di un comune impegno in un progetto terreno che le sorpasserebbe tutte. E neppure è una concessione al relativismo nelle credenze religiose..." (Insegnamenti, cit., p.1252). Desidero ribadire questo principio, che costituisce il presupposto di quel dialogo tra le religioni che quarant’anni or sono il Concilio Vaticano II auspicò nella Dichiarazione sulle relazioni della Chiesa con le religioni non cristiane (cfr Nostra aetate, 2). Colgo volentieri l'occasione per salutare gli esponenti delle altre religioni che prendono parte all’una o all’altra delle commemorazioni assisane. Come noi cristiani, anch'essi sanno che nella preghiera è possibile fare una speciale esperienza di Dio e trarne efficaci stimoli nella dedizione alla causa della pace. È doveroso tuttavia, anche in questo, evitare inopportune confusioni. Perciò, anche quando ci si ritrova insieme a pregare per la pace, occorre che la preghiera si svolga secondo quei cammini distinti che sono propri delle varie religioni. Fu questa la scelta del 1986, e tale scelta non può non restare valida anche oggi. La convergenza dei diversi non deve dare l'impressione di un cedimento a quel relativismo che nega il senso stesso della verità e la possibilità di attingerla."
zaterdag, september 02, 2006
Paus Benedictus XVI over de klassieke doopselritus
"Non conosco sufficientemente bene il Rituale italiano. Nel Rituale classico, ereditato dalla Chiesa antica, il Battesimo inizia con la domanda: «Che cosa chiedete alla Chiesa di Dio?». Oggi, almeno nel Rituale tedesco, si risponde semplicemente: «Il Battesimo». Questo non esplicita sufficientemente che cosa è da desiderare. Nell'antico Rituale si diceva: «La fede». Cioè, una relazione con Dio. Conoscere Dio. «E perché - si continua - chiedete la fede?». «Perché vogliamo la vita eterna». Vogliamo, cioè, una vita sicura anche nelle crisi future, una vita che ha senso, che giustifica l'essere uomo." (1 september 2006)
woensdag, augustus 30, 2006
Thomas van Aquino en de Ratio fundamentalis van de USA
Zonet verscheen de nieuwe Ratio fundamentalis voor de priesteropleidingen in de Verenigde Staten. Wat Sint-Thomas betreft is dit document redelijk positief; weliswaar een sterke nadruk op filosofie en minder op theologie ad mentem S. Thomae (alhoewel dit wel uitdrukkelijk in de conciliedocumenten en het kerkelijk recht voorzien is - zie mijn publicaties hieromtrent). Hier volgen de desbetreffende teksten:
157. “Philosophical instruction must be grounded in the perennially valid philosophical
heritage and also take into account philosophical investigation over the course of time. It is to be taught in such a way that it perfects the human development of students, sharpens their minds, and makes them better able to pursue theological studies.” (CIC, c. 251) The philosophy of Saint Thomas Aquinas should be given the recognition that the Church accords it.* Especially in the courses on the history of philosophy, there should be a significant treatment of Saint Thomas’ thought, along with its ancient sources and its later development. The fruitful relationship between philosophy and theology in the Christian tradition should be explored through studies in Thomistic thought as well as that of other great Christian theologians who were also great philosophers. These include certain fathers of the Church, medieval doctors, and recent Christian thinkers in the Western and Eastern traditions.( Fides et ratio, no. 74.)
* See Optatum totius, no. 15; Pastores dabo vobis, no. 53; Fides et ratio, no. 43-44; CIC, c. 251; CCEO, 349§1. In articulating the mind of the Fathers of the Second Vatican Council on this point, the Congregation for Catholic Education, in its document on The Study of Philosophy in Seminaries, observed that “the repeated recommendations of the Church about the philosophy of St. Thomas Aquinas remain fully justified and still valid. In this philosophy the first principles of natural truth are clearly and organically enunciated and harmonized with revelation. Within it also is enclosed that creative dynamism which, as biographers attest, marked the teaching of St. Thomas and which must also characterize the teaching of those who desire to follow his footsteps in a continual and renewed synthesizing of the valid conclusions received from tradition with new conquests of human thought.”
219. Although various theological schools exist within the Catholic tradition, in accord with church teaching, the significance of Saint Thomas Aquinas as the model and guide for study and research in theology should be recognized.
maandag, augustus 21, 2006
Ter ere van de H. Pius X
Ter ere van de wijze Pius X en in het licht van gebeurtenissen in verschillende bisdommen volgende tekst uit "Haerent animo" (nrs. 54-56) van Pius X (1908) over priesterverenigingen.
Wij stellen er prijs op nog een ander punt aan te bevelen, nl. de vereniging van priesters, waarin zij zich, zoals het broeders betaamt, onderling nog nauwer aaneensluiten, met goedkeuring en onder de leiding van het Bisschoppelijk gezag. Zeker, het verdient aanbeveling, dat priesters een vereniging vormen tot onderlinge hulp in tijden van tegenspoed, tot verdediging van hun eer en hun bedieningen tegen de sluwe aanvallen van vijanden, of voor andere soortgelijke doeleinden. Maar ongetwijfeld is het van nog meer belang, dat zij zich aaneensluiten tot uitbreiding van hun bezit aan gewijde wetenschap, en vooral tot ijveriger vasthouden aan het heilig doel van hun roeping en tot bevordering van de belangen van de zielen, door hun ideeën en hun krachten wederzijds ter beschikking te stellen. De geschiedenis van de Kerk bewijst het: in tijden, waarin de priesters overal een soort gemeenschappelijk leven gingen leiden, bracht zulk een vereniging uitstekende en overvloedige vruchten voort. Waarom zou men juist in onze tijd niet iets dergelijks weer kunnen invoeren, natuurlijk rekening houdend met het verschil van landen en werkzaamheden? Zou men, tot vreugde voor de Kerk, niet met recht dezelfde vruchten als vroeger daarvan mogen verwachten?
Er bestaan inderdaad soortgelijke verenigingen, die door de Bisschoppen zijn goedgekeurd. Zij hebben des te groter nut, naarmate men er zich eerder, reeds van het begin van het priesterschap, bij aansluit. Wijzelf hebben tijdens ons episcopaat zulk een vereniging bevorderd, wier geschiktheid wij door ondervinding kenden. Ook nu nog koesteren wij voor die vereniging, evenals voor andere, gevoelens van bijzondere welwillendheid.
Deze hulpmiddelen voor de priesterijke genade en ook andere, die de Bisschoppen met waakzame voorzichtigheid naar gelang de omstandigheden aan de hand zullen doen, moet gij, beminde zonen, zo waarderen en zo benutten, dat gij van dag tot dag u meer "gedraagt overeenkomstig uw roeping". (Ef. 4, 1) zo doet gij uw bediening eer aan en volbrengt gij de wil van God: "uwe heiligmaking".
Wij stellen er prijs op nog een ander punt aan te bevelen, nl. de vereniging van priesters, waarin zij zich, zoals het broeders betaamt, onderling nog nauwer aaneensluiten, met goedkeuring en onder de leiding van het Bisschoppelijk gezag. Zeker, het verdient aanbeveling, dat priesters een vereniging vormen tot onderlinge hulp in tijden van tegenspoed, tot verdediging van hun eer en hun bedieningen tegen de sluwe aanvallen van vijanden, of voor andere soortgelijke doeleinden. Maar ongetwijfeld is het van nog meer belang, dat zij zich aaneensluiten tot uitbreiding van hun bezit aan gewijde wetenschap, en vooral tot ijveriger vasthouden aan het heilig doel van hun roeping en tot bevordering van de belangen van de zielen, door hun ideeën en hun krachten wederzijds ter beschikking te stellen. De geschiedenis van de Kerk bewijst het: in tijden, waarin de priesters overal een soort gemeenschappelijk leven gingen leiden, bracht zulk een vereniging uitstekende en overvloedige vruchten voort. Waarom zou men juist in onze tijd niet iets dergelijks weer kunnen invoeren, natuurlijk rekening houdend met het verschil van landen en werkzaamheden? Zou men, tot vreugde voor de Kerk, niet met recht dezelfde vruchten als vroeger daarvan mogen verwachten?
Er bestaan inderdaad soortgelijke verenigingen, die door de Bisschoppen zijn goedgekeurd. Zij hebben des te groter nut, naarmate men er zich eerder, reeds van het begin van het priesterschap, bij aansluit. Wijzelf hebben tijdens ons episcopaat zulk een vereniging bevorderd, wier geschiktheid wij door ondervinding kenden. Ook nu nog koesteren wij voor die vereniging, evenals voor andere, gevoelens van bijzondere welwillendheid.
Deze hulpmiddelen voor de priesterijke genade en ook andere, die de Bisschoppen met waakzame voorzichtigheid naar gelang de omstandigheden aan de hand zullen doen, moet gij, beminde zonen, zo waarderen en zo benutten, dat gij van dag tot dag u meer "gedraagt overeenkomstig uw roeping". (Ef. 4, 1) zo doet gij uw bediening eer aan en volbrengt gij de wil van God: "uwe heiligmaking".
Hoe comfortabel is het christelijk geloof?
"In conclusion, it strikes me that if we look at Islam, the other religions, the decline of population, the Western philosophical theories behind much of the modern world, we come back to the single issue of a refusal, at almost any cost, to acknowledge that faith and reason belong together. The crux of this belonging is a correct understanding of God in the Trinity and God and man in the Incarnation. When the Holy Father told the newly ordained in St. Peter’s that the Church can ”never be satisfied with the ranks she has reached at a certain point, or say that others are fine as they are,” he could not have not also known of von Balthasar’s sheep among wolves. This too is a passage in Scripture, after all. The passage is clarified by von Balthasar’s comment that “humanity will prefer to renounce all philosophic questions, rather than accept a philosophy which finds its final response only in the revelation of Christ.”
Dit citaat stamt uit dit essay van James V. Schall. Hier kan u het volledige essay lezen.
Dit citaat stamt uit dit essay van James V. Schall. Hier kan u het volledige essay lezen.
The Myth of Hitler's Pope
Hier een uitstekende bespreking van David G. Dalin's The Myth of Hitler's Pope: How Pope Pius XII Rescued Jews From the Nazis.
zondag, augustus 20, 2006
Jongeren en kerkmuziek
Verrassende resultaten uit deze enquete.
Onder andere het volgende:
"What it says is that the kind of music that is heard in a church service seems to become the accepted norm for that context. Contrary to expectations, these representative teenagers do not bring to the church service their own musical preferences (e.g., rock and pop music) as the right music for that occasion.
Rather, they tend to accept as appropriate for that context the music that the church has already put in place, whatever that music may be. While they liked rock music and thought it was the right music for some times and places in their lives, they didn't believe that the church service was that time and place."
Onder andere het volgende:
"What it says is that the kind of music that is heard in a church service seems to become the accepted norm for that context. Contrary to expectations, these representative teenagers do not bring to the church service their own musical preferences (e.g., rock and pop music) as the right music for that occasion.
Rather, they tend to accept as appropriate for that context the music that the church has already put in place, whatever that music may be. While they liked rock music and thought it was the right music for some times and places in their lives, they didn't believe that the church service was that time and place."
woensdag, augustus 09, 2006
Het nieuwe pallium van de paus
Hier kan u een interessante bijdrage vinden over het nieuwe pallium van Benedictus XVI.
Op deze foto tijdens aswoensdag 2006. Het artikel bevat opmerkelijke informatie. Blijkbaar heeft Marini reeds daags na de pauskeuze dit voorstel gedaan. Het zou zogezegd om de oudere, en dus meer oorspronkelijke versie gaan (dus alweer archeologisme dat door Pius XII en Joseph Ratzinger zelf veroordeeld is geworden).
Pater Maggiani beweert dat deze oorspronkelijke versie door de invoering van de zgn. 'vioolkist'-kazuifel verdrongen is geworden. Maar, zo beweert hij, zelf de post-Vaticanum II kazuifels met centrale afbeeldingen of figuren namen de aandacht van het pallium weg. Pater Valenziano, net als pater Maggiani raadgever van Piero Marini, beweert dat dit onderdeel uitmaakt van de hervorming van de liturgie na Vaticanum II! Samen met het nieuwe pallium is er ook een reeks nieuwe kazuifels vervaardigd geworden met niet meer één centraal beeld, maar met verschillende symbolen verspreid over het kazuifel. Er zou zelfs een discussie gaan komen om het pallium van de aartsbisschoppen naar dat van de paus te vervaardigen. Dat dit er komt, hoopt pater Maggiani.
U leest het: opmerkelijk. Ik vind het alleszins aartslelijk. Voor dit artikel te lezen, zei ik reeds dat het nieuwe pallium de viookist definitief naar de mottenballen heeft verwezen. Johannes Paulus II droeg het al zeer zelden, maar het resultaat mag er zijn.
Zelfs het gothisch kazuifel, zo verheerlijkt na Vaticanum II, voldoet niet meer aan de 'specialisten' van de liturgie. De visuele centrering op één beeld, pedagogisch zo effectief, kan niet meer. Vreemd! Hopelijk is dit geen voorbode van de hervorming van de hervorming van de liturgie want dan heeft men niet uit de fouten van de 'geest' van het Concilie geleerd.
dinsdag, augustus 01, 2006
zaterdag, juli 15, 2006
Marini doet het weer!
Met het nieuwe pallium en het weglaten van de tiara bij de traditionele aankleding van het beeld van Petrus op 29 juni zijn er weer twee kleine stappen genomen in het de-hiërarchiseren en dus protestantiseren van Christus' Kerk. Veel kunnen wij er niet aan doen, maar het is goed om weten dat dit contingente beslissingen zijn en dus snel kunnen teruggedraaid worden indien de moed aanwezig is.
Kardinaal Castrillon Hoyos over de relatie tussen Rome en St. Pius X broederschap
Uit "30 Giorni":
«The Holy Father Benedict XVI this morning received, in the Apostolic Palace of Castel Gandolfo, the Superior General of the Saint Pius X Fraternity, Monsignor Bernard Fellay, who had requested it. The Pope was accompanied by the Most Eminent Cardinal Darío Castrillón Hoyos, President of the Pontifical Commission “Ecclesia Dei”. The meeting took place in an atmosphere of love for the Church and of desire to reach perfect communion. Albeit aware of the difficulties, the wish to proceed by stages and in reasonable time was shown». In these words a communiqué of the Press Office of the Holy See on 29 August last gave news of the first contact between the new Pontiff and the Fraternity that, as the Vatican Radio bulletin of the same day reminded us, «was founded by Archbishop Marcel Lefebvre, who died on 25 March 1991».
The news of the audience granted by Pope Benedict XVI, though not published by the “Our News” feature of L’Osservatore Romano, appeared, however, in a short paragraph at the bottom of page 4 in the official newspaper of the Holy See dated 31 August.
30Days asked Cardinal Darío Castrillón Hoyos about the hearing of August 29, at which Don Franz Schmidberger, an old collaborator of Monsignor Lefebvre and well known to Pope Ratzinger, was also present. Since April 2000 Cardinal Hoyos has been President of the Pontifical Commission «Ecclesia Dei», the Vatican body concerned with relations with the variegated traditionalist world, and has also, since 1996, been head of the Congregation for the Clergy.
Your Eminence, what was the nature of the audience granted by the Pope to the Superior General of the Saint Pius X Fraternity?
DARÍOCASTRILLÓN HOYOS: The audience is part of a process that began with a very important intervention by the then Cardinal Ratzinger, who signed a protocol of agreement with Monsignor Lefebvre before the latter decided to proceed to the episcopal consecrations of 1988.
Monsignor Lefebvre did not back off…
CASTRILLÓN HOYOS: Unfortunately Monsignor Lefebvre went ahead with the consecration and hence the situation of separation came about, even if it was not a formal schism.
Then there was no more official contact up to the Great Jubilee of 2000.
CASTRILLÓN HOYOS: As President of the Pontifical Commission «Ecclesia Dei», learning that they were on a pilgrimage to Rome, I invited the bishops ordained by Monsignor Lefebvre to lunch, for an informal meeting, to get to know each other. Since then I have had many meetings with His Excellence Monsignor Fellay and with other members of the Fraternity. Meetings that have always taken place in a very positive atmosphere. So much so that at a certain point I believed we were really very close to a full rapprochement.
Was the Pope aware of these contacts?
CASTRILLÓN HOYOS: John Paul II was constantly informed of them all. Not only that. The Pontiff himself received for a brief meeting in his private chapel Monsignor Fellay and Don Michele Simoulin, then Superior of the communion of the Fraternity of Albano Laziale. There was no true and proper dialogue, but on that occasion the Pope expressed the wish that dialogue could be taken up by imparting his blessing.
Earlier you suggested that at a certain moment you thought that rapprochement was imminent; then what happened?
CASTRILLÓN HOYOS: I got the impression, from His Excellence Monsignor Fellay, and from his collaborators, of something like fear, as if Rome were laying a trap for them. As if the Holy See intended to absorb them so as then to close off the possibility of celebrating the mass of Saint Pius V and clamping down on their critical remarks on some developments and interpretations following Vatican Council II. So there was no rapprochement, but dialogue has continued.
In this context, in 2001, there was, however, rapprochement with the Brazilian group close to the Fraternity, the one now headed by Monsignor Fernando Arêas Rifan, who was elected in 2002 by the Holy See as bishop and titular of the personal apostolic administration of San Giovanni Maria Vianney in Campos.
CASTRILLÓN HOYOS: There the situation was very different, because while the Saint Pius X Fraternity is an unrecognized association, served by bishops who declare themselves “auxiliaries”, in Brazil instead Bishop Castro Mayer when he renounced the diocese, was followed by a fifty or so priests who in fact maintained a parallel organization to the diocese. When Monsignor Castro Mayer died, one of the priests was consecrated bishop by the Lefebvrian bishops. Thanks be to God this bishop, Monsignor Rangel, and his priests, amongst whom the current bishop administrator apostolic Monsignor Rifan, at the moment of asking for rapprochement, distancing himself in this from the bishops of the Fraternity, recognized that the conditions that Monsignor Lefebvre in his time called “of necessity”, no longer existed to justify the consecration of bishops without apostolic mandate. And this because the Pope had manifested his wish of granting them the use of the Tridentine rite, recognizing their particularity. On their side there was the recognition of the validity of the new rite of the Mass and of the legitimacy of Vatican Council II, though proposing to keep up respectful and honest discussion on some less clear Council texts, on some interpretations of those texts and on some developments after Vatican II.
Do you think the solution adopted in Campos successful?
CASTRILLÓN HOYOS: The facts confirm it. Thanks be to God, the faithful and the priests of the diocese and of the administration co-exist in fraternal fashion, the two bishops meet frequently for the necessary coordination. Not only that. A dozen bishops from Brazil have already signed conventions with the administration to help the faithful of their dioceses who love the old liturgy.
But it was a solution that didn’t please the leaders of the Fraternity…
CASTRILLÓN HOYOS: Yes, the Campos solution was a delicate moment. Because the Fraternity was annoyed. Whereas for me it was something providential because it showed a possible way for a wider solution of the question.
Your Eminence, let us go back to the audience of 29 August. How was it organized?
CASTRILLÓN HOYOS: The audience was requested by Monsignor Fellay through the normal channels, through me as Prefect of the Congregation for the Clergy and President of «Ecclesia Dei», given that the Saint Pius X Fraternity is a priestly body composed of priests validly ordained even if in an illegal way. The request was passed to the Pope. And the Pope decided to grant the audience. Ratzinger the theologian, Cardinal Ratzinger, with his great duties, had always kept up with the question and knew the question and the persons involved in the dialogue well. Pope Benedict XVI could add to that the special presence of the Holy Spirit guaranteed by the fact of having become Peter’s Successor.
What can you tell us of the audience?
CASTRILLÓN HOYOS: It was a meeting under the sign of charity, in the theological sense, of love of God and of His Church. It was a conversation among brothers who desire, with the help of God, to knit back the fabric of full unity. The Pope let those present speak: Monsignor Fellay, Father Schmidberger and myself. And then the Holy Father spoke, making a strong appeal for unity and expressing the wish that future rapprochement come by unhasty stages, but not too slow.
What observations were made by the Superior of the Saint Pius X?
CASTRILLÓN HOYOS: Monsignor Fellay, but this was known even beforehand, was able to express his fears on the state of the Catholic Church in the light of the abuses, not only liturgical, that have occurred since Vatican Council II. I believe that critical contributions of that sort that can come from the Fraternity can be a treasure for the Church, when expressed under the charisma of Peter and in charity among brethren. In the Church in fact we are all free to formulate critical observations on what doesn’t concern dogma and the essential discipline of the Church itself. On that subject I can testify that Cardinal Ratzinger was already fully convinced of the need for theological dialogue on the difficult points. In full unity there is more light to be found for studying these sensitive points.
After the audience an authoritative cardinal suggested that the Fraternity should recognize the legitimacy of the present Pontiff…
CASTRILLÓN HOYOS: Unfortunately that is proof that within the Church, even at high levels, there is not always full knowledge of the Fraternity. The Fraternity has always recognized in John Paul II, and now in Benedict XVI, the legitimate successor of Saint Peter. That is not a problem. That then there are traditionalist groups that don’t recognize the last popes, the so-called “empty throne” people, is another question that doesn’t concern the Saint Pius X Fraternity.
It is known that the Saint Pius X Fraternity is asking the Holy See for a liberalization of the so-called Tridentine mass and a declaration affirming that this liturgy has never been abolished.
CASTRILLÓN HOYOS: The mass of Saint Pius V has never been abolished. As for liberalization, I remember that under the pontificate of John Paul II there was a meeting of all the department heads of the Roman Curia, in which the vast majority were not against such a request. It would be dangerous to create opposition between the old rite and the new. The liturgy cannot be a battlefield. As priest, as cardinal and as Prefect of the Congregation for the Clergy, I feel great pain in seeing the unacceptable language at times used of the wish of Jesus to give his own body and blood, and to entrust them to his Church. And this is true of some spokesmen of the Saint Pius X Fraternity, but not only them.
Are many bishops against?
CASTRILLÓN HOYOS: At times the pastoral anxiety of a bishop leads him to think that granting permission to celebrate the Tridentine mass in his diocese may create confusion among the people of God. And when believers who ask for this type of celebration are very few, the perplexity can be understood. Whereas when it’s a more substantial group wanting the mass, it’s up to the Pontifical Commission «Ecclesia Dei» to remind the bishop, honestly and kindly, that the wish of Peter’s Successor is of be generous in responding in favor of these believers. And I see with joy that, day after day, there are ever more who so respond.
You are well acquainted with the traditionalist world. How do you judge the personal piety of the priests who belong to it?
CASTRILLÓN HOYOS: Many traditionalist priests I have known have made an excellent impression on me: they have a sincere love for the mystery. Unfortunately there can also be fanatics who are bound to the old liturgy as one can be bound to a mathematical formula of which one doesn’t even understand the value in depth.
Do you think they represent the legacy of a past in any case on the way to extinction?
CASTRILLÓN HOYOS: At the World Day of Youth in Cologne there was a considerable group of young people attached to the traditional mass. The echoes have been positive. And it shows how short-sighted it is to consider the traditionalist phenomenon as on the way to exhaustion. Not least because in the traditionalist world, in proportion, the number of priestly vocations is decidedly superior to that of many diocese in the Church.
In September 2001 John Paul II, in a speech to the plenary assembly of the Congregation for Divine Worship, praised the «very fine prayers» in the Missal of Saint Pius V. The speech was published with unusual delay by L’Osservatore Romano and has never been published in the Acta Apostolicae Sedis, though it usually prints papal speeches to the plenary assemblies of the Roman departments. When you then, on 24 May 2003, celebrated, for the first time after the post-council liturgical reform, a Tridentine mass in a patriarchal Roman basilica, that of Saint Mary Major, L’Osservatore Romano totally ignored the event. What do you think of these two acts of “censorship”?
CASTRILLÓN HOYOS: I prefer to judge facts rather than intentions and I don’t know what the cause of the two missing notices is, which, however, had ample repercussion.
Do you think that the above-mentioned speech of John Paul II may be finally published in the Acta?
CASTRILLÓN HOYOS: If it wasn’t the explicit wish of the Pope not to publish that speech, even when it was he who made it, I think it’s a serious thing not to have done so.
The title of a piece in Corriere della Sera of 26 August, anticipating the audience of three days later, described relations between the so-called Lefebvrians and the Holy See as “the impossible peace”.
CASTRILLÓN HOYOS: The newspapers can say that and a great many other things. Luckily, and I stress luckily, newspapers are not infallible.
Your Eminence, a last word for those who reproach the Fraternity with using rough language, at times verging on irreverence, towards the Holy See.
CASTRILLÓN HOYOS: It can cause distress, but at bottom I’m not surprised by the fact that words, articles, letters may appear that use a rather crude language. Including some statements attributed to His excellency Monsignor Fellay. Until there is full unity, and so full mutual charity, one can’t be scandalized if there is still some verbal intemperance. It’s always well to keep in mind Augustine’s saying: «In necessariis unitas, in dubiis libertas, in omnibus caritas».
«The Holy Father Benedict XVI this morning received, in the Apostolic Palace of Castel Gandolfo, the Superior General of the Saint Pius X Fraternity, Monsignor Bernard Fellay, who had requested it. The Pope was accompanied by the Most Eminent Cardinal Darío Castrillón Hoyos, President of the Pontifical Commission “Ecclesia Dei”. The meeting took place in an atmosphere of love for the Church and of desire to reach perfect communion. Albeit aware of the difficulties, the wish to proceed by stages and in reasonable time was shown». In these words a communiqué of the Press Office of the Holy See on 29 August last gave news of the first contact between the new Pontiff and the Fraternity that, as the Vatican Radio bulletin of the same day reminded us, «was founded by Archbishop Marcel Lefebvre, who died on 25 March 1991».
The news of the audience granted by Pope Benedict XVI, though not published by the “Our News” feature of L’Osservatore Romano, appeared, however, in a short paragraph at the bottom of page 4 in the official newspaper of the Holy See dated 31 August.
30Days asked Cardinal Darío Castrillón Hoyos about the hearing of August 29, at which Don Franz Schmidberger, an old collaborator of Monsignor Lefebvre and well known to Pope Ratzinger, was also present. Since April 2000 Cardinal Hoyos has been President of the Pontifical Commission «Ecclesia Dei», the Vatican body concerned with relations with the variegated traditionalist world, and has also, since 1996, been head of the Congregation for the Clergy.
Your Eminence, what was the nature of the audience granted by the Pope to the Superior General of the Saint Pius X Fraternity?
DARÍOCASTRILLÓN HOYOS: The audience is part of a process that began with a very important intervention by the then Cardinal Ratzinger, who signed a protocol of agreement with Monsignor Lefebvre before the latter decided to proceed to the episcopal consecrations of 1988.
Monsignor Lefebvre did not back off…
CASTRILLÓN HOYOS: Unfortunately Monsignor Lefebvre went ahead with the consecration and hence the situation of separation came about, even if it was not a formal schism.
Then there was no more official contact up to the Great Jubilee of 2000.
CASTRILLÓN HOYOS: As President of the Pontifical Commission «Ecclesia Dei», learning that they were on a pilgrimage to Rome, I invited the bishops ordained by Monsignor Lefebvre to lunch, for an informal meeting, to get to know each other. Since then I have had many meetings with His Excellence Monsignor Fellay and with other members of the Fraternity. Meetings that have always taken place in a very positive atmosphere. So much so that at a certain point I believed we were really very close to a full rapprochement.
Was the Pope aware of these contacts?
CASTRILLÓN HOYOS: John Paul II was constantly informed of them all. Not only that. The Pontiff himself received for a brief meeting in his private chapel Monsignor Fellay and Don Michele Simoulin, then Superior of the communion of the Fraternity of Albano Laziale. There was no true and proper dialogue, but on that occasion the Pope expressed the wish that dialogue could be taken up by imparting his blessing.
Earlier you suggested that at a certain moment you thought that rapprochement was imminent; then what happened?
CASTRILLÓN HOYOS: I got the impression, from His Excellence Monsignor Fellay, and from his collaborators, of something like fear, as if Rome were laying a trap for them. As if the Holy See intended to absorb them so as then to close off the possibility of celebrating the mass of Saint Pius V and clamping down on their critical remarks on some developments and interpretations following Vatican Council II. So there was no rapprochement, but dialogue has continued.
In this context, in 2001, there was, however, rapprochement with the Brazilian group close to the Fraternity, the one now headed by Monsignor Fernando Arêas Rifan, who was elected in 2002 by the Holy See as bishop and titular of the personal apostolic administration of San Giovanni Maria Vianney in Campos.
CASTRILLÓN HOYOS: There the situation was very different, because while the Saint Pius X Fraternity is an unrecognized association, served by bishops who declare themselves “auxiliaries”, in Brazil instead Bishop Castro Mayer when he renounced the diocese, was followed by a fifty or so priests who in fact maintained a parallel organization to the diocese. When Monsignor Castro Mayer died, one of the priests was consecrated bishop by the Lefebvrian bishops. Thanks be to God this bishop, Monsignor Rangel, and his priests, amongst whom the current bishop administrator apostolic Monsignor Rifan, at the moment of asking for rapprochement, distancing himself in this from the bishops of the Fraternity, recognized that the conditions that Monsignor Lefebvre in his time called “of necessity”, no longer existed to justify the consecration of bishops without apostolic mandate. And this because the Pope had manifested his wish of granting them the use of the Tridentine rite, recognizing their particularity. On their side there was the recognition of the validity of the new rite of the Mass and of the legitimacy of Vatican Council II, though proposing to keep up respectful and honest discussion on some less clear Council texts, on some interpretations of those texts and on some developments after Vatican II.
Do you think the solution adopted in Campos successful?
CASTRILLÓN HOYOS: The facts confirm it. Thanks be to God, the faithful and the priests of the diocese and of the administration co-exist in fraternal fashion, the two bishops meet frequently for the necessary coordination. Not only that. A dozen bishops from Brazil have already signed conventions with the administration to help the faithful of their dioceses who love the old liturgy.
But it was a solution that didn’t please the leaders of the Fraternity…
CASTRILLÓN HOYOS: Yes, the Campos solution was a delicate moment. Because the Fraternity was annoyed. Whereas for me it was something providential because it showed a possible way for a wider solution of the question.
Your Eminence, let us go back to the audience of 29 August. How was it organized?
CASTRILLÓN HOYOS: The audience was requested by Monsignor Fellay through the normal channels, through me as Prefect of the Congregation for the Clergy and President of «Ecclesia Dei», given that the Saint Pius X Fraternity is a priestly body composed of priests validly ordained even if in an illegal way. The request was passed to the Pope. And the Pope decided to grant the audience. Ratzinger the theologian, Cardinal Ratzinger, with his great duties, had always kept up with the question and knew the question and the persons involved in the dialogue well. Pope Benedict XVI could add to that the special presence of the Holy Spirit guaranteed by the fact of having become Peter’s Successor.
What can you tell us of the audience?
CASTRILLÓN HOYOS: It was a meeting under the sign of charity, in the theological sense, of love of God and of His Church. It was a conversation among brothers who desire, with the help of God, to knit back the fabric of full unity. The Pope let those present speak: Monsignor Fellay, Father Schmidberger and myself. And then the Holy Father spoke, making a strong appeal for unity and expressing the wish that future rapprochement come by unhasty stages, but not too slow.
What observations were made by the Superior of the Saint Pius X?
CASTRILLÓN HOYOS: Monsignor Fellay, but this was known even beforehand, was able to express his fears on the state of the Catholic Church in the light of the abuses, not only liturgical, that have occurred since Vatican Council II. I believe that critical contributions of that sort that can come from the Fraternity can be a treasure for the Church, when expressed under the charisma of Peter and in charity among brethren. In the Church in fact we are all free to formulate critical observations on what doesn’t concern dogma and the essential discipline of the Church itself. On that subject I can testify that Cardinal Ratzinger was already fully convinced of the need for theological dialogue on the difficult points. In full unity there is more light to be found for studying these sensitive points.
After the audience an authoritative cardinal suggested that the Fraternity should recognize the legitimacy of the present Pontiff…
CASTRILLÓN HOYOS: Unfortunately that is proof that within the Church, even at high levels, there is not always full knowledge of the Fraternity. The Fraternity has always recognized in John Paul II, and now in Benedict XVI, the legitimate successor of Saint Peter. That is not a problem. That then there are traditionalist groups that don’t recognize the last popes, the so-called “empty throne” people, is another question that doesn’t concern the Saint Pius X Fraternity.
It is known that the Saint Pius X Fraternity is asking the Holy See for a liberalization of the so-called Tridentine mass and a declaration affirming that this liturgy has never been abolished.
CASTRILLÓN HOYOS: The mass of Saint Pius V has never been abolished. As for liberalization, I remember that under the pontificate of John Paul II there was a meeting of all the department heads of the Roman Curia, in which the vast majority were not against such a request. It would be dangerous to create opposition between the old rite and the new. The liturgy cannot be a battlefield. As priest, as cardinal and as Prefect of the Congregation for the Clergy, I feel great pain in seeing the unacceptable language at times used of the wish of Jesus to give his own body and blood, and to entrust them to his Church. And this is true of some spokesmen of the Saint Pius X Fraternity, but not only them.
Are many bishops against?
CASTRILLÓN HOYOS: At times the pastoral anxiety of a bishop leads him to think that granting permission to celebrate the Tridentine mass in his diocese may create confusion among the people of God. And when believers who ask for this type of celebration are very few, the perplexity can be understood. Whereas when it’s a more substantial group wanting the mass, it’s up to the Pontifical Commission «Ecclesia Dei» to remind the bishop, honestly and kindly, that the wish of Peter’s Successor is of be generous in responding in favor of these believers. And I see with joy that, day after day, there are ever more who so respond.
You are well acquainted with the traditionalist world. How do you judge the personal piety of the priests who belong to it?
CASTRILLÓN HOYOS: Many traditionalist priests I have known have made an excellent impression on me: they have a sincere love for the mystery. Unfortunately there can also be fanatics who are bound to the old liturgy as one can be bound to a mathematical formula of which one doesn’t even understand the value in depth.
Do you think they represent the legacy of a past in any case on the way to extinction?
CASTRILLÓN HOYOS: At the World Day of Youth in Cologne there was a considerable group of young people attached to the traditional mass. The echoes have been positive. And it shows how short-sighted it is to consider the traditionalist phenomenon as on the way to exhaustion. Not least because in the traditionalist world, in proportion, the number of priestly vocations is decidedly superior to that of many diocese in the Church.
In September 2001 John Paul II, in a speech to the plenary assembly of the Congregation for Divine Worship, praised the «very fine prayers» in the Missal of Saint Pius V. The speech was published with unusual delay by L’Osservatore Romano and has never been published in the Acta Apostolicae Sedis, though it usually prints papal speeches to the plenary assemblies of the Roman departments. When you then, on 24 May 2003, celebrated, for the first time after the post-council liturgical reform, a Tridentine mass in a patriarchal Roman basilica, that of Saint Mary Major, L’Osservatore Romano totally ignored the event. What do you think of these two acts of “censorship”?
CASTRILLÓN HOYOS: I prefer to judge facts rather than intentions and I don’t know what the cause of the two missing notices is, which, however, had ample repercussion.
Do you think that the above-mentioned speech of John Paul II may be finally published in the Acta?
CASTRILLÓN HOYOS: If it wasn’t the explicit wish of the Pope not to publish that speech, even when it was he who made it, I think it’s a serious thing not to have done so.
The title of a piece in Corriere della Sera of 26 August, anticipating the audience of three days later, described relations between the so-called Lefebvrians and the Holy See as “the impossible peace”.
CASTRILLÓN HOYOS: The newspapers can say that and a great many other things. Luckily, and I stress luckily, newspapers are not infallible.
Your Eminence, a last word for those who reproach the Fraternity with using rough language, at times verging on irreverence, towards the Holy See.
CASTRILLÓN HOYOS: It can cause distress, but at bottom I’m not surprised by the fact that words, articles, letters may appear that use a rather crude language. Including some statements attributed to His excellency Monsignor Fellay. Until there is full unity, and so full mutual charity, one can’t be scandalized if there is still some verbal intemperance. It’s always well to keep in mind Augustine’s saying: «In necessariis unitas, in dubiis libertas, in omnibus caritas».
De nieuwe staf van Benedictus XVI
Sandro Magister heeft volgende zeer interessante reflectie over de benoemingen van de paus.
Ratzinger’s New Team Trains in the Holy Office
Dias, Bertone, Lajolo, Lombardi... Appointment by appointment, Benedict XVI is changing the face of the Church’s central governance. At the center is the pope himself, and the Congregation for the Doctrine of the Faith
by Sandro Magister
Benedict XVI’s second summer as pope opened with a lightning visit to Valencia, Spain, and will close with a visit to his native land of Bavaria, from September 9 to 14. He has already announced, after his return to Rome, that his first act of governance will be the change of the secretary of state, with cardinal Tarcisio Bertone (see photo) replacing cardinal Angelo Sodano.
Benedict XVI’s initial plans did not include making the announcement as early as he did, with an official statement last June 22. But the resistance he encountered within the curia convinced him to nip the opposition in the bud.
Bertone is not a career diplomat – as almost all the secretaries of state have been in recent centuries - but he comes from the ranks of the Congregation for the Doctrine of the Faith, of which he was the secretary from 1995 to 2003. He was the number two man, with Joseph Ratzinger as prefect, and now he is again becoming the main collaborator of the new pope.
It is an historic vindication for the Holy Office. Called by this name until the 1960’s, the congregation was referred to within the Vatican as “la Suprema.” Its highest official was the pope himself, and the rest of the curia hinged upon it.
Voor meer
Ratzinger’s New Team Trains in the Holy Office
Dias, Bertone, Lajolo, Lombardi... Appointment by appointment, Benedict XVI is changing the face of the Church’s central governance. At the center is the pope himself, and the Congregation for the Doctrine of the Faith
by Sandro Magister
Benedict XVI’s second summer as pope opened with a lightning visit to Valencia, Spain, and will close with a visit to his native land of Bavaria, from September 9 to 14. He has already announced, after his return to Rome, that his first act of governance will be the change of the secretary of state, with cardinal Tarcisio Bertone (see photo) replacing cardinal Angelo Sodano.
Benedict XVI’s initial plans did not include making the announcement as early as he did, with an official statement last June 22. But the resistance he encountered within the curia convinced him to nip the opposition in the bud.
Bertone is not a career diplomat – as almost all the secretaries of state have been in recent centuries - but he comes from the ranks of the Congregation for the Doctrine of the Faith, of which he was the secretary from 1995 to 2003. He was the number two man, with Joseph Ratzinger as prefect, and now he is again becoming the main collaborator of the new pope.
It is an historic vindication for the Holy Office. Called by this name until the 1960’s, the congregation was referred to within the Vatican as “la Suprema.” Its highest official was the pope himself, and the rest of the curia hinged upon it.
Voor meer
zaterdag, juli 08, 2006
“A correction is necessary. The liturgy must be won back, in the spirit of the Council”
Het interessante artikel van Sandro Magister met een interview met aartsbisschop Malcolm Ranjith.
"I think that the liturgical reform of Vatican II never got off the ground. Besides, this reform didn’t begin with Vatican II: in reality, it preceded the Council, coming into being with the liturgical movement at the beginning of the 20th century. If one abides by what the Vatican II decree Sacrosanctum Concilium says, the issue was that of making the liturgy the route of access to faith, and the changes in this area were supposed to emerge in an organic manner, keeping the tradition in view, and not in a haphazard manner. There have been many tendencies that have banished from view the authentic meaning of the liturgy. One could say that the direction of liturgical prayer in the postconciliar reform has not always been the reflection of the documents of Vatican II, and in this sense, one could speak of a necessary correction, a reform of the reform. The liturgy must be won back, in the spirit of the Council."
vrijdag, juni 09, 2006
Verbreek alle banden met Nijmegen!
De uitspraken van de kersverse decaan van de nieuwe faculteit Religiewetenschappen, de Vlaming Jean-Pierre Wils „ We zijn af van de stilzwijgende invloed van de katholieke kerk. En die kerkelike goedkeuring van docenten hing als een zwaard van Damocles boven elke benoeming. We zijn nu helemaal los van de kerk. Iedereen kan bij ons terecht. Of het nu een moslim is, een boeddhist of een jood.” tonen eens te meer aan dat het dringend tijd wordt dat de Rooms-Katholieke Kerk alle banden verbreekt met Nijmegen. In hun brochures drukken zij zowaar een brief van Kardinaal Simonis af, gedateerd 8 november 1999, waarin de kardinaal de opleidingen aldaar “ernstig aanbeveeld”. Hier rust een grote verantwoordelijkheid! Denken we maar aan de goedbedoelende bisschoppen uit Azië en Afrika die deze brief in het Engels lezen en hun studenten naar Nijmegen sturen.
Lajolo en Kasper
"Lajolo and Kasper, Two New Additions to Team Ratzinger
They occupy key positions in the curia, having been appointed by John Paul II. But they fully support the new course charted by pope Ratzinger. Here is what has changed with them in the areas of ecumenism and relations with Islam." Sandro Magister heeft een interessant stuk over de 'koerswijziging' van Lajolo en Kasper.
They occupy key positions in the curia, having been appointed by John Paul II. But they fully support the new course charted by pope Ratzinger. Here is what has changed with them in the areas of ecumenism and relations with Islam." Sandro Magister heeft een interessant stuk over de 'koerswijziging' van Lajolo en Kasper.
maandag, mei 29, 2006
Benedictus XVI over H. Hart
Dinsdag 16 mei berichtte ik over de 50ste verjaardag van de encycliek HAURIETIS AQUAS IN GAUDIO van paus Pius XII.
Nadien vernam ik pas over de brief die paus Benedictus op 15 mei richtte tot generaal-overste Peter-Hans Kolvenbach sj. Hier kan u de brief lezen.
Nadien vernam ik pas over de brief die paus Benedictus op 15 mei richtte tot generaal-overste Peter-Hans Kolvenbach sj. Hier kan u de brief lezen.
Benedictus XVI tot seminaristen
Benedictus XVI, Częstochowa, 26 Mei 2006
"Beste kandidaten voor het priesterschap. Er kan zo véél gewonnen worden door wat Maria geleerd heeft van Jezus te beschouwen! Vanaf haar eerste “fiat”, doorheen vele, gewone jaren van haar verborgen leven toen zij Jezus opvoedde, of toen zij in Kana in Galilea vroeg naar een eerste teken, of toen eindelijk op de Calvarieberg, bij het Kruis, zij naar Jezus keek, in al deze momenten leerde zij Jezus kennen. Eerst in het geloof en daarna in haar schoot ontving zij het lichaam van Jezus en bracht Hem ter wereld. Dag na dag heeft zij Hem aanbeden, Hem met een verantwoordelijke liefde gediend en in haar hart het Magnificat gezongen.
Laat tijdens jouw voorbereiding en in jouw toekomstig priesterleven Maria jouw gids zijn bij het leren kennen van Jezus. Hou jouw ogen op Hem gericht. Laat je door hem gevormd worden zodat je in staat bent om in jouw dienstwerk Hem te laten zien aan allen die jou benaderen. Wanneer je het Eucharistisch Lichaam van Jezus in jouw handen neemt om Zijn Volk te voeden en wanneer je verantwoordelijkheid opneemt voor dát deel van het Mystieke Lichaam dat aan jou zal toevertrouwd worden, herinner je dan de houding van verwondering en aanbidding die zo kenmerkend zijn voor het geloof van Maria.
Zoals Zij in haar verantwoordelijke, moederlijke liefde voor Jezus en vol van het wonder haar maagdelijke liefde bewaarde, zo ook bewaar je, wanneer je knielt op het moment van de consecratie, in jouw ziel het vermogen tot verwondering en aanbidding. Leer om het in Volk van God dat aan jou is toevertrouwd de tekenen van Christus’ aanwezigheid te herkennen. Wees attent voor de tekenen van heiligheid die God onder de gelovigen zal laten zien. Heb geen angst voor toekomstige verplichtingen of het onbekende. Vrees niet dat het jou aan woorden zal ontbreken of dat je tegenslag zal ontmoeten. De wereld en de Kerk heeft priesters, heilige priesters nodig."
zaterdag, mei 27, 2006
Paus Benedictus' voorliefde voor Azië
Sandro Magister heeft een interessant artikel over de curiale hervormingen van paus Benedictus en diens voorliefde voor Azië. Kardinaal Dias, de nieuwe prefect van 'Propaganda Fide' komt uit India en de nieuwe secretaris van de Congregatie voor de Liturgie, Aartsbischop Malcolm Ranjith komt uit Sri Lanka.
dinsdag, mei 16, 2006
Benedictus XVI over huwelijk en gezin
Voor zij die Italiaans kunnen lezen enkele fragmenten uit de prachtige toespraak van de paus, gehouden op 13 mei 2006 voor de deelnemers aan de algemene vergadering van de Pauselijke Raad voor het Gezin:
"La famiglia fondata sul matrimonio costituisce un "patrimonio dell'umanità", un'istituzione sociale fondamentale; è la cellula vitale e il pilastro della società e questo interessa credenti e non credenti. Essa è realtà che tutti gli Stati devono tenere nella massima considerazione, perché, come amava ripetere Giovanni Paolo II, "l'avvenire dell'umanità passa attraverso la famiglia" (Familiaris consortio, 86). Inoltre, nella visione cristiana, il matrimonio, elevato da Cristo all'altissima dignità di sacramento, conferisce maggiore splendore e profondità al vincolo coniugale, e impegna più fortemente gli sposi che, benedetti dal Signore dell'Alleanza, si promettono fedeltà fino alla morte nell'amore aperto alla vita. Per essi, centro e cuore della famiglia è il Signore, che li accompagna nella loro unione e li sostiene nella missione di educare i figli verso l'età matura. In tal modo la famiglia cristiana coopera con Dio non soltanto nel generare alla vita naturale, ma anche nel coltivare i germi della vita divina donata nel Battesimo. Sono questi i principî ben noti della visione cristiana del matrimonio e della famiglia."
"La stabilità della famiglia è oggi particolarmente a rischio; per salvaguardarla occorre spesso andare controcorrente rispetto alla cultura dominante, e ciò esige pazienza, sforzo, sacrificio e ricerca incessante di mutua comprensione. Ma anche oggi è possibile ai coniugi superare le difficoltà e mantenersi fedeli alla loro vocazione, ricorrendo al sostegno di Dio con la preghiera e partecipando assiduamente ai sacramenti, in particolare all'Eucaristia. L'unità e la saldezza delle famiglie aiuta la società a respirare i valori umani autentici e ad aprirsi al Vangelo."
Hier is de volledige tekst.
"La famiglia fondata sul matrimonio costituisce un "patrimonio dell'umanità", un'istituzione sociale fondamentale; è la cellula vitale e il pilastro della società e questo interessa credenti e non credenti. Essa è realtà che tutti gli Stati devono tenere nella massima considerazione, perché, come amava ripetere Giovanni Paolo II, "l'avvenire dell'umanità passa attraverso la famiglia" (Familiaris consortio, 86). Inoltre, nella visione cristiana, il matrimonio, elevato da Cristo all'altissima dignità di sacramento, conferisce maggiore splendore e profondità al vincolo coniugale, e impegna più fortemente gli sposi che, benedetti dal Signore dell'Alleanza, si promettono fedeltà fino alla morte nell'amore aperto alla vita. Per essi, centro e cuore della famiglia è il Signore, che li accompagna nella loro unione e li sostiene nella missione di educare i figli verso l'età matura. In tal modo la famiglia cristiana coopera con Dio non soltanto nel generare alla vita naturale, ma anche nel coltivare i germi della vita divina donata nel Battesimo. Sono questi i principî ben noti della visione cristiana del matrimonio e della famiglia."
"La stabilità della famiglia è oggi particolarmente a rischio; per salvaguardarla occorre spesso andare controcorrente rispetto alla cultura dominante, e ciò esige pazienza, sforzo, sacrificio e ricerca incessante di mutua comprensione. Ma anche oggi è possibile ai coniugi superare le difficoltà e mantenersi fedeli alla loro vocazione, ricorrendo al sostegno di Dio con la preghiera e partecipando assiduamente ai sacramenti, in particolare all'Eucaristia. L'unità e la saldezza delle famiglie aiuta la società a respirare i valori umani autentici e ad aprirsi al Vangelo."
Hier is de volledige tekst.
Het 'condoom-debat'
Ik publiceerde hier reeds eerder over wat nu reeds bekend staat als het 'condoom-debat'. Mijn collega blogspotter met de 'coole' naam "American Papist" heeft een omvangrijke lijst van wetenschappelijke artikels en reacties verzameld. Voor een gedegen onderzoek onmisbaar!
1956-2006: Verering H. Hart van Jezus
Op 15 mei 1956 publiceerde paus Pius XII de encycliek HAURIETIS AQUAS IN GAUDIO
Over de verering van het Allerheiligst Hart van Jezus. Hier kan u deze encycliek (nogmaals) lezen. "Kan er een vorm van godsvrucht gevonden worden, die geschikter is dan de verering van het Allerheiligst Hart van Jezus, die meer overeenstemt met het wezen van het katholiek geloof, die beter beantwoordt aan de tegenwoordige noden van de Kerk en het mensdom? Welke godsverering is edeler, milder en heilzamer dan een verering, die zich geheel richt op Gods liefde ? Miserentissimus Redemptor. Wat kan de gelovigen krachtiger bewegen da de liefde van Christus, die de godsvrucht tot het Allerheiligst Hart van Jezus dagelijks vermeerdert en aanwakkert, om de wet van het Evangelie inderdaad in praktijk te brengen? Zonder deze wet is er onder de mensen geen ware vrede mogelijk. De H. Geest leert ons dat met onmiskenbaar duidelijke woorden: "Vrede is een vrucht der gerechtigheid" (nr. 69)
zaterdag, mei 13, 2006
Paus Paulus VI over het concilie
"The Church's life is dominated by the Ecumenical Council which concluded last December. It isn't just the remembrance of such a great and unusual event that should occupy our minds. Remembrance has to do with something that is finished: the memory collects it, history records it, tradition preserves it; but the whole process has to do with a time that is over and done with, an event that has happened. The Council, on the other hand, leaves something behind it that endures and continues to act. It is like a spring from which a river rises; the spring may be a long way off, but the course of the river goes along with us. You might say that the Council leaves itself to the Church that celebrated it. It doesn't so much oblige us to look back to the act of its celebration as to look at the heritage it has left us, one that it present now and will continue for the future. What is this heritage?
The heritage of the Council consists of the documents that were promulgated on several different occasions at the conclusion of its discussions and deliberations. These documents differ in nature - there are constitutions (four), decrees (nine), and declarations [p. 153] (three) - but all of them together make up a body of doctrines and laws that ought to give the Church that renewal for which the Council was held. It is the duty and the good fortune of men in the post-Conciliar period to get to know these documents, to study them and to apply them.
You have to be careful, for the teachings of the Council do not constitute a complete, organic system of Catholic doctrine. Doctrine is much more extensive, as everyone knows, and it wasn't called into question by the Council nor substantially modified. Instead, the Council confirms, illustrates, defends, and develops it with a most authoritative apologia full of wisdom, vigor and confidence. And it is the Council's doctrinal aspect that we have to consider first in order to pay honor to the word of God, which remains univocal and lasting like a light that doesn't fail, and in order to strengthen our souls. From the Council's solemn and open voice they learn what a providential office Christ entrusted to the living magisterium of the Church in order to preserve, defend, and interpret the "deposit of faith." (cf. Humani generis, A.A.S. 42, 1950, p. 567)
We mustn't separate the teachings of the Council from the doctrinal heritage of the Church. Instead we must take a good look at where they fit into it and at how they are consistent with it and supply it with added testimony, growth, explanation, and application. Then even the "novelties" in doctrine or regulation coming from the Council will be seen in their proper proportions and will not give rise to objections about the Church's fidelity to its teaching function, but will acquire that true meaning which makes it shine with a higher light.
Therefore, may the Council help the faithful, whether teachers or students, to overcome those states of mind - denial, indifference, doubt, subjectivism, and so on - that are contrary to the purity and strength of faith. The Council is a great act of the magisterium of the Church, and anyone who adheres to the Council is, by that very fact, recognizing and honoring the magisterium of the Church. This was the first idea that motivated Pope John XXIII to convoke the Council, as he said so well at its opening: "ut iterum magisterium ecclesiasticum ... affirmaretur." "Our first aim," he said, "in convoking this vast assembly was to reassert the magisterium of the Church." (AAS 54, 1962, 786)
Thus a person wouldn't be correct in thinking that the Council represents a cutting loose, a break, or, as some think, a liberation from the traditional teaching of the Church; nor would he be correct in thinking that it authorizes and fosters a ready conformity to the mentality of our time in its negative and ephemeral elements rather than those which are scientific and secure; nor in thinking that it grants anyone whatsoever the right to give any value and any expression he pleases to the truths of the faith. The Council opens up many new horizons to biblical, theological and humanistic studies; it invites men to do more research into the religious sciences and to go into them more deeply. But it doesn't deprive Christian thought of its rigor in speculation, and it doesn't grant free entry into the Church's philosophy, theology, and Scripture classes to the arbitrary judgement, the uncertainty, the servility, and the desolation that characterize so many forms of modern religious thought, when it is deprived of the help of the magisterium of the Church.
Some people have asked what authority, what theological qualification the Council intended to attribute to its teaching, since it clearly avoided issuing solemn dogmatic definitions that would involve the infallibility of the magisterium. The answer is clear for anyone who recalls the Council declaration issued on March 6, 1964, and repeated on November 16, 1964. (Cf. Notificationes: A.A.S. 57, 1965, 72-75) In view of the pastoral nature of the Council, it avoided any extraordinary statement of dogmas that would be endowed with the note of infallibility, but it still provided its teaching with the authority of the supreme ordinary magisterium. This ordinary magisterium, which is so obviously official, has to be accepted with docility, and sincerity by all the faithful, in accordance with the mind of the Council on the nature and aims of the individual documents.
We must enter into the spirit of these basic criteria of the Church's magisterium and see to it that our minds increase their trust in the Church's guidance along the sure paths of faith and Christian life. If this is done by good Catholics - the fine sons of the Church, and especially scholars, theologians, teachers, those who spread the word of God, as well as students and seekers of the genuine doctrine that springs from the Gospel and is professed by the Church - then it is to be hoped that faith, and also Christian and civil life, will witness a great restoration of the kind that comes from the saving truth. For indeed the "Spirit of the Council" wants to be the Spirit of Truth. (Jn. 16:13)
May Our blessing help you to understand this Spirit and to make it your own."
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