Rorate Caeli

"In the Eucharistic celebration we do not invent something"

The Holy Mass, celebrated in the respect of the liturgical norms and with a fitting appreciation of the richness of the signs and gestures, fosters and promotes the growth of Eucharistic faith. In the Eucharistic celebration we do not invent something, but we enter into a reality that precedes us, more than that, which embraces heaven and earth and, hence, also the past, the future and the present. This universal openness, this encounter with all the sons and daughters of God is the grandeur of the Eucharist: we go to meet the reality of God present in the body and blood of the Risen One among us. Hence, the liturgical prescriptions dictated by the Church are not external things, but express concretely this reality of the revelation of the body and blood of Christ and thus the prayer reveals the faith according to the ancient principle "lex orandi - lex credendi." And because of this we can say "the best catechesis on the Eucharist is the Eucharist itself well celebrated" (Benedict XVI, Post-Synodal Apostolic Exhortation "Sacramentum Caritatis," No. 64). It is necessary that in the liturgy the transcendent dimension emerge with clarity, that of the mystery, of the encounter with the Divine, which also illumines and elevates the "horizontal," that is the bond of communion and of solidarity that exists between all those who belong to the Church. In fact, when the latter prevails, the beauty, profundity and importance of the mystery celebrated is fully understood. Dear brothers in the priesthood, to you the bishop has entrusted, on the day of your priestly Ordination, the task to preside over the Eucharist. Always have at heart the exercise of this mission: celebrate the divine mysteries with intense interior participation, so that the men and women of our City can be sanctified, put into contact with God, absolute truth and eternal love.

Benedict XVI
Address to the Ecclesial Convention of the Diocese of Rome
June 15, 2010


The picture is from the blog of the Sons of the Most Holy Redeemer.

8 comments:

Mr. Ortiz said...

Thanks for posting this.

A wonderful exhortation to the Truth of our Faith!

Joe B said...

"In the Eucharistic celebration we do not invent something, but we enter into a reality that precedes us, more than that, which embraces heaven and earth and, hence, also the past, the future and the present."

Beautifully said.

Now, why the Novus Ordo?

Bernadette said...

Actions speak louder than words, Your Holiness.

Anonymous said...

The splendid picture is from the Sons of the Holy Redeemer. When will their father give them canonical form, I wonder. After so much time, we might rechristen them the 'Orphans of the Most Holy Redeemer'.

P.K.T.P.

Anonymous said...

I agree with Bernadette. This talk is not consistent with the video of a liturgy at the Lateran which is found on this blog. It is time to start backing those words with action!

Anonymous said...

Pope Benedict XVI writes this:

"the best catechesis on the Eucharist is the Eucharist itself well celebrated."


Exactly right. Amen. But this is why the Novus Ordo is so deficient. The N.O. is valid and it also fulfils the four ends of prayer. Where is fails is precisely in its function as the primary catechism of the Catholic Faith. The Pope mentions clarity in his address. Clarity means that the principles of the Faith be expressed so that other possible interpreations of words are excluded, and so that principal meanings are never omitted. It is possible, by using E.P. 2, to offer the New Mass so that its principal meaning as propitiatory Sacrifice is not clear and so that other (e.g. Protestant) meanings might be assumed.

A correction is needed. E.P. 2 either needs to be abolished or amended, and the propitiatory nature of the Sacrifice needs to be reiterated elsewhwere in the Mass. It needs to be made emphatic in the Offertory, for instance. Let us say it in words as hard as canonballs: Mass is an unbloody Sacrifice of Christ by Christ to the Father; it is not some commemorative meal; it is not a berakh. To make this clear ("clarity"), the N.O. Offertory needs to be abolished and the old one restoed.

There is one time when liturgical change is justified. It is justified when needed to combat current heresies and errors. That's why the dogmatic hymn "Only Begotten Son" was added to the Byzantine Rite to refute the heresy of Nestorius. We need a clear expression of propitiation to refute the heresies of Protestantism.

P.K.T.P.

Anonymous said...

Bernadette:

Just imagine what effect these words would have had if the Pope had delivered them in a Sermon at the balloon Mass extravaganza in the Lateran! You are dead on.

P.K.T.P.

John McFarland said...

My chief problem is not with the failure to put the words into action.

My chief problem is with the words.

The Holy Father says:

"This universal openness, this encounter with all the sons and daughters of God is the grandeur of the Eucharist: we go to meet the reality of God present in the body and blood of the Risen One among us."

What is universally open about the Eucharist? Unbelievers cannot receive it. Those in mortal sin cannot receive it.

Who among us has encountered "all the sons and daughters of God" in the Eucharist? Indeed, who among us knows what "encounter" means in this context? We walk by Faith and not by sight. "Encounter" seems to be something in between faith and sight; but what?

Further on, the Holy Father says:

"It is necessary that in the liturgy the transcendent dimension emerge with clarity, that of the mystery, of the encounter with the Divine, which also illumines and elevates the "horizontal," that is the bond of communion and of solidarity that exists between all those who belong to the Church. In fact, when the latter prevails, the beauty, profundity and importance of the mystery celebrated is fully understood."

I do not understand what is being described here, or how it is supposed to be brought about.

I take it that "the latter" is "the bond of communion and of solidarity that exists between all those who belong to the Church." But how does it "prevail"? I think that it must be through the "encounter with the Divine."

But again, what is this "encounter" by which the Eucharist is "fully understood"?

"Etenim si incertam vocem det tuba quis parabit se ad bellum?"