In the Letter to the Bishops of the July 7, 2007, Pope Benedict XVI's motu proprio Summorum Pontificum the presentation, said that the need for a new and more facilitating wider use of the liturgy before the reform was caused not only by a quantitative increase in demand, but mainly to the fact that this question is not limited to a few nostalgic related to the ritual of their childhood - and as such will disappear soon - because, in contrast, "has since become clear that young persons too have discovered this liturgical form, felt its attraction and found in it a form, particularly suited for them, encounter with the Mystery of the Holy Eucharist. " The book that we are going to present not only confirms the low average age of those who are more ancient, related to the celebrations: the authors were born between 1977 and 1985 and their manual is useful not only to the altar, but also to priests who wish to celebrate with the old missal (or extraordinary form of the Roman Rite), since many of them in most were born after or shortly before the liturgical reform - while older people often do not include the youthful enthusiasm for something that is considered permanently stored ...
The book opens with the Preface (p. 7) of Cardinal Dario Castrillon Hoyos, president of the Pontifical Commission Ecclesia Dei, which, recalling the full legitimacy of a liturgy which for centuries has nourished the spirituality of many saints, says that "it is possible to consider that the ancient rite expresses better the meaning of Christ's sacrifice that is represented in every Mass" (ibid.). In the Introduction (pp. 9-12) the authors point out quite rightly as the mail at stake goes beyond the strictly liturgical, to bind to the broader question of the correct reception of Vatican II (1962-1965) and teaching in general. The subject is taken in the first chapter, the liturgy (pp. 13-27), highlighting the continuity of Vatican II with the previous teaching, even in the liturgy. However, at the hands of a minority has spread throughout the mistaken idea that the council would represent an "absolute novelty, the prelude of a new Christianity" (p. 22), liturgical abuses to be confused with the liturgical reform, even taking a the latter a pretext for the ideological struggle with the past. On the contrary, "in history of the liturgy there is growth and progress but no rupture. What earlier generations held as sacred, remains sacred for us and great, and can not be of a sudden entirely forbidden or even considered harmful "(Letter of Pope Benedict XVI to the Bishops, 7 July 2007, cit. P. 25 ).
The second chapter describes the liturgical books (pp. 29-43) - who are also from the point of view, an overlooked treasure of Christian thanks to the valuable work of the monks. The first course is the Bible, the canonical books which were established according to their liturgical use, and as they stared at the various prayers and antiphons were out anche i vari Sacramentari, l’Antiphonale, l’Epistolario, il Graduale e l’Evangeliario, ciascuno destinato ad un diverso ministro (vescovo, presbitero, diaconi, coro); col diffondersi della messa bassa, in forma meno solenne, furono tutti raccolti per comodità nel messale che è tuttora il principale libro liturgico. Accanto al Messale c’è il Breviario che mediante la recita di salmi, cantici e letture, santifica e scandisce le varie ore della giornata. Dopo aver descritto gli altri libri – il Rituale, contenente le formule dei sacramenti e dei sacramentali, il Pontificale e il Cerimoniale dei Vescovi, e il Martirologio – gli autori concludono il capitolo parlando della lingua in cui questi sono scritti: la lingua latina, che «è garanzia di universalità e, nello stesso tempo, ci ravviva l’unione con le radici della nostra Tradizione liturgica, teologica e spirituale» (p. 42) e che, insieme al silenzio, esprime adeguatamente lo stupore e la riverenza che colgono l’anima a colloquio con Dio.
Il terzo capitolo è dedicato ai Ministri della liturgia (pp. 45-64), istituiti da Gesù Cristo «affinché fosse predicata la verità, venissero rimessi i peccati, scacciato il male e celebrata la Messa, rinnovazione sacramentale del Sacrificio della Croce» (p. 46). Segue la descrizione dei vari ministri sacri e dei rispettivi ruoli nella liturgia, ma anche un interessante christifideles lay in the section on which the authors note as "one of the most damaging of recent decades is the secularization of priests and laity clericalization" (p. 61), which are often convinced that their apostolate consists essentially in ' go and read in church ...
dresses, vestments and liturgical colors are the subject of the fourth chapter (pp. 65-81). Although they used in the early centuries, it is proper liturgical vestments, "it is easy and logical to assume that the clothes are not used to the altar they used in other daily activities" (p. 65), but in any case in the sixth century, the distinction between secular dress and liturgical dress also visible in the mosaics of San Vitale in Ravenna. The chapter is not limited to mere description, but provides an opportunity to rediscover the meaning is still assigned to the various endpoints, expressed by the prayers for each of them - for example chasubles or, assuming the role which the priest prays (or should pray ) thus: "O Lord, you said: My yoke is easy and my burden is light: grant that I may bring this in order to achieve your grace. So be it "(p. 73).
The short chapter devoted to the church (pp. 83-86), covers the various types of sacred building that continued through the centuries. Beyond the different styles and architectural solutions, "From the earliest centuries, the eastern and western tradition, the churches were located so that the celebrant in the Holy Sacrifice of the Mass, he looked to the Orient: Symbol of Creation, the Resurrection, and the place from which the Sun of Righteousness will be the second time. The priest, together with the faithful turned toward the Lord leads them to encounter the Risen Christ "(p. 85).
At pp. 87-99 the authors speak of sacred music and song (chapter six), offering - as well as some practical rules for the Masses in the extraordinary form - a brief summary of the papal magisterium on the subject, from Saint Pius X (1903-1914) at the Council Vatican II, which reserved a key role to Gregorian chant (Sacrosantum Concilium, n. 116) - mysteriously disappeared from many post-conciliar celebrations replaced by music and entertainment, regardless of the nature of sacred music that is "the language of the Angels and will one day be one of the elect in the heavenly Jerusalem" (p. 87) .
After the short seventh chapter - The Liturgical Year (p. 101) - the eighth in detail the Mass (p. 103-113), enriching the clear exposition of the most "technical" - such as differences read between the Mass, sung, solemn, and so on. or the various moments of the ritual - with "some consideration to fully live the most sublime of Miracles" (p. 105) - che può risultare utile per comprendere meglio anche le corrispondenti fasi della Messa nella forma ordinaria. Qualunque sia la forma della celebrazione, infatti, «il Celebrante è avvolto dalla luce soprannaturale. È Gesù che circonda con il suo Corpo il Ministro: il Salvatore prende a prestito le mani, la voce, del suo servo per rinnovare il Sacrificio. In virtù delle parole consacratorie e per la potenza dello Spirito Santo, l’ostia non è più pane ma diventa il vero e reale Corpo di Cristo. Il Sacerdote pronuncia quindi le parole sul vino. Cristo glorioso è vivo e vero sotto entrambe le specie. Dal calice glorioso trabocca il Sangue vivo di Cristo!» (p. 110).
Con il nono capitolo - The solemn Vespers (pp. 115-116) - concludes this long section "Getting Started" and begins the tenth and last one is the service of the Mass (pp. 117-266). At this point we leave to the reader's curiosity over this long chapter that takes up half the total pages and is divided into three parts, forming almost a book within the book and the main topic of the text - but not without pointing out some peculiarities: for example, smaller related to the celebration in churches designed or upgraded according to need (real or alleged) of the liturgical reform. Equally noteworthy is the recommendation of the use of realistic microphone, which is not an instrument of the devil as some mistakenly believe ... "It is no coincidence that the ancient churches were built so as to achieve, by means of the time (the form of the apse, canopies, amplitude of the environment, etc..), the maximum amplification of the words or singing ministers of the altar. The microphones do nothing but get more comfortable and with modern means, the same effect which is sought in the past "(p. 139, note 290). Similarly, we can not help but remember above all the clergy that "the plate [for the communion of the faithful] are also bound to the Mass of Roman Rite ordinary" (p. 147), 'to ensure that the sacred host or some fragment of it falling "(ibid., note 307), as still Education recommends Redemptionis Sacramentum - issued by the Congregation for Divine Worship in 2004, and not in 1962!
In the afterword (p. 267) Konrad zu Löwenstein father - a priest of the Priestly Fraternity of Saint Peter and Chaplain of the Church of San Simeon Piccolo in Venice - offers a brief summary of the substance and intense Mass, confirming once again that behind the 'attention to small and large details of the liturgy does not lie at all anxieties rubricistiche because "numerous signs of the cross, bows, genuflections and all the gestures and rituals express the debt require meditation, reverence, piety and devotion of present, while in our midst the eternal reality, the infinite mercy of God, takes shape updates. And the altar, the candles, the sanctuary, the time and day disappear, and we mystically we are again at three in the afternoon on the height of Golgotha: the eclipsed sun, the sky darkened, the earth quake, while the Most Precious Blood gushes from the wounds of the Saviour for sacralissime adorable and scroll down to the wood of the Cross over the heads of us miserable sinners "(ibid.).
The book opens with the Preface (p. 7) of Cardinal Dario Castrillon Hoyos, president of the Pontifical Commission Ecclesia Dei, which, recalling the full legitimacy of a liturgy which for centuries has nourished the spirituality of many saints, says that "it is possible to consider that the ancient rite expresses better the meaning of Christ's sacrifice that is represented in every Mass" (ibid.). In the Introduction (pp. 9-12) the authors point out quite rightly as the mail at stake goes beyond the strictly liturgical, to bind to the broader question of the correct reception of Vatican II (1962-1965) and teaching in general. The subject is taken in the first chapter, the liturgy (pp. 13-27), highlighting the continuity of Vatican II with the previous teaching, even in the liturgy. However, at the hands of a minority has spread throughout the mistaken idea that the council would represent an "absolute novelty, the prelude of a new Christianity" (p. 22), liturgical abuses to be confused with the liturgical reform, even taking a the latter a pretext for the ideological struggle with the past. On the contrary, "in history of the liturgy there is growth and progress but no rupture. What earlier generations held as sacred, remains sacred for us and great, and can not be of a sudden entirely forbidden or even considered harmful "(Letter of Pope Benedict XVI to the Bishops, 7 July 2007, cit. P. 25 ).
The second chapter describes the liturgical books (pp. 29-43) - who are also from the point of view, an overlooked treasure of Christian thanks to the valuable work of the monks. The first course is the Bible, the canonical books which were established according to their liturgical use, and as they stared at the various prayers and antiphons were out anche i vari Sacramentari, l’Antiphonale, l’Epistolario, il Graduale e l’Evangeliario, ciascuno destinato ad un diverso ministro (vescovo, presbitero, diaconi, coro); col diffondersi della messa bassa, in forma meno solenne, furono tutti raccolti per comodità nel messale che è tuttora il principale libro liturgico. Accanto al Messale c’è il Breviario che mediante la recita di salmi, cantici e letture, santifica e scandisce le varie ore della giornata. Dopo aver descritto gli altri libri – il Rituale, contenente le formule dei sacramenti e dei sacramentali, il Pontificale e il Cerimoniale dei Vescovi, e il Martirologio – gli autori concludono il capitolo parlando della lingua in cui questi sono scritti: la lingua latina, che «è garanzia di universalità e, nello stesso tempo, ci ravviva l’unione con le radici della nostra Tradizione liturgica, teologica e spirituale» (p. 42) e che, insieme al silenzio, esprime adeguatamente lo stupore e la riverenza che colgono l’anima a colloquio con Dio.
Il terzo capitolo è dedicato ai Ministri della liturgia (pp. 45-64), istituiti da Gesù Cristo «affinché fosse predicata la verità, venissero rimessi i peccati, scacciato il male e celebrata la Messa, rinnovazione sacramentale del Sacrificio della Croce» (p. 46). Segue la descrizione dei vari ministri sacri e dei rispettivi ruoli nella liturgia, ma anche un interessante christifideles lay in the section on which the authors note as "one of the most damaging of recent decades is the secularization of priests and laity clericalization" (p. 61), which are often convinced that their apostolate consists essentially in ' go and read in church ...
dresses, vestments and liturgical colors are the subject of the fourth chapter (pp. 65-81). Although they used in the early centuries, it is proper liturgical vestments, "it is easy and logical to assume that the clothes are not used to the altar they used in other daily activities" (p. 65), but in any case in the sixth century, the distinction between secular dress and liturgical dress also visible in the mosaics of San Vitale in Ravenna. The chapter is not limited to mere description, but provides an opportunity to rediscover the meaning is still assigned to the various endpoints, expressed by the prayers for each of them - for example chasubles or, assuming the role which the priest prays (or should pray ) thus: "O Lord, you said: My yoke is easy and my burden is light: grant that I may bring this in order to achieve your grace. So be it "(p. 73).
The short chapter devoted to the church (pp. 83-86), covers the various types of sacred building that continued through the centuries. Beyond the different styles and architectural solutions, "From the earliest centuries, the eastern and western tradition, the churches were located so that the celebrant in the Holy Sacrifice of the Mass, he looked to the Orient: Symbol of Creation, the Resurrection, and the place from which the Sun of Righteousness will be the second time. The priest, together with the faithful turned toward the Lord leads them to encounter the Risen Christ "(p. 85).
At pp. 87-99 the authors speak of sacred music and song (chapter six), offering - as well as some practical rules for the Masses in the extraordinary form - a brief summary of the papal magisterium on the subject, from Saint Pius X (1903-1914) at the Council Vatican II, which reserved a key role to Gregorian chant (Sacrosantum Concilium, n. 116) - mysteriously disappeared from many post-conciliar celebrations replaced by music and entertainment, regardless of the nature of sacred music that is "the language of the Angels and will one day be one of the elect in the heavenly Jerusalem" (p. 87) .
After the short seventh chapter - The Liturgical Year (p. 101) - the eighth in detail the Mass (p. 103-113), enriching the clear exposition of the most "technical" - such as differences read between the Mass, sung, solemn, and so on. or the various moments of the ritual - with "some consideration to fully live the most sublime of Miracles" (p. 105) - che può risultare utile per comprendere meglio anche le corrispondenti fasi della Messa nella forma ordinaria. Qualunque sia la forma della celebrazione, infatti, «il Celebrante è avvolto dalla luce soprannaturale. È Gesù che circonda con il suo Corpo il Ministro: il Salvatore prende a prestito le mani, la voce, del suo servo per rinnovare il Sacrificio. In virtù delle parole consacratorie e per la potenza dello Spirito Santo, l’ostia non è più pane ma diventa il vero e reale Corpo di Cristo. Il Sacerdote pronuncia quindi le parole sul vino. Cristo glorioso è vivo e vero sotto entrambe le specie. Dal calice glorioso trabocca il Sangue vivo di Cristo!» (p. 110).
Con il nono capitolo - The solemn Vespers (pp. 115-116) - concludes this long section "Getting Started" and begins the tenth and last one is the service of the Mass (pp. 117-266). At this point we leave to the reader's curiosity over this long chapter that takes up half the total pages and is divided into three parts, forming almost a book within the book and the main topic of the text - but not without pointing out some peculiarities: for example, smaller related to the celebration in churches designed or upgraded according to need (real or alleged) of the liturgical reform. Equally noteworthy is the recommendation of the use of realistic microphone, which is not an instrument of the devil as some mistakenly believe ... "It is no coincidence that the ancient churches were built so as to achieve, by means of the time (the form of the apse, canopies, amplitude of the environment, etc..), the maximum amplification of the words or singing ministers of the altar. The microphones do nothing but get more comfortable and with modern means, the same effect which is sought in the past "(p. 139, note 290). Similarly, we can not help but remember above all the clergy that "the plate [for the communion of the faithful] are also bound to the Mass of Roman Rite ordinary" (p. 147), 'to ensure that the sacred host or some fragment of it falling "(ibid., note 307), as still Education recommends Redemptionis Sacramentum - issued by the Congregation for Divine Worship in 2004, and not in 1962!
In the afterword (p. 267) Konrad zu Löwenstein father - a priest of the Priestly Fraternity of Saint Peter and Chaplain of the Church of San Simeon Piccolo in Venice - offers a brief summary of the substance and intense Mass, confirming once again that behind the 'attention to small and large details of the liturgy does not lie at all anxieties rubricistiche because "numerous signs of the cross, bows, genuflections and all the gestures and rituals express the debt require meditation, reverence, piety and devotion of present, while in our midst the eternal reality, the infinite mercy of God, takes shape updates. And the altar, the candles, the sanctuary, the time and day disappear, and we mystically we are again at three in the afternoon on the height of Golgotha: the eclipsed sun, the sky darkened, the earth quake, while the Most Precious Blood gushes from the wounds of the Saviour for sacralissime adorable and scroll down to the wood of the Cross over the heads of us miserable sinners "(ibid.).
Stefano Chiappalone
Link: Totus Tuus Review Network
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