So then, brethren, stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter (2 Thess. 2:15). Guard what has been entrusted to you. Avoid the godless chatter and contradictions of what is falsely called knowledge, for by professing it some have missed the mark as regards faith (1 Tim. 6:21-22).

Friday, February 26, 2016

Que sera, Sarah! Side-by-side translations of Cardinal Sarah's 2015 letter on the Liturgy: Silent Action of The Heart.






sufficit tibi gratia mea

Robert Cardinal Sarah was appointed as Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments by Pope Francis on 23 November 2014. He previously served as Secretary of the Congregation for the Evangelization of Peoples and President of the Pontifical Council Cor Unum (Wikipedia bio).

Cardinal Sarah's magnificent letter on the nature of Catholic worship, in particular the celebration of the Holy Sacrifice of the Mass, because of its superb witness to the facts of authentic worship, merits as many readings as possible in this day and age of Invent-your-own-Mass-and-call-it-worship.

H/T to the following sites for making available English translations of Cardinal Sarah's essay.
Embedded links to origins of translations.


To all the lay and ordained liturgical know-it-alls out there who belong to the regressive left,... take as long as you need to conduct a serious examination of Cardinal Sarah's expert testimony concerning the facts of the Liturgy and what Catholic worship most certainly should be.

Compiled by CS

June 15, 2015

The Catholic World Report
June 15, 2015
by Cardinal Robert Sarah, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments.

L’Osservatore Romano
June 15, 2015

Adoremus Bulletin | Corpus Christi Watershed
Translation by Michael J. Miller
Translation by Christopher Ruff
Fifty years after its promulgation by Pope Paul VI, will the Second Vatican Council’s Constitution on the Sacred Liturgy finally be read? Sacrosanctum Concilium is actually not just a catalogue of “recipes” for reform, but a veritable Magna Carta of all liturgical action.
Cinquant’anni dopo la sua promulgazione da parte di Papa Paolo VI, si leggerà, infine, la costituzione del concilio Vaticano II sulla sacra liturgia? La "Sacrosanctum concilium" non è di fatto un semplice catalogo di “ricette” di riforme, ma una vera e propria "magna charta" di ogni azione liturgica.
Fifty years after its promulgation by Pope Paul VI, will the Second Vatican Council’s Constitution on the Sacred Liturgy finally be read? Sacrosanctum Concilium is not in fact a simple catalogue of “recipes” for reform, but a true and proper Magna Carta for all liturgical action.
In it the Ecumenical Council gives us a magisterial lesson in methodology. Indeed, far from being content with a disciplinary, external approach to the liturgy, the Council wishes to have us contemplate what it is in its essence. The Church’s practice always results from what she receives and contemplates in revelation. Pastoral ministry cannot be detached from doctrine.
Il concilio ecumenico ci dà in essa una magistrale lezione di metodo. In effetti, lungi dall’accontentarsi di un approccio disciplinare ed esteriore alla liturgia, il concilio vuole farci contemplare ciò che è nella sua essenza. La pratica della Chiesa deriva sempre da quello che riceve e contempla nella rivelazione. La pastorale non si può disconnettere dalla dottrina.
In that Constitution, the Ecumenical Council gives us a masterful lesson in methodology. Far from contenting itself with a disciplinary and external approach to the liturgy, the Council summons us to contemplate the liturgy in its essence. The Church’s practice always flows from what she receives and contemplates from Revelation. Pastoral practice cannot be divorced from doctrine.
In the Church “action is directed to contemplation” (cf. no. 2). The conciliar Constitution invites us to rediscover the Trinitarian origin of the liturgical work. Indeed, the Council determines that there is a continuity between the mission of Christ the Redeemer and the liturgical mission of the Church. “Just as Christ was sent by the Father, so also He sent the apostles,” so that “by means of sacrifice and sacraments, around which the entire liturgical life revolves” they might “accomplish the work of salvation” (no. 6).
Nella Chiesa "ciò che proviene dall’azione è ordinato alla contemplazione" (cfr. n. 2). La costituzione conciliare ci invita a riscoprire l’origine trinitaria dell’opera liturgica. In effetti, il concilio stabilisce una continuità tra la missione di Cristo Redentore e la missione liturgica della Chiesa. "Come il Cristo fu inviato dal Padre, così anch’egli ha inviato gli apostoli" affinché "mediante il sacrificio e i sacramenti attorno ai quali gravita tutta la vita liturgica" attuino "l’opera di salvezza " (n. 6).
In the Church, “action is directed to contemplation” (cf. §2). The conciliar Constitution invites us to rediscover the Trinitarian origin of the work of the liturgy. Indeed, the Council affirms continuity between the mission of Christ the Redeemer and the liturgical mission of the Church. “Just as Christ was sent by the Father, so also he sent the apostles,” so that “by means of sacrifice and sacraments, around which the entire liturgical life revolves” they might “accomplish the work of salvation” (§6).
Carrying out the liturgy therefore is the same as accomplishing the work of Christ. The liturgy is essentially “actio Christi”: “the work of Christ the Lord in redeeming mankind and giving perfect glory to God” (no. 5). He is the great high priest, the true subject, the true protagonist of the liturgy (cf. no. 7). If this vitally important principle is not accepted in faith, we run the risk of making the liturgy a human work, the community’s celebration of itself.
Attuare la liturgia non è dunque altro che attuare l’opera di Cristo. La liturgia è nella sua essenza "actio Christi": l’"opera della redenzione umana e della perfetta glorificazione di Dio" (n. 5). È Lui il grande sacerdote, il vero soggetto, il vero attore della liturgia (cfr. n. 7). Se questo principio vitale non viene accolto nella fede, si rischia di fare della liturgia un’opera umana, un’autocelebrazione della comunità.
The liturgy in action is thus none other than the work of Christ in action. The liturgy is in its essence actio Christi: “the work of Christ the Lord in redeeming mankind and giving perfect glory to God” (§5). He is the high priest, the true subject, the true protagonist of the liturgy (cf. §7). If this vital principle is not embraced in faith, one risks reducing the liturgy to a human action, to the community’s celebration of itself.
On the contrary, the Church’s real work is to enter into Christ’s action, to join in the work for which He has been commissioned by the Father. Therefore “the fullness of divine worship was given to us,” because “His humanity, united with the person of the Word, was the instrument of our salvation” (no. 5). The Church, the Body of Christ, must therefore become in turn an instrument in the hands of the Word.
Al contrario, l’opera propria della Chiesa consiste nell’entrare nell’azione di Cristo, nell’iscriversi in quell’opera di cui egli ha ricevuto dal Padre la missione. Dunque "ci fu data la pienezza del culto divino ", perché "la sua umanità, nell’unità della persona del Verbo, fu strumento della nostra salvezza" (n. 5). La Chiesa, corpo di Cristo, deve quindi divenire a sua volta uno strumento nelle mani del Verbo.
On the contrary, the true work of the Church consists in entering into the action of Christ, participating intimately in the mission he has received from the Father. Thus “the fullness of divine worship was given to us,” because “his humanity, united with the person of the Word, was the instrument of our salvation” (§5). The Church, the Body of Christ, must in turn become an instrument in the hands of the Word.
This is the ultimate meaning of the key concept of the conciliar Constitution: “participatio actuosa”. For the Church, this participation consists of becoming the instrument of Christ the Priest, for the purpose of participating in His Trinitarian mission. The Church actively participates in Christ’s liturgical work insofar as she is the instrument thereof. In this sense, language about the “celebrating community” has its ambiguities and requires true caution (cf. the Instruction Redemptoris sacramentum, no. 42). Therefore this “participatio actuosa” should not be understood as the need to do something. On this point the Council’s teaching has often been distorted. Instead it is a matter of letting Christ take us and associate us with His sacrifice.
Questo è il significato ultimo del concetto-chiave della costituzione conciliare: la "participatio actuosa". Tale partecipazione consiste per la Chiesa nel diventare strumento di Cristo-sacerdote, al fine di partecipare alla sua missione trinitaria. La Chiesa partecipa attivamente all’opera liturgica di Cristo nella misura in cui ne è lo strumento. In tal senso, parlare di “comunità celebrante” non è privo di ambiguità e richiede vera cautela (cfr. Istruzione "Redemptoris sacramentum", n. 42). La "participatio actuosa" non dovrebbe dunque essere intesa come la necessità di fare qualcosa. Su questo punto l’insegnamento del concilio è stato spesso deformato. Si tratta invece di lasciare che Cristo ci prenda e ci associ al suo sacrificio.
This is the ultimate meaning of the key concept of the conciliar Constitution, participatio actuosa. For the Church, this participation consists in becoming an instrument of Christ the Priest, so as to participate in his Trinitarian mission. The Church participates actively in the liturgical work of Christ insofar as she is his instrument. In this sense, language about the “celebrating community” can carry a degree of ambiguity requiring true caution (cf. the Instruction Redemptoris sacramentum, §42). Participatio actuosa must not be understood, therefore, as the need to do something. On this point the teaching of the Council has often been distorted. It is a question, rather, of allowing Christ to take hold of us and to associate us with his sacrifice.
Liturgical “participatio” must therefore be understood as a grace from Christ who “always associates the Church with Himself” (Sacrosanctum Concilium, 7). He is the one who has the initiative and the primacy. The Church “calls to her Lord, and through Him offers worship to the Eternal Father” (no. 7).
La "participatio" liturgica deve perciò essere intesa come una grazia di Cristo che "associa sempre a sé la Chiesa" ("Sacrosanctum concilium", n. 7). È Lui ad avere l’iniziativa e il primato. La Chiesa "l’invoca come suo Signore e per mezzo di lui rende il culto all’eterno Padre" (n. 7).
Liturgical participatio must therefore be understood as a grace from Christ who “always associates the Church with himself” (Sacrosanctum Concilium, 7). It is he who takes the initiative, who has primacy. The Church “calls to her Lord, and through Him offers worship to the Eternal Father” (§7).
The priest must therefore become this instrument that allows Christ to shine through. As our Holy Father Pope Francis recalled recently, the celebrant is not the host of a show, he must not look for sympathy from the assembly by setting himself in front of it as its main speaker. To enter into the spirit of the Council means, on the contrary, to be self-effacing, to refuse to be the center of attention.
Il sacerdote deve dunque diventare questo strumento che lascia trasparire Cristo. Come ha da poco ricordato il nostro Papa Francesco, il celebrante non è il presentatore di uno spettacolo, non deve ricercare la simpatia dell’assemblea ponendosi di fronte a essa come il suo interlocutore principale. Entrare nello spirito del concilio significa al contrario cancellarsi, rinunciare a essere il punto focale.
The priest must thus become this instrument that allows Christ to shine through. As our Holy Father Pope Francis recently recalled, the celebrant is not the host of a show, he must not seek the affirmation of the assembly, standing before them as if they were called to enter into dialogue primarily with him. To enter into the spirit of the Council means—on the contrary—to efface oneself, to renounce the spotlight.
Contrary to what has sometimes been maintained, and quite in keeping with the conciliar Constitution, it is altogether appropriate, during the penitential rite, the singing of the Gloria, the orations and the Eucharistic prayer, that everyone, priest and faithful, turn together toward the East, so as to express their intention to participate in the work of worship and redemption accomplished by Christ. This way of celebrating could possibly be implemented in cathedrals, where the liturgical life must be exemplary (cf. no. 41).
Contrariamente a quanto è stato a volte sostenuto, è del tutto conforme alla costituzione conciliare, è addirittura opportuno che, durante il rito della penitenza, il canto del Gloria, le orazioni e la preghiera eucaristica, tutti, sacerdote e fedeli, si voltino insieme verso Oriente, per esprimere la loro volontà di partecipare all’opera di culto e di redenzione compiuta da Cristo. Questo modo di fare potrebbe opportunamente essere messo in atto nelle cattedrali dove la vita liturgica deve essere esemplare (cfr. n. 41).
Contrary to what has sometimes been maintained, it is in full conformity with the conciliar Constitution—indeed, it is entirely fitting—for everyone, priest and congregation, to turn together to the East during the penitential rite, the singing of the Gloria, the orations, and the Eucharistic prayer, in order to express the desire to participate in the work of worship and redemption accomplished by Christ. This practice could well be established in cathedrals, where liturgical life must be exemplary (cf. §41).
Of course, there are other parts of the Mass in which the priest, acting “in persona Christi Capitis” [“in the person of Christ the Head”] enters into a nuptial dialogue with the assembly. But the only purpose of this face-to-face is to lead to a tête-À-tête with God which, through the grace of the Holy Spirit, will become a heart-to-heart conversation. The Council thus proposes other means of promoting participation: “acclamations, responses, psalmody, antiphons, and songs, as well 
as by actions, gestures, and bodily attitudes” (no. 30).
Ben inteso, ci sono altre parti della messa in cui il sacerdote, agendo "in persona Christi Capitis", entra in dialogo nuziale con l’assemblea. Ma questo faccia a faccia non ha altro fine che condurre a un tête-à-tête con Dio che, per mezzo della grazia dello Spirito Santo, diverrà un cuore a cuore. Il concilio propone così altri mezzi per favorire la partecipazione: "le acclamazioni dei fedeli, le risposte, il canto dei salmi, le antifone, i canti, nonché le azioni e i gesti e l’atteggiamento del corpo" (n. 30).
Of course it is understood that there are other parts of the Mass in which the priest, acting in persona Christi Capitis, enters into nuptial dialogue with the assembly. But this face-to-face has no other purpose than to lead to a tete-à-tete with God, which, through the grace of the Holy Spirit, will become a heart-to-heart. The Council thus proposes additional means to favor participation: “acclamations, responses, psalmody, antiphons and songs, as well as…actions, gestures, and bodily attitudes” (§30).
An over-hasty and all-too-human interpretation has led some to conclude that it was necessary to make sure that the faithful were constantly busy. The contemporary Western mentality, shaped by technology and fascinated by the media, tried to make the liturgy a work of effective, rewarding instruction. In this spirit, many have tried to make liturgical celebrations convivial. Liturgical ministers, prompted by pastoral motives, sometimes try to instruct by introducing profane, show-business elements into liturgical celebrations. Don’t we sometimes see a proliferation of testimonies, scenery and applause? They think that this will foster the participation of the faithful, whereas in fact it reduces the liturgy to a human game.
Una lettura troppo rapida, e soprattutto troppo umana, ha portato a concludere che bisognava far sì che i fedeli fossero costantemente occupati. La mentalità occidentale contemporanea, modellata dalla tecnica e affascinata dai media, ha voluto fare della liturgia un’opera di pedagogia efficace e redditizia. In questo spirito, si è cercato di rendere le celebrazioni conviviali. Gli attori liturgici, animati da motivazioni pastorali, cercano a volte di fare opera didattica introducendo nelle celebrazioni elementi profani e spettacolari. Non si vedono forse fiorire testimonianze, messe in scena e applausi? Si crede così di favorire la partecipazione dei fedeli mentre di fatto si riduce la liturgia a un gioco umano.
A hasty and all-too-human reading of the Constitution has led to the conclusion that the faithful must be kept constantly busy. The contemporary Western way of thinking, shaped by technology and dazzled by the media, has wished to turn the liturgy into a lucrative production. In this spirit, many have tried to make the celebrations festive. Prompted by pastoral motives, liturgical ministers sometimes stage celebrations into which elements of worldly entertainment are introduced. Have we not witnessed a proliferation of testimonials, acts, and applause? It is imagined that this will foster the participation of the faithful, when in fact it reduces the liturgy to a human plaything. 
“Silence is not a virtue, noise is not a sin, it is true,” says Thomas Merton, “but the turmoil and confusion and constant noise of modern society,” or of some African Eucharistic liturgies, “are the expression of the ambiance of its greatest sins—its godlessness, its despair. A world of propaganda, of endless argument, vituperation, criticism, or simply of chatter, is a world without anything to live for.... Mass becomes racket and confusion; prayers—an exterior or interior noise” (Thomas Merton The Sign of Jonas [San Diego: Harcourt, Inc., 1953, 1981], passim).
"Il silenzio non è una virtù, né il rumore un peccato, è vero", dice Thomas Merton, "ma il tumulto, la confusione e il rumore continui nella società moderna o in certe liturgie eucaristiche africane sono l’espressione dell’atmosfera dei suoi peccati più gravi, della sua empietà, della sua disperazione. Un mondo di propaganda, di argomentazioni infinite, di invettive, di critiche, o semplicemente di chiacchiere, è un mondo nel quale la vita non vale la pena di essere vissuta. La messa diviene un baccano confuso; le preghiere un rumore esteriore o interiore" (Thomas Merton, "Le signe de Jonas", Ed. Albin Michel, Paris, 1955, p. 322).
“Silence is not a virtue, noise is not a sin, it is true,” says Thomas Merton, “but the turmoil and confusion and constant noise of modern society [or of some African Eucharistic liturgies] are the expression of the ambiance of its greatest sins—its godlessness, its despair. A world of propaganda, of endless argument, vituperation, criticism, or simply of chatter, is a world without anything to live for…. Mass becomes racket and confusion; prayers—an exterior or interior noise” (Thomas Merton, The Sign of Jonas [San Diego: Harcourt, Inc., 1953, 1981], passim). 
We run the real risk of leaving no room for God in our celebrations. We fall into the temptation of the Hebrews in the desert. They sought to create for themselves a form of worship on their own scale and of their own stature, and let us not forget that they ended up prostrate before an idol, the golden calf.
Si corre il rischio reale di non lasciare alcun posto a Dio nelle nostre celebrazioni. Incorriamo nella tentazione degli ebrei nel deserto. Essi cercarono di crearsi un culto alla loro misura e alla loro altezza, e non dimentichiamo che finirono prostrati davanti all’idolo del vitello d’oro.
We run the real risk of leaving no room for God in our celebrations, falling into the temptation of the Israelites in the desert. They sought to create a cult of worship limited to their own measure and reach, and let us not forget that they ended up prostrate before the idol of the golden calf.
It is time to start listening to the Council. The liturgy is “above all things the worship of the divine majesty” (no. 33). It has instructional value to the extent to which it is completely ordered to the glorification of God and to divine worship. Liturgy really places us in the presence of divine transcendence. True participation means renewing in ourselves that “amazement” that Saint John Paul II held in high regard (cf. Ecclesia de Eucharistia, no. 6). This sacred wonder, this joyful fear, requires our silence before the divine majesty. We often forget that sacred silence is one of the means noted by the Council for promoting participation.
È tempo di metterci all’ascolto del concilio. La liturgia è "principalmente culto della maestà divina" (n. 33). Ha valore pedagogico nella misura in cui è completamente ordinata alla glorificazione di Dio e al culto divino. La liturgia ci pone realmente alla presenza della trascendenza divina. Partecipazione vera significa rinnovare in noi quello “stupore” che san Giovanni Paolo II teneva in grande considerazione (cfr. "Ecclesia de Eucharistia", n. 6). Questo stupore sacro, questo timore gioioso, richiede il nostro silenzio di fronte alla maestà divina. Si dimentica spesso che il silenzio sacro è uno dei mezzi indicati dal concilio per favorire la partecipazione.
The hour has come to listen to the Council. The liturgy is “above all things the worship of the divine majesty” (§33). It can form and teach us only insofar as it is completely ordered to divine worship and the glorification of God. The liturgy truly places us in the presence of divine transcendence. True participation means the renewal in us of that “amazement” that St. John Paul II held in such high regard (cf. Ecclesia de Eucharistia, §6). This sacred amazement, this joyous reverence, requires our silence before the divine majesty. We often forget that sacred silence is one of the means indicated by the Council to foster participation.
If the liturgy is Christ’s work, is it necessary for the celebrant to interject his own comments? We should remember that, when the missal authorizes an intervention, this must not become a profane, human speech, a more or less subtle commentary on current events, or a worldly greeting to the persons present, but rather a very brief exhortation to enter into the mystery (cf. General Introduction of the Roman Missal, no. 50).
Se la liturgia è opera di Cristo, è necessario che il celebrante vi introduca i propri commenti? Ci si deve ricordare che, quando il messale autorizza un intervento, questo non deve diventare un discorso profano e umano, un commento più o meno sottile sull’attualità, o un saluto mondano alle persone presenti, ma una brevissima esortazione a entrare nel mistero (cfr. Presentazione generale del messale romano, n. 50).
If the liturgy is the work of Christ, is it necessary for the celebrant to interject his own comments? We must remember that when the Missal authorizes commentary, this must not become a worldly, human discourse, a more or less subtle pronouncement on current events, or a banal greeting to those present, but rather a very brief exhortation to enter into the mystery (cf. General Introduction of the Roman Missal, §50).
As for the homily, in itself it is always a liturgical act that has its own rules. “Participatio actuosa” in Christ’s work presupposes that we leave the profane world so as to enter into the “sacred action surpassing all others” (Sacrosanctum Concilium, 7). In fact, “we claim somewhat arrogantly to remain in the human sphere so as to enter into the divine” (Robert Sarah, God or Nothing [San Francisco: Ignatius Press, 2015], chapter IV).
Quanto all’omelia, è essa stessa un atto liturgico che ha le sue proprie regole. La "participatio actuosa" all’opera di Cristo presuppone che si lasci il mondo profano per entrare nell’"azione sacra per eccellenza " ("Sacrosanctum concilium", n. 7). Di fatto, "noi pretendiamo, con una certa arroganza, di restare nell’umano per entrare nel divino" (Robert Sarah, "Dieu ou rien", p. 178).
As for the homily, it too is a liturgical act which has its own rules. The participatio actuosa in the work of Christ presupposes that one leaves behind the profane world in order to enter into “sacred action surpassing all others” (Sacrosanctum Concilium, §7). In fact, “we claim somewhat arrogantly to remain in the human sphere so as to enter into the divine” (Robert Sarah, God or Nothing, Ignatius Press, Chapter IV).
In this regard it is deplorable that the sanctuary in our churches is not a place strictly reserved for divine worship, that people enter it in worldly garb, and that the sacred space is not clearly delimited by the architecture. Since, as the Council teaches, Christ is present in His word when it is proclaimed, it is likewise harmful that lectors do not have proper attire that shows that they are not pronouncing human words but a divine word.
In tal senso, è deplorevole che il sacrario delle nostre chiese non sia un luogo strettamente riservato al culto divino, che vi si penetri in abiti profani, che lo spazio sacro non sia chiaramente delimitato dall’architettura . Poiché, come insegna il concilio, Cristo è presente nella sua parola quando questa viene proclamata, è ugualmente deleterio che i lettori non abbiano un abbigliamento appropriato che mostri che non pronunciano parole umane ma una parola divina.
In this sense it is deplorable that the sanctuary in our churches is not strictly reserved for divine worship, that people enter it in worldly garb, that the sacred space is not clearly delineated by the architecture. And since, as the Council teaches, Christ is present in his word when it is proclaimed, it is equally harmful when readers are not dressed in a way that shows they are pronouncing not human words, but the Word of God. 
The liturgy is a fundamentally mystical, contemplative reality, and consequently beyond the reach of our human action; even our “participatio” is a grace from God. Therefore it presupposes on our part openness to the mystery being celebrated. Thus, the Constitution recommends the full understanding of the rites (cf. no. 34), and at the same time prescribes that “the faithful... be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them” (no. 54).
La liturgia è una realtà fondamentalmente mistica e contemplativa, e di conseguenza fuori dalla portata della nostra azione umana; anche la "participatio" è una grazia di Dio. Pertanto, presuppone da parte nostra un’apertura al mistero celebrato. Così, la costituzione raccomanda la comprensione piena dei riti (cfr. n. 34) e al tempo stesso prescrive "che i fedeli sappiano recitare e cantare insieme, anche in lingua latina, le parti dell’ordinario della messa che spettano ad essi" (n. 54).
The liturgy is a fundamentally mystical and contemplative reality, and thus beyond the reach of our human action; even participatio is a grace from God. It presupposes on our part openness to the mystery being celebrated. For this reason the Constitution encourages full understanding of the rites (cf. §34) and at the same time prescribes that “the faithful…be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them” (§54). 
Indeed, understanding the rite is not the work of unaided human reason, which would have to grasp everything, understand everything, master everything. The understanding of the sacred rites is that of the “sensus fidei”, which practices a living faith through the symbol and knows by being attuned more than through concepts. This understanding presupposes that one approaches the mystery with humility.
In effetti, la comprensione dei riti non è opera della ragione umana lasciata a se stessa, che dovrebbe cogliere tutto, capire tutto, padroneggiare tutto. La comprensione dei riti sacri è quella del "sensus fidei", che esercita la fede vivente attraverso il simbolo e che conosce per sintonia più che per concetto. Questa comprensione presuppone che ci si avvicini al mistero con umiltà.
In reality, an understanding of the rites is not achieved by human reason left to itself, as if it could grasp everything, understand everything, master everything. An understanding of the sacred rites is the fruit of the sensus fidei, which exercises living faith through symbol and understands more by affinity than by concept. Such understanding presupposes that one draws near to the mystery with humility.
But will people have the courage to follow the Council this far? Such an interpretation, illuminated by the faith, is fundamental however for evangelization. Indeed, “the liturgy... shows forth the Church to those who are outside as a sign lifted up among the nations, under which the scattered children of God may be gathered together” (no. 2).
Ma si avrà il coraggio di seguire il concilio fino a questo punto? Una simile lettura, illuminata dalla fede, è però fondamentale per l’evangelizzazione. In effetti, "a coloro che sono fuori essa mostra la Chiesa, come vessillo innalzato di fronte alle nazioni, sotto il quale i figli di Dio dispersi possano raccogliersi " (n. 2).
But will we have the courage to follow the Council all the way to this point? Yet it is only such a reading, illumined by faith, which constitutes the foundation for evangelization. Indeed, “the liturgy… shows forth the Church to those who are outside as a sign lifted up among the nations, under which the scattered children of God may be gathered together” (§2).
It must stop being a place of disobedience to the Church’s prescriptions. More specifically, it cannot be an occasion for divisions among Christians. Dialectical interpretations of Sacrosanctum Concilium, the hermeneutics of rupture in one direction or the other, are not the fruit of a spirit of faith.
Essa deve smettere di essere un luogo di disobbedienza alle prescrizioni della Chiesa. Più specificatamente, non può essere un’occasione di lacerazioni tra cristiani. Le letture dialettiche della "Sacrosanctum concilium", le ermeneutiche di rottura in un senso o nell’altro, non sono il frutto di uno spirito di fede.
It must cease to be a place of disobedience to the prescriptions of the Church. More specifically, the liturgy cannot be an occasion for divisions among Christians. Dialectical readings of Sacrosanctum Concilium, or the hermeneutics of rupture in one sense or another, are not the fruit of a spirit of faith.
The Council did not intend to break with the liturgical forms inherited from Tradition, but rather intended to appreciate them in greater depth. The Constitution declares that “any new forms adopted should in some way grow organically from forms already existing” (no. 23). In this regard, it is necessary that some should celebrate according to the “usus antiquior” [older usage] and should do so without any spirit of opposition, and therefore in the spirit of Sacrosanctum Concilium.
Il concilio non ha voluto rompere con le forme liturgiche ereditate dalla tradizione, anzi ha voluto approfondirle. La costituzione stabilisce che "le nuove forme scaturiscano organicamente, in qualche maniera, da quelle già esistenti" (n. 23). In tal senso, è necessario che quanti celebrano secondo l’"usus antiquior" lo facciano senza spirito di opposizione, e dunque nello spirito della "Sacrosanctum concilium".
The Council did not intend to break from the liturgical forms inherited from tradition – indeed, it desired to deepen them. The Constitution establishes that “any new forms adopted should in some way grow organically from forms already existing” (§23). In this sense, it is necessary that those who celebrate according to the usus antiquior do so without a spirit of opposition, and thus in the spirit of Sacrosanctum Concilium.
Similarly, it would be a mistake to consider the Extraordinary Form of the Roman Rite as coming from some other theology which is not that of the reformed liturgy. It would also be desirable in a future edition of the Missal to insert the penitential rite and the offertory of the “usus antiquior” for the purpose of emphasizing that the two liturgical forms illuminate each other, in continuity and without opposition.
Allo stesso modo, sarebbe sbagliato considerare la forma straordinaria del rito romano come derivante da un’altra teologia che non sia la liturgia riformata. Sarebbe anche auspicabile che s’inserisse come allegato di una prossima edizione del messale il rito della penitenza e l’offertorio dell’"usus antiquior" al fine di sottolineare che le due forme liturgiche s’illuminano a vicenda, in continuità e senza opposizione.
By the same token, it would be a mistake to consider the extraordinary form of the Roman Rite as deriving from a different theology than that of the reformed liturgy. And one could hope that a future edition of the Missal might include the penitential rite and the offertory of the usus antiquior, so as to underscore the fact that the two liturgical forms shed light one upon the other, in continuity and without opposition.
If we live in this spirit, then the liturgy will stop being a place of rivalries and critiques, so as finally to make us participate actively in that liturgy “which is celebrated in the holy city of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, a minister of the holies and of the true tabernacle” (no. 8).
Se vivremo in questo spirito, allora la liturgia smetterà di essere il luogo delle rivalità e delle critiche, per farci infine partecipare attivamente a quella liturgia "che viene celebrata nella santa città di Gerusalemme, verso la quale tendiamo come pellegrini, dove il Cristo siede quale ministro del santuario" (n. 8).
If we live in this spirit, the liturgy will cease to be the locus of rivalries and criticisms, and we will be brought at last to participate actively in that liturgy “which is celebrated in the holy city of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, a minister of the holies and of the true tabernacle” (§8). 
+ ROBERT CARDINAL SARAH 
12 June 2015


Abstinence

Faced with liturgies that are mired in abuse, any person in their right mind would want to give up Mass itself for Lent. The manner in which Mass is most commonly celebrated these days is enough to make a practicing Catholic cover his ears and eyes with duct tape and hold his breath until Holy Communion and, having received Holy Communion, to then leave in haste before some priest's frothy parting hook that leaves a bitter aftertaste that lasts until the next liturgical atrocity the following Sunday.

Until the day arrives when priests and people come to appreciate the prophetic words of Cardinal Sarah—prophetic, in the sense he a voice of Tradition calling us to a repentance that allows God's people to approach the Lord with authentic humility and a profound sense of adoration—we will be forced to attend liturgies that are merely Catholic-in-name-only, liturgies that are bereft of or hardly adhering to an orientation that is true to the design that Jesus Christ wills for His Church.

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