Dit spreekt voor zichzelf!
Het kan echter nog schandaliger!
zondag, november 19, 2006
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.
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