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作者 內容 edward Posted - 2006/10/12 上午 09:03:58 如題 最近讀Klaus Gamber所著的一本書，名為《The Modern Rite - Collected Essays on the Reform of the Liturgy》。若該段報道所言屬實，則是否標誌著：「禮儀革新」的進程，需依照另一條軌跡前行？ Gamber強調禮儀的「有機成長」（organic growth），現時的新訂禮書，蘊含著成為「僵化」禮儀的危險。他主張至少要將「古典羅馬禮」和現時的「打造羅馬禮」（他以「fabrication」一字來形容）並行使用，方可顯示教會禮儀的在歷史上的連續性。 他的論點都幾有趣，大家可不妨一讀。 THOMA Posted - 2006/10/14 上午 12:43:03 本人對現任教宗本篤十六世決定放寬使用舊禮拉丁文彌撒，深表欣慰，教宗的是次目的主要是讓分裂及極端保守人士重回教會共融，雖然現時尚未被證實，理由由於教宗的文件尚未正式被發表。亦不確切何時教宗會向外公佈，但梵蒂岡方面已表示上述期望很快被實現。倫敦的時代報刊，在星期三新聞上亦稱教宗已經簽署詔書，並且在今後幾星期內出版。 事實上在1969年已故的賴菲爾總主教Mgsr. Marcel .Lefebvre 在瑞士建立了聖庇護十世團體以反對梵蒂岡第二次大公會議某些改革，特別新彌撒允許地方語言代替拉丁文。經過十數年談判，最後在1988年賴菲爾總主教在未得教宗批准下非法祝聖四位主教而被絕罰。 今次教宗本篤十六世是為表明他要與聖庇護十世團體聯繫正常化。從他去年與聖庇護十世團體總會長Bishop Fellay見面便可看得出。要知道現任教宗（即舊日的拉辛格）曾多次與賴菲爾總主教談判多年，曾私下讚揚他是世紀偉人。 教宗上任已有一段時間，他建立了一個具體方向，在9月時候，他批准在法國成立一個由組織（Institute of Good shepherd）。這個小小團體乃由五位前聖庇護十世團體神父和修士在法國Bordeaux建立。 在已故教宗若望保祿二世在位期間，曾頒佈天主的教會Ecclesia Dei詔書，允許脫利騰拉丁文彌撒可在地方主教批准的下舉行。但有很多地方主教沒有陳主教這樣開放，只顧盲目地順從所謂"梵二精神"("Spirit of Vatican 2")，不准當地教區舉行脫利騰拉丁文彌撒，故此某些教區雖有教友多番申請，但至今仍未獲批，實屬非常可惜。現今教宗允許放寬使用舊禮拉丁文彌撒，應該會撤銷需要地方主教批准的規則。 但今次教宗本篤十六世決定放寬使用舊禮拉丁文彌撒對於傳統禮儀愛好者來說，實在應該重新想清楚未來路向，例如對堂區的容入、牧民上的需要等都必須重新定位，事實上，拉丁文彌撒愛好者並無意反對梵二，教區任何神長，他們只懷著對教會千幾年廣泛使用的神聖禮儀的渴慕及熱愛為出發點，但一直以來都被外界人誤會他們是反對者，該種誤會，實屬誤解。我們可以對不同宗教的人士抱有開放的態度，難道我們不能對自己宗派的天主教徒持相同的態度嗎? 至於教宗有意放寬使用舊禮拉丁文禮儀，雖然本人非常欣慰，但情況實屬言之過早，理由是現今不聽從教會法令的人數實在眾多，連新版羅馬彌撒經書也尚未能跟隨當有關的禮儀，何況說要他們舉行脫利騰拉丁文彌撒呀！ 脫利騰拉丁文彌撒以後去向，我只有祈求聖庇護五世轉禱，希望他能保佑他在位期間所頒佈詔書Quo Primum能永遠不會被人遺忘。 聖庇護五世，為我等祈！ edward Posted - 2006/10/14 上午 07:01:49 小弟致堂區禮儀小組的信函 －－－－－－－－－－－－－－－－－－－－－－ 各位手足： 看來，現任教宗的個性，他那廣闊的胸襟，和充滿聖神的智慧，是要慢慢地展現出來了。 〔...〕現時我們所習慣參與的「現代彌撒」，相較舊禮彌撒而言，確是有著不少進步，但它被草擬的過程，它被推廣的手法，甚至是一些新措施的實行方面，皆有不少可為人詬病之處。 有些教友，認為「現代彌撒」是與傳統「訣別」；但另一方面，又有不少教友認為改革並不徹底。因而在教會內，造成不少不愉快事件、紛爭、甚至分裂。現時在教會內，教友甚至神職人員在禮儀事項上的不服從，往往被視為一種開放和進步。教友的禮儀生活，被處於多變的不穩定環境中。長遠而言，這對教友們的靈修培育和信仰成長，均做成嚴重的衝擊。 為數不少的教友對倫理道德問題的看法，未能與教會訓導相符，亦被認為是這類衝擊的其中一個結果。 教會的古語有謂：祈禱律制定信仰律（Legem credendi statuat lex supplicandi）。當大家對禮儀祈禱內容和虔敬態度的記憶，愈覺陌生時，對信仰的內容亦逐漸生疏了。然而，不少人在這階段，仍著力地去在禮儀中「添加」一些無關痛癢的東西（如：形形式式的「本地化」和「迎合現代人潮流口味」的表達方式），以致禮儀本身變得愈見表面，加速地被人遺忘。 在禮儀中，當「縱」的奧秘幅度被忽略甚至被邊緣化時，「橫」的共融幅度亦不可避免地失去了重心。於是在很多教友的心態和行為中：作為「祈禱殿宇」的聖堂，實際地淪為社交功能的「市場」了。 新舊禮之間，互相包容，兼收並蓄，讓教友們學習：怎樣舉行和參與禮儀才是合符一貫的傳統－－似乎是教會在歸納梵二「禮儀改革」數十年後所要殺出的一條血路。 只有當我們開始告別「對傳統的痛恨」，我們作為一個盛載天主啟示真理的團體，纔能成熟起來，並再次從禮儀的舉行中，汲收和領略天主奧秘的寶藏，且自然地把它們分享給身邊的朋友。 讓我們本著對教會的熱愛，對她使命的關懷，為著「耶路撒冷」的長久和平，繼續為教宗本篤十六世，向天主獻上祈禱吧！ 主內， Edward Augustine Posted - 2006/10/20 下午 05:17:54 Universal Indult for Tridentine Mass? -catholicanalysis Oswald Sobrino Normally, I don't engage rumors on this site; but the idea of the Pope granting a universal indult or permission for celebration of the Tridentine Latin Mass is so attractive in itself that I must comment, even before we have heard anything one way or another from the Vatican today or in the coming days. First, it is reasonable to expect something along these lines given that Joseph Cardinal Ratzinger expressed dismay in his writings before becoming Pope with the absurdly drastic prohibitiion of the Tridentine Mass. Second, at the most recent consistory of cardinals, the topic was, from all indications, on the table for discussion. My own personal view of the matter follows. A universal indult is a powerful statement exposing the lie of Catholic liberals who falsely view Vatican II as representing a break between two different Churches: the pre-Vatican II Church and the post-Vatican II Church. There is only one Church, both before, during, and after Vatican II. The liberal lie is what fueled and fuels so much confusion and outright heresy in liturgical practices and especially in moral teaching, not to mention the heresies about fundamental dogmas of the Church. Giving universal permission for Latin rite priests to celebrate the Tridentine Mass powerfully exposes the liberal lie of discontinuity. A universal indult affirms the continuity of the Church right through Vatican II. But we should not unduly romanticize the pre-Vatican II way of celebrating Mass. I recall hearing Fr. Benedict Groeschel once comment that in some cases his generation simply "mumbled" the Mass in Latin (Note to readers: Fr. Groeschel was not referring to all celebrations, nor was he in any way expressing disrespect or hostility toward the Tridentine Mass but merely stating an offhand observation.) Most Tridentine Masses today are and must be much, much better than that. In an ironic sort of way, more reverent celebrations of the Tridentine Mass will also be a legacy of Vatican II. And, remember, that so many so-called "devout" Catholics, both young and old, of the pre-Vatican II era just fell off the moral cliff in the sixties and seventies. They embraced contraception and the rest of American culture's sexual revolution without skipping a beat. Reform was needed. A universal call to continuing and deeper Christocentric conversion was needed. We got it in Vatican II. Now, it's time to finish the job by allowing a universal rebirth of the Tridentine Mass, alongside the liturgy of Vatican II. This side-by-side liturgical co-existence is quintessentially and historically Catholic. We are a Church of various rites, even within the Latin rite itself. Liturgical diversity--as long as it is reverent and orthodox--is part of the Catholic tradition. There is no reason to single out the Tridentine Mass for special proscription or restriction. In addition, as a firm believer that human nature requires the pressures of competition, I view the existence of more parishes with truly reverent and well-done Tridentine liturgies as something that will naturally spur greater reverence and dignity in Vatican II Masses. Even if some or many of our clerics lack a high-minded vision of liturgy, I predict that not a few will likely start improving parish liturgies simply out of fear of losing cash-contributing parishioners. That mercenary motivation is not what I would prefer, but I will be happy to take the good results that may come of it. Personally, I do not attend Tridentine liturgies. If there is a universal indult, I may have greater opportunities to do so and may indeed take up those opportunities. But there is something fundamentally unjust, "unCatholic," and totalitarian in nature in proscribing the great Tridentine Mass or in hemming it in with so many obnoxious restrictions and barriers. It's time for the wall to fall, once and for all. As Blessed John XXIII famously said long ago (I paraphrase), let's open the windows and let some fresh air into the Church. We will all be the better for it. When the liberals howl, just remember that there is nothing to fear. We will simply be richer for having the Tridentine Mass back with full dignity. 靚仔 Posted - 2006/10/23 下午 09:48:10 很久沒見過這麼不知所謂的"評論" edward Posted - 2006/10/23 下午 10:11:36 何以見得？ Augustine Posted - 2006/10/23 下午 10:52:15 When the liberals howl, just remember that there is nothing to fear. 靚仔 Posted - 2006/10/24 上午 09:42:23 愛德華, 我想最大的問題是"稻草人"謬誤. 是說一大堆的所謂"自由派"的說詞,然後假意打倒. 所以我說是不知所謂. 大公教會由始至終都強調"由宗徒傳下來",何來梵二前後的分割?以為使用舊禮就可改變教會所出現的問題的人只是自欺欺人. 奧斯定,以為所有異議者的批評都不值得理會的人,只是掩耳盜鈴吧了.真理使我們得自由,當然是坦然無懼了. fabi Posted - 2006/10/24 下午 04:27:07 Oh, too good to be true!! I love Latin mass very much! ... hope there'll be daily Latin Mass fabi Posted - 2006/10/25 下午 12:49:45 Recently search page from the National Post of Oct 18,2006. ** Latin's second coming ** Barbara Kay, National Post http://www.canada.com/nationalpost/columnists/story.html?id=05138de4-37ea-4c36-80aa-bee6aee80b33 edward Posted - 2006/10/25 下午 09:56:05 靚仔兄： 小弟一向每月都有從美國買幾本書讀。從網上和書籍的文字得出的印象，那裡人們又的確很喜歡將「自由派」和「保守派」對號入座。 梵二前和梵二後的教會，固然是同一教會。但即使在小弟日常與堂區兄弟姊妹的交往中，又的確有不少人將大公會議前後的教會，視為截然不同的現實。 君不見最近兩期的公教報，刊載的一份關於教友信仰靈修及團體參與意識的「研究」，做研究的人，不就是把「梵二前」和「梵二後」的神學和靈修，加以「建構」而且作出「對立」嗎？ edward Posted - 2006/10/25 下午 10:05:06 當然，梵二本身所要求的革新，和梵二後所實際作出的革新，又是兩回事。 「梵二」所沒有要求，而又有不少人心癢癢想做的事，則一律被人們稱為「梵二精神」。不少現時禮儀上的流弊，就是這種「精神」所造成的。 很多不斷地講梵二精神的人，從來未有讀過梵二的文獻。 例如：天主教大專聯會的會章，在其目標中講明「梵二之本地化教會精神」，但當大家看一看他們的註釋，就可以對傾莊者的反省深度，有所理解了。 THOMA Posted - 2006/10/26 下午 10:16:22 This time, maybe it is not a rumor, because after these things have been widely bruited about in the major media for a serveral weeks, until now, there are no denials coming from the Vatican. By the way, these rumors are coming from numerous sources, are being carried in major media throughout Christendom. Therefore, I think that this time, it is the real thing. I am pretty confident that, it will release on or before Advent this year. However, I had think out serveral questions that occur to me recently, that's what we need to deal with neccessary if these rumor is true. 1.) Aside from the Mass itself, will priests also be expected to offer other sacraments according to the pre-Vatican II rites, such as funerals, weddings, and baptisms? If many priests lack familiarity with the older Mass, even fewer would feel at ease with these more occasional sacraments. 2.) Will liturgical preparation in seminaries need to be revised? “If there is going to be a universal indult, then seminaries would feel honor-bound to offer courses to prepare priests to celebrate both rites,”therefore, the seminary must offer some course to seminarians, buy who able to teach these courses?? 3.) How about the church architecture? “I think it's very difficult to celebrate the Tridentine rite in a post-Vatican II church,”and “Will we have to move the altars back and forth? Will we have to install altar rails?” 4.) Assuming the liberalization applies to the 1962 version of the Roman Missal, the last version before Vatican II, where will people find it? although I knew some bookshop have offered this sort of missal, but some countries, (even Hong Kong) there is absolutely difficult to find one, therefore, It would have to be reprinted and distributed quickly. 5.) Will the normal expectation be for celebration of the “low Mass” according to the tridentine rite, or the far more complex “Solemn or high Mass?” If the latter, then various other ministers and a choir conversant in older musical scores, at a minimum, would be required, and that could be problematic in many places. Apart from the above questions, there are two more significant obstacles to a wide celebration of this rite: 1) Few priests have the interest or ability to say the Tridentine Latin Mass, and it would take time for them to get prepared and trained to say it. 2) Many bishops would not look favorably on their priests exercising this liturgical option. As a result, many priests would refrain from doing so lest they incur their bishop's displeasure and wind up with punitive actions or career-limiting moves being taken against them. In fact, I support universal permission to celebrate the Tridentine Rite of Mass, but I'd note that the existence of such a permission would not necessarily change a lot in short period. Finally, I only but pray for all priests can use the tridentine rite without restricted. Saint Pius V --- Pray for us!! Saint Pius X --- Pray for us!! THOMA Posted - 2006/10/27 下午 11:36:38 靚仔兄弟： 首先，本人並非甚麼拉丁狂熱份子，本人只是平心而論，本人明白閣下所謂的"稻草人"謬誤，但我要指出的是那些所謂"自由派"的人士至今仍然不理事實，掩耳盜鈴地評擊保守人士的主張，在香港這個地方，可能並不顯然而見，但如你細心觀察，都會察覺，但在外國某些地方教區，則非常討厭這群保守人士，原因是因為他們不願意聽從他們的個人意見，只一心聽從教會的教導，即使他們表達一些意見，但都一一被無理地拒絕。事實上自從梵二後，的確教會由於多偏向於個人化而忽略了教會紀律，這些所謂"自由派"不斷強調唯我主義，堅決要打倒以往教會建立寶貴的根基（包括教會訓導），然而，教會仍非常堅固，並未輕易被打倒，你記得在聖庇護十世年代，當時教宗多次強調時代主義對教會的危害嗎?今天確實應驗不少，這是不能否認事實，這些所謂"自由派"為著要叫人不再相信教會信理不能錯誤，因而強調應走向“進步”，打擊保守派人士。故這不過是對這些所謂"自由派"的一些嘆息，而非要撤底打倒他們。 梵二的確主張教會由宗徒傳下來，但的確有為數不少的人認為梵二是教會分水嶺，前後的分割並非傳統保守派人士提出，而是梵二後普遍人承認的。要不然，為何你又會稱梵二前的禮儀為舊禮呢? 不錯，舊禮的確無一定能改變教會所出現的問題，但是否不能同時並存呢?現今，仍有很多人不理現實情況，胡亂地批評舊禮的缺點，說他不切合現實，說他令人不明白等等，但從來沒有持過公道的說話來對舊禮作出評價，只懂盲目地附和跟隨別人說法，現時採用舊禮團體一致肯定不是要大家返回四、五十年代的教會，而是以教會固有美好之處正面並積極地解決不足之處。這才是認真做法，不是要取信於人，而是要取信於天主。 真理使我們得自由這話，這一點本人非常認同。 Augustine Posted - 2006/10/28 上午 02:00:37 Monday, October 16, 2006 How Tradition-Hating Bishops Will Get Around The Motu Proprio (Don't say I didn't warn you) Loop-holing The Motu Proprio "Universal" Indult for the Tridentine Mass edward Posted - 2006/10/28 上午 07:41:32 多馬兄： 其實，在外國所發生的問題，對我們來說，實屬「前車可鑑」而矣。 在你而言，你認為香港教友這兒的禮儀生活，有何問題？ 此外，奉勸大家，若將別人的整篇文章轉載，則請考慮用網址連結，而不「複製」和「貼上」。以免浪費網絡資源、甚至侵犯人家版權。如： In France, Cardinal Arinze Decries Liturgical Abuses Augustine Posted - 2006/11/10 下午 02:29:41 Today the French bishops opened a meeting at Lourdes, and in his capacity as president of the episcopal conference, Cardinal Jean-Pierre Ricard made the opening speech. Cardinal Ricard reassures the French Episcopacy In the course of his address, Cardinal Ricard used the word peur (fear) 11 times, and confiance (confidence, trust) 15 times. He was urging his brother bishops not to panic. Why would the French bishops be inclined toward panic? – Because their parish churches are empty, their seminaries emptier, and Catholic parents aren’t bothering to bring their children for Baptism? No. – Because divorce, abortion, fornication, and sodomy are rife; and momentum is building toward general social acceptance of euthanasia and human cloning? No. – Because Islam now has more practical impact on public policy than Catholicism, in the country once proud to be known as the "eldest daughter of the Church?" No. – Because the Holy Father might sign a document allowing priests to celebrate Mass using the Tridentine rite? Yup, that’s it. THOMA Posted - 2006/11/13 下午 11:02:05 The Mass of Saint Pius V: The French Bishops Raise a Shout with the Pope Augustine Posted - 2006/11/13 下午 11:52:18 本人 奧思定 對法國主教們 就"放寬使用...脫利騰拉丁文彌撒後, 會如何...危及...教會禮儀一致性" 的憂慮深表讚同: 法國主教們 擔憂教會禮儀一致性...的苦心, 真是太令人感激涕零了. 他們的話, 真發人深省. 一個圖文並茂的憂慮: 放寬使用...脫利騰拉丁文彌撒...如何危及...禮儀一致性..... THOMA Posted - 2006/11/18 上午 10:31:18 法國主教們其實是為我們教友著想，因為普遍認為脫行騰拉丁文彌撒非常悶，更甚者教友會逐漸疏離教會，他們努力在彌撒上帶給教友歡樂難忘，最重要令我們不致彌撒有一點兒悶意，這份苦心的確另人讚賞。在百忙中仍惦記著我們每一個教友，真係非常值得敬佩。 令人難以忘懷，樂而忘返的彌撒 不知道幾時香港都有一台這樣的彌撒呢?我「好想」參加呀!! 法國主教們，我向你致敬!! edward Posted - 2006/11/18 下午 12:04:00 發生在法國和美國的事，兩位仁兄雖然都關心，但大家不如將精力放在我們香港教區自家的禮儀生活吧！ 不論新禮舊禮，舉行禮儀時發生混亂，其實只是反映團體的「心靈」問題、大家未嘗達致完整的皈依而矣。 誠如教廷禮部尚書Arinze所指出的：即使在主祭以低聲喃喃誦念彌撒經文的「特倫多」禮儀裡，不是也曾發生過不同程度的弊端嗎？ Augustine Posted - 2006/11/20 下午 12:59:30 Edward, "The black mass其實只是反映團體的「心靈」問題、大家未嘗達致完整的皈依而矣?" incomplete conversion to...God, or to the devil? I would not categorize the black mass in your link as an abuse of the traditional Mass nor of the Latin language. The black mass is an entirely different ritual with a different end than the Tridentine mass. I don't see how liturgical abuses we see in modern parishes (compared to the official Latin version of Novus Ordo Mass) could be paralleled to the black mass (compared to the Tridentine mass). Where is the analogy of proportionality? Augustine Posted - 2006/11/20 下午 01:15:15 Minor abuses of offering the Tridentine mass like the fast low-voiced murmurings of prayers by the priest during a low mass could diminished the "solemnity" of the sung high mass. This is true. However, the mass is still as dignified, provided the priest observed most of the clearly stated rubrics. It is still possible for the people to pray the mass in silence, which is also a form of "PARTICIPATIO ACTUOSA". With a hand missal in vernacular-Latin parallel text, following "CONSCIOUSLY" all the prayers and readings of the priest is no more difficult than trying to concentrate in a noisy vernacular liturgical environment like during the sign of peace of the new mass, when you are forced to say hi to others while your real inner need is to prepare oneself for communion. Some say it is legalism, but it is hierarchical order which the Scholastic school always has in the view of the universe. THOMA Posted - 2006/11/22 上午 12:13:03 以黑彌撒來對比脫利騰拉丁文彌撒似乎不是太合理，本人非常同意在舊禮都會出現很多流弊，但似乎從未聽聞上述情況曾出現，出現以上的問題，本人覺得仍是歸咎於我們對彌撒的看法，究竟彌撒是取悅於人，還是取悅於天主呢? edward Posted - 2006/11/22 上午 08:54:06 The Letter Of Apology To His Bishop By the Celebrant of "Halloween Mass" (Source: Blog of Jimmy Akin) November 8, 2006 Dear Bishop Brown: Since 1998, when we first began celebrating liturgies here in Aliso Viejo, a particular dynamic has always been the youthfulness of our community with an obvious abundance of children. With this in mind, many of our programs have been developed to be of service to them and it was in this spirit that we began inviting children to wear their Halloween costumes to the Masses on the weekend prior to Halloween. Many parents inquired if they too could wear costumes so as to make it a family event, and thus, a Halloween tradition of having parishioners in costume at Mass was born. Based on our Catholic-Christian grounding of faith in Jesus Christ, we know that the assorted costumes of Halloween are a manner of poking fun and holding up to the light of Christ’s Resurrection the things that may have once frightened us. I am aware that my enthusiasm for our family celebration of Halloween has caused me to neglect my pastoral duties of providing appropriate direction and instruction to our people regarding appropriate/inappropriate costumes. Prior to the weekend of October 28-29 I failed to adequately instruct our assorted liturgical ministers as to what might be appropriate apparel for their ministry. Because of this oversight on my part, we had some lay ministers of communion attired in devil horns and assorted other costumes that, in hindsight, I could easily have prevented if I had been more attentive to my pastoral duties. Bishop Brown, I stress to you the goodness and faith-filled integrity of the ministers who were so attired, they are some of our most involved and faithful members. They accepted me at my word in regards to their costume making fun of fearful things, and would be mortified to think that they gave offense to people of good faith. The lay ministers are innocent of any wrongdoing, the offense is mine and I take full responsibility. I realize that my pastoral neglect and lack of prudent judgment has caused great concern and offense to many in the Church. I have given my life as a priest to the Church of the Diocese of Orange and it causes me great pain to realize that my lapse in judgment could so easily transform a wonderful family tradition into something questionable and repugnant to people of good faith. From my heart I apologize to you and to the larger community of the faithful for my pastoral neglect. I await your counsel and assistance in determining an appropriate manner of making amends for this matter. Sincerely, Reverend Fred K. Bailey

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