Nedavno je u Glasu Koncila objavljen zanimljiv intervju s povjesničarkom umjetnosti Silvijom Banić koja je jedna od rijetkih osoba u Hrvatskoj zainteresiranih za očuvanje i proučavanje crkvenog ruha. Danas su, na žalost, u Hrvatskoj gotovo sveprisutne jeftine i ružne misnice i štole, najčešće sintetičke. Na ostale tekstilne predmete poput pale, vela za kalež ili za blagoslov, burse, humerala (amikta), plašta (pluvijala), dalmatike, tunike ili potpuno zaboravljenog manipula nitko i ne misli. Na blogu Dappled Photos možete vidjeti slike ovih i drugih liturgijskih i crkvenih predmeta koje današnji hrvatski katolik može vidjeti gotovo isključivo u muzeju. I ovaj puta preporučujem bogati arhiv bloga New Liturgical Movement 'za one koji žele znati više'.
Iz članka u Glasu Koncila donosim samo kratki izvadak, ali vam preporučujem da ga pročitate u cjelosti:
Ona upozorava da je staro crkveno ruho u lošem stanju, neprimjereno pohranjeno, a nažalost, često se spaljuje zbog neznanja, pod izlikom da je trošno i zato »uvredljivo« za bogoslužje. »Najugroženiji su primjerci ruha koji su nakon Drugoga vatikanskog koncila g. 1965. uklonjeni iz bogoslužja, npr. gremijali, burse i manipuli. Na taj me rad potaknula želja da se ruho sačuva, ali sam i osjetila da je to vrijedan dio sakralnih inventara koji se u inozemstvu, osobito u Italiji i Francuskoj, sustavno valorizira od početka 20. st. A kod nas još nema povjesničara umjetnosti koji su tekstil odabrali kao užu specijalizaciju.
PS. Možda će koji od čitatelja ovog bloga imati živaca da pročita i sažme najkorisnije dijelove članka preuzvišenog biskupa Šaška vezanog uz ovu tematiku. Koliko sam vidio, ima tamo puno informacija, ali tumačenja su tipično hermetična i nejasna uz obaveznu kritiku katoličke tradicije, ali i modernih rugala, no bez konkretnih preporuka.
Sve do 1969. godine kroz tjedan nakon blagdana Duhova Crkva je slavila duhovsku osminu. Osmina (oktava) je osam dana nakon velikog blagdana (sada samo Božića i Uskrsa) kada Crkva na neki način zaustavlja liturgijsko vrijeme i omogućuje nam da razmatramo i živimo u sjaju otajstva koje slavimo. Boja liturgijskog ruha, čitanja i misni obrasci ostaju isti ili vrlo slični onima od same svetkovine. Tako se primjerice u uskrsnoj osmni ponavlja ona ista riječ "danas" po kojoj se ponedjeljak ili četvrtak ne razlikuju od same nedjelje uskrsnuća.
Jedna anegdota koja, barem meni, simbolizira tragičnost i kontradiktornost osobe i djelovanja pape Pavla VI. vezana je uz današnji dan prije 39 godina:
U ponedjeljak nakon Duhova 1970. papa Pavao VI. rano je ustao i otišao u svoju kapelu na svetu misu. Umjesto crvenog ruha koje je očekivao, dočekalo ga je pripravljeno zeleno. Uznemiren je upitao svoga ceremonijara: "Što je ovo? U duhovskoj smo osmini! Gdje je crveno ruho?" "Vaša Svetosti", odgovorio mu je ceremonijar, "ovo je sada vrijeme kroz godinu. Sada je zeleno. Duhovska osmina je ukinuta." "Zeleno? To ne može biti," rekao je papa, "Tko je to učinio?" "Vaša Svetosti, Vi." I papa zaplaka.
Pavao VI. nije sam plakao. Mnogi su katolici, a osobito kontemplativne duše bili jako razočarani ovom promjenom. Više o tome pročitajte na blogu Vultus Christi. Možda je prikladno navesti da je uz samu osminu vezan i hrvatski naziv blagdana Duhova:
Vezano uz etimologiju naziva svetkovine "Duhova", odnosno "Pedesetnice" župnik prof. dr. Zvonko Pažin razložio je kako je do 1970. u crkvenome kalendaru postojala duhovska osmina. Što znači da su se "Duhovi" slavili još i sljedećih sedam dana, tako je primjerice u Njemačkoj duhovski ponedjeljak i danas neradni dan. U duhovskoj osmini obilježavani su dani Duha Svetoga, a budući da jezik teži jednostavnosti, umjesto dani Duha (genitiva od duh), uzet je posvojni pridjev "Duhovi dani", što se poslije ponovno kratilo i tako je ostao samo nominativ množine "Duhovi", što zvuči kao da ih ima mnogo, a zapravo je riječ o višednevnoj proslavi svetkovine 50 dana poslije Uskrsa. Župnik najmlađe čepinske župe istaknuo je i kako je u mnogim jezicima za ovonedjeljnu svetkovinu preuzet grčki izraz "pentekoste", što znači - pedesetnica.
Zanimljivo je pročitati kako je papa Pavao VI. najavio uvođenje novog obreda na općoj audijenciji prije prve nedjelje došašća 1969. kada je taj obred stupao na snagu. On uviđa da će to izazvati mnoge i duboke probleme, a na vlastita vrlo kritička pitanja daje slabe i neuvjerljive odgovore:
Our Dear Sons and Daughters:
1. We ask you to turn your minds once more to the liturgical innovation of the new rite of the Mass. This new rite will be introduced into our celebration of the holy Sacrifice starting from Sunday next which is the first of Advent, November 30 [in Italy].
2. A new rite of the Mass: a change in a venerable tradition that has gone on for centuries. This is something that affects our hereditary religious patrimony, which seemed to enjoy the privilege of being untouchable and settled. It seemed to bring the prayer of our forefathers and our saints to our lips and to give us the comfort of feeling faithful to our spiritual past, which we kept alive to pass it on to the generations ahead.
3. It is at such a moment as this that we get a better understanding of the value of historical tradition and the communion of the saints. This change will affect the ceremonies of the Mass. We shall become aware, perhaps with some feeling of annoyance, that the ceremonies at the altar are no longer being carried out with the same words and gestures to which we were accustomed—perhaps so much accustomed that we no longer took any notice of them. This change also touches the faithful. It is intended to interest each one of those present, to draw them out of their customary personal devotions or their usual torpor.
4. We must prepare for this many-sided inconvenience. It is the kind of upset caused by every novelty that breaks in on our habits. We shall notice that pious persons are disturbed most, because they have their own respectable way of hearing Mass, and they will feel shaken out of their usual thoughts and obliged to follow those of others. Even priests may feel some annoyance in this respect.
5. So what is to be done on this special and historical occasion? First of all, we must prepare ourselves. This novelty is no small thing. We should not let ourselves be surprised by the nature, or even the nuisance, of its exterior forms. As intelligent persons and conscientious faithful we should find out as much as we can about this innovation. It will not be hard to do so, because of the many fine efforts being made by the Church and by publishers. As We said on another occasion, we shall do well to take into account the motives for this grave change. The first is obedience to the Council. That obedience now implies obedience to the Bishops, who interpret the Council's prescription and put them into practice.
6. This first reason is not simply canonical—relating to an external precept. It is connected with the charism of the liturgical act. In other words, it is linked with the power and efficacy of the Church's prayer, the most authoritative utterance of which comes from the Bishop. This is also true of priests, who help the Bishop in his ministry, and like him act in persona Christi (cf. St. Ign., ad Eph. I, V). It is Christ's will, it is the breath of the Holy Spirit which calls the Church to make this change. A prophetic moment is occurring in the mystical body of Christ, which is the Church. This moment is shaking the Church, arousing it, obliging it to renew the mysterious art of its prayer.
7. The other reason for the reform is this renewal of prayer. It is aimed at associating the assembly of the faithful more closely and more effectively with the official rite, that of the Word and that of the Eucharistic Sacrifice, that constitutes the Mass. For the faithful are also invested with the "royal priesthood"; that is, they are qualified to have supernatural conversation with God.
8. It is here that the greatest newness is going to be noticed, the newness of language. No longer Latin, but the spoken language will be the principal language of the Mass. The introduction of the vernacular will certainly be a great sacrifice for those who know the beauty, the power and the expressive sacrality of Latin. We are parting with the speech of the Christian centuries; we are becoming like profane intruders in the literary preserve of sacred utterance. We will lose a great part of that stupendous and incomparable artistic and spiritual thing, the Gregorian chant.
9. We have reason indeed for regret, reason almost for bewilderment. What can we put in the place of that language of the angels? We are giving up something of priceless worth. But why? What is more precious than these loftiest of our Church's values?
10. The answer will seem banal, prosaic. Yet it is a good answer, because it is human, because it is apostolic.
11. Understanding of prayer is worth more than the silken garments in which it is royally dressed. Participation by the people is worth more—particularly participation by modern people, so fond of plain language which is easily understood and converted into everyday speech.
12. If the divine Latin language kept us apart from the children, from youth, from the world of labor and of affairs, if it were a dark screen, not a clear window, would it be right for us fishers of souls to maintain it as the exclusive language of prayer and religious intercourse? What did St. Paul have to say about that? Read chapter 14 of the first letter to the Corinthians: "In Church I would rather speak five words with my mind, in order to instruct others, than ten thousand words in a tongue" (I Corinthians 14:19).
13. St. Augustine seems to be commenting on this when he says, "Have no fear of teachers, so long as all are instructed" (P.L. 38, 228, Serm. 37; cf. also Serm. 229, p. 1371). But, in any case, the new rite of the Mass provides that the faithful "should be able to sing together, in Latin, at least the parts of the Ordinary of the Mass, especially the Creed and the Lord's Prayer, the Our Father" (Sacrosanctum Concilium n. 19).
14. But, let us bear this well in mind, for our counsel and our comfort: the Latin language will not thereby disappear. It will continue to be the noble language of the Holy See's official acts; it will remain as the means of teaching in ecclesiastical studies and as the key to the patrimony of our religious, historical and human culture. If possible, it will reflourish in splendor.
15. Finally, if we look at the matter properly we shall see that the fundamental outline of the Mass is still the traditional one, not only theologically but also spiritually. Indeed, if the rite is carried out as it ought to be, the spiritual aspect will be found to have greater richness. The greater simplicity of the ceremonies, the variety and abundance of scriptural texts, the joint acts of the ministers, the silences which will mark various deeper moments in the rite, will all help to bring this out.
16. But two indispensable requirements above all will make that richness clear: a profound participation by every single one present, and an outpouring of spirit in community charity. These requirements will help to make the Mass more than ever a school of spiritual depth and a peaceful but demanding school of Christian sociology. The soul's relationship with Christ and with the brethren thus attains new and vital intensity. Christ, the victim and the priest, renews and offers up his redeeming sacrifice through the ministry of the Church in the symbolic rite of his last supper. He leaves us his body and blood under the appearances of bread and wine, for our personal and spiritual nourishment, for our fusion in the unity of his redeeming love and his immortal life.
17. But there is still a practical difficulty, which the excellence of the sacred renders not a little important. How can we celebrate this new rite when we have not yet got a complete missal, and there are still so many uncertainties about what to do?...
Blog pod nazivom American Papist (američki papist) piše Thomas Peters, mladi katolik koji je trenutno na poslijediplomskom studiju iz teologije u Washingtonu. Iz intervjua s njime izdvojit ću opis njegovog bloga:
Thomas Peters is the owner of the popular Catholic insider blog American Papist, which recently received its two millionth visitor. Peters has attracted a large audience by regularly giving readers smart, quick news and analysis of all things Catholic: from papal appointments to scandals to new ministries.
te objašnjenje naziva bloga:
CWR: The title of your blog is interesting. Many Catholics would not use the term “papist” to describe themselves, or would do so half jokingly. You provide an actual definition for readers. (“n. A Catholic who is a strong advocate of the papacy.”) Are you trying to rehabilitate the term?
Thomas Peters: I’m not necessarily trying to rehabilitate the term, I’m trying to rehabilitate the idea that following the pope is, in the final analysis, a really good idea. “Papist” is, of course, historically a term of derision used against Catholics. Using the term to describe myself is both a way to send a clear message about who I am, and it challenges the world to confront and (ultimately, I pray) discard the anti-Catholicism that has dogged the Church, particularly since the Enlightenment. Give us a second look—we’re nice people.
Ako vas zanimaju aktualna zbivanja vezana uz katoličku Crkvu, posebno s naglaskom na SAD-u, American Papist je jedan od najboljih izvora informacija. Jedna od posebnosti tog bloga je serijal Papist Picture of the Day gdje čitatelji predlažu opis neke interesantne fotografije. Jedna od takvih fotografija je i ona pri vrhu ovog posta.
Današnja preporuka je blog The Curt Jester (Igra riječima court jester = dvorska luda i curt = odsječan, otresit, osoran). Kao što i ime kaže, ovo je satiričan blog, a tematika su zbivanja u Crkvi, društvu i kako autor, Jeff Miller, kaže - što god mu padne na pamet. Moralni i vjerski pogledi izraženi na blogu su u skladu s pravom vjerom i naukom Katoličke Crkve, pa su šale vrlo smiješne bez pribjegavanja vulgarnosti i vrijeđanju. Kritike su dobro argumentirane, a vješt autorov stil ih čini zanimljivima.
Nakon današnje audijencije, papa je na engleskom rekao:
This coming Sunday, the Church celebrates World Communications Day. In my message this year, I am inviting all those who make use of the new technologies of communication, especially the young, to utilize them in a positive way and to realize the great potential of these means to build up bonds of friendship and solidarity that can contribute to a better world.
The new technologies have brought about fundamental shifts in the ways in which news and information are disseminated and in how people communicate and relate to each other. I wish to encourage all those who access cyberspace to be careful to maintain and promote a culture of respect, dialogue and authentic friendship where the values of truth, harmony and understanding can flourish.
Young people in particular, I appeal to you: bear witness to your faith through the digital world! Employ these new technologies to make the Gospel known, so that the Good News of God’s infinite love for all people, will resound in new ways across our increasingly technological world!
Kardinal Antonio Cañizares Llovera koji je od prosinca prošle godine pročelnik Kongregacije za bogoštovlje i disciplinu sakramenata napisao je predgovor nedavno izdanom španjolskom prijevodu knjige p. Nicole Buxa Reforma Benedikta XVI. Talijanski original još nije preveden na engleski, a koliko znam ni na hrvatski. Engleski prijevod ovog predgovora zajedno s nešto detaljnijim objašnjenjima, te link na španjolski tekst možete naći na stranicama New Liturgical Movementa.
Ovdje, uz dozvolu prevoditelja, donosim hrvatski prijevod ovog predgovora:
Bilo je potrebno svega nekoliko mjeseci da od objave ove knjige dođe do španjolskoga prijevoda. U međuvremenu se dogodilo nekoliko bitnih stvari koje su promijenile klimu oko ove teme. Radi se o osobito o kontroverzi koja se razvila nakon ukidanja ekskomunikacije četvorice biskupa koje je prije dvadeset godina posvetio nadbiskup Lefebvre. Ovom gestom susretljivoga milosrđa htio je Sveti Otac pripomoći njihovom punom integriranju u Crkvu i djelom pokazati da se Crkva ne odriče svoje tradicije. Ta se gesta, naprotiv prikazivala, kao da je «tradicionalna misa» povezana s disciplinskim problemom, pa i još gore, političkim.
Pri tomu postoji opasnost od previđanja dubljega značenja motuproprija od 7. srpnja 2007., koji u gesti iznimnoga crkvenoga «common sensea» priznaje punu valjanost jednoga obreda, koji je stoljećima duhovno hranio Crkvu Zapada. Nesumnjivo, bilo je potrebno produbljenje i obnova liturgije, ali u mnogo slučajeva ona je bila neuspješna. Prvi dio konstitucije «Sacrosanctum Concilium» nije zaista prodro u duh i srce vjernika. Dogodila se promjena forme, re-forma, ali ne istinska obnova, kakvu su željeli koncilski oci. Katkad su se promjene poduzimale samo zbog promjene, da bi se odstupilo od prošlosti koju se promatralo potpuno negativno i gledajući na reformu kao na prekid, a ne na organski razvoj tradicije. To je otpočetka vodilo reakcijama i protivljenju, a u nekim slučajevima također stavovima i sklonostima koji su vodili ekstremnim rješenjima, pa i činima zapriječenima kanonskim kaznama. Ipak, mora se razlikovati stegovni problem, nastao zbog neposluha jedne skupine, od doktrinalnoga i liturgijskoga.
Vjerujemo li doista da je euharistija «vrelo i vrhunac kršćanskoga života», kako nas podsjeća II. Vatikanski koncil, tada ne možemo dopustiti da se slavi na nedostojan način. Za mnoge prihvaćanje koncilske reforme znači misu, na ovaj ili na onaj način, «desakralizirati». Koliko je svećenika optuženo da su «reakcionarni» ili «protukoncilski», samo zato što celebriraju pobožno ili svečano, ili jednostavno što potpuno slijede rubrike. Krajnje je vrijeme da se oslobodimo od ovakve dijalektike.
Kako je reforma provedena, pokazala se poglavito kao potpuna promjena, kao da se htjela stvoriti provalija između «prije» i «poslije» Koncila, i to tako da je «pretkoncilski» rabljeno kao pogrda. Dolazi zatim i pojava, koju Papa bilježi u zadnjem pismu biskupima, 10. ožujka 2009. : « Katkad se dobiva dojam da naše društvo treba barem jednu skupinu, prema kojoj ne smije biti nikakve snošljivosti i na koju se može istresti mržnja.» U dobroj mjeri je to godinama vrijedilo za svećenike i vjernike privržene obliku mise kakav se stoljećima prenosio, i koje se često, kako je to tada kardinal Ratzinger istaknuo, tretiralo «kao gubavce».
Danas se, zahvaljujući motupropriju, stanje značajno promijenilo; i to većim dijelom stoga što Papina namjera nije bila samo da iziđe u susret pristalicama monsinjora Lefebvrea, pa niti da se ograniči na to da iziđe u susret opravdanim željama vjernika koji su iz različitih razloga odani liturgijskoj baštini rimskog obreda, nego također i na osobit način, da svim vjernicima omogući pristup liturgijskom blagu crkve; omogućivši tako da liturgijsku baštinu crkve otkriju i oni vjernici koji je nisu poznavali. Kako često držanje onih koji tu baštinu preziru počiva ni na čemu drugom, nego na neznanju! Stoga motuproprij treba promatrati potpuno neovisno o bilo kakvim postojećim konfliktima: sve da nema ni jednog jedinoga «tradicionalista» kojemu treba izaći u susret, ovo «otkrivanje» baštine dovoljan je temelj i opravdanje za papinu odluku.
Htjelo se tu odluku prikazati kao «napad na Koncil», što samo pokazuje nepoznavanje samoga Koncila čija je nakana bila dati svim vjernicima priliku da upoznaju i cijene mnogostruko liturgijsko bogatstvo Crkve: «Vjeran predaji, obznanjuje Sveti koncil da sveta majka Crkva svim zakonito priznatim obredima priznaje isto pravo i isto dostojanstvo, i želi ih sačuvati i ubuduće i promicati na svaki način.» (SC 4).
U tim odlukama nema ništa revolucionarno, Crkva je uvijek tako postupala, a gdje se slučajno od toga odstupilo, posljedice su bile tragične. Nije se pazilo samo da se čuvaju istočni obredi, nego su i na Zapadu biskupije kao Milano, Lyon, Köln, Braga i različiti redovi čuvali vlastite obrede stoljećima. Najbolji je primjer sadašnjega stanja Toledska nadbiskupija. Kardinal Cisneros se zauzeo svim snagama da mozarapski obred, kojemu je prijetilo izumiranje, sačuva kao «izvanredni». Nije tiskao samo misal i brevijar, nego je odredio i posebnu kapelu u svojoj katedrali, gdje se tim obredom slavi misa do današnjega dana.
Takve različitosti nikada nisu značile i ne mogu značiti, da postoje doktrinalne razlike- naprotiv ukazuju na unutarnje jedinstvo. Nužno je da to isto jedinstvo bude i među obredima koji su danas u upotrebi. Današnja zadaća, kako nas upućuje knjiga don Nicole Buxa, sastoji se u tome da se pokaže teološko jedinstvo liturgije različitih obreda, kako su se stoljećima slavili, s novom liturgijom reforme- ili gdje je to jedinstvo nejasno, da ga opet uspostavi.
«Reforma Benedikta XVI» knjiga je bogata činjenicama, refleksijama i idejama, a među mnogima temama koje obrađuje mogu istaknuti samo neke :
Prva je ime kojim trebamo nazvati tu misu. Auktor predlaže da je nazovemo u orijentalnoj maniri «Liturgijom sv. Grgura Velikoga». To je vjerojatno bolje, nego je nazvati jednostavno «gregorijanska», što može biti dvoznačno (dvoznačnost se može izbjeći nazivom «damazo-gregorijanska»). Praktičnije je nego «tradicionalna misa», gdje je ovaj pridjev u opasnosti da nosi prizvuk kontroverze ili folklora, a bolje je i od «izvanredni oblik»- što je previše administrativan naziv. «Usus antiquior» ima nedostatak da zvuči kronološki. U drugu ruku, «usus receptus» je pretehnički. «Misal sv. Pija V.» ili «bl. Ivana XXIII.» je previše značenjski ograničen. Jedini nedostatak «Liturgije sv. Grgura» je u tome što u bizantskom obredu već postoji jedna «Liturgija sv. Grgura, pape rimskoga»; pretposvećenih darova u korizmi.
Drugo, činjenica da je usus «izvanredan» ne znači da ga trebaju koristiti samo svećenici i vjernici privrženi izvanrednom obliku. Kako o. Bux potiče, bilo bi vrlo pozitivno kada bi svećenik koji uobičajeno celebrira u «redovitom» obliku, prigodno celebrirao u «izvanrednom». To blago je nasljeđe svih i svatko bi mu, na ovaj ili na onaj način, trebao imati pristup. Pri tomu se njegova primjena čini posebno prikladna onda kada stari misal sadrži posebno bogatstvo (osobito kada drugi kalendar ništa posebno ne predviđa); npr. za vrijeme Septuagesime, za kvatre ili za vigiliju Duhova, a moguće i za neke posebne zajednice, bilo posvećenog života ili bratovštine. Slavlja u «izvanrednom» obliku bila bi veliko obogaćenje za bogoslužja Velikoga tjedna, barem neka, jer obredi Svetog trodnevlja sadržavaju obrede i molitve koji idu do najstarijih vremena Crkve.
Nadalje treba istaknuti da se nakana pape Benedikta XVI. najmanje sastoji u tome da uvodi novosti ili promjenu smjera u upravljanju; nego želi konkretizirati što je Ivan Pavao II. započeo inicijativama kao što su papinski dokument «Quattuor abhinc annos», konzultacija komisije kardinala, motuproprij «Ecclesia Dei» i stvaranje Komisije istoga naziva, i govor upućen Kongregaciji za bogoštovlje 2003.
Potrebno je uzeti u obzir i ekumensku dimenziju: kritike upravljene na obred rimske tradicije također pogađaju druge tradicije, a iznad svih naše pravoslavne braće. Gotovo svi napadi protiv ponovnog uvođenja staroga misala pogađaju točno ona mjesta koja su nam zajednička s Istokom. Ovo nalazi potvrdu u pozitivnoj reakciji pokojnoga moskovskog patrijarha na objavu motuproprija.
Ne manje bitan aspekt ove knjige se sastoji u tomu što nam pomaže da bolje obuhvatimo različite aspekte našega današnjega položaja. Naša generacija stoji pred velikim liturgijskim izazovima; pomoći cijeloj Crkvi da potpuno slijedi što konstitucija Sacrosanctum Concilium II. Vatikanskog koncila i Katekizam Katoličke crkve govore o liturgiji. Valja slijediti što je Sveti Otac kao kardinal Joseph Ratzinger napisao o liturgiji, osobito u njegovoj divnoj knjizi «Duh liturgije»; obogatiti se načinom na koji Sveti Otac slavi liturgiju- potpomognut Uredom za liturgijska slavlja, koji vodi msgr. Guida Marinija, a čiji je član i auktor ove knjige kao savjetnik. Te su papinske liturgije primjer za cijeli katolički svijet.
Na kraju želim napomenuti, da je od velikoga značenja da se sve ovo temeljito izlaže u sjemeništima kao integralni dio svećeničke formacije; da se posreduju teorijska i praktična znanja liturgijskoga bogatstva, ne samo rimskoga obreda, nego također koliko je više moguće i različitih obreda Istoka i Zapada, tako da nastane nova generacija svećenika slobodna od predrasuda.
Nadam se da će ova vrijedna knjiga don Nicole Buxa služiti boljem upoznavanju namjera Svetoga Oca i otkrivanju bogatstva primljene baštine te da nas u isto vrijeme prosvijetli u našem djelovanju. Želimo zamoliti Gospodina da znamo, kako je Pavao VI. govorio, tumačiti «znakove vremena».
+ Antonio kardinal Cañizares Prefekt Svete kongregacije za bogoštovlje i sakramentalnu stegu Nadbiskup Apostolski administrator Toleda 8. travnja 2009.
Iako preporučujem da pročitate cijeli predgovor, izdvajam samo jedan odlomak koji je izuzetno bitan za tumačenje i primjenu papinog motuproprija Summorum Pontificum. Donosim ga u mojem prijevodu, koji je nešto doslovniji od prethodnog, ali zato manje tečan:
... namjera pape nije bila samo da se zadovolji sljedbenike monsinjora Lefebvrea, niti da se ograniči samo na odgovor opravdanim željama vjernika koji, iz različitih razloga, osjećaju privrženost liturgijskoj baštini koju predstavlja rimski obred, već također, na poseban način, otvoriti liturgijsko blago Crkve svim vjernicima i tako omogućiti otkriće bogatstava liturgijskog nasljeđa Crkve onima koji ga još ne poznaju. Kako često stav onih koji to nasljeđe preziru počiva ni na čemu drugom, nego na neznanju! Stoga, promatran s ovog posljednjeg gledišta, motuproprij ima smisla neovisno o prisutnosti ili odsutnosti sukoba: čak i kada ne bi postojao niti jedan „tradicionalist“ kome bi trebalo ispuniti želju, ovo „otkriće“ bilo bi dovoljno da opravda papine odredbe.
Velečasni Ray Blake je župnik u župi svete Marije Magdalene u Brightonu u Engleskoj i piše istoimeni blog Saint Mary Magdalen. Zanimljivo je čitati njegova razmišljanja i doživljaje koje je kao župnik stekao u svom već dvadesetpetogodišnjem iskustvu. Prošlog je tjedna pater Blake proslavio srebrni jubilej svog svećeništva i to svečanom tradicionalnom misom. Fotografije i snimku tog događaja možete vidjeti ovdje i ovdje. Posebno je zanimljivo što se p. Blake odlučio na tradicionalnu misu iako je tek prošle godine u studenom prvi puta slavio tradicionalnu misu, njegovo vrlo pozitivno iskustvo možete pročitati ovdje.
Here's the response from bishop Sasko again, but this time with my emphasis and comments:
Office of the Archdiocese
Archdiocese of Zagreb
No. ***
Zagreb, 26th February 2009
***
Dear Mr. ***:
I have received your inquiry, sent by electronic mail on 17th February 2009, [Actually, I sent emails on 22nd February 2008, 12th March 2008, 30th May 2008. This time I sent a real letter with the confirmation of receit.] received by us on 19th February 2009 and so I gladly answer it.
The essence of your inquiry is, as you state, “the execution of the Motu Proprio Summorum Pontificum in the Archdiocese of Zagreb” and you write “about the Traditional Latin Mass, also known as Tridentine Mass”.
You also write literally: “I would like very much to hear the mass according to the missal of blessed John XXIII. or, as it is called in the Motu Proprio, the extraordinary form of the Roman Rite. Although such masses are available for the faithful in numerous places in the world, in Croatia we unfortunately still do not have that opportunity.”
The main question you are interested is “how the pope’s Motu Proprio is going to be implemented in our archdiocese of Zagreb?”
Responding to your main question let me remark that it’s about Pope’s document in force which allows something, therefore, there is no need to talk about implementation, since it is honored and executed in the archdiocese of Zagreb, and by that ‘implemented’. It is another question how much the faithful are asking for use of such possibility and how well-founded those requests are, i.e. are the required conditions satisfied for the usage of a provided possibility [This kind of talk is emblematic of the bishop, it continues later as well.]. I emphasize right away that the Archdiocese of Zagreb is acting in complete accordance with the Pope’s Motu Proprio and will honor it strictly in the future as well.
You ask us about fulfilling specific conditions, presuming that “there would be more than enough people in Zagreb interested in a regular Sunday and holiday celebrations of the Traditional Holy Mass in one of the churches of our city.” [Well, it did happen at least once, as you can see here, even in spite of threats of cancelling the mass in that small chapel. Of course the cathedral could not be used for that mass. On the other hand, if you want to have mass in Hungarian, Italian, with a guitar, with Taize flavor or with liturgical improvisations you are welcome to the cathedral. I'm only mentioning those I personally witnessed.]
In your letter you say that you address us “completely independently” [I only wrote that because I did not want to be connected with any previous groups since I did not know what their stand was. You can read about the impossible group requirements later on.] . Such a request can not be answered affirmatively. Namely, in the document (which from this year also exists as an official translation published by Kršćanska sadašnjost: Benedikt XVI., Motu proprio Summorum Pontificum and Pismo pape Benedikta XVI. Prigodom njegova objavljivanja, Documents 152, Zagreb 2009) – in twelve articles – the necessary elements and conditions are indicated under which such celebrations are permitted. [I am quoting the Motu Proprio in this translation of the bishop's letter from here. I know that Croatian translation here is different in some aspects, for example the phrase "where there is a stable group of faithful" is translated something like "where there is a lasting/continuously present group". I don't know how much the official translation the bishop mentions is different from the one on the internet. From what he quotes, not much.]
The Motu Proprio talks about permitting the celebration of the sacrifice of the mass “as an extraordinary form of the Liturgy of the Church.” (cf. art. 1) Although no permission is required for the priest, in art. 5§1 the Holy Father says the following: “In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonises with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favouring the unity of the whole Church.”
It is appropriate to adjoin with that part also the text of art. 7: “If a group of lay faithful, as mentioned in art. 5 §1, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission Ecclesia Dei.”
Therefore, it's always about a group of faithful defined by their attachment [=adherence from the Motu Proprio] to an earlier liturgical tradition. We have no knowledge about the existence of such a group in your parish. It is important to notice also the other elements with regard to ordinariness of pastoral care and to interrelationships in the parish community, as well as the extraordinarity Summorum Pontificum talks about [I've used words that I think best express what the bishop wrote. They do sound a bit strange, but I'll gladly modify them if you think you have a better translation. What is important is that the bishop stresses the ordinary-extraordinary opposition suggesting that the later shoud somehow be rare and exotic.]. You personally contacted the priests in your parish, but your appeal did not fulfill the wanted requirements [But he never really says what the requirements were. If I had ten people with me would that be enough?]. It is clear that the “attachment” the Motu Proprio talks about is not a simple curiosity, but implies a certain rootedness in the entire spirituality from which the good of the faithful results, as well as knowledge of the rite and its language (Latin) [Of course, he is careful not to mention any quantifiable conditions. Who is going to check that rootedness and how? Is an A in Latin from a very demanding teacher in high school enough? How do I prove it's not just curiosity, do I have to?].
It is good that you notice notional nuances that the Pope uses, that you adopt them and correct the colloquial terminology which can lead to confusion, since this matter is not about “Traditional Latin Mass”, nor does the Benedict XVI. talk about some “Tridentine Mass”, much less about “hearing the mass”, as you – talking about your own experience – wrote [Here's a little lecture in good manners for me. I would accept it more easily if the bishop told me what terms are acceptable. Do I have to write extraordinary form of the Roman rite every time? What's wrong with hearing the mass? Dear bishop, please explain.].
Summarizing what has been said, I emphasize that the archdiocese of Zagreb will treat every request in accordance with the regulations of the Motu Proprio Summorum Pontificum.
However, it is important to mention that the assertion from your letter which says “in Croatia we unfortunately still do not have that opportunity” (meaning to celebrate such liturgy) is not correct. There is a possibility also in Croatia, but to realize this possibility no valid requests were exhibited so this possibility has not been used. [This is probably the funniest part of the whole letter. If it sounds strange and illogical it is because the original in Croatian is like that. So, not only am I not to ask for traditional mass, I actually should not even complain about not having one because I do have a possibility, it's up to me to realize it.]
Up to now the need to use this possibility has not arisen in the archdiocese of Zagreb which is extremely indicative [What does it indicate? That people don't know much about traditional mass and the little they know are mostly misconceptions? That Summorum Pontificum was introduced in the official catholic publications in Croatia with the title: It's not turning back on the council, and the gist of the story was that it's only for some shismatics far away. What if we were talking about something else from faith and morals. There are some extremely indicative examples of the ignorance of those that say they are Catholics about the teachings of the Church (there are about 90% of Catholics in Croatia, officially). Does that not indicate we should change the situation?]. As far as we know, in the area of archdiocese of Zagreb such groups have to date not been present and it is questionable how much the future generations can be attached to an earlier liturgical tradition. Since at present there are no [such groups] in our archdiocese or in Croatia, there is only a question of those that would come from other countries. [If I understand this convoluted argument correctly, the bishop is saying that since the groups have to be continuously present, if there are no groups now, there cannot be any groups satisfying the conditions in the future since they would not be present continuously.] We can not answer such hypothetical questions, but we will, I repeat, abide strictly by the regulations of the Motu Proprio [I'm sure that the bishop who is also our leading liturgists (!) would find some contrary arguments even if dozens of foreigners who know only traditional mass and speak latin fluently were to move to the same parish in Zagreb.].
It should be noted here that in the archdiocese, at the places where the need arises and on the occasions when the conditions for it are fulfilled, the liturgy is celebrated in Latin language according to the Roman Missal, i.e. its edition currently in force, based on the guidelines of the Second Vatican Council [Really? Where? The only time I can think of was when Cardinal McCarrick was in Zagreb a few years ago. He said the central parts of the mass in latin, but people could not even answer "Et cum spiritu tuo". I know my latin is bad, but doesn't that show the calls from the council and the popes that people should know at least some latin were not heeded in the Archdiocese of Zagreb?].
Connected to you in the mystical communion of Church, I sincerely salute you in Christ,
Vicar general and the president of the Committee for liturgy of the Archdiocese of Zagreb,
+ Ivan Šaško, auxiliary bishop of Zagreb
You can find my comments on this subject and leave yours in another post.
First I give my letter to the Archdiocese of Zagreb. First part of that letter explains what happened prior to it and the second part is the request. I omit the email correspondence here since it is sufficiently summarized in the letter itself.
After that the response of the Archdiocese follows. All the translation is mine, you can find the original letters in Croatian here.
All comments about the translation and the content of the letters is welcome here.
My letter:
***
Office of the Archdiocese
Archdiocese of Zagreb
Kaptol 31,
10000 Zagreb
Subject: Traditional (Tridentine) Mass in the Archdiocese of Zagreb
Dear Sir or Madam:
In accordance with the instructions given to me by the spokeswoman of the Archdiocese of Zagreb Ms. Matilda Kolić Stanić, I sent an email to the address *** on 27th February 2008 concerning the execution of the Motu Proprio Summorum Pontificum in the Archdiocese of Zagreb. Since I did not receive any reply even after the repeated inquiry two weeks later, I again contacted Ms. Kolić Stanić and she assured me that my letter is certainly waiting its turn and is not forgotten. After three months, on 30th May 2008, I again sent an email to the spokeswoman and the office with a request “If my letter is just waiting its turn, I would at least like to have this confirmed with a possible date when its turn might come.” That time nobody answered. In the meantime I still have not received any acknowledgement that my inquiry has been given consideration or that anyone will answer it in future. Therefore, I repeat my query in the continuation of this letter.
It is in regard to the Traditional Latin Mass, also known as Tridentine Mass that pope Benedict XVI. writes about in his Motu Proprio Summorum Pontificum (Croatian translation on the web page http://www.latinska-misa.com/summorum.php).
I am a lay faithful, from the parish of *** in Zagreb. I would like very much to hear the mass according to the missal of blessed John XXIII. or, as it is called in the Motu Proprio, the extraordinary form of the Roman Rite. Although such masses are available for the faithful in numerous places in the world, in Croatia we unfortunately still do not have that opportunity. From my own experience, I can say that regular celebration of Traditional Mass has a particularly beneficial influence on the catholic life in those areas.
In accordance with the instructions from the Motu Proprio Summorum Pontificum, I first contacted the priests that work in my parish. Unfortunately, they can not or will not celebrate the Traditional Mass, which, considering different circumstances, is to a certain extent understandable. My main question is how the pope’s Motu Proprio is going to be implemented in our archdiocese of Zagreb?
Although I address you completely independently, I am certain that there would be more than enough people in Zagreb interested in a regular Sunday and holiday celebrations of the Traditional Holy Mass in one of the churches of our city. If some specific conditions have to be fulfilled in order for that to happen, please specify them, so that all who have that goal can start fulfilling them.
Thank you for your answer. Sincerely,
***
Enclosed: copy of the email correspondence
In Zagreb, 17th February 2009
The response:
Office of the Archdiocese
Archdiocese of Zagreb
No. ***
Zagreb, 26th February 2009
***
Dear Mr. ***:
I have received your inquiry, sent by electronic mail on 17th February 2009, received by us on 19th February 2009 and so I gladly answer it.
The essence of your inquiry is, as you state, “the execution of the Motu Proprio Summorum Pontificum in the Archdiocese of Zagreb” and you write “about the Traditional Latin Mass, also known as Tridentine Mass”.
You also write literally: “I would like very much to hear the mass according to the missal of blessed John XXIII. or, as it is called in the Motu Proprio, the extraordinary form of the Roman Rite. Although such masses are available for the faithful in numerous places in the world, in Croatia we unfortunately still do not have that opportunity.”
The main question you are interested is “how the pope’s Motu Proprio is going to be implemented in our archdiocese of Zagreb?”
Responding to your main question let me remark that it’s about Pope’s document in force which allows something, therefore, there is no need to talk about implementation, since it is honored and executed in the archdiocese of Zagreb, and by that ‘implemented’. It is another question how much the faithful are asking for use of such possibility and how well-founded those requests are, i.e. are the required conditions satisfied for the usage of a provided possibility. I emphasize right away that the Archdiocese of Zagreb is acting in complete accordance with the Pope’s Motu Proprio and will honor it strictly in the future as well.
You ask us about fulfilling specific conditions, presuming that “there would be more than enough people in Zagreb interested in a regular Sunday and holiday celebrations of the Traditional Holy Mass in one of the churches of our city.”
In your letter you say that you address us “completely independently”. Such a request can not be answered affirmatively. Namely, in the document (which from this year also exists as an official translation published by Kršćanska sadašnjost: Benedikt XVI., Motu proprio Summorum Pontificum and Pismo pape Benedikta XVI. Prigodom njegova objavljivanja, Documents 152, Zagreb 2009) – in twelve articles – the necessary elements and conditions are indicated under which such celebrations are permitted.
The Motu Proprio talks about permitting the celebration of the sacrifice of the mass “as an extraordinary form of the Liturgy of the Church.” (cf. art. 1) Although no permission is required for the priest, in art. 5§1 the Holy Father says the following: “In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the RomanMissal published in 1962, and ensure that the welfare of these faithful harmonises with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favouring the unity of the whole Church.”
It is appropriate to adjoin with that part also the text of art. 7: “If a group of lay faithful, as mentioned in art. 5 §1, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission Ecclesia Dei.”
Therefore, it's always about a group of faithful defined by their attachment to an earlier liturgical tradition. We have no knowledge about the existence of such a group in your parish. It is important to notice also the other elements with regard to ordinariness of pastoral care and to interrelationships in the parish community, as well as the extraordinarity Summorum Pontificum talks about. You personally contacted the priests in your parish, but your appeal did not fulfill the wanted requirements. It is clear that the “attachment” the Motu Proprio talks about is not a simple curiosity, but implies a certain rootedness in the entire spirituality from which the good of the faithful results, as well as knowledge of the rite and its language (Latin).
It is good that you notice notional nuances that the Pope uses, that you adopt them and correct the colloquial terminology which can lead to confusion, since this matter is not about “Traditional Latin Mass”, nor does the Benedict XVI. talk about some “Tridentine Mass”, much less about “hearing the mass”, as you – talking about your own experience – wrote.
Summarizing what has been said, I emphasize that the archdiocese of Zagreb will treat every request in accordance with the regulations of the Motu Proprio Summorum Pontificum.
However, it is important to mention that the assertion from your letter which says “in Croatia we unfortunately still do not have that opportunity” (meaning to celebrate such liturgy) is not correct. There is a possibility also in Croatia, but to realize this possibility no valid requests were exhibited so this possibility has not been used.
Up to now the need to use this possibility has not arisen in the archdiocese of Zagreb which is extremely indicative. As far as we know, in the area of archdiocese of Zagreb such groups have to date not been present and it is questionable how much the future generations can be attached to an earlier liturgical tradition. Since at present there are no [such groups] in our archdiocese or in Croatia, there is only a question of those that would come from other countries.We can not answer such hypothetical questions, but we will, I repeat, abide strictly by the regulations of the Motu Proprio.
It should be noted here that in the archdiocese, at the places where the need arises and on the occasions when the conditions for it are fulfilled, the liturgy is celebrated in Latin language according to the Roman Missal, i.e. its edition currently in force, based on the guidelines of the Second Vatican Council.
Connected to you in the mystical communion of Church, I sincerely salute you in Christ,
Vicar general and the president of the Committee for liturgy of the Archdiocese of Zagreb,
Nedavno je u Glasu Koncila objavljen zanimljiv intervju s povjesničarkom umjetnosti Silvijom Banić koja je jedna od rijetkih osoba u Hrvatskoj zainteresiranih za očuvanje i proučavanje crkvenog ruha. Danas su, na žalost, u Hrvatskoj gotovo sveprisutne jeftine i ružne misnice i štole, najčešće sintetičke. Na ostale tekstilne predmete poput pale, vela za kalež ili za blagoslov, burse, humerala (amikta), plašta (pluvijala), dalmatike, tunike ili potpuno zaboravljenog manipula nitko i ne misli. Na blogu Dappled Photos možete vidjeti slike ovih i drugih liturgijskih i crkvenih predmeta koje današnji hrvatski katolik može vidjeti gotovo isključivo u muzeju. I ovaj puta preporučujem bogati arhiv bloga New Liturgical Movement 'za one koji žele znati više'.
