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Liturgy / Liturgy

Thanks to Sandro Magister I read the keynote address given by Cardinal . Ravasi, Faculty of Architecture of Wisdom January 17, 2011. Dense text, rich with many different ideas, as in the style of the author. Text
that if a limit is the lack of synthesis and a conclusion: The many ideas remain heterogeneity, diversity sometimes contradictory and fragmentary remains uncoordinated.
remains unresolved, for example, how one can reconcile the following four statements ravasiane, two favorable space (1 and 4) and two clearly contrary (2:03):

1. Thus, there is in Christianity a constant celebration of space as a forum open to the divine, starting from that supreme temple that is the cosmos.
2. That said, however, in the Christian concept is a very heavy component - as mentioned - the theological center of gravity moves from space to time.
3. Between God and man no longer need any mediation space, the meeting is now between people, you meet the divine life with human directly.
4. The temple architecture will therefore always necessary, but must have within itself a function of symbol will no longer be an untouchable sacred and magical, but only a necessary sign of divine presence in history and life of humanity.

Leaving open as it is this inconsistency in the text, but I thought since the cues offered by the card. Ravasi, the relationship between God, the world and man, reports that its text without preconditions, and which are essential for a proper understanding of the sacred.

The world is created by God who entrusts to the care of man, the cosmos becomes the house in which man lives. The world is the first temple, whose builder is God.
not the divine generic, anonymous and vague that returns several times in the text Ravasio, but the God of Abraham, Isaac and Jacob, the God of Moses and the prophets, and finally the God of Jesus Christ. As it is written in the 'incipit of Hebrews:

God, who in many and various ways of old spoke to our forefathers through the prophets; These days he has spoken to us by a Son, who has established heir of all things and through whom also he created the world (Heb 1:1-2; Duomo di Monreale)

He, the Creator of all that exists through His Word (Gen 1, Jn 1), is the place where the created world and man, his favorite creatures, they are housed.
God has the absolute primacy, both in relation to the divine impersonal, a faint reduction in its infinite wealth, power and glory to a category, a mere object of thought, both with regard to man-creator (Tolkien) who participates in the intelligence freedom and divine being created " the image and likeness of God " but remains a creature, a finite, defined by space and time. Thus, human creativity, as well as his intelligence and his freedom are over, are not absolute.
This means that man will always be in search of God and of his place, ever since God can not be limited by anything, but restricts all, as stated in the Hebrew chant: " He, God, is the location of every place, / but this location has not place. "

Every man is like grass and all its beauty is like the flower of the field (Isaiah 40:3)

The finiteness that qualifies the creature in all its fibbre and faculty, far from being a heavy chain that needs to be shaken, it is the very essence of the creature, only opportunity it has to live.

The human creature, with intelligence that is attached to, can read the book of nature written in elegant mathematical language (Galileo). With freedom can use the knowledge to look after the garden entrusted to it, so can be inspired and create artificial works, useful and beautiful.
Here arises the first problem, because human freedom, if he remains humble is inspired by the Spirit of God, vice versa if you are inspired by the proud spirit of the world.

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architect Fuksas, interviewed by La Stampa January 19, 2011 on the criticism of the card. Ravasi a large part of the sacred contemporary in his keynote address of January 17, 2011 at La Sapienza, without considering the merits of the criticism ravasiana, responded with an accusation against the Church, so false as ungenerous:

I must say that the Church, apart from the ' aesthetics, ethics should also be concerned that at this time in Italy seems to be very low.

Clare and subtle allusion to Berlusconi case-Ruby. This reaction is decomposed
dell'archistar very childish attempt to disregard the opinion that hurts, trying to distract public attention with a sexy topic, but completely out of place.


But this response reactive dell'archistar, inadvertently sheds light on his intellectual universe in which ethics and aesthetics are not so much split as separate, almost opposite.

Conversely, mental universe of the Bible, the Good, the subject of ethics, and the Beautiful, the subject of aesthetics, are united, so that one word "TOV " means equally good and beautiful.
The universe should be at least known by the designers, especially superstars, and from customers - alias bishops - and consultants - alias liturgists - should also be taken up, being part of mindset of believers.

Dome of Creation, the Basilica of San Marco, Venice

TOV is a central element first account of creation: it is the Judgement of God on each of his works taken individually (Gen 1,4.10.12.18.21.25) and finally all together:

God saw everything that he had made, and it was very good-nice (Gen 1:31).

The works created by God, in the opinion of their Creator, they are really beautiful and good.

This rating indicates the divine vision that God has tuttto what he did, it is written: "God saw all he had done . The revelation of this divine justice becomes the foundation of the vision - perception - understanding that the creatures of the created reality, it is written: " in your light we see light " (Ps 36 [35], 10), whereby detection we share the vision of God that springs from the two primordial sentiments, the wonder and trust, from which they originate religion, philosophy and arts.
Since all that exists is good, any idea of \u200b\u200bduality is condemned as false, not true: Zoroastrian, Platonic, Gnostic, Manichaean, Cathar, Bogomil.
Since all created nature is beautiful, it is the foundation sure to human creativity according to the divine commandment primordial

Be fruitful and multiply, and replenish the earth and subdue it, have dominion over the fish of the sea, the birds of the air and over every living thing that moves upon the earth (Gen 1:28)

In the first Judgement of God ethics and aesthetics are one and since this view of God is revealed, it is also true. Divine unity of the transcendental. Unfortunately, the tragic history of the West is marked by the separation of transcendental and their submission to the desires of the sentient subject, and wishful thinking. Brame that reveal the inner dark abyss from which crowds of crazy thoughts that engulf the gross creation of God, including its unsurpassable the human couple.

Now, in hindsight the card. Ravasi is not limited to strong criticism of the only buildings of contemporary worship, but in expressing his negative opinion on it also extends to the secular buildings, so his criticism is directed more specifically to contemporary architecture as a whole. This is evident from the title of his lectio " Open doors between the temple and the square ", a title that is his sense of religious and Christian in the third and last point of lectio where citing the opinion of Pavel Evdokimov Orthodox theologian, Cardinal says

between the square and the temple there should be a locked door, but a threshold open [...] the wind of the Spirit of God has to scroll through the sacred hall and the plaza where human activity takes place. It is found, so genuine and profound soul of the Incarnation ... What the critics

ravasiana faces the whole of contemporary architecture is quite clear in this case, where after criticizing the deafness / opacity of many churches:

think of 'deafness', all'inospitalità, dispersal, opacity of many churches drawn up without regard to the voice and silence in the liturgy and the Assembly, watching and listening, all'ineffabilità and communion.

extends an implicit criticism of the secular buildings which compares the churches, joining in the condemnation for anti-humanism and the sacred buildings, both secular:

Churches where you are lost as in a conference room, distracted as in a sports hall, rolled like a fronton, brutalized as a house pretentious and vulgar.

In this architecture, as the card. Ravasi, you are lost, distracted, overwhelmed, abbruttiti, whether in churches, conference rooms, houses or fronton. Why?
I believe that the finding of anti-humanism shared by many contemporary buildings, sacred and profane, Contemporary has its roots in atheism, as he masterfully shows the father de Lubac, in the phenomenal diagnosis of our times is that the drama of atheistic humanism .

tragic and scandalous is not that contemporary architects, plasamati this atheistic culture, programmatically create buildings that postulate the nonexistence of God tragic and outrageous is that the flower of Christian culture, liturgists and bishops, consultants and contractors, are this deafness deaf, blind opacity. For it is written: "The fool thinks : there is no God" (Ps 14 [13], 1), and again: " The Son of Man comes, will he find faith on earth? "(Luke 18:8). When it is created used to build churches that are no longer temples of the living God, cry out against this abuse. The intellectual power of these manufacturers will stand up to testify against them, because they have erected idols and their sanctuaries.

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Kirche 2011 / 4. Liturgy ... Last

The sixth and final section of the Memorandum Kirche 2011 concerns Gottesdienst - worship.

At first I considered how little dejected authors and signatories to account Kirche 2011 have for prayer and liturgy. They call themselves defenders of the conciliar renewal, but the proof of facts reversed setting council. In fact, the Second Vatican Council began its work by treating and adopting the Constitution on the Liturgy Sacrosantum Concilium, but only after the memorandum deals with the divine worship. So it is a document futile.

But after a second reading of a short paragraph devoted to worship, we realize that the last place is precisely suited to the five little thoughts bland and insipid. A much reduced han et sacred sanctity of the Divine Liturgy!

Paradoxically, it reveals the root of the crisis also suffered from the German Churches and the Memorandum referred to simply take note, however, wrong diagnosis, prognosis and therapy. The current crisis of Christianity in the West is the crisis of the Church, but the crisis of faith. It is not the church organization, but the believing Church to be in crisis. Theological or spiritual crisis because it affects the ability of believers to cultivate a living relationship with the true God, or know how to pray.
This confirms the goodness of the choice of Balthasar in favor of a theology is not done at the table, but on his knees. Indeed, if fifty years ago this was only a possibility, has now become a necessity, a need to be theology if it wants to continue to exist and to exist as Christian theology. The

crisis itself is not a dangerous condition, rather is a blessing, a gift that forces you to think, to make a serious examination of conscience. At the end of his second letter to the Corinthians, the apostle Paul speaks to them: " Examine yourselves, whether ye be in faith, challenge yourself. Maybe not acknowledge that Jesus Christ lives in you?" Unless the evidence is not against you! "(2 Cor 13.5). Therein lies the blessing of crisis, tests, probes the hearts, examine them and issue an opinion. It is faith? He entrusted his entire life to the God of Jesus Christ? If the answer is yes, we're not really alone, even when we are alone with ourselves, even in the agony of death, since that Jesus Christ lives in us.

In my youth I read with great benefit a spiritual work of the Lutheran theologian and martyr Dietrich Bonhoeffer, Discipleship . Learned from his reading the centrality of conversion to learn how to pray. The conversion is the soul, the form of Christianity. It is the first (Mk 1:15) and the last appeal (Jn 21,19.22) the preaching of Jesus, I ask that continues in the apostles (Acts 2:38). The conversion shifts the focus from self to the other, to others. Guests in search of the eccentric center of gravity, which in many ways shaped the liturgy.

Herein lie the importance of ' Orientation of the Church. Church-building prayer to God that guides the Church in prayer in the individual believer. Church as God's people to celebrate the divine worship. In his treatise on Prayer Origen says:

the East intuitively obvious that we must pray that side, meaning it, symbolically, the soul with his eyes turned to the rise of the true light . (Chapter 32).

The true light, which Origen speaks, is Christ as Sol iustitiae moon shines upon the face of the Church. This character is taken from lunar Vatican Council II in the 'incipit the Constitution on the Church :

Christ is the light of humanity: this sacred synod, gathered together in the Holy Spirit, therefore wishes ardently proclaiming the Gospel to every creature, to enlighten all people with light of Christ that shines on the face of the Church .

For centuries Christians have prayed facing east to anxiously awaiting the return of the Lord .
L ' Orientation can express together two forgotten characters of Christian prayer, nature and the cosmic eschatology. This light is not proper to the Church, as the moon reflects the light of sun, the Church reflects the light that shines on the face of Christ.

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often Kiche 2011 / 3 vs married priests. spouses ordered

In the second paragraph of the memorandum Kirche 2011, entitled Gemeinde - Community, the authors contend that the Catholic Church two things:

1. verheiratete Priester - married priests
2. Frauen im Amt kirchlichen - Women in ecclesial ministry

In this post I will limit myself to the first of Codest German proposals. Its wording is ambiguous, in fact, married priests means that both married men are ordained priests, and priests who are married. Two very different situations with each other and incompatible.
I take this opportunity to clarify my position, already partially exposed on January 17 commenting on the priestly ordination of three bishops ex-Anglican married by the first English Catholic.

The priests can not marry, while couples may be ordained priests.
The temporal sequence between the two sacraments essential

1. the Sacrament of Marriage can not follow what
2. the sacrament of marriage can follow the Order

So is the Catholic Church, according to the Latin rite Only the deacons, according to the Eastern rites for deacons and priests, common framework with the Orthodox Churches.

Simon Peter when he was hit by the call of Jesus to leave their nets to follow him, he was already married so that Jesus healed the mother-in-law (sic) living in the house of Peter (cf. Mt 8,14-15 and parr.). It follows the literal words of Genesis 2:24: " For this reason a man shall leave his father and mother and cleaves to his wife, and they become one flesh . The man, not the woman to leave their parents to join his wife and be one with her.

No authority can dissolve what God has joined together, spousal unity between man and his woman is sanctioned, confirmed, defense, founded, established, established, united by God himself, God who is One and Only by nature, as humanity and are created under the sign of duality, male and female, heaven and earth, light and darkness to be called to tend to unity.
Not even the Son of God ever thought or done anything against the sacred bond of marriage. Indeed, it has taken such a hard drive and adventurous, pretty hard though, as a prototype of his union with the Church, his wife, on the basis of the hypostatic union of his two natures, enthusiasm and energy, human and divine.

Perhaps it is time that the Latin Rite Catholic Church permits married men to the priesthood already following the example of Jesus Christ who chose Simon Peter. This happens
maintaining absolute prohibition for the recipient the sacrament of Holy Orders to change their marital status: unmarried remains whether consecrated celibate, consecrated married stay married if remaining a widower, if and when this happens.

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Kirche 2011 / 2. Vs reconciliation. strict moral

In the fourth and fifth paragraph of the memorandum Kirche 2011, respectively entitled Gewissensfreiheit (Freedom of conscience) and Versöhnung (Reconciliation), theology professors contend that the Catholic Church to recognize same-sex couples, to grant the sacraments for divorced, to pass at last from the strict moral reconciliation.

first place it is clear that the opposite of strict moral laxity is called, not to be confused with reconciliation between their two different categories, such as the famous cabbage.

prostitutes and publicans, symbolic terms to refer to all sinners, Jesus did not declare that their respective sins were no longer such. He sat at their table, overcoming barriers moralistic, to take charge of their sins, he innocent lamb and free us from evil.
He said to the lame, the blind, the lepers to the dumb or that their illnesses were simple optical illusions, mere misperceptions. He did chase, harass by crowds of sick people and healed them as a healer of bodies and souls, to indicate that the salvation of God includes not just men, but also the whole person. He proclaimed that
sins, all sins of all men, were forgiven and that therefore each sin no more.
not told the woman caught in adultery to safely continue his adulterous relationship, but the bond for eternity at the mercy of the crowd received and confirmed by Jesus: " go and from now on sin no more " (Jn 8:11).

reconciliation that Jesus is the bearer is not abolishing the distinction between good and evil. Its novelty is to invert the relationship between Law and Grace, between duty and the being. God gives us grace, He just takes the initiative to incarnate and die and rise again for all men, who receives this great immeasurable gift of God can therefore must live holy. Not vice versa.
Since the Kingdom of God has come near, and Jesus was approached to take up our own lives, our sorrows and our joys, our flesh and our freedom, we can repent, change their lives, free return.

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KIRCH 2011 / 1. structures more or less bureaucracy?

The Memorandum of professors of theology KIRCH 2011 stimulate the public debate in the German-speaking countries.

The first is titled " Strukturen der Beteiligung " or participatory structures.
The structure of participation is already there for 2000 years and is called Eucharist, breaking of the bread, put.
It 's the structure of sharing that we have received and that we must transmit (see 1 Cor 11.23; 15.1 to 3) because it is a gift of God and not human social contract.

With this gift we share eternal life of God himself. What would have us participate, however, the Strukturen der Beteiligung proposals or require Kirche 2011 ? What super-structures add to the Gift of God? If anything should be thinned
the numerous superstructures that over the centuries have added to the familiar simplicity of country: curia offices, commissions, advisory boards, councils, courts, whereas those German theologians ask other structures, the third item entitled Rechtskultur , even an administrative tribunal of the Church, a beautiful church TAR, the 'ideal to send to peak Catholicism in Europe, if it depended on men, theologians or pastors, which thank God is not.

bureaucracy that is self-self and self-feeding, but that does not grow one iota of the Kingdom of God in the world.
Our Lord Jesus Christ, having been baptized by John, called the pastoral council to decide what to do, appoint a committee to draft a beautiful pastoral project. First
retreated into the wilderness to pray, what apparently ignored by the authors of good document.
Then, after forty days of prayer, he came with the decision in the lives of men and women, and authorities took them to himself.

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Feast of Our Lady of Lourdes parish initiative

Dear friends,
February 11 is the feast of Our Lady of Lourdes, as well as the World Day of the Sick, we in our parish we celebrate our Mother. At 17.30
recite the Holy Rosario
at 18 to celebrate the Holy Mass
at the end of S. Mass, celebrating the anointing of the sick.
For this reason I call on all patients (those who can walk), to attend the function. If necessary there will be extraordinary ministers who offer to take them by car to the church.
and I'm waiting with open arms, your
P. Stefano

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Dear friends,
I think we can do all possible and imaginable, we can scramble from morning to evening in one hundred thousand things to do, but if this does not stem from a heart that prays, a community that prays .. . all is vanity, becomes only pride and conceit. Then I thought of bring together the parish from the staff, pastoral workers, etc. groups. for a moment of prayer.

So next Wednesday from 18.30 to 19.30 in the Parish we come together to pray together. The Lord does not want to be alone ... I recommend. Your
, P. Stefano

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Dear friends, let me remind you
the meeting next Wednesday at 16.30 in the Church of St. Joseph at the second Wednesday in his honor, with the recitation of the Holy Rosary and the celebration of the 17 S. Mass.
I'm waiting, with your affection
P. Stefano

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The house that I Dio.1

Uluru - Ayers Rock, Australia

Any area where men have received the epiphany of the sacred inspires in me a deep and reverent awe: natural sacred sites ; as mountains, springs, forests, caves, artificial stones and sacred spaces built by men such as temples, shrines, synagogues, churches, mosques, pagodas, monasteries, chapels, shrines, fountains, cemeteries, betili. Together with the holy places hierophanies generate the sacred rites: rites of foundation of secular buildings, of the religious rites of consecration and then liturgies are celebrated. The sacred rites not only express the spirituality of each religion, but also will shape the three bodies, different and complementary: the personal body

2. the social body
3. the architectural body

Man is an animated body or soul incarnate, and through his body the man lives in the world.
Contrary to what they think Plato and the various spiritualists, the bodily nature of man is neither a curse nor a condemnation, but the first blessing which the Creator opens the way for the salvation of men. Conversely sinners would be pure spirits, as demons, apparently free, but actually dominated by evil forever. Thank God we are and have a body, by which the pride of our mind is limited and subject to the humble body.
also by holy body of the Incarnate Word, crucified and risen, we have been freed from sin and death, so thanks to the body washed and marked, say the members of our body in the service of God: " I urge you therefore, brethren, by God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God, which is your spiritual worship "(Rom 12:2). The word translated into Italian as" spiritual "betrays the truth in Latin" rationabile "and the greek" logiké "which means rational, logical, intelligible, rather than spiritual.
In fact, it is intelligible, logical and rational that worship in which the victim offered in sacrifice is alive, when it coincides with the priest offering the sacrifice, so that the victim, priest and sacrifice are one reality thanks to the body given.

Man and World, as creatures, are facing the great mystery of the Creator.
Not only that, but through the human body, even the world has turned to God and this forms the metaphysical foundation of orientation, the first principle of the sacred.

Obelisk of Luxor in Place de la Concorde, Paris

The first concerns the prayerful guidance, namely the inner and outer condition in which the believer must lie when he prays. The spiritual orientation has an immediate implication of architecture, because of the nature and created human body and the world. As shown by the nature and ritual function of the obelisk.

"venerated at Heliopolis was a sacred stone called benden , considered the first manifestation of the primordial god Atum-Khepri . The rays of the rising sun would hit first by this sacred stone. benden Stone 's primitive image of the obelisk. These symbols of monolithic stone, tapering upwards and ending in a tip probably gilded, were regarded as the abode of the sun god. "

Manfred Lurker, Dictionary of Symbols and the Egyptian gods .

probably the tip of the obelisk symbolizes the sacred stone of Heliopolis benden. The obelisk rising in the sky (the goddess Nut), the rising of the sun rising (or Khepri Harakhte) symbolized by the winged scarab, collected and shone, as the Earth (the god Geb) below was still shrouded in silence and the dark cloak of night, so the sun hits the tip gave early the sacred rites of the morning.

Ra Temple, Abu Simbel

Ra-Harakhte

In the Temple of Ra-Harakhte to Abu Simbel, including the quadruple representation of Pharaoh Ramses II, is the depiction of the eponymous god Ra-Harakne watching over the entrance door of the Temple.