2010 Acc Helmet Schedule

Scrutiamo alcuni dati della Riforma liturgica post conciliare

Some considerations on the changes to the formula of Consecration and the introduction of new Eucharistic prayers, starting with a quote from the book Hannibal Bugnini: The Liturgical Reform, Ed Liturgical CLV, 1997, pp.447-448:

"These changes are primarily due to reasons of completeness and clarity of pastoral. The explanation is as follows:

1. in Scripture there is no single formula, but there are four ...
   
2. or in the liturgy must therefore choose one of these texts in preference to others, or to compound formulas. ...
3. The formula for the consecration of the Roman canon of bread (Hoc est corpus meum), accepted even by the canon of the Ambrosian Holy Thursday: ... is in itself significantly incomplete in terms of the theology of the mass.
4. Adding "Mysterium fidei" in the formula for the consecration of the Roman canon of the wine is not biblical, is found only in the Roman Canon, it is of uncertain origin and meaning ... "
   
   [Do not forget that the fee Roman dates back to the oral tradition of St. Peter certainly transmit the same words he heard from the Lord. The Canon of the Mass is the center, intended as a sacrifice.
   According to the Council of Trent, it goes back to the tradition of the Apostles and was already substantially complete at the time of Gregory the Great (year 600). The Roman Church had never had any other fees. The same step of the "mysterium fidei" in the formula Consecration is an ancient tradition that Pope Innocent III clearly demonstrates a response to the Archbishop of Lyon. Even St. Thomas Aquinas devotes an article of his Summa Theologica to the same justification of the "mysterium fidei". And the Council of Florence explicitly confirmed the "mysterium fidei" in the formula of Consecration. Remember
   Romano Amerio in Iota unum: "... It is indeed significant that in the old Missal all the words are commemorative and operation of the fee under the heading below actionem.." In the new Mass the "mysterium fidei" was dropped from the words of Consecration and placed immediately after it to raise the acclamation of the faithful. This will highlight the new style 'narrative' rather than 'implementation' of the Consecration is particularly Actio Christi , as is the rest of the celebration, which has now become action of the Assembly.
   not forget that in the Mass Antiquior use the canon is read silently, not aloud, just to give due solemnity and emphasize the grandeur of the divine Sacrifice and encourage an attitude of silence and sacredness, of gathering and sharing before it ...]

Now, even that is not a theologian and liturgist regard to the four points mentioned, which speaks with aseptic Bugnini technicality carelessness and easily removable, it poses some important questions:

1. if in writing, there are four formulas, then the church would always wrong to propose only the fee
2. why "we must choose again if there are twenty centuries of" choices "already made clear? Any reasonable decision can not be separated from all that the Church has always professed and celebrated.
3. the liturgy of the Church would always be "substantially incomplete"? The Church has always wrong? The so-called "point of view of the theology of the Mass" contradicts the liturgical history of the Church?
4. if the origin and meaning of a word were "uncertain" for whatever reason, then why the Church has ever changed?

For many centuries the Church has had a hand in the liturgy with the utmost discretion and absolute fear, changing the minimum necessary and only on the basis of godly devotion in widespread use (for example, the prayers at the foot of the altar, after the Prologue of John blessing ...) so that by Pope Damasus to the liturgical reform is also no change "structural."

Unfortunately that's born Kiko and Carmen, that's how come the supporters of the harvest "animated" by so many signs, gestures, dances, posters, entertainment, talent shows, eccentricity, is so that the Mass rather than elevate the souls to the Lord ends up being un'autocelebrazione Assembly ... For the same reason the Missal approved by Pope Paul VI (the "ordinary form" of the Mass) was betrayed and humiliated the Mass is celebrated everywhere with abuse and approximations, which confuses participation with the main character and spirituality with the amount of words spoken facts and gestures. In spite of the recommendations of Sacrosanctum Concilium.

It seems very appropriate as a conclusion, this quote from Romano Amerio:
Your worship is to foster a sense of the divine instead of handing the man the divine: so l’assemblea vale più dell’eucarestia e il popolo di Dio prevale al sacerdote. Questa variazione ne produce una seconda, teorizzata colla dottrina della creatività liturgica. Il popolo di Dio riversa la propria cultura e il proprio genio nei riti, e il sacerdote esprime sé stesso nella celebrazione. L’oggettività della liturgia, che è un adombramento dell’Oggetto assoluto, deve cedere al valore del soggetto umano che vuole esprimersi. SC, 21 distingue la parte mutabile della liturgia dalla parte immutabile senza però definire quale quest’ultima sia. Se si mutano persino le parole della consacrazione, non si vede invero dove possa collocarsi l’immutabilità. Evidentemente la parte mutabile dei riti is in fact always changed over the centuries Christians, but cautiously, modestly, wisely.
The reform would, therefore, is certainly outdated and dissonance in many parts of the times, they deserved the Cang. I cite, for example, the timing of Ember, inapplicable to a church now expanded to countries that know only two seasons, or the prayers of pro Christianissimo Emperor "in nell'officio Parasceve. So you had to expunge most certainly (and it was excised) the oath, in the rite of consecration, the new bishop had to give, not to kill and not conspire to kill the Pope
But another change is the rites to accommodate them to objective conditions changed and clearly more are drawn up for the rites should be acconciliare the psychology, customs, the genius of nations and even individuals. The principle of creativity arises from the false assumption that the liturgy should express the feelings of the faithful and their production is: it expresses the reality of the mystery and is an action of Christ. There is here an implicit resolution of the liturgy in poetic.
The creative principle that is not even in appearance, since the bottom of the inventions of art there is something uncreated, or rather uncreatable, is licensed and promoted by the new liturgy. First of all there are almost no mandatory rules and many points are given to the celebrant a plurality of words or acts to choose ad libitum. Are no longer possible to create rule violations because the conditions and limitations. (R.Amerio-Iota Unum)