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Offline Santo Subito

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  • http://rorate-caeli.blogspot.com/2012/10/the-pope-on-sacred-liturgy-liturgy.html

    "In the last catechesis I began speaking about one of the privileged sources of Christian prayer: the sacred liturgy, which - as the Catechism of the Catholic Church affirms – is “participation in Christ’s own prayer addressed to the Father in the Holy Spirit” (Catechism of the Catholic Church, 1073). In the liturgy, all Christian prayer finds its source and goal."(n. 1073). Today I would like us to ask ourselves: in my life, do I reserve enough space for prayer and, above all, what place does liturgical prayer have in my relationship with God, especially the Mass, as participation in the common prayer of the Body of Christ which is the Church?

    In answering this question we must first remember that prayer is the living relationship of the children of God with their Father who is good beyond measure, with his Son Jesus Christ, and the Holy Spirit (cf. ibid., 2565). Therefore, the life of prayer lies in habitually being in the presence of God and being conscious of it, in living our relationship with God just as we live the usual relationships of our lives, those with close family members, and with real friends; indeed our relationship with the Lord gives light to all of our other relationships. This communion of life with God, One and Triune, is possible because, through Baptism we have been inserted into Christ, we have begun to be one with Him (cf. Rom 6:5).

    In fact, only in Christ we can talk to God the Father as children, otherwise it is not possible, but in communion with the Son, we too can say, as he said, "Abba", because only in communion with Christ, can we know God as our true Father (cf. Mt 11:27). For this Christian prayer lies in constantly looking, in an ever new way, at Christ, talking with Him, being in silence with Him, listening to Him, acting and suffering with Him. The Christian rediscovers his true identity in Christ, "the firstborn of every creature", in whom all things were created (cf. Col 1:15 ff). By identifying with Him, being one with Him, I discover my personal identity, that of the true child who sees God as a Father full of love.


    But do not forget: we discover Christ, we know him as a living Person, in the Church. It is "his Body." This embodiment can be understood from the biblical words on man and woman: the two shall become one flesh (cf. Gen 2:24, Ephesians 5.30 ff. 1 Cor 6.16 s). The unbreakable bond between Christ and the Church, through the unifying power of love, does not negate the 'you' or ‘I', but raises them to their most profound unity. Finding one’s true identity in Christ means achieving communion with him, that does not cancel me out, but raises me to the highest dignity, that of a child of God in Christ, "the love-story between God and man consists in the very fact that this communion of will increases in a communion of thought and sentiment, and thus our will and God's will increasingly coincide "(Encyclical Deus Caritas Est, 17). To pray means to rising towards the heights of God through a necessary gradual transformation of our being.


    Thus, participating in the liturgy, we make ours the language of Mother Church, we learn to speak it and for it. Of course, as I have already said, this takes place in a gradual manner, little by little. I have to progressively immerse myself in the words of the Church, with my prayer, my life, my suffering, my joy, my thoughts. It is a journey that transforms us.


    Thus I think that these reflections enable us to answer the question that we posed at the beginning: how do I learn to pray, how can I grow in my prayer? Looking at the model that Jesus taught us, the Pater Noster [Our Father], we see that the first word is "Father" and the second is "our." The answer, then, is clear: I learn to pray, I nourish my prayer, addressing God as Father and praying-with-others, praying with the Church, accepting the gift of his words, which gradually become familiar and rich in meaning. The dialogue that God establishes with each of us, and we with Him, in prayer always includes a "with", you cannot pray to God in an individualistic manner. In liturgical prayer, especially the Eucharist, and - formats of the liturgy - in every prayer, we do not speak as single individuals, rather we enter into the "we" of the Church that prays. And we need to transform our "I" entering into this "we".


    I would like to recall another important aspect. In the Catechism of the Catholic Church we read: " In the liturgy of the New Covenant every liturgical action, especially the celebration of the Eucharist and the sacraments, is an encounter between Christ and the Church" (n. 1097); so it is the "whole Christ" , throughout the Community, the Body of Christ united with its Head, that celebrates. Thus the liturgy is not a kind of "self-manifestation" of a community, but it is emerging from the simple "being-oneself", being closed in on ourselves, and accessing the great banquet, entering the great living community in which God nourishes us. The liturgy implies universality and our awareness of this universal character must always be renewed. The Christian liturgy is the worship of the universal temple which is the Risen Christ, whose arms are stretched out on the cross to draw us all into the embrace that is the eternal love of God. It is the cult of the open skies. It is never only the event of a single community, in a given time and space. It is important that every Christian feels and really is part of this universal "we", which provides the foundation and refuge to the "I" in the Body of Christ which is the Church.

    In this we must be aware of and accept the logic of the Incarnation of God: He has drawn near, present, entering into history and human nature, becoming one of us. And this presence continues in the Church, his Body. The liturgy then is not the memory of past events, but it is the living presence of Christ's Paschal Mystery that transcends and unites all times and spaces. If the centrality of Christ does not emerge in the celebration, then it is not a Christian liturgy, totally dependent on the Lord and sustained by his creative presence. God acts through Christ and we can only act through him and in him. Every day the conviction must grow in us that the liturgy is not our, my, 'action', but the action of God in us and with us.

    It is not the individual - priest or layman - or the group that celebrates the liturgy, but it is primarily God's action through the Church, which has its own history, its rich tradition and creativity. This universality and fundamental openness, which is characteristic of the entire liturgy is one of the reasons why it cannot be created or amended by the individual community or by experts, but must be faithful to the forms of the universal Church.

    The entire Church is always present, even in the liturgy of the smallest community. For this reason there are no "foreigners" in the liturgical community. The entire Church participates in every liturgical celebration, heaven and earth, God and man. The Christian liturgy, even if it is celebrated in a concrete place and space, and expresses the "yes" of a particular community, it is inherently Catholic, it comes from everything and leads to everything, in union with the Pope, the Bishops , with believers of all times and all places. The more a celebration is animated by this consciousness, the more fruitful the true sense of the liturgy is realized in it.

    Dear friends, the Church is made visible in many ways: in its charitable work, in mission projects, in the personal apostolate that every Christian must realize in his or her own environment. But the place where it is fully experienced as a Church is in the liturgy: it is the act in which we believe that God enters into our reality and we can meet Him, we can touch Him. It is the act in which we come into contact with God, He comes to us, and we are enlightened by Him. So when in the reflections on the liturgy we concentrate all our attention on how to make it attractive, interesting and beautiful, we risk forgetting the essential: the liturgy is celebrated for God and not for ourselves, it is His work, He is the subject, and we must open ourselves to Him and be guided by Him and His Body which is the Church.

    Let us ask the Lord to learn every day to live the sacred liturgy, especially the Eucharistic celebration, praying in the "we" of the Church, that directs its gaze not in on itself, but to God, and feeling part of the living Church of all places and of all time."

    Benedict XVI
    General Audience
    October 3, 2012


    Offline Belloc

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    Pope: Liturgy Cannot be Created or Amended by Community or Experts
    « Reply #1 on: October 05, 2012, 10:49:38 AM »
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  • Will, then he move to eventually kill off the NO and go back to the TLM?
    ,dumb guy, just asking.......
    Proud "European American" and prouder, still, Catholic


    Offline Ascetik

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    Pope: Liturgy Cannot be Created or Amended by Community or Experts
    « Reply #2 on: October 05, 2012, 12:09:09 PM »
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  • Quote
    [Liturgy] it cannot be created or amended by the individual community or by experts, but must be faithful to the forms of the universal Church.


    If it can't, and BXVI truly believes that, then why does he continue to celebrate a liturgy that was created by a group of Protestant "experts" and some freemasons.

    Makes absolutely zero sense to me. I recognize him as pope, but the man has contradicted himself publicly numerous times. We have to pray more for the hierarchy.


    Offline Belloc

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    Pope: Liturgy Cannot be Created or Amended by Community or Experts
    « Reply #3 on: October 05, 2012, 12:21:05 PM »
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  • True and you point out a real quandry with no easy answers....
    Proud "European American" and prouder, still, Catholic

    Offline Capt McQuigg

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    Pope: Liturgy Cannot be Created or Amended by Community or Experts
    « Reply #4 on: October 05, 2012, 01:32:55 PM »
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  •  :thinking:

    Is there any possibility that B XVI is in the early or middle stages of senility?  I'm not saying this to be rude but this speech of his is all over the place theologically and sociologically.  What are we to make of it?  Does he want the Creed to go back to "We believe" instead of the correct "I believe"?  Is the Pope implying that prayer cannot be said by a single individual?  I know this would be a true novelty - or is that heresy?  

    The vagueness and the creepy neediness of the whole post, while enjoying to read, was a little bit surprising.  Maybe instead of an expert, B XVI is just a really really poor writer and can barely formulate his ideas and transmit them to others.  Is his mind in a fog?  All that was missing was the choir breaking out in a rendition of the pop song "We Are the World".

    By the way, the Annunciation was the Angel of the Lord announcing to Our Lady, the Blessed Virgin Mary.  It was not God entering history because God is the Creator of history.  He's already where ever He wants to be and He does not require us to give Him permission.  That whole segment left Our Lady out, so one could say that it denied Our Lady the honor due her.  

    This whole anti-individualism sounds so pro-communist to me.  From what I've read, both Paul VI and John XXIII were favorable to leftist causes so maybe the whole Vatican II changes were really to make the world safe for communism by removing the Catholic Church as an opponent of communism.  There certainly is a bent toward collectivist worship in the new church.

    I just thought of something.  If it's so important for we Catholics to pray as one and as an "us" then why not return to the TLM?  This way the Holy Church can pray as one in Latin.  Catholics submerging themselves into the sacred liturgy of Pope St. Pius V with all prayers - worldwide - united in one language (Latin) - offered to God for the expiation of our sins.  

    Keep up the good posts, Santa Subito!    


    Offline Belloc

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    Pope: Liturgy Cannot be Created or Amended by Community or Experts
    « Reply #5 on: October 05, 2012, 01:46:04 PM »
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  • I would not rule out senility......
    Then again, he is contradictory for decades now in actions, words and the like, me thinks this:

    -he grew up in small town Bavaria, re-enforced with old world conservatism
    -but exposed likely to subtle liberalism, as Germany has been a ground zero for theological clashes
    -goes to seminary, his is re-enforced more
    -lives through WW2, which has impacted him and Germans of that time-futility, loss, death,etc.
    -lives through the 60's, rubbing shoulders with progressives and conservatives, largely more in camp #1.
    -sees the liberal , chaotic side effects of the 60's-riotes, war, division.
    -moves up the Church ladder, again seeing the dualing thelologians. he a New Theology guy, butting heads with St/ Thomas Aquinas legacy.

    and so forth, so we get a great TLm from him, then a lot of pablem, hand ringing over innovation, then praise for V2, an event that was the highlight of his whole life, a life changer......JP2 was a liberal, with stronger moral fibers on abortion,etc.....but a liberal......Benedict is deply conflicted and remember, most of his life has either be in Curia or colleges, far removed from pastoral trenches and everyday life, at least, for last 40 or so yrs.....
    Proud "European American" and prouder, still, Catholic

     

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