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ernst
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2007/7/7 下午 09:32:20
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信件內容:
LETTER OF HIS HOLINESS
BENEDICT XVI
TO THE BISHOPS ON THE OCCASION OF THE PUBLICATION
OF THE APOSTOLIC LETTER "MOTU PROPRIO DATA"
SUMMORUM PONTIFICUM
ON THE USE OF THE ROMAN LITURGY
PRIOR TO THE REFORM OF 1970
My dear Brother Bishops,
With great trust and hope, I am consigning to you as Pastors the text of a new Apostolic Letter “Motu Proprio data” on the use of the Roman liturgy prior to the reform of 1970. The document is the fruit of much reflection, numerous consultations and prayer.
News reports and judgments made without sufficient information have created no little confusion. There have been very divergent reactions ranging from joyful acceptance to harsh opposition, about a plan whose contents were in reality unknown.
This document was most directly opposed on account of two fears, which I would like to address somewhat more closely in this letter.
In the first place, there is the fear that the document detracts from the authority of the Second Vatican Council, one of whose essential decisions – the liturgical reform – is being called into question.
This fear is unfounded. In this regard, it must first be said that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal Form – the Forma ordinaria – of the Eucharistic Liturgy. The last version of the Missale Romanum prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a Forma extraordinaria of the liturgical celebration. It is not appropriate to speak of these two versions of the Roman Missal as if they were “two Rites”. Rather, it is a matter of a twofold use of one and the same rite.
As for the use of the 1962 Missal as a Forma extraordinaria of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the Bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.
Pope John Paul II thus felt obliged to provide, in his Motu Proprio Ecclesia Dei (2 July 1988), guidelines for the use of the 1962 Missal; that document, however, did not contain detailed prescriptions but appealed in a general way to the generous response of Bishops towards the “legitimate aspirations” of those members of the faithful who requested this usage of the Roman Rite. At the time, the Pope primarily wanted to assist the Society of Saint Pius X to recover full unity with the Successor of Peter, and sought to heal a wound experienced ever more painfully. Unfortunately this reconciliation has not yet come about. Nonetheless, a number of communities have gratefully made use of the possibilities provided by the Motu Proprio. On the other hand, difficulties remain concerning the use of the 1962 Missal outside of these groups, because of the lack of precise juridical norms, particularly because Bishops, in such cases, frequently feared that the authority of the Council would be called into question. Immediately after the Second Vatican Council it was presumed that requests for the use of the 1962 Missal would be limited to the older generation which had grown up with it, but in the meantime it has clearly been demonstrated that young persons too have discovered this liturgical form, felt its attraction and found in it a form of encounter with the Mystery of the Most Holy Eucharist, particularly suited to them. Thus the need has arisen for a clearer juridical regulation which had not been foreseen at the time of the 1988 Motu Proprio. The present Norms are also meant to free Bishops from constantly having to evaluate anew how they are to respond to various situations.
In the second place, the fear was expressed in discussions about the awaited Motu Proprio, that the possibility of a wider use of the 1962 Missal would lead to disarray or even divisions within parish communities. This fear also strikes me as quite unfounded. The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often. Already from these concrete presuppositions, it is clearly seen that the new Missal will certainly remain the ordinary Form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful.
It is true that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. Your charity and pastoral prudence will be an incentive and guide for improving these. For that matter, the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces can and should be inserted in the old Missal. The “Ecclesia Dei” Commission, in contact with various bodies devoted to the usus antiquior, will study the practical possibilities in this regard. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage. The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.
I now come to the positive reason which motivated my decision to issue this Motu Proprio updating that of 1988. It is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church’s leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to unable for all those who truly desire unity to remain in that unity or to attain it anew. I think of a sentence in the Second Letter to the Corinthians, where Paul writes: “Our mouth is open to you, Corinthians; our heart is wide. You are not restricted by us, but you are restricted in your own affections. In return … widen your hearts also!” (2 Cor 6:11-13). Paul was certainly speaking in another context, but his exhortation can and must touch us too, precisely on this subject. Let us generously open our hearts and make room for everything that the faith itself allows.
There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place. Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.
In conclusion, dear Brothers, I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful. Each Bishop, in fact, is the moderator of the liturgy in his own Diocese (cf. Sacrosanctum Concilium, 22: “Sacrae Liturgiae moderatio ab Ecclesiae auctoritate unice pendet quae quidem est apud Apostolicam Sedem et, ad normam iuris, apud Episcopum”).
Nothing is taken away, then, from the authority of the Bishop, whose role remains that of being watchful that all is done in peace and serenity. Should some problem arise which the parish priest cannot resolve, the local Ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio.
Furthermore, I invite you, dear Brothers, to send to the Holy See an account of your experiences, three years after this Motu Proprio has taken effect. If truly serious difficulties come to light, ways to remedy them can be sought.
Dear Brothers, with gratitude and trust, I entrust to your hearts as Pastors these pages and the norms of the Motu Proprio. Let us always be mindful of the words of the Apostle Paul addressed to the presbyters of Ephesus: “Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the Church of God which he obtained with the blood of his own Son” (Acts 20:28).
I entrust these norms to the powerful intercession of Mary, Mother of the Church, and I cordially impart my Apostolic Blessing to you, dear Brothers, to the parish priests of your dioceses, and to all the priests, your co-workers, as well as to all your faithful.
Given at Saint Peter’s, 7 July 2007
BENEDICTUS PP. XVI
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ernst
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Posted -
2007/7/7 下午 09:36:53
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實行的附帶法律條文:
Our predecessor John Paul II having already considered the insistent petitions of these faithful, having listened to the views of the Cardinal Fathers of the Consistory of 22 March 2006, having reflected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these Apostolic Letters We establish the following:
Art. 1 The Roman Missal promulgated by Paul VI is the ordinary expression of the Lex orandi (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same Lex orandi, and must be given due honour for its venerable and ancient usage. These two expressions of the Church’s Lex orandi will in no any way lead to a division in the Church’s Lex credendi (Law of belief). They are, in fact two usages of the one Roman rite.
It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents Quattuor abhinc annis and Ecclesia Dei, are substituted as follows:
Art. 2 In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Bl. Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his Ordinary.
Art. 3 Communities of Institutes of consecrated life and of Societies of apostolic life, of either pontifical or diocesan right, wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962, for conventual or “community” celebration in their oratories, may do so. If an individual community or an entire Institute or Society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the Superiors Major, in accordance with the law and following their own specific decrees and statues.
Art. 4 Celebrations of Mass as mentioned above in art. 2 may – observing all the norms of law – also be attended by faithful who, of their own free will, ask to be admitted.
Art. 5 § 1 In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonises with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favouring the unity of the whole Church.
§ 2 Celebration in accordance with the Missal of Bl. John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held.
§ 3 For faithful and priests who request it, the pastor should also allow celebrations in this extraordinary form for special circumstances such as marriages, funerals or occasional celebrations, e.g. pilgrimages.
§ 4 Priests who use the Missal of Bl. John XXIII must be qualified to do so and not juridically impeded.
§ 5 In churches that are not parish or conventual churches, it is the duty of the Rector of the church to grant the above permission.
Art. 6 In Masses celebrated in the presence of the people in accordance with the Missal of Bl. John XXIII, the readings may be given in the vernacular, using editions recognised by the Apostolic See.
Art. 7 If a group of lay faithful, as mentioned in art. 5 § 1, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission “Ecclesia Dei”.
Art. 8 A bishop who, desirous of satisfying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission “Ecclesia Dei” to obtain counsel and assistance.
Art. 9 § 1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the Sacraments of Baptism, Marriage, Penance, and the Anointing of the Sick, if the good of souls would seem to require it.
§ 2 Ordinaries are given the right to celebrate the Sacrament of Confirmation using the earlier Roman Pontifical, if the good of souls would seem to require it.
§ 2 Clerics ordained “in sacris constitutis” may use the Roman Breviary promulgated by Bl. John XXIII in 1962.
Art. 10 The ordinary of a particular place, if he feels it appropriate, may erect a personal parish in accordance with can. 518 for celebrations following the ancient form of the Roman rite, or appoint a chaplain, while observing all the norms of law.
Art. 11 The Pontifical Commission “Ecclesia Dei”, erected by John Paul II in 1988, continues to exercise its function. Said Commission will have the form, duties and norms that the Roman Pontiff wishes to assign it.
Art. 12 This Commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions.
We order that everything We have established with these Apostolic Letters issued as Motu Proprio be considered as “established and decreed”, and to be observed from 14 September of this year, Feast of the Exaltation of the Cross, whatever there may be to the contrary.
From Rome, at St. Peter’s, 7 July 2007, third year of Our Pontificate.
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ernst
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2007/7/9 上午 12:12:54
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教宗頒佈手諭，准許使用一九六二年羅馬彌撒經書
（梵蒂岡電臺訊）教宗本篤十六世七月七日頒佈“教宗(Summorum Pontificum)”手諭。這道手諭將於今年九月十四日生效。手諭確定：一九七零年保祿六世教宗頒佈的羅馬彌撒經書是拉丁禮天主教祈禱法則的常規表達方式。至於聖庇護五世教宗所頒佈、並由真福若望二十三世教宗再次頒行的彌撒經書，則該視為特殊形式用途。
為了這道手諭，教宗還附上了他親自寫的一封信給全世界每一位主教，說明頒佈手諭的原委。
聖座新聞室發言人兼梵蒂岡電臺台長隆巴迪神父對教宗的新手諭發表如下的評論說：
“妥善瞭解新文獻的意義的最好方法，自然是仔細閱讀手諭所附的教宗的信函。教宗無意對今天使用的梵蒂岡第二屆大公會議所改革的禮儀發動任何革命，那項改革仍將為絕大多數的信友所跟隨使用。教宗不要求往回走，不願削弱大公會議的任何權威以及每位主教的職權和責任。教宗只是願意提供給那些有明確理由和渴望者一個更方便的可能性，使他們放心地按照先前所使用的羅馬禮節方式來舉行禮儀，並感到自己同樣受到寬大的接納，也身處在天主教大團體中”。
隆巴迪神父繼續評論說：“即使有反對的意見，但是就如教宗自己所說的，他在經過長期的反省、諮詢和祈禱後，做了這項有利於為數不多的人的決定，其中必定有值得確實瞭解的理由。對教會禮儀，教宗有很深厚的神學和靈修見解，因此對教會為基督的死亡與復活所舉行的禮儀有極大的敬意。禮儀是賜給我們的東西，是我們生命的泉源，而不是我們的產物。感恩祭典是天主與人相會最崇高的場所。因此，教宗認為他有義務幫助所有的信友，以最妥當和最有意識的方式來度他們與天主相會的時刻，不論是以改革後的羅馬禮儀方式，或是以最古老的禮儀方式，都一樣”。
聖座新聞室主任繼續說：“無論如何，教宗祝望兩種禮節方式的同時存在，不但不至於使它們彼此對立和排斥，反而相得益彰，一方面以更隆重的神聖性來舉行聖祭，另一方面則以更廣泛、更多姿多彩的表達方式來舉行。對無意改變現行的禮儀方式的人，這也有重要的訊息，那就是說：禮儀必須認真而敬重地舉行，因為我們是借著禮儀來和天主的奧秘交往溝通的。如果缺乏這樣的敬重，則不但個人，就連整個教會都要受苦，因為妄用禮儀總是導致教會分裂的因素”。
這位梵蒂岡電臺台長兼聖座發言人評論教宗的新手諭說：“有人擔心兩種禮節儀式同時存在會造成分裂。然而教宗以令人敬佩的謹慎和巨大的信心，認為這樣的擔心是沒有根據的。教宗甚至清楚地叫人知道他的心意完全相反，這也就是說他盡一切努力，使所有真心渴望合一的人都能留在這個合一之中，而且圓滿地重新找到合一。教宗深知自己對合一所負的責任，所以自然會想到那些至今仍然處在與教會分裂中的人，但他也想到教會內那些處在緊張關係之中的人。因此，他邀請每位信友在同一信仰的合一中彼此敞開心胸。任何蓄意借著教宗這道手諭引發緊張局勢，而不促進修和精神的人，必將徹底辜負手諭的精神”。
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Bro. Ignatius
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2007/7/9 上午 08:01:50
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Letter on 1962 Missal Not Anti-Semitic
Document to Be Released Saturday
VATICAN CITY, JULY 6, 2007 (Zenit.org).- Benedict XVI's apostolic letter concerning the Roman Missal promulgated by John XXIII in 1962, will not reinstate a prayer for the conversion of "perfidious Jews."
The Vatican press office announced today the Pope's letter issued "motu proprio," on his own initiative, is titled "Summorum Pontificum," and will be released Saturday at noon, accompanied by an explanatory letter.
Several media reports erroneously contend that the letter could in effect reinstate a prayer offensive to Jews from the Good Friday liturgy of the Tridentine Mass, which dates back to 1570. The prayer stated: "Oremus et pro perfidies Judaeis" (Let us pray for the perfidious Jews).
On the first Good Friday after his election to the papacy in 1959, Pope John XXIII eliminated the adjective "perfidious" from the prayer. Since then the expression "Let us pray for the Jews" has been used.
That same year, he also eliminated from the rite of baptism the phrase used for Jewish catechumens: "Horresce Jusaicam perfidiam, respue Hebraicam superstitionem" (Disavow Jewish unbelieving, deny Hebrew superstition).
Also eliminated were similar formulas for those converting from idolatry, Islam or a heretical sect.
The 1962 missal was promulgated with an apostolic letter issued "motu proprio" by John XXIII "Rubricarum Instructum." The missal does not make reference to "perfidious Jews."
On Good Friday in 1963, John XXIII underlined the importance of this decision when the old formulation of the prayer for the Jews was read. The Pope interrupted the liturgy and asked that that the liturgical invocations begin again from the beginning, following the new text.
The Roman Missal adopted by Pope Paul VI in 1969, and put into effect in 1970, reformulated the prayer. It reads: "Let us pray for the Jewish people, the first to hear the word of God, that they may continue to grow in the love of his name and in faithfulness to his covenant.
"Almighty and eternal God, long ago you gave your promise to Abraham and his posterity. Listen to your Church as we pray that the people you first made your own may arrive at the fullness of redemption."
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Bro. Ignatius
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2007/7/9 上午 08:02:12
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英國奧康納樞機說：教宗有關使用1962年頒佈的羅馬彌撒經書的手諭能促進大公層面更深入的瞭解
（梵蒂岡電臺訊）教宗本篤十六世有關使用1962年頒佈的羅馬彌撒經書的手諭於昨天7月7日頒佈。英國天主教的奧康納樞機說，教宗的這個手諭能促進大公層面更深入的瞭解。奧康納樞機在接受本台訪問時談論這個手諭所能引起的挑戰和契機說：
答：很明顯，使用1962年頒佈的羅馬彌撒經書這個問題，對某些國家比對其他國家更為重要。比如，對歐洲和美洲的部分國家以及亞洲的一兩個國家更加重要。對整個教會來說，這並不是一個重要的問題。參加了幾天前在梵蒂岡與教宗一同舉行的會議的主教和樞機們，有機會衡量一下可能出現的困難。原則上，主教們贊同舉行特利騰大公會議所批准的彌撒，不僅在大城市，其他地方也可以舉行。總的來說，我認為，主教們在這方面都非常寬宏大量，而且非常關注如何保持教區的團結以及整個教會的團結。我相信在英國，如果有人要求舉行拉丁彌撒僅為了展示自己反對梵二大公會議的全部訓導，那麼，我們便有危險了，因為這樣便會令大公會議前與大公會議後斷裂。教宗批准前一定考慮過，知道不可能有兩種權，而是同一種權的兩種表達。我相信主教們都會樂意接納教宗的這個手諭的。
問：一定會有人認為這是教會中一些保守的人企圖重回大公會議前的思想的做法…………
答：我認為，教宗的這個文件，是為了令教會內部有真正的修和。有些團體有它們的合法渴望，而它們的這個權利從來沒有被取消過，因此，教宗以及許多和他意見相同的人士都認為，既然使用拉丁語舉行彌撒是教會禮儀的合法傳統，那麼，便應該准許。
問：您認為，教宗的這個文件會加深英國教會中所謂的“進步派”和“傳統派”間的分歧嗎？
答：不會的。我認為，教會內部的不同派別間常會出現緊張狀況。但我認為一切要看主教的態度。主教是教區中團結的核心，就如教宗是普世教會的團結與真理的核心。因此，從天主教的教會學來說，以主教為中心，以所有主教以及與教宗的共融為中心，對教會和教會的使命以及教會的禮儀是非常重要的。
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Bro. Ignatius
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2007/7/9 下午 09:49:40
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Widening Hearts, Restoring Unity
Father John Zuhlsdorf Analyzes "Summorum Pontificum"
ROME, JULY 8, 2007 (Zenit.org).- Benedict XVI's letter on the Roman Missal promulgated by Pope John XXIII is an opportunity for Church members to widen their hearts, according to liturgy expert Father John Zuhlsdorf.
On Saturday, the Vatican released the apostolic letter issued "motu proprio," on one's own initiative," titled "Summorum Pontificum," along with an accompanying letter to bishops.
For an analysis of the documents, ZENIT turned to Father John Zuhlsdorf, author of the column on liturgical translation titled "What Does the Prayer Really Say," published in the national Catholic weekly journal The Wanderer.
The column turned into a popular blog of the same name.
Q: What is a "motu proprio?"
Father Zuhlsdorf: A "motu proprio" is a document issued by a Pope "by his own motion," that is, on his own initiative and signed by him. It very often is a rescript, or a written response sent back about a question put to him, or on some burning issue.
Famous "motu proprio" letters are "Tra le Sollecitudini" of Pope St. Pius X in 1903 on Sacred Music and, of course, John Paul II's "Ecclesia Dei Adflicta" in 1988 after Archbishop Marcel Lefebvre consecrated bishops without pontifical mandate.
Q: Can you summarize the main points of the document?
Father Zuhlsdorf: There are not many new things in "Summorum Pontificum." Many of its provisions were already in place after "Ecclesia Dei Adflicta," which broadened, but in a vague way, the restrictive legislation in the 1986 document "Quattuor Abhinc Annos." This 2007 "motu proprio" removes ambiguities and resolves disputes. It levels the playing field in a way the previous documents did not.
For example, it makes clear that use of older liturgical books was never totally forbidden. The old form wasn't "abrogated." Some thought it was. All priests will be able to say Mass with the older "use" in private. That had been a disputed point.
In the matter of public Masses, where there are stable groups of people who desire them, pastors can schedule a regular Mass in parishes. There are some reasonable restrictions for Good Friday, Holy Thursday and the Easter Vigil.
Parishes or oratories can be erected where only the older liturgical books are used. Bishops could do that before, of course.
As the Pontifical Commission "Ecclesia Dei" clarified years ago, it is possible, not obligatory, to use the lectionary of the Roman Missal promulgated by Paul VI, the new readings, in the Missal of John XXIII. It was never spelled how that would be done. "Summorum Pontificum" doesn't either. The Pontifical Commission will have to figure that out.
The older books may be used for other sacraments as well: baptism, penance, extreme unction. Only bishops will be able to confer confirmation and holy orders, of course. Priests will be able to use the pre-conciliar Roman Breviary instead of the usual Liturgy of the Hours.
A new point is that the older form of Mass is regarded by the Pope as an extraordinary "use" of the one Latin Rite, while the Missal of Paul VI, or "Novus Ordo," remains the ordinary "use." Benedict stresses there are not two rites, but one rite in two expressions or "uses." This has been a matter of deep debate.
Many say the "Novus Ordo" is so different from the Missal of John XXIII, or Tridentine form, that it constitutes a different rite -- the rupture with tradition was supposedly that profound. There are good arguments for that claim, but the Holy Father is leading us in the other direction on this question.
Another new point, though we will see how this works, is that the Pontifical Commission "Ecclesia Dei" will have to be reinvigorated, and given its due role.
The document aims to promote unity and people's rights. Critics of the Pope's move, not a few bishops included, have warned that this derestriction will cause disunity in parishes and dioceses, chaos will reign, the council will be undermined, and the clock will start whirling backward.
Frankly, I think most of the opposition from bishops was really motivated by concern that this document would restrict the bishops' own authority. Benedict XVI built in safeguards for the bishops to exercise oversight in their dioceses. That is good and prudent. It must be so.
But he makes it clear that there is a new model to be followed by everyone, bishops included. This cannot be emphasized too much. By this "motu proprio," Benedict XVI asserts that traditionally minded Catholics are not to be seen as the nutty aunt to be locked up in the diocese's attic. They have valuable contributions to make. They have rights.
One of the most important aspects of this "motu proprio" is that it underscores the rights of priests and laypeople. It does not cut the legs from under the bishops. But it is a shot in the arm for lay people. The Pope is showing confidence in lay people with a concrete act, but also to priests and bishops. This is a beautiful continuation of John Paul II's call for mutual respect and generosity.
Benedict XVI is asking everyone to open their hearts. In his explanatory letter he even quotes 2 Corinthians 6:13: "Widen your hearts!" When you read "Summorum Pontificum" with a wide heart, no one need fear that rights will be trampled or due authority undermined.
Q: Why is the "liberalization" of the1962 Roman Missal necessary after the world's bishops were granted permission to allow this rite to be celebrated over 20 years ago?
Father Zuhlsdorf: At first there was a very strict permission granted by John Paul II in 1986 to use the 1962 "Missale Romanum." After Archbishop Lefebvre illicitly consecrated bishops in June of 1988, Pope John Paul issued his "motu proprio" "Ecclesia Dei Adflicta" which effectively relaxed the restrictive permission of 1986, but in a vague way.
In that document John Paul II called, actually decreed by his apostolic authority, for bishops and priests to be generous and to show respect to those who wanted older expressions of the liturgy. Some did. More didn't.
Meanwhile, the gap between the late Archbishop Lefebvre's group, the Society of St. Pius X, has in some respects grown wider, in some respects less. The dispute over the use of the Missal of Paul VI, or "ordinary" use, has not settled down, in spite of numerous disciplinary documents issued by the Holy See. It is as if we have lost sight of where our liturgy comes from and what it is supposed to be.
Long before his elevation to the See of Peter, Benedict XVI wrote and spoke about the continuity our liturgical rites and practice must have with our Tradition. Liturgy grows organically over a long period from living the faith and coming in contact with various cultures.
The Missal of Paul VI was, in some ways, pasted together on desks by experts, some of whom it must be said had their own ideological agendas. Together with an unbridled attitude of "out with the old," there was a perceived rupture in the Church's liturgical tradition.
This break in the Church's liturgical life has not borne exclusively happy fruits. Among other wounds, it gave an impression that if the liturgy could change almost overnight and old forms be banished, anything could change -- even doctrine.
But let's cut through the theory. Restoring the older way of saying Mass is simply the prudent thing to do. As Benedict XVI has written, it was unreasonable to ban so suddenly a form of the Mass that shaped Catholic identity for centuries. That did damage to our Catholic identity. We have to heal the wounds.
Q: Many commentators view the "motu proprio" as an attempt to heal the schism between the Holy See and traditionalist sects. What is your view?
Father Zuhlsdorf: This ought to help remedy the break between the Society of St. Pius X and the Holy See.
My view is that extending this faculty to all priests will help, but it won't solve anything. There are deeper issues that will not be easily resolved.
The matter of what book a priest can say Mass from, or lifting the excommunication imposed on the bishops of the Society of St. Pius X, can both be resolved with the stroke of the Pope's pen.
But yet to be resolved are theological issues such as the Second Vatican Council's teaching about religious liberty and how the Church is to interact with the world. That is why I don't think this "motu proprio" is primarily about the break with the Society of St. Pius X.
People on both sides of the issue have long looked at the other with what I call "funnel vision." When we look at each other with Christ's heart, through "the invisible wound of love" as Richard of St. Victor called it, many problems melt away. It is time to heal.
Q: Other analysts argue that the purpose of the "motu proprio" is to help foster genuine liturgical renewal of the Missal of Paul VI -- along the lines of a "reform of the reform." How might this occur?
Father Zuhlsdorf: As I said before, liturgy grows organically over a long period from living the faith and coming in contact with various cultures. Historically, different rites of Mass influenced each other.
What will happen with the derestriction of the older form of the Mass will be a cross-pollination, as it were, use of one Mass influencing the other. This is already the case.
Since Pope John Paul II's original derestriction, many young priests have become interested in older forms of Mass. They didn't really know the "Tridentine" Mass, but they also aren't lugging around the baggage of the 60s and 70s. They aren't trapped in that false "Spirit of Vatican II."
The same goes for some older priests who get reacquainted with the "extraordinary" form of the Mass after years without contact. When they start studying the older form, they adjust the way they celebrate the "Novus Ordo." They begin to re-root their style of celebration of Mass in our profound tradition.
They develop a different sense of the "ars celebrandi," the proper liturgical manner and attitude spoken of by Pope Benedict in his post-synodal exhortation "Sacramentum Caritatis."
In an ironic sense, I have heard some quip that the "Novus Ordo" gets better the more you celebrate it as if it were the older form of Mass.
On the other hand, people using the older form of Mass have learned from the last few decades of the "Novus Ordo." They probably say and participate in the Tridentine Mass better now than people did before all the changes.
The lack of the older missal for so long increased our appreciation of its riches. The good and the bad experiences, even the abuses, have taught us lessons.
When I watch priests celebrate the older form, I can tell they are acutely aware that there are actually people in the pews. There is a strong connection between the priest and congregation. The bottom line is that the different uses will have an influence on the whole liturgical life of the Church. We will all be enriched. There are no losers here. We are all winners.
Q: What does the "motu proprio" have to do with what the Holy Father calls "the hermeneutic of continuity?"
Father Zuhlsdorf: Let's make a couple of distinctions. I try to examine important documents by considering what they say to the Church -- "ad intra" -- and also to the world -- "ad extra."
From the "ad intra" point of view, Benedict XVI wants to heal breaks in continuity in various spheres of the Church's life. The derestriction will, as I said, re-root celebrations of Holy Mass in our deep liturgical tradition.
In his 2005 Christmas address to the Roman Curia, the Holy Father spoke of a "hermeneutic of discontinuity and rupture" after the Second Vatican Council. A "hermeneutic" is a principle of interpretation, like a lens through which you examine a question. For many it was as if nothing good or worth preserving happened before Vatican II. Anything old was bad.
The council documents don't call for a rupture. A false "Spirit of Vatican II," of discontinuity and rupture, captivated many influential people in the Church. This "hermeneutic of discontinuity" was applied in parishes, seminaries, universities, chanceries, and in Catholic media. It created fractures in nearly every aspect of the Church's life after the council.
This "motu proprio" is a concrete step in Benedict XVI's promotion of a new way of seeing how past, present and future are connected. He proposes a "hermeneutic of reform," as he called it in that same Christmas address in 2005.
You will hear some use the cliché that this is a move to "turn the clock back." They misread the motive. It is a way to implement the Council more authentically. The derestriction of the older form of Mass must be seen as just one part of Benedict XVI's vision for reform. He is rebuilding continuity with the Church's tradition. "Ad intra," the document is all about healing.
Rebuilding continuity leads us to what the "motu proprio" says "ad extra," to the larger world.
Everyone knows about the efforts to silence and belittle the Catholic Church in public debate, politics and academic settings. Catholics are marginalized if they open their mouths. In short, faith is being shoved off to the side as mere a "private" matter, not to be expressed in public.
Benedict XVI holds that the Church has a right to her own language, symbols and identity. We have a right to express ourselves in the public square with our Catholic identity intact. We must make a contribution as Catholics.
At the same time, Benedict XVI defends the concept of properly understood laicality, but insists on bringing Catholic concerns out in public. In Italy this has started to cause unrest. The Italian bishops are rediscovering their voice in the piazza and their opponents are furious.
For this dimension of Benedict XVI's vision to bear fruit, we must begin to rediscover and reintegrate an authentically Catholic identity. The "motu proprio" to derestrict the form of Mass that shaped Catholic identity for centuries is a major move in the Pope's project to recover continuity with our tradition, to start the healing, and therefore reinvigorate the Church in an ever more secularized and relativistic world.
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Bro. Ignatius
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2007/7/9 下午 09:50:38
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Bishops Welcome "Summorum Pontificum"
Responses to Instructions on 1962 Missal
WASHINGTON, D.C., JULY 8, 2007 (Zenit.org).- Bishops are welcoming the letter of the Pope issued "motu proprio," on one's own initiative, concerning the expanded use of the Roman Missal promulgated by Pope John XXIII.
The monthly newsletter for June-July of the U.S. bishops' Committee on the Liturgy, released Saturday, was dedicated to the Pope's letter "Summorum Pontificum."
The newsletter provided a non-official translation of the document concerning the use of the 1962 missal, along with the explanatory letter to the bishops.
The liturgical committee also published an explanation, in the form of 20 questions and answers, on the apostolic letter itself, and an explanation, in the form of 10 questions and answers, on the difference between the ordinary and extraordinary forms of the Roman Missal.
The bishops quoted heavily from the text of Benedict XVI's letter, and assured support for the document: "The Committee on the Liturgy and its Secretariat are charged by the United States Conference of Catholic Bishops with the supervision of the implementation of the provisions of 'Ecclesia Dei Adflicta,' and will continue to provide support and advice on this important pastoral initiative."
Archbishop José Gomez of San Antonio, in a press statement released Saturday, said that he believes the letter "will open up great possibilities for reconciliation and unity with those who have shown great devotion to the Roman liturgy prior to the reform of 1970."
He added that he believes the document will "provide Catholics with the opportunity to better understand the continuity between" the former and current Roman Missals, and expressed hope that "people will be able to more clearly see the growth and progress we have realized since Vatican II, while at the same time preserving the rich heritage and legacy of the Church."
England and Wales
The episcopal conference of England and Wales welcomed the apostolic letter in a statement released Saturday.
The bishops said the document "focused on the importance of unity within the Church in celebrating the Eucharist," and that the papal letter "should not detract from the reform of the liturgy begun at the Second Vatican Council."
Cardinal Cormac Murphy-O'Connor, archbishop of Westminster, said in accompanying comments: "On behalf of the bishops of England and Wales, I welcome the Holy Father's call for unity within the Church and especially toward those who are very attached to celebrating the Mass according to the Missal of 1962.
"We are confident that the provisions already made throughout England and Wales under the indult granted back in 1971 go a significant way toward meeting the requirements of the new norms."
The 74-year-old cardinal added that he foresees "little difficulty in receiving and carrying out the Pope's teaching about the two forms of the celebration of the Eucharist."
Scotland
The episcopal conference of Scotland said in a statement released Saturday that the letter "reflects the pastoral concern" of Benedict XVI "for those who find themselves drawn to that form of the Eucharistic celebration -- a pastoral concern which the bishops of Scotland share."
The bishops say that they also share the Pope's "concern about the unity of the Church."
The statement adds that the "Holy Father's decision to issue this document is motivated above all by his desire to mend divisions where they have occurred and to prevent future divisions by helping to bring about 'an interior reconciliation in the heart of the Church.'"
The bishops of Scotland said they "intend to study the Holy Father's document thoroughly to ensure that that its provisions are fully available to those Catholics" who prefer the Mass said according to the 1962 missal.
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Bro. Ignatius
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2007/7/9 下午 09:51:17
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Apostolic Letter Not a Reversal, Says Aide
Notes That Pope Is Leading Church Forward
VATICAN CITY, JULY 8, 2007 (Zenit.org).- With his apostolic letter "Summorum Pontificum," Benedict XVI isn't intending to bring about liturgical revolution, says a Vatican spokesman.
In comments to Vatican Radio on Saturday, Jesuit Father Federico Lombardi, director of the Vatican press office, said that the Pope's letter on the last Vatican-approved missal prior to the post-conciliar reforms "does not intend to bring about any revolution in respect to the modern liturgical usage renewed by the council."
The spokesman said that the Pope "is not imposing any reversal; he does not desire any weakening of the authority of the council, nor of the authority and responsibility of the bishops."
"The Pope," continued Father Lombardi, "simply wants to offer to those who feel a deep desire, an easier possibility of celebrating the liturgy according to the form of the Roman rite previously in use, to do so serenely, sensing it benevolently welcomed and inserted into the great Catholic community."
The Jesuit priest added, "The Pope wishes that the coexistence of the two forms of the rite will lead both, not to oppose each other, but to mutually enrich each other, on one side through a greater depth of sacrality, and on the other side through a greater variety and expressiveness of elements."
Father Lombardi said that there is a message in the letter for all: "The liturgy must be celebrated with care and respect precisely because through it we communicate with the mystery of God.
"If this respect is lacking, it is not only the individual but the whole Church that suffers, because abuses are always the seed of division."
Addressing fears that the expanded use of the 1962 missal will lead to more division, the Vatican spokesman said: "Benedict XVI feels deeply responsible for unity, and is naturally thinking of those who still today find themselves outside of ecclesial communion, but also of those who find themselves in a state of tension within it, and he invites all to a reciprocal openness within the unity of the same faith.
"He indicates that just as it is not possible to consider the most ancient liturgical books prohibited and dangerous so also no one has the right to regard the renewed books negatively.
"So, whoever wants to appeal to the 'motu proprio' to ignite tensions, instead of cultivating the spirit of reconciliation, will radically betray it."
Regarding concern that the document detracts from the authority of Vatican II, the priest recalled that in Benedict XVI's recent post-synodal exhortation "Sacramentum Caritatis," he underlined "the beneficial influence on the Church's life of the liturgical renewal which began with the Second Vatican Ecumenical Council."
"Moreover," continued Father Lombardi, "we see the Pope continually celebrating in a solemn way according to the renewed rite."
The spokesman continued: "Therefore, we have no reason to fear. Benedict XVI will not move us backward but leads us forward, keeping us well inserted in the continuity of the historical path of the Church.
"It is a going forward that aims above all to make progress -- as persons and as community -- into the depths of the encounter with God."
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Bro. Ignatius
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2007/7/9 下午 09:52:05
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Papal Directives Permit John XXIII Missal
Will Be Used As Extraordinary Form
VATICAN CITY, JULY 8, 2007 (Zenit.org).- Benedict XVI announced new norms that will allow the Roman Missal promulgated by Pope John XXIII in 1962 to be used as an extraordinary form of the liturgical celebration.
The apostolic letter "Summorum Pontificum," published Saturday, acknowledges at the same time that the Roman Missal of Pope Paul VI -- twice revised by Pope John Paul II -- is and remains the normal and ordinary form of the Latin rite.
The Holy See released an explanatory letter the same day, addressed to the bishops of the world, in which the Holy Father says that his decision was motivated by a desire to bring about "an interior reconciliation in the heart of the Church."
Benedict XVI says in the apostolic letter, issued "motu proprio" (on one's own initiative), that the new norms do not acknowledge two rites, but rather "two usages of the one Roman rite."
The new directives allow that "each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Blessed Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter triduum."
The priests who use the Latin-language 1962 Roman Missal, however, "must be qualified to do so and not juridically impeded." Priests are also allowed to use the Roman Breviary promulgated by John XXIII in 1962.
The papal directives state that for "such celebrations, with either one missal or the other, the priest has no need for permission from the Apostolic See or from his ordinary," and that lay faithful may attend.
The Mass according to the 1962 missal is also allowed for "communities of institutes of consecrated life and of societies of apostolic life, of either pontifical or diocesan right."
Parishes
"In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition," the letter states, "the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonizes with the ordinary pastoral care of the parish ... avoiding discord and favoring the unity of the whole Church."
The norms allow for only one pre-Vatican II Mass to be said in parishes on Sundays and feast days.
In Masses said according to the 1962 missal, "the readings may be given in the vernacular, using editions recognized by the Apostolic See."
Benedict XVI states: "If a group of lay faithful ... has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes.
"If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission 'Ecclesia Dei.'"
Priests can celebrate the sacraments of baptism, marriage, confession and the anointing of the sick using the 1962 Order of the Mass, and bishops can use the earlier Roman Missal for confirmation. Priests can also use the missal for "funerals or occasional celebrations," such as pilgrimages.
The apostolic letter said that the Pontifical Commission "Ecclesia Dei" will guarantee the application of the apostolic letter.
The commission was formed by John Paul II in 1988 following the schismatic gesture of the illicit episcopal ordinations carried out by Archbishop Marcel Lefebvre.
The directives of Benedict XVI will take effect on Sept. 14, on the feast of the Exaltation of the Holy Cross.
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Bro. Ignatius
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2007/7/9 下午 09:52:52
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Pope Explains Norms on Missal of 1962
Tells Bishops His Motivation Is Unity
VATICAN CITY, JULY 8, 2007 (Zenit.org).- Benedict XVI made a move to reinforce unity within the Church with new norms that allow for wider celebration of the Roman Missal promulgated by John XXIII in 1962.
The Vatican published Saturday the Pope's apostolic letter "Summorum Pontificum," issued "motu proprio" (on one's own initiative).
In an explanatory letter that accompanied the document, addressed to the bishops of the world, the Holy Father says that his decision was motivated by a desire to bring about "an interior reconciliation in the heart of the Church."
Looking back at the history of division in the Church resulting from the restrictions of the Latin-language 1962 Roman Missal, the Pontiff says: "One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden.
"This glance at the past imposes an obligation on us today: to make every effort to enable for all those who truly desire unity to remain in that unity or to attain it anew."
Quoting the second Letter to the Corinthians, the Pontiff urges the bishops to "widen your hearts. ... Let us generously open our hearts and make room for everything that the faith itself allows."
"There is no contradiction between the two editions of the Roman Missal," he adds. "In the history of the liturgy there is growth and progress, but no rupture."
Two fears
Addressing fears of opponents of the document, the Holy Father points out that the norms do not detract from the authority of Vatican II, nor do they question the liturgical reform that the council called for.
In fact, he says, the 1962 missal "was never juridically abrogated and, consequently, in principle, was always permitted."
The Pontiff explains: "At the time of the introduction of the new missal, it did not seem necessary to issue specific norms for the possible use of the earlier missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level."
Benedict XVI adds that "it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood."
Referring to the Society of St. Pius X, founded by Archbishop Marcel Lefebvre, the Pope says "fidelity to the old missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level."
In the apostolic letter "Ecclesia Dei," Pope John Paul II deemed the "unlawful" ordination of four bishops within the society by Archbishop Lefebvre, on June 30, 1988, a schismatic act.
Deformations
Benedict XVI, however, acknowledges in his explanatory letter on "Summorum Pontificum" that others "who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them."
He adds: "This occurred above all because in many places celebrations were not faithful to the prescriptions of the new missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear."
On a personal note, Benedict XVI writes to the bishops: "I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church."
Addressing a second fear that wider use of the 1962 missal "would lead to disarray or even divisions within parish communities," the Pope says that "this fear also strikes me as quite unfounded."
He says that the "two forms of the usage of the Roman Rite can be mutually enriching," and asked that the bishops exercise "charity and pastoral prudence" in efforts to unite the faithful.
Authority
Before concluding, Benedict XVI assured the bishops that "these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful."
He assures the prelates, "Nothing is taken away, then, from the authority of the bishop, whose role remains that of being watchful that all is done in peace and serenity."
"Should some problem arise which the parish priest cannot resolve," the Pope adds, "the local ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms."
The Holy Father invites the bishops to review the norms in three years: "If truly serious difficulties come to light, ways to remedy them can be sought."
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ernst
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2007/7/10 上午 01:51:29
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未知各位主內兄弟姊妹怎樣看這宗座手諭?
對普世教會,合一等有什麼影響?
又會為香港教區教友的禮儀生活帶來什麼改變呢?
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Bro. Ignatius
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2007/7/10 上午 08:33:12
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Lefebvre Successor Thanks Pope
Says Letter Restores Tradition to Church
MENZINGEN, Switzerland, JULY 9, 2007 (Zenit.org).- Benedict XVI's apostolic letter expanding the use of the 1962 missal returns to the Church its liturgical tradition, according to the Society of St. Pius X.
Bishop Bernard Fellay, who succeeded founder Archbishop Marcel Lefebvre as superior general of the society, said in a statement released to the press Saturday that "Summorum Pontificum" re-establishes the Missal of John XXIII in its rights and "clearly recognizes that it had never been abrogated."
The society "extends its deep gratitude to the Sovereign Pontiff for this great spiritual benefit," adds the superior general.
The statement of Bishop Fellay recognizes "difficulties that still remain," but the society "wishes that the favorable climate established by the new dispositions of the Holy See will make it possible -- after the decree of excommunication which still affects its bishops has been withdrawn -- to consider more serenely the disputed doctrinal issues."
Archbishop Lefebvre, who founded the Society of St. Pius X in 1970 for the formation of priests, contested publicly some of the key elements of the Second Vatican Council.
Pope John Paul II stated in the apostolic letter "Ecclesia Dei" that the "illegitimate" ordination of four bishops in 1988 within the society by Archbishop Lefebvre was a "schismatic act."
That ordination truncated the attempt of an agreement between the Holy See and the group, which Cardinal Joseph Ratzinger -- then prefect of the Congregation for the Doctrine of the Faith -- had worked on in John Paul II's name.
In a letter written in French, sent Saturday to members of the Society of St. Pius X, Bishop Fellay suggests that faithfulness to the liturgy in force in 1962 "was never an act of disobedience."
Fellay adds that it is necessary "to observe, in the next few months, how these measures will be applied 'de facto' by bishops and parish priests."
Archbishop Lefebvre died in March 1991 and was succeeded by Bishop Fellay, one of the illicitly ordained prelates, in the leadership of the Society of St. Pius X. Benedict XVI received Bishop Fellay in private audience last Aug. 29.
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Bro. Ignatius
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2007/7/12 上午 08:35:12
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各國教會領袖對本篤十六世頒佈的《教宗》手諭反應良好
（梵蒂岡電臺訊）教宗本篤十六世在七月七日頒佈《教宗》手諭後，各國天主教領袖經仔細閱讀，都作出良好的反應。這道手諭將於今年九月十四日生效。
英國的主教們都積極地表示贊同，同時認為教宗藉著手諭和他親自寫的附帶的信，強調了整個教會內部在舉行彌撒聖祭中合一的重要性。英國天主教主教團主席，倫敦西敏寺的總主教奧康腦爾樞機表示：即使可以預見按照教宗的指示來舉行禮儀是有困難的，而且有些神父可能不知道為什麼有人要求舉行昔日的彌撒禮儀，然而教宗的手諭非常清楚地指出舉行什麼禮儀的責任由地方主教擔負，而主教們如果需要，可以向聖座請求協助和建議。
教宗的手諭是准許在特殊情況下，可以按照真福若望二十三世教宗所批准的羅馬彌撒經書，使用十六世紀脫里騰大公會議所制定的彌撒禮節。
法國主教團主席，波爾多的總主教讓•皮埃爾•里卡爾樞機在介紹教宗的手諭時表示：教宗非常關心天主教徒的合一，他願意促進他們的修和，也使今日的教會與它使用舊禮儀的過去修和。但這並不是說今後的教會有雙重禮儀，而是一個禮儀有兩種舉行方式。里卡爾樞機主教又表示：脫里騰大公會議所制定的禮儀滋養了許多世紀的教友的信仰生活，今日仍然能夠繼續發揮同樣的效用。教宗藉著這道手諭，要求支持梵蒂岡第二屆大公會議的信友與那些傳統派的信友開始走修和與共融的道路。
印度天主教主教團主席，蘭契的總主教泰萊斯福爾•普拉西杜斯•托波樞機表示：教宗的手諭在印度不會產生特殊的問題，甚至在某些情況下，還有助於消除天主教團體內的緊張關係，例如在西羅-馬拉巴爾禮節的教會團體中，便能解除支持梵二大公會議的信友和傳統派信友之間的分歧。泰萊斯福爾樞機主教認為教宗的手諭是天主聖神的作為，為了使教友之間走向和諧。
瑞士主教團主教席，巴塞爾的主教庫爾特•科赫表示：必須更新禮儀的意識，以便認識禮儀歷史的真相和它的一致性。只有當教會內不同的禮節彼此修和，互相承認，這些禮節才能夠共存。
荷蘭的主教們則認為教宗的手諭是對教會傳統的神修反省，內容豐富而且深入，絲毫沒有否決梵蒂岡第二屆大公會議的禮儀的意念，因為一九六二年的羅馬彌撒經書和脫里騰大公會議的禮節在羅馬天主教禮儀傳統中都有相同的尊嚴。
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靚仔
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2007/7/13 下午 05:12:06
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為香港教區來說,我想沒有甚麼大影響.
可能特倫多彌撒小組的彌撒會改為每星期一次,及多些不同的司鐸主持,又或改到其他的聖堂舉行.
其餘的我想不到會和現時有甚麼分別.
文件說的合一主要是對"庇護十世會"說的,對其他基督教會來說,我相信他們不會有甚麼大反應.
文件說得很清楚,教會不是要去推廣舊禮,只是舊禮為一些人真的帶來神益,值得保留和善加利用.
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edward
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2007/7/16 下午 02:04:02
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小弟愚見認為，舊禮的裨益，其實在新禮當中亦有。只是我們很多時把它們忽略了。
將新舊兩禮背後的「禮儀原則」看成互相對立，乃最為「雙輸」的局面。
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ernst
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2007/7/17 下午 10:49:51
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小弟希望愛德華兄能賜教一下
兄所指"新禮"當中亦有的"舊禮"裨益,指的為什麼裨益?
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edward
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2007/7/18 上午 10:33:10
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Ernst兄：
小弟認為，梵二禮儀革新，對彌撒常用經文所作出的修改，縱然客觀上有其不足及未堪完善之處，但亦實在反映了不少進步。關於它相較舊禮的「進步」之處，且容另開新題討論之。
一般人認為梵二禮儀革新為彌撒帶來的兩項最大轉變為：（一）「禁止」使用拉丁語，連帶亦放棄了拉丁聖樂和額我略詠。這種觀念，使近數十年來，拉丁聖樂在堂區生活中，基本上完全消失；（二）司祭不再「背向」信眾舉行彌撒，帶來的是參禮者心理和態度上的變化。「talkshow」及「名嘴」型的神父漸見受歡迎，人們崇尚「amusing」的主祭。彌撒的「娛樂」性質在教友心中愈見看重。各種迎合教友口味、及激發他們鼓掌的「禮儀」花樣（如：各式各樣的「祝福」、「短片式教育宣傳」，均在禮儀當中出現），層出不窮。
相信兄亦必定知道：梵二的禮儀憲章以致禮書，本來就從來沒有指要作出上述一切。當大家將「主動參與」與人們「一官半職」、「唱得大聲」等同起來時，禮儀焉能不走樣？
大部分人都在一些較為枝節的方面，耗費了不少精力。當「搞」禮儀的教友，連七件聖事也不知為何物時，禮儀改革豈非愈走愈糟？
可以說，就神父們對教友們的培育、及教友們的理解而言，大家都似是捉錯了重點。當與先前的禮儀宣告「決裂」被理解為禮儀改革的「hallmark」時，它不就要面臨崩潰、在禮儀史上最終成為一次失敗事件嗎？
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edward
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2007/7/18 下午 01:26:50
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其中教宗的話語，值得活於「新禮」的我們反省：
「很多清晰地接受梵二大公會議約束性的人們、且對教宗及主教們忠誠的信友，仍渴望恢復他們所曾珍惜的神聖禮儀方式。這種現象之所以發生，究其原由，乃因為在很多地方，禮儀的舉行往往並不忠於新彌撒經書的指引，但現實上，後者卻被理解為指使、甚至要求創新，結果令禮儀的形象多次遭到扭曲，而使人難以忍受。因我亦曾生活於那時代的各種希望和混亂當中，在此亦乃自親身經歷訴說。就我所見，禮儀形象的任意扭曲，令深深扎根於教會信仰的個別教友，深感痛苦。」
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秀永明子
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2007/7/19 上午 03:37:14
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據我所知,參加長沙灣特倫多拉丁彌撒,思想成熟及受過妥當培育的教友們都明白常用(1970定)禮儀的正確定位,什至我們是不歡迎只借特殊(1962定)禮作謾罵教會status quo的打狗棒, 以至那些反對或不參與本身常用禮儀堂區生活的人.所以大家可以放開心懷；
我個人則希望讓兩禮儀一起茁壯地朝向1)常用禮就專心"搞"好常用禮;特殊禮就"搞"好特殊禮,兩禮都有份參與或籌備的就公允有愛地伴以專業精神"搞"好佢;2)兩禮互相輝影;2); 最後達致3)取長補短,有機融合這三步曲.其實,當今教宗如何對待兩禮,我們就可參考跟隨他如何對待／參與兩禮,默想Summorum Pontifcum和那封致主教信的說話，然後，做多過講，幫手投入自己堂區的各項善會工作，熱心領聖事，做神工，克己，傳教，盡愛主愛人之情；誠如主說”我喜歡仁愛勝過祭獻”；
鮑思高神父亦好中ＰＯＩＮＴ， 他說： ”禮儀是修道人的娛樂”－－－你營營役役，貢獻犧牲，在成聖路上備嘗辛酸，終於可以捱到參與禮儀，與主有形共聚，不覺如沐春風，如久旱逢甘露才怪．所以前題是：修身跟禮樂是孿生的，故好禮而疏教，過也
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mitrophanes
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2007/7/19 下午 09:29:39
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//文件說的合一主要是對"庇護十世會"說的,對其他基督教會來說,我相信他們不會有甚麼大反應.//
"大反應”是不會有，反應還是有一些的：
http://ad-orientem.blogspot.com/2006/04/tridentine-mass-why-do-orthodox-care.html
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edward
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2007/7/20 上午 10:06:56
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米兄：
請問我們可如何，在網上購得各種正教會或東方教會的禮儀書及聖像畫？兄有沒有甚麼好介紹？
此外小弟亦有一事相問，望兄「路過」時不吝賜教之：
小弟聽聞，正教會的洗禮，多以「浸」的方式進行。在早期教會，這類洗禮仿如「沐浴」，而「女執事」設立的其中一個原因（或功能），則為確保該些禮儀合符端莊。
小弟倒想問問，人們「穿著衣服」接受浸禮，就歷史發展而言，是怎麼的一回事？
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edward
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Posted -
2007/7/20 上午 10:20:25
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秀永兄：
小弟近日拜讀Alcuin Reid所著的《The Organic Development of the Liturgy》，當中對十九及二十世紀（截至梵二公會議前）的禮儀運動始末，有頗詳盡的介紹。
的確，為廣大平信徒而言，對於「禮儀虔敬」（Liturgical piety）的培養，要比「屢創新猷」來得緊要。我們的確要設法將此訊息，與堂區生活相融合。
你認為有甚麼法子呢？
「我喜歡仁愛勝過祭獻」這句話，有時被一些禮儀「搞」手濫用，使「（牧民）仁愛」和「（彌撒）祭獻」相對立。小弟則以為：彌撒祭獻恰好就是天主仁愛的極致表達。
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mitrophanes
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Posted -
2007/7/25 下午 07:27:30
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//??扂?褫⺼睡ㄛ婓鋒奻?腕跪意淏諒𩂰麼𡌂源諒𩂰腔跎�x𤩸摯癖砉?ˋ倗衄𢬿衄朼𢏐疑賡畿ˋ//
勤婓狟奧晟ㄛ躺躺湔婓峔珨腔珨跺吤諒ㄛ奧甜羶衄妦繫※跪笱𡌂源諒𩂰§﹝垀眕�譣�?珨俶?焆巖腔𤩸戮婖砉脹腔揃埭ㄛ扂岆珨剠垀眭腔﹝
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⺼彆蠟剒猁杻隅腔吤砉麼氪?𤩸ㄛ扂褫夔褫眕鮋蠟測?ㄛ珩褫眕??婓誠腔淏諒𩂰岆瘁衄揃埭﹝
//苤萊??ㄛ淏諒𩂰腔炴跎ㄛ嗣眕☆輞★腔源宒筳俴﹝婓婌ヽ諒𩂰ㄛ稛?炴跎溘⺼☆蜲唌★ㄛ奧☆躓�昃癒墊O蕾腔［笢珨?埻秪ㄗ麼髡夔ㄘㄛ�t鮋復悵?虳跎�x磁睫傷み﹝苤萊給砑??ㄛ��?☆援翍畟督★諉忳輞跎ㄛ憩鯝妢追桯奧晟ㄛ岆崋𢏐腔珨隙岈ˋ//
岈?奻ㄛ憩扂赻撩腔庲舑奧晟ㄛ婓淏諒腔跎?笢ㄛ袵��𢬿衄淏宒堤政※翍畟忳輞§腔𡐤恅﹝稛�H�H岆珨意甡桽?蕣剒猁奧緻鷂腔畛褪焂??ㄗ源晞ㄘ奧眒﹝
吤諒婓縫醪著�礸躅朕�莬𡦖眳綴ㄛ长�瑤㼄Y紨𪊓崝嗣ㄛ奧祫踏淏諒𩂰笢腔长�瑤㼄Y笢ㄛ忳輞氪?飲岆�客輒鉰蜣醽輵挾纂ㄤ封ナ�騼眕奻ㄗ衄虳朸虜腔瓚𠰍岆善堤衿ㄘ氪ㄛ鮋賸旌轎?岈�丳導穔�龬痸ㄛ滅砦俋諒�佽儷I烿脹埻秪ㄛ紨𪊓堤政賸翍畟督忳輞腔?騻ㄛ稛甜準隅?ㄛ奧岆婓���昐俶韋黤�?�t衄嬪褣腔ロ暿狟腔嶱偝﹝跦𨫋議虳揃蹋ㄛ眻善嬝祫坋岍廢嶲ㄛ淏諒腔�鷜昃諮�鯱趙佴嶺痲焆鏍逜腔媆緊ㄛ傖�侕傰�?岆喪邃奧忳腔﹝
塘縫佴腔鯱趙岆淏諒鯝妢奻腔郔綴珨棒※湮藃甡§岈璃﹝森綴籵都腔輞跎硐岆长�監傰㼄韥悈界狪稹�?挲綎ㄛ岆邃闚麝俴腔﹝祫衾傖�佌㼄Yㄛ秪鮋祥※都§?ㄛ�t岆瘁援畟ㄛ珩憩褫眕甡桽鐘馞?蕣奧蚕翋諒麼氪侗撬赻俴涬袓ㄛ奧衄珨隅腔※馞魂俶§賸﹝
載樓⺼楊腔酕楊鞞�銘シ鉰蒨輵挾纂�秪鮋稛珨𠵼贈砓涽翍侚厗睿悊汜ㄛ珨⺼?𤩸垀挲ㄛ�佼鉰蒫寊Q汜ㄛ喪邃華侚厗﹝鍚俋ㄛ喪邃珩岆※剠塋需§腔砓涽ㄛ喪邃華輞⻌阨笢ㄛ砓涽翍帤忳輞�侘銨縳倅騅鼳本搧醴�鵾扈飬噫暿﹝奧堤阨綴掩畟眕?�舋灌L啞畟ㄛ�t鞞隴賸眒忳輞氪掩奻著腔吤塋垀殑屳﹝
⺼彆蠟剒猁杻隅腔吤砉麼氪?𤩸ㄛ扂褫夔褫眕鮋蠟測?ㄛ珩褫眕??婓誠腔淏諒𩂰岆瘁衄揃埭﹝
//苤萊??ㄛ淏諒𩂰腔炴跎ㄛ嗣眕☆輞★腔源宒筳俴﹝婓婌ヽ諒𩂰ㄛ稛?炴跎溘⺼☆蜲唌★ㄛ奧☆躓�昃癒墊O蕾腔［笢珨?埻秪ㄗ麼髡夔ㄘㄛ�t鮋復悵?虳跎�x磁睫傷み﹝苤萊給砑??ㄛ��?☆援翍畟督★諉忳輞跎ㄛ憩鯝妢追桯奧晟ㄛ岆崋𢏐腔珨隙岈ˋ//
婓淏諒腔跎?笢ㄛ袵��𢬿衄淏宒堤政※翍畟忳輞§腔𡐤恅﹝稛�H�H岆珨意甡桽?蕣剒猁奧緻鷂腔畛褪焂??ㄗ源晞ㄘ奧眒﹝
吤諒婓縫醪著�礸躅朕�莬𡦖眳綴ㄛ长�瑤㼄Y紨𪊓崝嗣ㄛ奧祫踏淏諒𩂰笢腔长�瑤㼄Y笢ㄛ忳輞氪?飲岆�客輒鉰蜣醽輵挾纂ㄤ封ナ�騼眕奻ㄗ衄虳朸虜腔瓚𠰍岆善堤衿ㄘ氪ㄛ鮋賸旌轎?岈�丳導穔�龬痸ㄛ滅砦俋諒�佽儷I烿脹埻秪ㄛ紨𪊓堤政賸翍畟督忳輞腔?騻ㄛ稛甜準隅?ㄛ奧岆婓���昐俶韋黤�?�t衄嬪褣腔ロ暿狟腔嶱偝﹝跦𨫋議虳揃蹋ㄛ眻善嬝祫坋岍廢嶲ㄛ淏諒腔�鷜昃諮�鯱趙佴嶺痲焆鏍逜腔媆緊ㄛ傖�侕傰�?岆喪邃奧忳腔﹝
塘縫佴腔鯱趙岆淏諒鯝妢奻腔郔綴珨棒※湮藃甡§岈璃﹝森綴籵都腔輞跎硐岆长�監傰㼄韥悈界狪稹�?挲綎ㄛ岆邃闚麝俴腔﹝祫衾傖�佌㼄Yㄛ秪鮋祥※都§?ㄛ�t岆瘁援畟ㄛ珩憩褫眕甡桽鐘馞?蕣奧蚕翋諒麼氪侗撬赻俴涬袓ㄛ奧衄珨隅腔※馞魂俶§賸﹝
載樓⺼楊腔酕楊鞞�銘シ鉰蒨輵挾纂�秪鮋稛珨𠵼贈砓涽翍侚厗睿悊汜ㄛ珨⺼?𤩸垀挲ㄛ�佼鉰蒫寊Q汜ㄛ喪邃華侚厗﹝鍚俋ㄛ喪邃珩岆※剠塋需§腔砓涽ㄛ喪邃華輞⻌阨笢ㄛ砓涽翍帤忳輞�侘銨縳倅騅鼳本搧醴�鵾扈飬噫暿﹝奧堤阨綴掩畟眕?�舋灌L啞畟ㄛ�t鞞隴賸眒忳輞氪掩奻著腔吤塋垀殑屳﹝
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mitrophanes
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Posted -
2007/7/25 下午 07:30:29
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//請問我們可如何，在網上購得各種正教會或東方教會的禮儀書及聖像畫？兄有沒有甚麼好介紹？//
对在下而言，仅仅存在唯一的一个圣教，而并没有什么“各种東方教會”。所以若要問一性論諸派的書籍造像等的資源，我是一無所知的。
說到請經請圣物等，我一般都是去數個自己熟悉的店鋪或者修道院，從沒有從網路上郵購過。固然我知道一些相關的網頁，但是因為自己從來沒有從他們那里買過東西，所以對這些網頁的服務質量，貨品質量，誠信度等一無所知，實在不敢貿然推薦（其實這樣的網頁，隨意搜易一下，可以找到很多的）。
如果您需要特定的圣像或者經書，我可能可以為您代購，也可以問問在港的正教會是否有資源。
//小弟聽聞，正教會的洗禮，多以「浸」的方式進行。在早期教會，這類洗禮仿如「沐浴」，而「女執事」設立的其中一個原因（或功能），則為確保該些禮儀合符端莊。小弟倒想問問，人們「穿著衣服」接受浸禮，就歷史發展而言，是怎麼的一回事？//
事實上，就我自己的認識而言，在正教的禮規中，從來沒有正式出現“著衣受浸”的條文。這僅僅是一種依照實際需要而給與的伊科諾彌亞（方便）而已。
圣教在羅馬帝國的疆域廣揚之后，嬰兒浸禮逐漸增多，而至今正教會中的嬰兒浸禮中，受浸者還都是全然赤裸著入水的。但是七歲以上（有些神父的判斷是到出幼）者，為了避免當事人本身的尷尬，防止外教人的譏諷等原因，逐漸出現了著衣服受浸的習慣，這并非定規，而是在對執行原初的規則有困難的情況下的開許。根據某些資料，直到九至十世紀間，正教的傳教士在歸化斯拉夫諸民族的時候，成人受浸還是赤裸而受的。
俄羅斯的歸化是正教歷史上的最后一次“大皈依”事件。此后通常的浸禮只是嬰兒受浸而已，上面已經說過，是裸體舉行的。至于成人浸禮，因為不“常”見，則是否穿衣，也就可以依照牧靈實際而由主教或者司祭自行斟酌，而有一定的“靈活性”了。
更加如法的做法顯然是赤裸入水的。因為這一奧秘象征著死亡和誕生，一如經書所說，人赤裸地誕生，赤裸地死亡。另外，赤裸也是“無恩惠”的象征，赤裸地浸入水中，象征著未受浸人不享有神恩圣惠的可憐悲慘境況。而出水后被衣以潔凈的長白衣，則顯明了已受浸者被上帝的圣恩所遮蓋。
如果您需要特定的圣像或者?書，我可能可以為您代?，也可以??在港的正教會是否有資源。
//小弟??，正教會的洗禮，多以「浸」的方式進行。在早期教會，這?洗禮仿如「沐浴」，而「女執事」設立的其中一?原因（或功能），則為確保?些禮儀合符端莊。小弟倒想??，人?「穿著衣服」接受浸禮，就歷史發展而言，是怎麼的一回事？//
在正教的禮?中，從來沒有正式出現“著衣受浸”的條文。這僅僅是一種依照?際需要而給與的伊科諾??（方便）而已。
圣教在羅馬帝國的疆域廣揚之后，嬰兒浸禮逐漸增多，而至今正教會中的嬰兒浸禮中，受浸者?都是全然赤裸著入水的。但是七歲以上（有些神父的判斷是到出幼）者，為了避免?事人本身的尷尬，防止外教人的譏諷等原因，逐漸出現了著衣服受浸的?慣，這并非定?，而是在對執行原初的?則有困難的情況下的開許。根據某些資料，直到九至十世紀間，正教的傳教士在歸化斯拉夫諸民族的時候，成人受浸?是赤裸而受的。
俄羅斯的歸化是正教歷史上的最后一次“大皈依”事件。此后通常的浸禮只是嬰兒受浸而已，上面已?說過，是裸體舉行的。至于成人浸禮，因為不“常”?，則是否穿衣，也就可以依照牧靈?際而由主教或者司祭自行斟酌，而有一定的“靈活性”了。
更加如法的做法顯然是赤裸入水的。因為這一奧秘象征著死亡和誕生，一如?書所說，人赤裸地誕生，赤裸地死亡。另外，赤裸也是“無恩惠”的象征，赤裸地浸入水中，象征著未受浸人不享有神恩圣惠的可憐悲慘境況。而出水后被衣以?凈的長白衣，則顯明了已受浸者被上帝的圣恩所遮蓋。
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秀永明子
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2008/2/29 上午 01:31:31
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香港教區每星期都有按 1962 年 Missale Romanum 舉行的傳統拉丁彌撒 , 而神父和教友彌撒半小時前都用照 Liber Usualis 唱晚課 Vesperas. 本人代表香港參與傳統拉丁彌撒的青年到瑞士伯恩 Foederatio Internationalis Juventutem 開會 , 與會者三十多人來自全球各地青年 , 開會逼不得已用英文和法文 , 但一到舉行大禮彌撒時 , 所有青年都能一一以拉丁文唱經對答 , 就連各國代表的輔祭都根本不用防排就可以一拍即合 . 值得留意的是 , 所有與會青年不過三十歲 , 連隸屬 Fraternitas Sacerdotalis Sancti Petri 的法借神父都才四十出頭 . 當天彌撒有宗座駐瑞士 Nuncio Apostolico 的蒙席神父襄禮 , 表達教廷的支持； 詳見 www.juventutem.org
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