Excellent site http://www.salvemaliturgia.com/ in my opinion is currently one of the best in Brazil, dealing always thrilling topics related to the liturgical movement "beneditiano. I beg to Dr.Rafael Brodbeck to share with our readers a clearer artigoseu sensitive about the size of the liturgy:
Posted by Rafael Vitola Brodbeck
"You can not study man unaware that this is a deeply be paid by their different facets. The spiritual aspect is reflected in the intellectual and cultural fields in the sentimental, and so on. An analysis that wants to be successful in this field must thus necessarily be a complete analysis.
If so in any field of study, is also in the liturgy. While worship of God, the liturgy is the worship of God offered by people and human activity is also present in it are the different dimensions of man.
Thus, sensitivity is an area that can not be neglected. Yes, the purpose of public worship is the worship of God, especially the Mass, which Christ renews His surrender to the Father for the forgiveness of sins of mankind. However, there is a secondary aspect, even in actions directed primarily to God, which is the edification of man. When you worship the Lord, built around the man. And this building is, as human action, reflected in all its dimensions, including sensitive.
The narration of the splendor of Catholic ceremonies, before the crisis period because Amortization prior to the 70, shows us that souls, worshiping God, they built themselves spiritually as well by the enthusiasm of beauty. Cardinal Ratzinger, in his extensive literature on liturgical theology, does not hesitate to confer sensitivity to aesthetics and the cult an important role in the evangelization of peoples. True, we repeat, that the ministry is not the end of the liturgy, but it may arise that, without a doubt.
Splendor in the pontifical Mass, the beauty of candles and torches in a procession of Corpus Christi, Sobriety solemn Gregorian chant, the show's spiritual sacred polyphony, the profound aesthetic taste choice of vestments, the delicacy in the composition of liturgical prayers, care for each ceremonial gesture, the external trappings of the celebration, as well as the context of the whole the liturgical drama, especially that ends at Calvary renewed by Mass, speaks clearly sensitive to the size of man. That is why, to combat the excessive austerity of Protestant worship, the Church encouraged the Baroque art that, with certain exaggeration lawful tried to captivate the man and prevent him from being kidnapped by the coldness of the Reform liturgy.
Of course, historically, the liturgy of the early days was not as elaborate as that developed in the years immediately preceding the Middle Ages. However, never was impassive and rigor similar to, say, inhumane, Protestantism. The action of Christ on Good Friday, dying on Calvary, was not something normal, but covered with deep external impact: a spiritual battle dramatically in Gethsemane, to the point of waking her blood, earthquake and skies darkening, and resurrecting the dead walking through Jerusalem, the Temple veil ripping from top to bottom, the forgiveness of San Dimas. Even the anticipation of the Cross at the Last Supper was not a cold-fashioned Protestant worship, but something recalled that the richly elaborate Jewish ritual of Passover, and with a multitude of signals: the washing of feet, words that indicated that the bread and wine were now His Body and His Blood, and the call to prayer in the garden. Definitely, the Catholic liturgy was born symbolic.
Moreover, due to its Gnostic roots, Protestantism sees an eternal conflict with no possibility of an armistice between matter and spirit, and if you want to save the last, the first sacrifice. Hence the contempt increasingly frequent, as they advance the different Protestant sects, the most pompous aspect of liturgy. We Catholics do not release the man of its many aspects. The man who should be saved is the whole man, spirit and matter. Hence, our liturgy and worship to God, providing him with all his human integrity, is worship, as was Christ, in spirit and in truth. And if any man worships the Lord, the man built all around that meeting that need even take off my sandals.
was unaware of or ignore all this thought, which accompanied the Church since the early days - remember that the struggle against the heresy of Gnosticism was the first to be waged by Catholic theologians - that was introduced from the second phase of the liturgical movement (by 30 years in on), certain elements purists who wanted a detached liturgy of certain sensitive content. The motivation for these liturgists
was right: the liturgy can not be recklessly interfere with other aspects of spiritual life to the point of devaluing what is essential. However, the conclusions drawn from this diversion - so called, liturgic - are wrong: all that is not essential (such as private devotions, the Rosary, the beautiful vestments, the splendor of worship, the allegorical explanations of the rites etc) is bad . Now this is clearly the limits, because it ignores the development of the liturgy and the very fact that he was born distinct from the move of common man. It's
liturgic that comes what is usually called liturgical minimalism. If the liturgy is essential at the sacrifice of Christ and, by extension, what he refers directly to, and all the rest (beauty of the vestments, the generous use of incense, Gregorian chant prayers at the foot of the altar, the Gospel last) merely accidental, then these accidents should be removed. Liturgical Minimalism, impregnated liturgic, sees a bad accident, and this attitude derives from the same array that originated Gnostic Protestantism. It antagonizes the accidental to the essential, and even does not distinguish between accidents, some are more important than others, and that the symbolic language of the liturgy there is for man to know what you're doing to worship God and, secondly, be built in its entirety. Do
liturgical minimalism is not free, it is true, the reform led by Msgr. Bugnini. Nevertheless, this misconception in terms of liturgy was present in fewer lines than the Novus Ordo in general behavior of liturgists impregnated liturgic errors. If the instructions coming from the reform gave the option to choose between the vernacular and Latin, between and versus populum versus Deum, between the use of incense or not, always has to choose, with rare exceptions - like the Vatican or groups perceived as more conservative - the alternative less pompous. Even the permissions for specific, exceptional situations, using lay ministers in the distribution of Holy Communion, or tunic and wear the priest's stole instead of white, Amit, cincture, stole and chasuble, have become the rule, even against the law .
liturgic thinking beyond what was said the items - unclear, it is true, and that, in the words of some, were imprecise enough that if adopting the minimum options in almost all cases.
they said, is essentially the altar for the sacrifice? To remove the candles, which, incidentally, in their view, were too much, and all other objects. Thus, to the delight of the Gnostics liturgic the altar worthy and symbolic of Christ and His sovereignty, has become nothing more than a banquet table, stylish Protestant, and in more extreme cases, a cube amorphous lost in the sanctuary.
Another example is the acolytes. It takes only one or two of exercising, in fact, functions quite clear, and, in most solemn Masses, some others to help the Bishop. All the others that were used to beautify, to give solemnity to the rite, or awaken in youth the priestly vocation, should be eliminated, as accidental. And the accident, for liturgic is something to be avoided. In solemn celebrations, it was common for the dignity of the celebration, put several acolytes. It was a way to honor, to solemnize, to draw attention. The function is not only pragmatic but beautification. But of course, not liturgical minimalism "home" and with that kind of thinking ...
The ecclesiastical architecture and liturgical art also suffered from the liturgic and its aversion to traditional beauty and devotions - rejection of images of the Sacred Heart, for example.
Attachment to letter headings, disconnecting them from the spirit that permeated our traditional liturgical rite, also is a result of minimalism.
The result was the coldness of certain liturgical celebrations, which already taking shape in the '50s and '60s, and came to dominate the environment, Europeans and Americans in particular, in the 70's and early 80's.
Soon the reaction. The man, desirous of symbolism, coming to lose it in the Catholic liturgy, aimed it at another location.
And Protestantism itself, once so cold and austere, it trailed a symbolic road to recovery, though, unbound by the truth, with signs somewhat strange. Hence, at levels more restrained, gospel choirs of the Baptist churches of African Americans, or the deep southern gospel rooted in the mentality of cowboys white Presbyterians and Baptists, the vibrancy of the revivals, especially Methodists, and in more extreme environments, the hysteria of certain Pentecostal groups, his cries, his anointing, his "fall" in the Holy Spirit.
Within Catholicism, this loss was felt the symbolism so that movements such as "meeting" and find in their meetings and retreats, to recover the sense of sacredness. This is seen, for example, in the "prayers of hands" in moments of spirituality with the lights off (to generate an emotional environment), the content of religious songs sweet and intimate, and in recent years, the invasion of Catholic Pentecostalism, with your palms at Mass, his pop-rock, their ecstasies. Minou
liturgical minimalism sensitive expression of faith and, failing that, if pursued in other environments, thirsty man who was the same. As I said, informally, Professor. Carlos Bouquet:
The effect that charismatic look with a guitar delay pedal with arpeggiated minor chords while a voice proclaims pitched inanities is a pathetic caricature of the effect of a Gregorian chant in a church at twilight, with incense wafting through the air. When they have access to the wealth of classical liturgy, it is extremely likely to find in them the search for sensitive that moves them to destroy the modern liturgy.
is why, although the majority of older people today - they were young rebels in the '60s - not like the Roman liturgy in the extraordinary form, or, when it comes to the ordinary way, despise Latin, Gregorian chant, and anything that resembles a traditional bias, the taste for all these riches is present among many young people. Suffered enough and did not like the coldness of winter liturgical. Some seek to "warm" distortion of the sensitivity of neo-Pentecostal churches - with their anointed roses, with their current prosperity pastors laying hands on people, its fantastic exorcisms - or the Catholic version of the quest for spirituality "palpable." Others, in contact with the post-conciliar Mass well done - even without fully extricate itself from some defects liturgic - or with the Tridentine Mass, consider them the best protection against frost minimalist falling on their heads.
these standards, the promotion of the liturgy done well, with abundant use of Latin, Gregorian encouraging, beautiful vestments, aferÃveis visually aesthetic effects, is made up, yes, powerful tool of evangelization. Although the main reason why we defend the traditional Mass and the Mass according to the modern lines is another - inclusion in the organic development of liturgy, the best expression of the Catholic faith in the sacrifice of the Mass and in Eucharistic dogmas, worship God as He wants to be worshiped - can not be overlooked that aspect accessory very similar to the old advice: save the beauty the world! "
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