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反宗教改革はカトリック改革　トリエント公会議はいい改革、バチカン公会議はわるい改革、ただそれだけのこと

2020-09-07 | 典礼　トリエントミサ

我ここに立つ27-カトリック革新トリエント

1545年3月15日トリエント公会議が開催された。この会議は断続的に63年にまで続いた。結果的にこの会議はカトリック側の改革となり「反宗教改革」や「対抗宗教改革」という言い方ではなく、カトリック改革と言うべきだろう、遅きに失した感があるが、ともかくカトリックに新しい息吹をもたらした。

新教の主張に対しては、「聖書のみ」ではなく「聖書と聖伝」と決められた。また従来の７つの秘跡はすべて承認された。免罪符の金銭取引は禁止されたが、従来の「罪を許す」権能は確認され、聖人崇敬も継続されることとなった。恩寵のみという「義認論」については、人間の協働が認められた。

新教の聖書解釈に対抗し、人間が神へと近づく主体性の潮流が生まれた。イエズス会の「霊操」が注目され、９名だった会は、10年で千人を越えるまでになる。ちなみに現代の構造主義者ロラン・バルトまで解析しているそうだ。修道会も刷新され、厳しい戒律によって神への道を歩む新たな聖人が出てくるようになる。

新教の簡単なマニュアル教育が取り入れられ、公教要理（カテキズム）によって信徒をしっかり教育することとなった。ただ新教も旧教も、教義を厳格にすみずみまで浸透しようとするあまり、従来見逃されていた民間信心を取り締まるようになり、悲劇が起きてくるのである。

https://keijoseph.amebaownd.com/posts/7569663?categoryIds=1463719


ミサ典礼の所作の象徴　←公式解釈かどうか出典不明

2020-09-04 | 典礼　トリエントミサ

https://acatholiclife.blogspot.com/2020/09/a-meditation-on-holy-sacrifice-of-mass.html

  • "When the priest kisses the altar, he is kissing Christ, *faithfully,* in contradiction to the kiss of betrayal by Judas." In a sense, the priest is making atonement for the betrayal of Judas.
  • "The priest reading the Introit represents Christ being falsely accused by Annas and blasphemed."
  • "The priest going to the middle of the altar and saying the Kyrie Eleison represents Christ being brought to Caiphas and these three times denied by Peter."
  • "The priest saying the 'Dominus vobiscum' represents Christ looking at Peter and converting him."
  • "The priest saying the 'Orate Fratres' represents Christ being shown by Pilate to the people with the words 'Ecce Homo.'"
  • "The priest praying in a low voice represents Christ being mocked and spit upon."
  • "The priest blessing the bread and wine represents Christ being nailed to the cross."
  • "The priest elevating the host represents Christ being raised on the cross."
  • "The priest goes to the Epistle side and prays signifying how Jesus was led before Pilate and falsely accused."
  • "The priest goes to the Gospel-side, where he reads the Gospel, signifying how Christ was sent from Pilate to Herod, and was mocked and derided by the latter."
  • "The priest goes from the Gospel side again to the middle of the altar - this signifies how Jesus was sent back from Herod to Pilate."
  • "The priest uncovers the chalice, recalling how Christ was stripped for the scourging."
  • "The priest offers bread and wine, signifying how Jesus was bound to the pillar and scourged."
  • "The priest washes his hands, signifying how Pilate declared Jesus innocent by washing his hands."
  • "The priest covers the chalice after the Offertory recalling how Jesus was crowned with thorns."
  • "The priest breaking and separating the host represents Christ giving up His spirit."

Share this symbolism with others! Click here for a PDF put together by the Fatima Center and share!


ミサに黙想を合わせる手法　これはなかなか

2017-06-19 | 典礼　トリエントミサ

Christ’s Life in the Holy Sacrifice of the Mass – Explained

  • Posted July 18, 2016

Understanding the True Holy Sacrifice of the Mass, and how it parallels Christ’s Life, will deepen your appreciation for the infinite gift God has given us. From the Divine Passion, through Pentecost, the priest re-enacts Christ’s actions with every Mass, transcending time and place.

After reading the following 37 points, you can view the video at the bottom of the page to get a very powerful visual on the matter. For a directory of Latin Masses, CLICK HERE.

The Mass of the Catechumens

1. Introibo ad altare Dei

  • The priest going to the foot of the altar represents Christ going to Mount Olivet.

2. Judica me, Deus…

  • The priest commencing the Holy Mass represents Christ beginning to pray in the Garden.

3. Confiteor Deo…

  • The priest saying the Confiteor represents Christ falling down and sweating blood at Mt. Olivet.

4. Oramus Te, Domine, per merita Sanctorum Tuorum

  • The priest going up and kissing the altar, after praying Aufer a nobis…, represents Christ being betrayed by Judas with a kiss.

5. Oremus

  • The priest going to the Epistle side represents Christ being captured, bound and taken to Annas.

6. The INTROIT

  • The priest reading the Introit represents Christ being falsely accused by Annas and blasphemed.

7. Kyrie Eleison

  • The priest going to the middle of the altar and saying the Kyrie eleison represents Christ being brought to Caiphas and these three times denied by Peter.

8. Dominus vobiscum

  • The priest saying the Dominus vobiscum represents Christ looking at Peter and converting him.

9. The EPISTLE

  • The priest reading the Epistle represents Christ being brought to Pilate.

10. Munda cor meum

  • The priest saying the Munda cor meum represents Christ being taken to Herod and mocked.

11. The GOSPEL

  • The priest reading the Gospel represents Christ being taken to Pilate and again mocked.

 The Mass of the Faithful

 OFFERTORY and CANON OF THE MASS

12. The OFFERTORY

  • The priest uncovering the chalice represents Christ being shamefully exposed.

13. Suscipe and Offerimus…

  • The priest offering bread and wine represents Christ being cruelly scourged.

14. In spiritu humilitatis…

  • The priest covering the chalice represents Christ being crowned with thorns.

15. Lavabo…

  • The priest washing his hands represents Christ being declared innocent by Pilate.

16. Orate Fratres

  • The priest saying the Orate Fratres represents Christ being shown by Pilate to the people with the words “Ecce Homo.”

17. The SECRET

  • The priest praying in a low voice represents Christ being mocked and spit upon.

18. The PREFACE and Sanctus

  • The priest saying the Preface and the Sanctus represents Christ being preferred instead of Barrabas and condemned to crucifixion.

19. Communicantes

  • The priest making the memento for the living represents Christ carrying the cross to Mount Calvary.

20. CANON Prayers

  • The priest continuing to pray in a low voice represents Christ meeting His Mother.

21. Hanc igitur

  • The priest blessing the bread and wine represents Christ being nailed to the cross.

22. HOC EST ENIM CORPUS MEUM…

  • The priest elevating the host represents Christ being raised on the cross.

23. HIC EST ENIM CALIX SANGUINIS MEI…

  • The priest elevating the chalice represents Christ shedding blood from the five wounds.

24. Memento

  • The priest praying in a low voice represents Christ seeing His afflicted Mother at the foot of the cross.

25. Nobis quoque peccatoribus

  • The priest saying aloud the words Nobis quoque peccatoribus represents Christ praying on the cross for men.
COMMUNION and THANKSGIVING
26. Pater Noster
  • The priest saying aloud the the Pater Noster represents Christ saying the seven words on the cross.

27. Fraction of the Host

  • The priest breaking and separating the host represents Christ giving up His spirit.

28. Haec commixtio…

  • The priest letting a portion of the host fall into the chalice represents His soul going to Limbo.

29. Agnus Dei…

  • The priest saying the Agnus Dei represents Christ being acknowledged on the cross as the Son of God by many bystanders.

30. HOLY COMMUNION

  • The priest administering Holy Communion represents Christ being laid in the sepulchre with the white linen over the communion railing representing the pure shroud.

31. Cleansing the Chalice

  • The priest cleansing the chalice represents Christ being anointed by pure women.

32. Preparing the Chalice

  • The priest preparing the chalice again represents Christ rising from the dead.

33. Dominus vobiscum…

  • The priest saying the Dominus vobiscum represents Christ appearing to His mother and the disciples.

34. POSTCOMMUNION

  • The priest saying the last prayers in the Postcommunion represents Christ teaching for forty days.

35. Dominus vobiscum

  • The priest saying the Dominus vobiscum just before the Ite Missa est represents Christ taking leave of His disciples with His final words in Matthew, Mark, Luke, and John to “Feed My sheep” and ascending into Heaven.

36. Ite Missa est and FINAL BLESSING

  • The priest saying the Ite Missa est blessing represents Christ sending down the Holy Ghost on Pentecost Sunday.

37. LAST GOSPEL

  • The priest saying the Last Gospel, which is really the First words of the beloved Disciple Saint John, represents sending the Apostles into all parts of the world to preach the Gospel and preserving His Holy Church for all time.

http://procinctu.info/uncategorized/holy-sacrifice-of-the-mass-christs-life/


エクレジアデイ委員会　トリエント私唱ミサは許可なく勝手にやってよし、誰が来てもよし、公に宣伝してもよし

2017-01-03 | 典礼　トリエントミサ

Papal Commission Ecclesia Dei: Private Masses Allowed in Immemorial Rite Without Permission

 
(Rome) On 18 October 2016 one of the faithful presented ECCLESIA DEI with a Dubium (doubt). The question was whether a priest with a regular permission could celebrate a private Mass in the extraordinary form of the Roman Rite according to the Motu proprio Summorum Pontificum (Articles 2 and 5.4) in a validly built private chapel without further permission.

On 3 November, the Pontifical Commission gave its affirmative Responsum (answer). The Commission confirmed that such an event was permitted. At the same time, the Commission reaffirmed that the faithful can of course participate in a private Mass. Anyone who wishes to participate and spontaneously participate in the celebration of the  Mass has the right to do so within the meaning of Article 4 of Summorum Pontificum. The number of participants is irrelevant. The priest can also exclude believers from attending.

The reply of the Pontifical Commission, Ecclesia Dei, also states that a private Mass in a private chapel does not require any authorization, for example, by the local priest or local bishop.

In the liturgical form of Pope Paul VI., the term Missa sine populo (Mass without people)
is used for private Mass, but it is confusing, as the term "private Mass" was an occasion for misunderstandings. The term private Mass does not mean a "private" Mass (a priest or a group), excluding third parties. It simply means the difference from a "community Mass" in the sense of Church law, ie the mass of a parish or a convent.

Inquiry to the Pontifical Commission Ecclesia Dei

Private Masses may not be publicly announced by the priest. As the Church jurist Gero Weishaupt explained on Introibo.net, however, the priest can provide information to the faithful on request. The faithful, on the other hand, can also publicly call for a private Mass and invite people to participate.

Therefore, the phrase "private Mass" does not refer to the number of participants. Thousands of faithful could attend a private Mass. The phrase "Missa sine populo" (which has replaced the term "private Mass" in the Novus Ordo), on the contrary, means that the priest is permitted to say Mass even if no faithful are present.

Prior to the form of Paul VI. in 1969, a priest required a papal indult to celebrate a Holy Mass without without an altar server. Holy Mass is always an expression of ecclesial communion and of the benefit of the entire Church, which is why at least an altar server or the faithful had to be present.   

There was no "solitary" mass in Church history. A celebration without a ministrant was "not inadmissible", only in emergencies, in order to be able to offer the last rites to a dying man. It is only since 1970 that the Church has regularly allowed a priest to celebrate alone.

Text: Giuseppe Nardi
Image: Messa in Latino
Trans: Tancred vekron99@hotmail.com
AMDG
 
 

祭壇鈴　鳴らし方と鳴らす回数　奉挙のみで3回（跪き含めず）、小奉献後１回の習慣も追加したい

2016-12-30 | 典礼　トリエントミサ

Some background

You might be surprised to learn that an altar bell was not always used during Mass. Its use did not originate in the Western Church until the late 12th century when another practice was introduced: the Elevation of the newly-consecrated Sacred Host.

At first, the belfry’s large bell was rung to alert those outside the church, thus allowing those within earshot to momentarily cease their activities and adore. Eventually, the belfry’s bell was replaced by a small one at the altar to warn those inside the church. First practiced in northern Europe, it would take another 200 years before this custom was adopted in Rome; in fact, the bell was not even mentioned in the Missale Romanum until 1604 by Pope Clement VIII, and then only for the Sanctus and Elevations.

https://akacatholic.com/altar-bell-or-gong/

 

So to conclude, here is a summary of when and how many times the altar bell should be rung in English-speaking countries:

  • Sanctus: three times in succession after the celebrant begins this prayer

  • Hanc igitur: once as the priest outstretches his hands over the oblations

  • Elevations: once as the celebrant genuflects, once at the elevation, and onceas the celebrant genuflects again (so three times total for each Consecration action of the Host and Precious Blood)

  • Domine non sum dignus: once after each time the priest says “Domine non sum dignus” (so three times total)

http://www.romanitaspress.com/the-altar-bell-part-1


こんなことが楽しみだったとは、びっくりぽんや

2016-02-18 | 典礼　トリエントミサ
「神父さま、これからごミサですか。そうなら、僕たちに侍者をさせてください。」...
二人はロバート・ケネディとエドワード・ケネディ兄弟だったのです。兄のロバートは後に司法長官となり、兄のジョン・F・ケネディーが暗殺された後は、彼自身が大統領候補となりましたが、反対者の凶弾の犠牲となりました。エドワードは現在も有力な上院議員を努めています。ケネディ兄弟の若かりし日の物語です。冬休みの彼らの楽しみは、近所の教会巡りをして、旅行中の神父さんが一人でミサをささげなくてもいいようにと、侍者をすることだったのです。
この話は、公会議前の、伝統的なアイルランドのカトリック信仰、特にミサを大切にする心を表しています。
国井健宏『ミサ』p.6-7

公会議前の典礼改訂　悪いものではないが改革はこれを乱用した。

2016-02-02 | 典礼　トリエントミサ
ピオ４世　一部の地域に御血の拝領を許可
ピオ５世　上記を取り消す
ピオ５世　1570年「ミサ典礼書」発布　司祭が一人でミサを立る読誦ミサを作る
ソレム修道院　「典礼歴年」、初の信徒用ミサ典礼書
聖体行列、聖体降福式、聖体礼拝が隆盛
1675　　　聖マルガリータによるイエズスの聖心の信心が毎週の聖体拝領を推奨
ピオ10世　自発教令（1903）でミサへの信徒の「行動的参加」を促す
　　　　　聖歌を信徒にも歌わせるために単旋律聖歌
　　　　　毎日の聖体拝領を推奨
　　　　　子供の初聖体（1907）
WW1後　司祭の言葉への信徒の応答が普及
WW2後　同時朗読（書簡と聖福音を司祭がラテン語で読む間に信徒が現代語で朗読）
ピオ12世　朗読聖書の公式翻訳
　　　　　歌ミサに現代語の聖歌を許可
　　　　　夕方のミサを許可して毎日の拝領を促進
　　　　　回勅「メディアトルデイ」（1947）で典礼運動に釘を刺す

以上「ミサきのうきょう」ジュネル著　p.55-60より

1900年代中期　「典礼運動」が勃興　
The Liturgical Movement began as a 19th-century movement of scholarship for the reform of worship within the Roman Catholic Church. It has developed over the last century and a half and has affected many other Christian Churches, including the Church of England and other churches of the Anglican Communion, and some Protestant churches. A similar reform in the Church of England and Anglican Communion, known as the Oxford Movement, began to change theology and liturgy in the United Kingdom and United States in the mid-nineteenth century. The Liturgical Movement has been one of the major influences on the process of the Ecumenical Movement, in favor of reversing the divisions which began at the Reformation.

https://en.wikipedia.org/wiki/Liturgical_Movement