MUTUAL on the enrichment of the two forms of the Roman Rite
- PART
is the second part of the meeting we had with HE Bishop Athanasius Schneider, Auxiliary Bishop of Karaganda (Kazakhstan). After the first part, devoted to the Eucharist, we pause in this publication on enriching mutual between the two forms of the Roman Rite, as advocated by the Holy Father in his letter the bishops of the July 7, 2007. Archbishop Schneider in particular offers us a reflection on the brand new modern building in the liturgy, but according to a traditional logic, the role of the deacon, the reader and acolyte. In this regard we wish to underline that, in the period in which we were lucky enough to interview, Bishop Athanasius Schneider was about to confer minor orders, according to the extraordinary form of the Roman liturgy, some seminarians of the Institute of Christ the King .
6) In the Motu Proprio Summorum Pontificum, Pope Benedict XVI issued a call for mutual enrichment of two forms of the Roman rite: to you, no difficulty in celebrating the extraordinary form, which are the areas in which mutual quest'arricchimento may occur with more fruit?
AS: We must take seriously the Pope We can not continue to act as if he had not said those words. Indeed, as if he had written. Of course, even without changing the missals, there is no way to bring the two forms.
The first thing would be to celebrate versus Deum from dall'Offertorio, as is indicated in the rubrics of the Novus Ordo. The Ordo Missae of Paul VI clearly shows that twice the celebrant must address the people. Once at the time of the 'fratres bream "and then when the priest says Ecce Agnus Dei" for the communion of the faithful. What does this mean if not that the priest should face the altar during the Offertory and the Canon? In September 2000, the Congregation for Divine Worship and the Discipline of the Sacraments issued a response on a "quaesitum" orientation of the priest during mass. Explaining that "versus populum position that seems the most cost-effective to the extent that makes communication easier," he recalled that "it would be a grave mistake to suppose that the sacrificial action is mainly oriented to the community. If the priest celebrated versus populum, which is legitimate and often recommended, his spiritual attitude should always be directed to Iesum versus Deum Christum, representing the whole Church. "
seems to me that this response today, which advises the celebration to the people, could be adapted to the new reality created in the MP Summorum Pontificum with the recommendation to celebrate ad orientem from dall'Offertorio.
regard to communion, then, the Holy See could issue another recommendation for universal remember what is provided for the general order of the Roman Missal in its article 160: "The faithful should receive Communion kneeling or standing, as determined by the Episcopal Conference. But when Communion standing, it is recommended that, before receiving the Sacrament, give due reverence, to be determined by same rules. "We note that the first form of communion mentioned by the Church's official commenting on the Novus Ordo is on his knees ...
would also be desirable to limit the use of so-called lay ministers of the Eucharist only to cases of absence of the priest and deacon.
Another aspect that could enrich the Novus Ordo is that the readings of the Bible are always made by a man dressed in liturgical, and not by women or men in civilian clothes. This is because the proclamation of the reading takes place in the sanctuary, a place that from apostolic times was reserved for the priest and ordained ministers, including the cleric of minor orders. Only in the absence of a male could make up for the lay faithful them. The service at the altar, and the reader, and acolyte, is not an exercise of the common priesthood, but is contained in the exercise of sacred orders, specifically that of the diaconate. For this reason, at least from the third century, the Roman Church wanted the minor orders as a sort of introduction to various practical tasks that somehow are contained in the exercise of the diaconate, for example, monitor the sanctuary and calling the faithful to liturgy (porters), read the word of God in the liturgy (the reader), to expel evil spirits (exorcist), bring the light and serve at the altar (acolyte). For this you can better see the reason which the Church has so far reserved for the contribution of the minor orders of lector and acolyte of the institution or to just lay faithful males.
Therefore we consider another possibility offered by the approach of the two liturgical forms is to return to the sound tradition which restricts the chorus for men only: the deacons, acolytes, lectors and altar boys to be boys. We can not complain about the collapse of vocations if the boys are no longer brought to the altar.
Finally, the prayer of the faithful must be reserved to deacons, acolytes and readers in liturgical vestments. I think it is best suited to bimilenaria tradition of the Church, such as East West, which prayer universal or of the faithful might be proclaimed only by the deacon or rather sung, since the universal prayer is also called oratio diaconalis. So, in the absence of the deacon, like the proclamation of the gospel, the universal prayer should be said by the priest himself. The name of the faithful does not mean that prayer is proclaimed by the lay faithful, this is a historical mistake and liturgical. It does mean that this prayer was the beginning of the liturgy of the faithful after the release of the catechumens. The deacon or the priest offered prayers to Almighty God with the solemn intention of the whole church, that of all the faithful, and that is why it is also called the prayer of the faithful.
7) And for the Vetus Ordo? How could be enriched by the approach with the ordinary form of the Roman Rite?
AS: I would say that the spirit that animates the final points for the Novus Ordo can be applied to the extraordinary form. The sacred readings should always be made accessible to the faithful, that is read in the local language and not only in Latin, without any special exception. The readings could be made, even in this case, from a reader or set up or otherwise ordered by a male lay faithful in liturgical vestments.
The introduction of some of the prefaces of the Novus Ordo is something good and useful, as well as the introduction of the new saints in the traditional liturgical calendar.
- PART
is the second part of the meeting we had with HE Bishop Athanasius Schneider, Auxiliary Bishop of Karaganda (Kazakhstan). After the first part, devoted to the Eucharist, we pause in this publication on enriching mutual between the two forms of the Roman Rite, as advocated by the Holy Father in his letter the bishops of the July 7, 2007. Archbishop Schneider in particular offers us a reflection on the brand new modern building in the liturgy, but according to a traditional logic, the role of the deacon, the reader and acolyte. In this regard we wish to underline that, in the period in which we were lucky enough to interview, Bishop Athanasius Schneider was about to confer minor orders, according to the extraordinary form of the Roman liturgy, some seminarians of the Institute of Christ the King .
6) In the Motu Proprio Summorum Pontificum, Pope Benedict XVI issued a call for mutual enrichment of two forms of the Roman rite: to you, no difficulty in celebrating the extraordinary form, which are the areas in which mutual quest'arricchimento may occur with more fruit?
AS: We must take seriously the Pope We can not continue to act as if he had not said those words. Indeed, as if he had written. Of course, even without changing the missals, there is no way to bring the two forms.
The first thing would be to celebrate versus Deum from dall'Offertorio, as is indicated in the rubrics of the Novus Ordo. The Ordo Missae of Paul VI clearly shows that twice the celebrant must address the people. Once at the time of the 'fratres bream "and then when the priest says Ecce Agnus Dei" for the communion of the faithful. What does this mean if not that the priest should face the altar during the Offertory and the Canon? In September 2000, the Congregation for Divine Worship and the Discipline of the Sacraments issued a response on a "quaesitum" orientation of the priest during mass. Explaining that "versus populum position that seems the most cost-effective to the extent that makes communication easier," he recalled that "it would be a grave mistake to suppose that the sacrificial action is mainly oriented to the community. If the priest celebrated versus populum, which is legitimate and often recommended, his spiritual attitude should always be directed to Iesum versus Deum Christum, representing the whole Church. "
seems to me that this response today, which advises the celebration to the people, could be adapted to the new reality created in the MP Summorum Pontificum with the recommendation to celebrate ad orientem from dall'Offertorio.
regard to communion, then, the Holy See could issue another recommendation for universal remember what is provided for the general order of the Roman Missal in its article 160: "The faithful should receive Communion kneeling or standing, as determined by the Episcopal Conference. But when Communion standing, it is recommended that, before receiving the Sacrament, give due reverence, to be determined by same rules. "We note that the first form of communion mentioned by the Church's official commenting on the Novus Ordo is on his knees ...
would also be desirable to limit the use of so-called lay ministers of the Eucharist only to cases of absence of the priest and deacon.
Another aspect that could enrich the Novus Ordo is that the readings of the Bible are always made by a man dressed in liturgical, and not by women or men in civilian clothes. This is because the proclamation of the reading takes place in the sanctuary, a place that from apostolic times was reserved for the priest and ordained ministers, including the cleric of minor orders. Only in the absence of a male could make up for the lay faithful them. The service at the altar, and the reader, and acolyte, is not an exercise of the common priesthood, but is contained in the exercise of sacred orders, specifically that of the diaconate. For this reason, at least from the third century, the Roman Church wanted the minor orders as a sort of introduction to various practical tasks that somehow are contained in the exercise of the diaconate, for example, monitor the sanctuary and calling the faithful to liturgy (porters), read the word of God in the liturgy (the reader), to expel evil spirits (exorcist), bring the light and serve at the altar (acolyte). For this you can better see the reason which the Church has so far reserved for the contribution of the minor orders of lector and acolyte of the institution or to just lay faithful males.
Therefore we consider another possibility offered by the approach of the two liturgical forms is to return to the sound tradition which restricts the chorus for men only: the deacons, acolytes, lectors and altar boys to be boys. We can not complain about the collapse of vocations if the boys are no longer brought to the altar.
Finally, the prayer of the faithful must be reserved to deacons, acolytes and readers in liturgical vestments. I think it is best suited to bimilenaria tradition of the Church, such as East West, which prayer universal or of the faithful might be proclaimed only by the deacon or rather sung, since the universal prayer is also called oratio diaconalis. So, in the absence of the deacon, like the proclamation of the gospel, the universal prayer should be said by the priest himself. The name of the faithful does not mean that prayer is proclaimed by the lay faithful, this is a historical mistake and liturgical. It does mean that this prayer was the beginning of the liturgy of the faithful after the release of the catechumens. The deacon or the priest offered prayers to Almighty God with the solemn intention of the whole church, that of all the faithful, and that is why it is also called the prayer of the faithful.
7) And for the Vetus Ordo? How could be enriched by the approach with the ordinary form of the Roman Rite?
AS: I would say that the spirit that animates the final points for the Novus Ordo can be applied to the extraordinary form. The sacred readings should always be made accessible to the faithful, that is read in the local language and not only in Latin, without any special exception. The readings could be made, even in this case, from a reader or set up or otherwise ordered by a male lay faithful in liturgical vestments.
The introduction of some of the prefaces of the Novus Ordo is something good and useful, as well as the introduction of the new saints in the traditional liturgical calendar.
0 comments:
Post a Comment