Vito Abbruzzi
A thing that immediately strikes the new reading "by the Italian Bishops Pastoral Guidelines for the decade 2010-2020" (October 4, 2010 data with the title Educating the good life of the Gospel ) in liturgical matters and to ascertain the recovery and relaunch of the "urgency to clarify the importance of the liturgy which place educational and revelatory ", stated in n. 49 of Communicating the Gospel in a changing world : document with which the CEI dictated the previous "Pastoral Guidelines" for the years 2000-2010.
At no 39 of 'Educating for good life of the Gospel we read that "the liturgy permanent school is training around the Risen Lord,' and educational site revelatory 'where faith takes form and is transmitted" and "that among the numerous activities carried out by the parish, none is as vital or formative community as the Sunday celebration of the Lord's Day and his Eucharist. "
It is based on these guidelines of the CEI, the "Ecclesia Mater" can do school, stressing the peculiarities of the Liturgy as a true educational and revelatory place where faith takes form and is transmitted . And this not without a proper and constructive criticism in light of what we read in paragraph 6 of the "Apostolic Letter Spiritus et Sponsa of the Supreme Pontiff John Paul II in XL anniversary of the Constitution on the Sacred Liturgy Sacrosanctum Concilium of 4 December 2003: " Forty years on, you should check the path taken. On other occasions I have suggested a sort of examination of conscience about the reception of Vatican II. That assessment does not also consider the liturgical and sacramental life. "She lived the liturgy as the 'source and summit' of ecclesial life, according to the teaching of Sacrosanctum Concilium ? . The rediscovery of the value of the Word of God, that liturgical reform has worked, found a positive response in our celebrations? The extent to which the liturgy has entered the concrete lived of the faithful and the steady rhythm of individual communities? It is understood as a way of holiness, inner strength of the apostolic dynamism and missionary church? .
However, referring also to ' editorial Commitment of December 2010, signed by Don Peppino Cito and Don Gaetano Luca (respectively directors of the catechetical and liturgical offices of the diocese of Conversano- Monopoly) guessed the title "Why do not we educate celebrating?" I believe that this series of questions representing, indeed, a "i nterrogativo of provocation "; provocation to think calmly, but also very serious because of the" regret "expressed by the two priests estimated when they say, " P eccato not take advantage of enough time to make education celebration the people of God! .
One of their brothers in the priesthood, at an even unsuspected, he wrote: "Today, even from more frequent delusions and declared certain about the outcome of the liturgical reform, realizing that someone is in the ardor and enthusiasm of purification post-conciliar may have thrown away the baby with the bathwater. The liturgy, in fact, has always been a synthesis of words and no obvious signs. Coming from a culture that gives priority to us the word, nell'illuministica belief that it is the best (at times seems to understand the only) means of communication, it has come to believe that the greatest obstacle to understanding the language was Latin . So, with the translation of the liturgy in the vernacular, it has perhaps been led to believe that the problem was the active participation of the faithful, if not entirely, at least in large part, resolved. But is this true? When the liturgy was in Latin, because people will participate fruitfully in the wall formed by incomprehensibility of the language had actually stimulated the creation of signs that were understood as such, that transmit a message that there was no need to go through the mediation of the word, signs that they had some finesse and articulation of verbal explanations, but that were no less important, as they were meta that transmitted globally visible and suggested the idea and the corresponding emotional response. Today, however, we strongly feel that a relapse is not happy about the liturgical reform was the ' flood of words and the drainage of signs "(D. Pezzini, time redeemed. Incursions in the liturgical , ed. Anchor, Milan 2002, pp. 31-32).
is in this light that we can, therefore, to interpret the very pertinent question that you are the aforementioned two when priests in their editorial on 'educating celebrating "write" S so strange that he would have , in the decade dedicated to ' educate, to enable think, priests and laity in the art of celebrating ? . No, not strange at all, but we must first of all and above educate all our minds and, most importantly, our minds to consider that "the liturgy is part of the tradition and outside it is not clear: it is among the sources of Revelation Dei Verbum described by the conciliar Constitution on Divine Revelation. Evokes the divine worship of the Lord's sovereignty over all its majesty, its size, its mystery, its right to worship "(N. Bux, How to go to church and do not lose faith , ed. Piemme, Milano 2010, p. 52).
Hence the need to reconsider and reassess within our liturgies the importance of "religious listening "- speaks of the very DV to no 1 - through the ' observance of the "sacred silence", as recommended in Sacrosanctum Concilium paragraph 30 and over in the et Spiritus Sponsa paragraph 13 as "something that will nurture more closely within our community." L ' Office of Liturgical Celebrations of the Supreme Pontiff this connection, it states that "silence is a liturgical sacred silence, sacrum silentium " it is "an integral part both of' ars celebrandi of Ministers, as the actuosa participatio the faithful. " This last statement finally puts to rest too many pseudo-liturgists - including our own "liturgical animators" - who, misunderstood that ' active participation, "they miseducate the faithful to" celebrate the sacred mysteries "( as they say at the beginning of Mass).
But what does "worthy celebrate the holy mysteries"? They tell us two worthy Benedictine abbots, spokespersons and speakers in Italy of that happy "liturgical renewal" launched in Solesmes, at the beginning of the last century from Sun Guéranger: Blessed Ildefonso Schuster and Emanuele Caronti. The first, speaking of "mass celebrated in order, with majesty, with deep pump" (Bux, How to go to Mass , cit., P. 70), the second warning by the umpires in the liturgical celebrations: "The 'liturgical action is celebrated with solemnity, in order, and decorum, but avoid in any way, any news - and, I might add, transgression -, adhering faithfully to the decrees of the Church "( there , p. 46 ).
It would be helpful to remark on the concept that "it would be impossible without tradition and transgression and innovation "(to use an expression attributed to Salvatore Natoli, a contemporary philosopher of secular inspiration, cited in L. Solis, All the colors of life, ed. SEI, Torino 2009, p. 278). But on this point I will come back another time, in greater depth.
What we now want to emphasize is that the same "Benedict XVI has not been watching: we must return to tradition to innovate, hence the need for renewed catechesis of the Eucharist" (Bux, How to go Mass , cit., p. 51), through which the Church can fully "to propose the authentic doctrine on divine revelation and its transmission in order for the proclamation of salvation the whole world may believe, believing it may hope, hope you love "( Dei Verbum, 1).
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