Missa Gregoriana em Portugal: 31-10-2010

domingo, 7 de novembro de 2010

Profecias Beata Anna Catherine Emmerich 1.2 La Demolicion de la Iglesia: «Cuando vi a los demoledores, me quedé maravillada de su gran habilidad. Tenían todo tipo de máquinas: todo se hacía siguiendo un plan: nada se producía por si mismo. Ellos no hacían ruido; ponían atención a todo; recurrían a artimañas de todo tipo, y las piedras parecían a menudo desaparecer de sus manos. Algunos de entre ellos reconstruían: destruían lo que era santo y grande y lo que edificaban no era más que vacío, hueco, superfluo.

1.2 La Demolición de la Iglesia

«He visto personas de la secta secreta minar sin descanso a la gran Iglesia… (AA.III.113)»

«… y he visto cerca de ellos una horrible bestia que había surgido del mar. Tenía una cola como la de un pez, garras como las de un león, y varias cabezas que rodeaban como una corona una cabeza más grande. Sus boca era ancha y roja. Estaba manchada como un tigre y se mostraba muy familiar con los demoledores. Se acostaba a menudo en medio de ellos durante su trabajo: a menudo también, ellos iban a encontrarla en la caverna donde se escondía a veces.»

«Durante ese tiempo, vi por un lado y por otro, en el mundo entero, muchas personas buenas y piadosas, sobretodo eclesiásticos, vejados, prisioneros y oprimidos, y tuve el sentimiento de que ellos llegarían a ser mártires un día» (AA.III.113)

«Como la Iglesia estaba ya en gran parte demolida, no quedando en pié mas que el coro con el altar, vi a estos demoledores penetrar en la iglesia con la bestia»

« (Los demoledores encontraron en el templo)… una mujer llena de majestad. Me parecía que ella estaba embarazada, ya que caminaba lentamente: los enemigos fueron presa del pánico al verla y la bestia no pudo ya dar ni un paso adelante. La bestia alargaba el cuello hacia la mujer con el aspecto más furioso, como si quisiera devorarla. Pero la mujer se volvió y se posternó con el rostro contra la tierra. Vi entonces a la bestia huir de nuevo hacia el mar y los enemigos correr en el mayor desorden) (AA.III.113)

«Vi la iglesia de San Pedro y una enorme cantidad de hombres que trabajaban en invertirla, pero vi ahí también a otros que hacían reparaciones. Cadenas de trabajo ocupadas de este doble trabajo se extendían a través de todo el mundo y me quedé asombrada de la coordinación con la que todo ello se hacía. Los demoledores extraían grandes fragmentos; eran particularmente sectarios en gran número y con ellos los apóstatas. Estas personas, haciendo su trabajo de destrucción, parecían seguir ciertas prescripciones y una cierta regla: llevaban delantales blancos rodeados de una cinta azul y proveídos de bolsillos, con paletas de albañil en la cintura. Ellos tenían además vestidos de todo tipo: había entre ellos hombre distinguidos, altos y gruesos, con uniformes y cruces, los cuales sin embargo no trabajaban directamente en la labor, sino que marcaban en los muros con la paleta los lugares donde había que demoler. Vi con horror que había también entre ellos sacerdotes católicos» (AA.II.202)

«Ya toda la parte anterior de la Iglesia estaba destruida: no quedaba en pié más que el santuario con el Santísimo Sacramento» (AA.II.203)

«He visto la Iglesia de San Pedro: estaba demolida con excepción del coro y del altar mayor (10 septiembre 1820). (AA.III.118)

«Vi también como, al final, María extendió su manto por encima de la Iglesia y como los enemigos de Dios fueron ahuyentados» (AA.II.414)

«Mayo de 1823. Tuve de nuevo la visión de la secta secreta socavando por todas partes la iglesia de San Pedro. Ellos trabajaban con instrumentos de toda especie y corrían por aquí y por allá, llevado piedras que habían arrancado. Fueron obligados a dejar el altar, no pudieron quitarlo. Vi profanar y quitar una imagen de María. (AA.III.556)

«Yo me lamentaba al Papa y le preguntaba como él podía tolerar que hubiera tantos sacerdotes entre los demoledores. (…) Vi en esta ocasión porque la Iglesia ha sido fundada en Roma; es porque ahí está el centro del mundo y que todos los pueblos si vinculan con ella por diferentes relaciones. Vi también que Roma permanecerá en pié como una isla, como una roca en medio del mar, cuando todo, alrededor de ella, caerá en ruinas.»

«Cuando vi a los demoledores, me quedé maravillada de su gran habilidad. Tenían todo tipo de máquinas: todo se hacía siguiendo un plan: nada se producía por si mismo. Ellos no hacían ruido; ponían atención a todo; recurrían a artimañas de todo tipo, y las piedras parecían a menudo desaparecer de sus manos. Algunos de entre ellos reconstruían: destruían lo que era santo y grande y lo que edificaban no era más que vacío, hueco, superfluo. Llevaban las piedras del altar y hacían con ellas una escalinata en la entrada. (AA.III.556)

DE:http://himmeltur.blogspot.com/

Ratzinger critiques Paul VI : In his chapter on the liturgy, Ratzinger reflects his dismay at how, at the time of the promulgation of the Novus Ordo, the Missal of 1962 was forbidden. He goes at lengths to develop the argument that such a supression of a valid liturgy has no precedent in the Church's history. This is important because apologists for the Novus Ordo and the post-Vatican II regime often assert that was happened in 1969-1970 was really nothing new in the Church's history.

This past week I got out my copy of Benedict XVI's memoirs Milestones: Memoirs 1927-1977 and read through it in about two days. This is really an excellent little book and gives some very helpful insight into the approach the Holy Father takes to a variety of issues (Divine Revelation, Vatican II, the liturgy, etc). This is the second time I have read this book in the past three years and will probably return to it again in the future. If you have not yet read this book and are looking for a general introduction to our current pontiff's life and personal philosophy, I highly recommend it.

In his chapter on the liturgy, Ratzinger reflects his dismay at how, at the time of the promulgation of the Novus Ordo, the Missal of 1962 was forbidden. He goes at lengths to develop the argument that such a supression of a valid liturgy has no precedent in the Church's history. This is important because apologists for the Novus Ordo and the post-Vatican II regime often assert that was happened in 1969-1970 was really nothing new in the Church's history. The argument is made that, just as Pius V gave the Church the Missal of 1570 in the wake of Trent, so it was natural that the pontiff after Vatican II should likewise give the Church a "new" missal in keeping with the times - therefore we ought not be dismayed at everything that has happened since Vatican II, nor should we think it is unnatural for Paul VI to have banned the use of the 1962 missal, since this has all "happened before" and is quite the natural way of doing things in the Church's liturgical history.

In this important mini-essay, Ratzinger demolishes this argument, pointing out how the missal of 1969 was "new" in an entirely different way than the missal of 1570. He says:

"The second great event at the beginning of my years in Regensburg was the publication of the Missal of Paul VI, which was accompanied by the almost total prohibition, after a transitional phase of only half a year, of using the missal we had until then. I welcomed the fact that now we had a binding liturgical text after a period of experimentation that had often deformed the liturgy. But I was dismayed by the prohibition of the old missal, since nothing of the sort had ever happened in the entire history of the liturgy. The impression was given that what was happening was quite normal. The previous missal had been created by Pius V in 1570 in connection with the Council of Trent; and so it was quite normal that, after four hundred years and a new council, a new pope would present us with a new missal.

But the historical truth of the matter is different. Pius V had simply ordered the reworking of the Missale Romanum then being used, which is the normal thing as history develops over the course of centuries. Many of his successors had likewise reworked this missal again, but without ever setting one missal against another. It was a continual process of growth and purification in which the continuity was never destroyed. There is no such thing as a "Missal of Pius V", created by Pius V himself. There is only the reworking done by Pius V as one phase in a long history of growth. The new feature that came to the fore after the Council of Trent was of a different nature. The irruption of the Reformation had above all taken the concrete form of liturgical "reforms." It was not just a matter of there being a Catholic Church and a Protestant Church alongside one another. The split in the Church occurred almost imperceptibly and found its most visible and historically most incisive manifestation in the changes in the liturgy. These changes, in turn, took very different forms at the local level, so that here, too, one frequently could not ascertain the boundary between what was Catholic and what was no longer Catholic.

In this confusing situation, which had become possible by the failure to produce unified liturgical legislation and by the existing liturgical pluralism inherited from the Middle Ages, the pope decided that now the Missale Romanum - the missal of the city of Rome - was to be introduced as reliably Catholic in every place that could not demonstrate its liturgy to be at least two hundred years old. Wherever the existing liturgy was that old, it could be preserved because its Catholic character would then be assured. In this case we cannot speak of the prohibition of a previous missal that had formerly been approved as valid. The prohibition of the missal that was now decreed, a missal that had known continuous growth over the centuries, starting with the sacramentaries of the ancient Church, introduced a breach into the history of the liturgy whose consequences could only be tragic. It was reasonable and right of the Council to order a revision of the missal such as had often taken place before and which this time had to be more thorough than before, above all because of the introduction of the vernacular.

But more than this now happened: the old building was demolished, and another was built, to be sure largely using materials from the previous one and even using the old building plans. There is no doubt that this new missal in many respects brought with it a real improvement and enrichment; but setting it as a new construction over and against what had grown historically, forbidding the results of this historical growth, thereby makes the liturgy to appear to be no longer a living development but the product of erudite work and juridical authority; this has caused us enormous harm. For then the impression had to emerge that liturgy is something "made", not something given in advance but something lying within our own power of decision. From this it also follows that we are not to recognize the scholars and central authority alone as decision makers, but that in the end each and every "community" must provide itself with its own liturgy. When liturgy is self-made, however, then it can no longer give us what its proper gift should be: the encounter with the mystery that is not our own product but rather our origin and the source of our life. A renewal of liturgical awareness, a liturgical reconciliation that again recognizes the unity of the history of the liturgy and that understands Vatican II, not as a breach, but as a stage of development: these things are urgently needed for the life of the Church.

I am convinced that the crisis in the Church that we are experiencing today is to a large extent due to the disintegration of the liturgy, which at times has even come to be conceived as etsi Deus non daretur: in that it is a matter of indifference whether or not God exists and whether or not He speaks to us and hears us. But when the community of faith, the worldwide unity of the Church and her history, and the mystery of the living Christ are no longer visible in the liturgy, where else, then, is the Church to become visible in her spiritual essence? Then the community is celebrating only itself, and activity that is utterly fruitless. And, because the ecclesial community cannot have its origin from itself but emerges as a unity only from the Lord, through faith, such circumstances will inexorably result in a disintegration into sectarian parties of all kinds - partisan opposition within a Church tearing herself apart. This is why we need a new Liturgical Movement, which will call to life the real heritage of the Second Vatican Council" (Milestones, pp. 146-149)

Basically, what happened with the promulgation of the Novus Ordo and the suppression of the traditional mass was in no way normal, despite any parallels that some might try to draw with what happened after Trent. Another lame excuse for the confusion and error that came in the wake of Vatican II is demolished, and by none other than our current pontiff.

Another interesting point here: note how vehemently Ratzinger disagrees with the suppression of the old missal. He is "dismayed" by the prohibition, says it hs a complete novelty in the history of the Church and, upon reflection, thinks it has caused "enormous harm." In other words, Ratzinger thinks the suppression of the old missal was a bad judgment - a prudential error.

This should cause us to ask - whose error was it? It was none other than Pope Paul VI who ordered the suppression of the old missal in favor of the new in 1969. One can say that there were other advisers and committees involved in the decision making process, but in the end only the pontiff can order the suppression of a whole missal and the promulgation of a new one over and against it. The buck stops with Paul VI. Therefore, when Ratzinger expresses his dismay and disagreement over the decision, which he thinks has caused "enormous harm," he is doing nothing less than charging Pope Paul VI with making an enormous error in his prudential judgment.

I of course bring this up because one of the criticisms I have frequently been given is that it is arrogant and even sinful to accuse the pope of making a prudential error in his judgement, as I did when I suggested that maybe calling Vatican II was a bad idea (here). Some of you might not know, but when I made this statement that Vatican II could be considered a prudential error, I got in trouble at my work (I at that time worked for my parish), upset some parishioners, got talked to by my pastor and even got blacklisted from Ignatius Press (I was at the time trying to get Ignatius to consider a book I was writing on Youth ministry). All this for suggesting that the Pope John may have made a boo-boo in thinking that the Church needed an ecumenical council.

Yet, here we have none other than our current pontiff criticizing the prudence of a decision made by another pontiff, and in a book published by Ignatius, no less! If Ratzinger sees nothing wrong with questioning the prudence of papal decisions, why ought anybody else? Some may bring up the tired old argument that, "Well that's different; you're not Cardinal Ratzinger!" This is a really lame argument, which I have already dealt with elsewhere (see here); in essence, though, the fact that someone of Ratzinger's caliber should question the prudence of a papal judgment should not be construed as an argument against why we ought to do likewise; rather, if someone like Ratzinger has made these arguments, this gives us all the more reason to imitate him, not less.

What's the point? Again, to point out that there is nothing disloyal, arrogant or schismatic about questioning the historical, prudential decisions that the Church or certain pontiffs may have made in the past. Saints have done it, and in this case, even other popes have done it. Why is it that only traditionalists can't?

DE:http://unamsanctamcatholicam.blogspot.com/

On Sunday Pope Benedict consecrated the Expiatory Temple of the Holy Family, more familiarly known as the Sagrada Família: “I consider that the dedication of this church of the Sagrada Familia is an event of great importance, at a time in which man claims to be able to build his life without God, as if God had nothing to say to him. In this masterpiece, Gaudi shows us that God is the true measure of man; that the secret of authentic originality consists, as he himself said, in returning to one’s origin which is God. Gaudí, by opening his spirit to God, was capable of creating in this city a space of beauty, faith and hope which leads man to an encounter with him who is truth and beauty itself. The architect expressed his sentiments in the following words: “A church [is] the only thing worthy of representing the soul of a people, for religion is the most elevated reality in man”.

▼ 10/31 - 11/07 (72)

On Sunday Pope Benedict consecrated the Expiatory Temple of the Holy Family, more familiarly known as the Sagrada Família: “I consider that the dedication of this church of the Sagrada Familia is an event of great importance, at a time in which man claims to be able to build his life without God, as if God had nothing to say to him. In this masterpiece, Gaudi shows us that God is the true measure of man; that the secret of authentic originality consists, as he himself said, in returning to one’s origin which is God. Gaudí, by opening his spirit to God, was capable of creating in this city a space of beauty, faith and hope which leads man to an encounter with him who is truth and beauty itself. The architect expressed his sentiments in the following words: “A church [is] the only thing worthy of representing the soul of a people, for religion is the most elevated reality in man”.

Temple of the Holy Family, a beacon of beauty that leads to God

On Sunday Pope Benedict consecrated the Expiatory Temple of the Holy Family, more familiarly known as the Sagrada Família. Following are extracts from his homily: “I consider that the dedication of this church of the Sagrada Familia is an event of great importance, at a time in which man claims to be able to build his life without God, as if God had nothing to say to him. In this masterpiece, Gaudi shows us that God is the true measure of man; that the secret of authentic originality consists, as he himself said, in returning to one’s origin which is God. Gaudí, by opening his spirit to God, was capable of creating in this city a space of beauty, faith and hope which leads man to an encounter with him who is truth and beauty itself. The architect expressed his sentiments in the following words: “A church [is] the only thing worthy of representing the soul of a people, for religion is the most elevated reality in man”.

“This church began as an initiative of the Association of the Friends of Saint Joseph, who wanted to dedicate it to the Holy Family of Nazareth. The home formed by Jesus, Mary and Joseph has always been regarded as a school of love, prayer and work. The promoters of this church wanted to set before the world love, work and service lived in the presence of God, as the Holy Family lived them. Life has changed greatly and with it enormous progress has been made in the technical, social and cultural spheres. We cannot simply remain content with these advances. Alongside them, there also need to be moral advances, such as in care, protection and assistance to families, in as much as the generous and indissoluble love of a man and a woman is the effective context and foundation of human life in its gestation, birth, growth and natural end. Only where love and faithfulness are present can true freedom come to birth and endure. For this reason the Church advocates adequate economic and social means so that women may find in the home and at work their full development, that men and women who contract marriage and form a family receive decisive support from the state, that life of children may be defended as sacred and inviolable from the moment of their conception, that the reality of birth be given due respect and receive juridical, social and legislative support. For this reason the Church resists every form of denial of human life and gives its support to everything that would promote the natural order in the sphere of the institution of the family”.

Sainte Messe. Église de la Sagrada Familia de Barcelone Homélie du Saint-Père: Que signifie faire la dédicace de cette église ? Au cœur du monde, sous le regard de Dieu et devant les hommes, dans un acte de foi humble et joyeux, nous avons élevé une imposante masse de matière, fruit de la nature et d’un incalculable effort de l’intelligence humaine qui a construit cette œuvre d’art. Elle est un signe visible du Dieu invisible, à la gloire duquel s’élancent ces tours, flèches qui indiquent l’absolu de la lumière et de celui qui est la Lumière, la Grandeur et la Beauté mêmes.

Here, too, are some random images pulled from Daylife which show some of the liturgical aspects of the papal visit. We begin with La Sagrada Familia.

Consécration de la Sagrada Familia : Benoît XVI fait une catéchèse sur l’Église

« L’Église ne tire pas sa consistance d’elle-même ; elle est appelée à être signe et instrument du Christ, dans une pure docilité à son autorité et entièrement au service de son mandat ». Au cours de la célébration eucharistique que Benoît XVI préside à Barcelone, dans l’église de la Sagrada Familia, le Pape a expliqué au cours de l’homélie ce qu’était l’Église. Fondée sur le Christ, qui apporte Dieu au cœur de l’humanité, elle doit permettre de donner Dieu aux hommes. Dans un monde qui se détourne son créateur, la consécration de la Sagrada Familia est un évènement qui exprime que « Dieu est la vraie mesure de l’homme », et que ce dernier est toujours appelé à revenir vers son Seigneur. La foi des chrétiens, transmise par l’Église, doit les pousser à témoigner que « Dieu est un Dieu de paix et non de violence, de liberté et non de contrainte, de concorde et non de discorde ».

Dans cette église consacrée à la Saint Famille, Benoît XVI à rappelé l’importance de la Famille. « L’amour généreux et indissoluble d’un homme et d’une femme est le cadre efficace et le fondement de la vie humaine dans sa gestation, dans sa naissance et dans sa croissance jusqu’à son terme naturel ». Le Pape ajoutait encore : « C’est seulement là où existent l’amour et la fidélité, que naît et perdure la vraie liberté ». Partant de ce constat, le Saint Père a demandé « des mesures économiques et sociales appropriées afin que la femme puisse trouver sa pleine réalisation à la maison et au travail, afin que l’homme et la femme qui s’unissent dans le mariage et forment une famille soient résolument soutenus par l’État, afin que soit défendue comme sacrée et inviolable la vie des enfants depuis le moment de leur conception, afin que la natalité soit stimulée, valorisée et soutenue sur le plan juridique, social et législatif. Pour cela, l’Église s’oppose à toute forme de négation de la vie humaine et soutient ce qui promeut l’ordre naturel dans le cadre de l’institution familiale ». Le fait que l'homme soit, selon saint Paul, « temple de Dieu », permet de réunir, selon Benoît XVI, « la vérité et la dignité de Dieu à la vérité et la dignité de l’homme ».

Enfin, le Pape a voulu faire mémoire de la figure de Gaudi, l’architecte de ce monument encore inachevé, indiquant l’engagement de l’artiste pour « l’édification d’une conscience humaine ancrée dans le monde, ouverte à Dieu, illuminée et sanctifiée par le Christ ». De cette manière, « il réalisa ce qui est aujourd’hui une des tâches les plus importantes : dépasser la scission entre conscience humaine et conscience chrétienne, entre existence dans ce monde temporel et ouverture à la vie éternelle, entre la beauté des choses et Dieu qui est la Beauté ».

****

Sainte Messe. Église de la Sagrada Familia de Barcelone

Homélie du Saint-Père

Dimanche 7 novembre 2010

(en catalan)

Frères et Sœurs bien-aimés dans le Seigneur,

« Ce jour est consacré au Seigneur, votre Dieu ! Ne soyez pas tristes, ne pleurez pas !... La joie du Seigneur est votre rempart ! » (Ne 8, 9-11). Par ces paroles de la première lecture que nous avons proclamée, je désire vous saluer, vous tous qui êtes ici présents pour participer à cette célébration. J’adresse mes salutations affectueuses à Leurs Majestés le Roi et la Reine d’Espagne, qui ont voulu s’unir cordialement à nous. Mon salut reconnaissant va à Monsieur le Cardinal Lluís Martínez Sistach, Archevêque de Barcelone, pour ses paroles de bienvenue et pour son invitation à procéder à la Dédicace de cette église de la Sagrada Familia, merveilleuse synthèse de technique, d’art et de foi. Je salue aussi le Cardinal Ricardo María Carles Gordó, Archevêque émérite de Barcelone, les autres Cardinaux et mes frères dans l’Épiscopat, en particulier l’Évêque auxiliaire de cette Église particulière, ainsi que les nombreux prêtres, diacres, séminaristes, religieux et fidèles qui participent à cette célébration solennelle. En même temps, j’adresse mon salut déférent aux Autorités nationales, régionales et locales, ainsi qu’aux membres des autres communautés chrétiennes, qui s’unissent à notre joie et à notre action de grâce envers Dieu.

(en espagnol)
Ce jour est un moment significatif dans une longue histoire d’aspirations, de travail et de générosité, qui dure depuis plus d’un siècle. Je voudrais maintenant faire mémoire de chacune des personnes qui ont permis la joie qui domine aujourd’hui en nous tous : des promoteurs jusqu’aux exécutants de cette œuvre ; de ses architectes et de ses maçons, jusqu’à tous ceux qui ont offert, d’une manière ou d’une autre, leur contribution irremplaçable pour rendre possible la construction progressive de cet édifice. Et nous nous souvenons surtout de celui qui fut l’âme et l’artisan de ce projet : Antoni Gaudí, architecte génial et chrétien cohérent, dont le flambeau de la foi brûla jusqu’à la fin de son existence, vécue avec une dignité et une austérité absolue. Cet événement est aussi, en quelque façon, le point culminant et l’aboutissement d’une histoire de cette terre catalane qui, surtout à partir de la fin du XIXème siècle, donna une multitude de saints et de fondateurs, de martyrs et de poètes chrétiens. Histoire de sainteté, de créations artistiques et poétiques, nées de la foi, qu’aujourd’hui nous recueillons et présentons en offrande à Dieu dans cette Eucharistie.

La joie que j’éprouve de pouvoir présider cette célébration a encore grandi quand j’ai su que cet édifice sacré, depuis ses origines, est étroitement lié à la figure de saint Joseph. Ce qui m’a particulièrement ému, c’est l’assurance avec laquelle Gaudí, face aux innombrables difficultés qu’il devait affronter, s’exclama plein de confiance en la divine Providence : « Saint Joseph complètera l’église ». Par conséquent, il n’est pas sans signification maintenant que ce soit un Pape dont le nom de baptême est Joseph qui en fasse la dédicace.

Que signifie faire la dédicace de cette église ? Au cœur du monde, sous le regard de Dieu et devant les hommes, dans un acte de foi humble et joyeux, nous avons élevé une imposante masse de matière, fruit de la nature et d’un incalculable effort de l’intelligence humaine qui a construit cette œuvre d’art. Elle est un signe visible du Dieu invisible, à la gloire duquel s’élancent ces tours, flèches qui indiquent l’absolu de la lumière et de celui qui est la Lumière, la Grandeur et la Beauté mêmes.

Dans ce cadre, Gaudí a voulu unir l’inspiration qui lui venait des trois grands livres dont il se nourrissait comme homme, comme croyant et comme architecte : le livre de la nature, le livre de la Sainte Écriture et le livre de la Liturgie. Ainsi il a uni la réalité du monde et l’histoire du salut, comme elle nous est racontée dans la Bible et rendue présente dans la Liturgie. Il a introduit dans l’édifice sacré des pierres, des arbres et la vie humaine, afin que toute la création converge dans la louange divine, mais, en même temps, il a placé à l’extérieur les retablos, pour mettre devant les hommes le mystère de Dieu révélé dans la naissance, la passion, la mort et la résurrection de Jésus Christ. Il collabora ainsi de manière géniale à l’édification d’une conscience humaine ancrée dans le monde, ouverte à Dieu, illuminée et sanctifiée par le Christ. Et il réalisa ce qui est aujourd’hui une des tâches les plus importantes : dépasser la scission entre conscience humaine et conscience chrétienne, entre existence dans ce monde temporel et ouverture à la vie éternelle, entre la beauté des choses et Dieu qui est la Beauté. Antoni Gaudí n’a pas réalisé tout cela uniquement avec des paroles, mais avec des pierres, des lignes, des superficies et des sommets. En réalité, la beauté est la grande nécessité de l’homme ; elle est la racine de laquelle surgissent le tronc de notre paix et les fruits de notre espérance. La beauté est aussi révélatrice de Dieu, parce que, comme Lui, l’œuvre belle est pure gratuité, elle invite à la liberté et arrache à l’égoïsme.

Nous avons dédié cet espace sacré à Dieu, qui s’est révélé et donné à nous dans le Christ pour être définitivement Dieu parmi les hommes. La Parole révélée, l’humanité du Christ et son Église sont les trois expressions les plus grandes de sa manifestation et de son don aux hommes. « Que chacun prenne garde à la façon dont il construit. Les fondations, personne ne peut en poser d’autres que celles qui existent déjà : ces fondations, c’est Jésus Christ » (1 Co 3, 10-11), dit saint Paul dans la deuxième lecture. Le Seigneur Jésus est la pierre qui soutient le poids du monde, qui maintient la cohésion de l’Église et qui recueille dans une ultime unité toutes les conquêtes de l’humanité. En lui nous avons la Parole et la Présence de Dieu, et de Lui l’Église reçoit sa vie, sa doctrine et sa mission. L’Église ne tire pas sa consistance d’elle-même ; elle est appelée à être signe et instrument du Christ, dans une pure docilité à son autorité et entièrement au service de son mandat. L’unique Christ fonde l’unique Église ; il est le rocher sur lequel se base notre foi. Fondés sur cette foi, nous cherchons ensemble à montrer au monde le visage de Dieu, qui est amour et qui est l’unique qui peut répondre à l’ardent désir de plénitude de l’homme. Telle est la grande tâche, montrer à tous que Dieu est un Dieu de paix et non de violence, de liberté et non de contrainte, de concorde et non de discorde. En ce sens, je crois que la consécration de cette église de la Sagrada Familia, à une époque où l’homme prétend édifier sa vie en tournant le dos à Dieu, comme s’il n’avait plus rien à lui dire, est un événement de grande signification. Par son œuvre, Gaudí nous montre que Dieu est la vraie mesure de l’homme, que le secret de la véritable originalité consiste, comme il le disait, à revenir à l’origine qui est Dieu. Lui-même, ouvrant ainsi son esprit à Dieu, a été capable de créer dans cette ville un espace de beauté, de foi et d’espérance, qui conduit l’homme à la rencontre de Celui qui est la vérité et la beauté même. L’architecte exprimait ainsi ses sentiments : « Une église [est] l’unique chose digne de représenter ce que ressent un peuple, puisque la religion est ce qu’il y a de plus élevé dans l’homme ».

Cette affirmation de Dieu porte en soi la suprême affirmation et sauvegarde de la dignité de tout homme et de tous les hommes : « N’oubliez pas que vous êtes le temple de Dieu… Le temple de Dieu est sacré, et ce temple, c’est vous » (1 Co 3, 16-17). Ici sont unies la vérité et la dignité de Dieu à la vérité et la dignité de l’homme. Par la consécration de l’autel de cette église, gardant présent à l’esprit que le Christ est son fondement, nous présentons au monde Dieu qui est l’ami des hommes, et nous invitons les hommes à être amis de Dieu. Comme l’enseigne l’épisode de Zachée, dont parle l’évangile d’aujourd’hui (cf. Lc 19, 1-10), si l’homme laisse entrer Dieu dans sa vie et dans son monde, s’il laisse le Christ vivre dans son cœur, il ne le regrettera pas, mais au contraire il fera l’expérience de la joie de partager sa vie même, étant destinataire de son amour infini.

L’initiative de la construction de cette église est due à l’Association des Amis de saint Joseph, qui voulut la dédier à la Sainte Famille de Nazareth. Depuis toujours, le foyer formé par Jésus, Marie et Joseph a été considéré comme une école d’amour, de prière et de travail. Les promoteurs de cette église voulaient montrer au monde l’amour, le travail et le service réalisés devant Dieu, comme les vécut la Sainte Famille de Nazareth. Les conditions de vie ont profondément changés et avec elles on a progressé énormément dans les domaines techniques, sociaux et culturels. Nous ne pouvons pas nous contenter de ces progrès. Ils doivent toujours être accompagnés des progrès moraux, comme l’attention, la protection et l’aide à la famille, puisque l’amour généreux et indissoluble d’un homme et d’une femme est le cadre efficace et le fondement de la vie humaine dans sa gestation, dans sa naissance et dans sa croissance jusqu’à son terme naturel. C’est seulement là où existent l’amour et la fidélité, que naît et perdure la vraie liberté. L’Église demande donc des mesures économiques et sociales appropriées afin que la femme puisse trouver sa pleine réalisation à la maison et au travail, afin que l’homme et la femme qui s’unissent dans le mariage et forment une famille soient résolument soutenus par l’État, afin que soit défendue comme sacrée et inviolable la vie des enfants depuis le moment de leur conception, afin que la natalité soit stimulée, valorisée et soutenue sur le plan juridique, social et législatif. Pour cela, l’Église s’oppose à toute forme de négation de la vie humaine et soutient ce qui promeut l’ordre naturel dans le cadre de l’institution familiale.

Contemplant avec admiration ce saint espace d’une beauté fascinante, avec tant d’histoire de foi, je demande à Dieu qu’en cette terre catalane se multiplient et se fortifient de nouveaux témoins de sainteté, qui offrent au monde le grand service que l’Église peut et doit rendre à l’humanité : être une image de la beauté divine, une flamme ardente de charité, un canal pour que le monde croie en Celui que Dieu a envoyé (cf. Jn 6, 29).

Chers frères, en consacrant cette splendide église, je supplie en même temps le Seigneur de nos vies qu’à partir de cet autel, qui va maintenant être oint avec l’huile sainte et sur lequel se consumera le sacrifice d’amour du Christ, jaillisse un fleuve incessant de grâce et de charité sur cette ville de Barcelone et sur ses habitants, ainsi que sur le monde entier. Que ces eaux fécondes remplissent de foi et de vitalité apostolique cette Église archidiocésaine, ses Pasteurs et ses fidèles.

(en catalan)
Je désire enfin confier à la protection aimante de la Mère de Dieu, Marie la Très Sainte, Rosa d’abril, Mare de la Mercè, vous tous qui êtes ici présents et toutes les personnes qui en paroles et en actes, dans le silence ou la prière, ont rendu possible ce miracle architectural. Qu’elle présente aussi à son divin Fils les joies et les souffrances de ceux qui viendront à l’avenir dans ce lieu sacré, pour que, selon la Liturgie de la dédicace des églises, les pauvres puissent trouver miséricorde, les opprimés obtenir la vraie liberté et tous les hommes se revêtir de la dignité d’enfants de Dieu. Amen.

Em Barcelona, Bento XVI preside à dedicação da Sagrada Família . Bento XVI recordou que a Igreja se opõe a “todas as formas de negação da vida humana” e defende a “ordem natural no âmbito da instituição natural”. O Papa deixou assim uma crítica indirecta às políticas do governo espanhol em matérias como o aborto ou a legalização do casamento entre pessoas do mesmo sexo. Bento XVI pediu que se “defenda a vida dos filhos como sagrada e inviolável desde o momento da concepção” e que a natalidade seja “valorizada e apoiada jurídica, social e legislativamente”.

Pope Benedict XVI (2ndL) arrives at the Sagrada Familia prior to celebrate a solemn mass consecrating Barcelona's famous temple in a basilica on November 7, 2010, during his two-day visit in Spain. Pope Benedict XVI warned today of a very strong clash between faith and modernity in Spain and he called for dialogue, not confrontation. The pontiff said an anti-clerical movement erupted in Spain in the 1930s in the run-up to the Spanish Civil War.

(7/11/2010) Bento XVI preside neste momento à Missa em que vai dedicar a Basilica da Sagrada Família, o templo que consagrou o génio do catão Antoni Gaudí, em Barcelona.
O rito da dedicação começou com a entrada na igreja, em procissão, depois de o Papa ter pedido que a porta fosse aberta.
Habitualmente reservado ao bispo da diocese, o rito é presidido por Bento XVI, em Barcelona, tendo em conta o significado universal do edifício.
As boas-vindas foram oferecidas pelo arcebispo de Barcelona, cardeal Lluís Martínez Sistach, que falou em catalão e espanhol, assegurando que a visita papal era esperada "com júbilo".
O actual arquitecto principal, Jordi Bonet Armengol, ofereceu uma breve explicação sobre a construção da igreja e o Papa entrega a chave da porta principal do templo ao sacerdote responsável pela mesma, padre Lluis Bonet.
Seguiu-se a aspersão, com água benta: o presidente da celebração benzeu a água e com ela aspergiu os participantes na celebração e o ambão. Dez bispos espanhois aspergiram as paredes da igreja.

Na homilia da Missa Bento XVI recordou que a Igreja se opõe a “todas as formas de negação da vida humana” e defende a “ordem natural no âmbito da instituição natural”.
O Papa deixou assim uma crítica indirecta às políticas do governo espanhol em matérias como o aborto ou a legalização do casamento entre pessoas do mesmo sexo.
Bento XVI pediu que se “defenda a vida dos filhos como sagrada e inviolável desde o momento da concepção” e que a natalidade seja “valorizada e apoiada jurídica, social e legislativamente”.
“A Igreja advoga medidas sociais e económicas adequadas para que a mulher encontre no lar e no trabalho a sua plena realização; para que o homem e a mulher que contraem matrimónio sejam apoiados decididamente pelo Estado”, acrescentou.
Como fizera em Compostela, o Papa alertou para a necessidade de acompanhar os progressos “técnicos, sociais e culturais” com outras dimensões.
“Juntamente com eles, devem estar sempre os progressos morais, como a atenção, protecção e ajuda à família, já que o amor generoso e indissolúvel entre um homem e uma mulher é o marco eficaz e fundamento da vida humana”, desde a gestação até ao seu “fim natural”.
O Papa que falava na igreja-símbolo de Barcelona como uma “síntese admirável entre técnica, arte e fé”,agradeceu a todos os que trabalharam neste templo expiatório – assim denominado por ser construído apenas com donativos privados -, lembrando uma “longa história de sonhos, trabalho e generosidade”.
Bento XVI elogiou em particular o «pai» deste projecto, Antoni Gaudí, “arquitecto genial e cristão consequente, com a chama da sua fé ardendo até ao final da sua vida, vivida em dignidade e austeridade absoluta”.
Obras como esta – salientou - ajudam a “mostrar ao mundo o rosto de Deus, que é amor e o único que pode responder ao desejo de plenitude do homem”.
“Essa é a grande tarefa, mostrar a todos que Deus é o Deus da paz e não da violência, da liberdade e não da coacção, da concórdia e não da discórdia”, disse na homilia da Missa de consagração do templo, em construção há mais de 125 anos.
Para Bento XVI, esta celebração é de “grande significado” numa época em que “o homem pretende edificar a sua vida de costas para Deus, como se já não tivesse nada a dizer-lhe”.
“Gaudí, com a sua obra, mostra-nos que Deus é a verdadeira medida do homem”, apontou.
-Depois da homilia e das ladainhas, teve lugar propriamente o rito da dedicação, que simboliza a intenção de consagrar a igreja a Deus.

Homilía del Papa en el Templo de la Sagrada Familia : ¿Qué hacemos al dedicar este templo? En el corazón del mundo, ante la mirada de Dios y de los hombres, en un humilde y gozoso acto de fe, levantamos una inmensa mole de materia, fruto de la naturaleza y de un inconmensurable esfuerzo de la inteligencia humana, constructora de esta obra de arte. Ella es un signo visible del Dios invisible, a cuya gloria se alzan estas torres, saetas que apuntan al absoluto de la luz y de Aquel que es la Luz, la Altura y la Belleza misma

Pope Benedict XVI arrives to the Sagrada Familia temple through the 'Puerta de la Gloria' (Glory Gate) for a mass in which he will consecrate the temple as a basilica in Barcelona, November 7, 2010. Pope Benedict, on a lightning trip to Spain, urged Europe on Saturday to re-discover God and its Christian heritage and also denounced the country's liberal abortion laws.

Barcelona's archbishop Lluis Cardinal Martinez Sistach (L) gives presents to Pope Benedict XVI (2ndR) during a solemn mass consecrating the Sagrada Familia in a basilica on November 7, 2010, in Barcelona, during his two-day visit in Spain. Pope Benedict XVI warned today of a very strong clash between faith and modernity in Spain and he called for dialogue, not confrontation. The pontiff said an anti-clerical movement erupted in Spain in the 1930s in the run-up to the Spanish Civil War.

Durante el viaje apostólico a España

BARCELONA, domingo 7 de noviembre de 2010 (ZENIT.org).- Ofrecemos a continuación el texto de la homilía que el Papa Benedicto XVI pronunció hoy durante la Misa de dedicación de la iglesia y altar de la Sagrada Familia de Barcelona, que desde hoy es Basílica menor.
* * * * *
En catalán:
Estimats germans i germanes en el Senyor:
“La diada d’avui és santa, dedicada a Déu, nostre Senyor; no us entristiu ni ploreu… El goig del Senyor sarà la vostra força” (Ne 8, 9-11). Amb aquestes paraules de la primera lectura que hem proclamat vull saludar-vos a tots els qui us trobeu aquí presents participant en aquesta celebració. Adreço una salutació afectuosa a Ses Majestats els Reis d’Espanya, que han volgut acompanyar-nos cordialment. La meva salutació agraïda al Senyor Cardenal Lluís Martínez Sistach, Arquebisbe de Barcelona, per les seves paraules de benvinguda i la seva invitació a dedicar aquesta Església de la Sagrada Família, suma admirable de tècnica, d’art i de fe. Saludo també al Cardenal Ricard Maria Carles Gordó, Arquebisbe emèrit de Barcelona, als altres Senyors Cardenals i Germans en l’Episcopat, especialment, al Bisbe auxiliar d’aquesta Església particular, com també als nombrosos sacerdots, diaques, seminaristes, religiosos i fidels que participen en aquesta solemne cerimònia. També adreço la meva deferent salutació a totes les Autoritats Nacionals, Autonòmiques i Locals, com també als membres d’altres comunitats cristianes, que s’han unit al nostre goig i a la nostra lloança agraïda a Déu.

Pope Benedict XVI celebrates a mass to consecrate La Sagrada Familia church in Barcelona November 7, 2010. Pope Benedict, on a lightning trip to Spain, urged Europe on Saturday to re-discover God and its Christian heritage and also denounced the country's liberal abortion laws.

[Amadísimos Hermanos y Hermanas en el Señor:
“Hoy es un día consagrado a nuestro Dios; no hagáis duelo ni lloréis… El gozo en el Señor es vuestra fortaleza” (Neh 8,9-11). Con estas palabras de la primera lectura que hemos proclamado quiero saludaros a todos los que estáis aquí presentes participando en esta celebración. Dirijo un afectuoso saludo a Sus Majestades los Reyes de España, que han querido cordialmente acompañarnos. Vaya mi saludo agradecido al Señor Cardenal Lluís Martínez Sistach, Arzobispo de Barcelona, por sus palabras de bienvenida y su invitación para la dedicación de esta Iglesia de la Sagrada Familia, admirable suma de técnica, de arte y de fe. Saludo igualmente al Cardenal Ricardo María Carles Gordó, Arzobispo emérito de Barcelona, a los demás Señores Cardenales y Hermanos en el Episcopado, en especial, al Obispo auxiliar de esta Iglesia particular, así como a los numerosos sacerdotes, diáconos, seminaristas, religiosos y fieles que participan en esta solemne ceremonia. Asimismo, dirijo mi deferente saludo a las Autoridades Nacionales, Autonómicas y Locales, así como a los miembros de otras comunidades cristianas, que se unen a nuestra alegría y alabanza agradecida a Dios.]
Este día es un punto significativo en una larga historia de ilusión, de trabajo y de generosidad, que dura más de un siglo. En estos momentos, quisiera recordar a todos y a cada uno de los que han hecho posible el gozo que a todos nos embarga hoy, desde los promotores hasta los ejecutores de la obra; desde los arquitectos y albañiles de la misma, a todos aquellos que han ofrecido, de una u otra forma, su inestimable aportación para hacer posible la progresión de este edificio. Y recordamos, sobre todo, al que fue alma y artífice de este proyecto: a Antoni Gaudí, arquitecto genial y cristiano consecuente, con la antorcha de su fe ardiendo hasta el término de su vida, vivida en dignidad y austeridad absoluta. Este acto es también, de algún modo, el punto cumbre y la desembocadura de una historia de esta tierra catalana que, sobre todo desde finales del siglo XIX, dio una pléyade de santos y de fundadores, de mártires y de poetas cristianos. Historia de santidad, de creación artística y poética, nacidas de la fe, que hoy recogemos y presentamos como ofrenda a Dios en esta Eucaristía.
Pope Benedict XVI spreads incense as he celebrates a mass to consecrate La Sagrada Familia church in Barcelona November 7, 2010.

Pope Benedict XVI spreads incense as he celebrates a mass to consecrate La Sagrada Familia church in Barcelona November 7, 2010.

La alegría que siento de poder presidir esta ceremonia se ha visto incrementada cuando he sabido que este templo, desde sus orígenes, ha estado muy vinculado a la figura de san José. Me ha conmovido especialmente la seguridad con la que Gaudí, ante las innumerables dificultades que tuvo que afrontar, exclamaba lleno de confianza en la divina Providencia: “San José acabará el templo”. Por eso ahora, no deja de ser significativo que sea dedicado por un Papa cuyo nombre de pila es José.
¿Qué hacemos al dedicar este templo? En el corazón del mundo, ante la mirada de Dios y de los hombres, en un humilde y gozoso acto de fe, levantamos una inmensa mole de materia, fruto de la naturaleza y de un inconmensurable esfuerzo de la inteligencia humana, constructora de esta obra de arte. Ella es un signo visible del Dios invisible, a cuya gloria se alzan estas torres, saetas que apuntan al absoluto de la luz y de Aquel que es la Luz, la Altura y la Belleza misma.
En este recinto, Gaudí quiso unir la inspiración que le llegaba de los tres grandes libros en los que se alimentaba como hombre, como creyente y como arquitecto: el libro de la naturaleza, el libro de la Sagrada Escritura y el libro de la Liturgia. Así unió la realidad del mundo y la historia de la salvación, tal como nos es narrada en la Biblia y actualizada en la Liturgia. Introdujo piedras, árboles y vida humana dentro del templo, para que toda la creación convergiera en la alabanza divina, pero al mismo tiempo sacó los retablos afuera, para poner ante los hombres el misterio de Dios revelado en el nacimiento, pasión, muerte y resurrección de Jesucristo. De este modo, colaboró genialmente a la edificación de la conciencia humana anclada en el mundo, abierta a Dios, iluminada y santificada por Cristo. E hizo algo que es una de las tareas más importantes hoy: superar la escisión entre conciencia humana y conciencia cristiana, entre existencia en este mundo temporal y apertura a una vida eterna, entre belleza de las cosas y Dios como Belleza. Esto lo realizó Antoni Gaudí no con palabras sino con piedras, trazos, planos y cumbres. Y es que la belleza es la gran necesidad del hombre; es la raíz de la que brota el tronco de nuestra paz y los frutos de nuestra esperanza. La belleza es también reveladora de Dios porque, como Él, la obra bella es pura gratuidad, invita a la libertad y arranca del egoísmo.

Pope Benedict XVI asperges the altar as he celebrates a mass to consecrate La Sagrada Familia church in Barcelona November 7, 2010.

Hemos dedicado este espacio sagrado a Dios, que se nos ha revelado y entregado en Cristo para ser definitivamente Dios con los hombres. La Palabra revelada, la humanidad de Cristo y su Iglesia son las tres expresiones máximas de su manifestación y entrega a los hombres. «Mire cada cual cómo construye. Pues nadie puede poner otro cimiento que el ya puesto, que es Jesucristo» (1 Co 3,10-11), dice San Pablo en la segunda lectura. El Señor Jesús es la piedra que soporta el peso del mundo, que mantiene la cohesión de la Iglesia y que recoge en unidad final todas las conquistas de la humanidad. En Él tenemos la Palabra y la presencia de Dios, y de Él recibe la Iglesia su vida, su doctrina y su misión. La Iglesia no tiene consistencia por sí misma; está llamada a ser signo e instrumento de Cristo, en pura docilidad a su autoridad y en total servicio a su mandato. El único Cristo funda la única Iglesia; Él es la roca sobre la que se cimienta nuestra fe. Apoyados en esa fe, busquemos juntos mostrar al mundo el rostro de Dios, que es amor y el único que puede responder al anhelo de plenitud del hombre. Ésa es la gran tarea, mostrar a todos que Dios es Dios de paz y no de violencia, de libertad y no de coacción, de concordia y no de discordia. En este sentido, pienso que la dedicación de este templo de la Sagrada Familia, en una época en la que el hombre pretende edificar su vida de espaldas a Dios, como si ya no tuviera nada que decirle, resulta un hecho de gran significado. Gaudí, con su obra, nos muestra que Dios es la verdadera medida del hombre. Que el secreto de la auténtica originalidad está, como decía él, en volver al origen que es Dios. Él mismo, abriendo así su espíritu a Dios ha sido capaz de crear en esta ciudad un espacio de belleza, de fe y de esperanza, que lleva al hombre al encuentro con quien es la Verdad y la Belleza misma. Así expresaba el arquitecto sus sentimientos: “Un templo [es] la única cosa digna de representar el sentir de un pueblo, ya que la religión es la cosa más elevada en el hombre”.
Esa afirmación de Dios lleva consigo la suprema afirmación y tutela de la dignidad de cada hombre y de todos los hombres: “¿No sabéis que sois templo de Dios?... El templo de Dios es santo: ese templo sois vosotros” (1 Co 3,16-17). He aquí unidas la verdad y dignidad de Dios con la verdad y la dignidad del hombre. Al consagrar el altar de este templo, considerando a Cristo como su fundamento, estamos presentando ante el mundo a Dios que es amigo de los hombres e invitando a los hombres a ser amigos de Dios. Como enseña el caso de Zaqueo, del que se habla en el Evangelio de hoy (cf. Lc 19,1-10), si el hombre deja entrar a Dios en su vida y en su mundo, si deja que Cristo viva en su corazón, no se arrepentirá, sino que experimentará la alegría de compartir su misma vida siendo objeto de su amor infinito.
La iniciativa de este templo se debe a la Asociación de amigos de San José, quienes quisieron dedicarlo a la Sagrada Familia de Nazaret. Desde siempre, el hogar formado por Jesús, María y José ha sido considerado como escuela de amor, oración y trabajo. Los patrocinadores de este templo querían mostrar al mundo el amor, el trabajo y el servicio vividos ante Dios, tal como los vivió la Sagrada Familia de Nazaret. Las condiciones de la vida han cambiado mucho y con ellas se ha avanzado enormemente en ámbitos técnicos, sociales y culturales. No podemos contentarnos con estos progresos. Junto a ellos deben estar siempre los progresos morales, como la atención, protección y ayuda a la familia, ya que el amor generoso e indisoluble de un hombre y una mujer es el marco eficaz y el fundamento de la vida humana en su gestación, en su alumbramiento, en su crecimiento y en su término natural. Sólo donde existen el amor y la fidelidad, nace y perdura la verdadera libertad. Por eso, la Iglesia aboga por adecuadas medidas económicas y sociales para que la mujer encuentre en el hogar y en el trabajo su plena realización; para que el hombre y la mujer que contraen matrimonio y forman una familia sean decididamente apoyados por el Estado; para que se defienda la vida de los hijos como sagrada e inviolable desde el momento de su concepción; para que la natalidad sea dignificada, valorada y apoyada jurídica, social y legislativamente. Por eso, la Iglesia se opone a todas las formas de negación de la vida humana y apoya cuanto promueva el orden natural en el ámbito de la institución familiar.
Al contemplar admirado este recinto santo de asombrosa belleza, con tanta historia de fe, pido a Dios que en esta tierra catalana se multipliquen y consoliden nuevos testimonios de santidad, que presten al mundo el gran servicio que la Iglesia puede y debe prestar a la humanidad: ser icono de la belleza divina, llama ardiente de caridad, cauce para que el mundo crea en Aquel que Dios ha enviado (cf. Jn 6,29).
Queridos hermanos, al dedicar este espléndido templo, suplico igualmente al Señor de nuestras vidas que de este altar, que ahora va a ser ungido con óleo santo y sobre el que se consumará el sacrificio de amor de Cristo, brote un río constante de gracia y caridad sobre esta ciudad de Barcelona y sus gentes, y sobre el mundo entero. Que estas aguas fecundas llenen de fe y vitalidad apostólica a esta Iglesia archidiocesana, a sus pastores y fieles.
En catalán:
Desitjo, finalment, confiar a l’amorosa protecció de la Mare de Déu, Maria Santissima, Rosa d’abril, Mare de la Mercè, tots els aquí presents, i tots aquells que amb paraules i obres, silenci o pregària, han fet possible aquest miracle arquitectònic. Que Ella presenti al seu diví Fill les joies i les penes de tots els qui vinguin en aquest lloc sagrat en el futur, perquè, com prega l’Església en la dedicació dels temples, els pobres trobin misericòrdia, els oprimits assoleixin la llibertat veritable i tots els homes es revesteixin de la dignitat dels fills de Déu. Amén.
[Deseo, finalmente, confiar a la amorosa protección de la Madre de Dios, María Santísima, Rosa de abril, Madre de la Merced, a todos los que estáis aquí, y a todos los que con palabras y obras, silencio u oración, han hecho posible este milagro arquitectónico. Que Ella presente también a su divino Hijo las alegrías y las penas de todos los que lleguen a este lugar sagrado en el futuro, para que, como reza la Iglesia al dedicar los templos, los pobres puedan encontrar misericordia, los oprimidos alcanzar la libertad verdadera y todos los hombres se revistan de la dignidad de hijos de Dios. Amén.]
[©Libreria Editrice Vaticana]

Fifth Sunday Remaining After Epiphany for the Time After Pentecost:

Fifth Sunday Remaining After Epiphany
for the Time After Pentecost
Introit, Gradual, Alleluia Verse, Offertory & Communion of the
Twenty-Third Sunday after Pentecost;
Collect, Epistle, Gospel,
Secret & Postcommunion of the Fifth Sunday after Epiphany

The Lord saith: I think thoughts of peace, and not of affliction; you shall call upon Me, and I will hear you; and I will bring back your captivity from all places.
(From the introit of the day's Mass, Jer. 29, 11, 12, 14)

Collect of the Day

Familiam tuam, quæsumus, Dómine, contínua pietáte custódi: ut quæ in sola spe grátiæ cœléstis innítitur, tua semper protectióne muniátur. Per Dóminum nostrum Jesum Christum...

In Thine unceasing goodness, O Lord, we beseech Thee, keep safe Thy household: and, since their only hope is to lean on Thy heavenly grace, may Thy protection be their steady defence. Through our Lord...

Epistle
From Blessed Paul the Apostle to the Colossians, 3. 12-17

click to enlarge

The Virgin and Child with the Saints in Glory by Giovanni Battista Carlone, 1655

Gospel
Continuation of the holy Gospel according to St. Matthew, 13. 24-30

St. Bonaventure
Chapter 6, Of the Reflection of the Most Blessed Trinity in Its Name, Which Is Good
from The Mind's Road to God

1. After a consideration of the essential traits [of God] the eye of the intelligence must be raised to look upon the most Blessed Trinity, in order that the second Cherub may be placed next to the first. Just as Being is the root and name of the vision of the essential traits, so Good is the principal foundation of our contemplation of the divine emanations [of the Trinity].

2. See then and pay heed, since the best which exists simply is that than which nothing better can be thought of. And this is such that it cannot be rightly thought not to be. For Being is in all ways better than Non-Being. This is such that it cannot rightly be thought of unless conceived of as both three and one. For the Good is said to be self-diffusive. The highest good is therefore the most self-diffusive. The greatest diffusion, however, can exist only if it is actual and intrinsic, substantial and hypostatic, natural and voluntary, free and necessary, lacking nothing and perfect. Unless, then, there be eternally in the highest good a production which is actual and consubstantial, and an hypostasis as noble as the producer through generation and spiration, so that it would be from the eternal principle eternally co-producing and would be beloved ("dilectus") in itself and co-loved ("condilectus"), generated, and spirated as are the Father and the Son and the Holy Spirit, in no way would it be the highest good, for it would not diffuse itself most highly.
For temporal diffusion in creation is nothing else than central and punctiform with respect to the immensity of the eternal goodness. Whence also can some diffusion be conceived as greater than that--to wit, that in which the diffusive power communicates its whole substance and nature to another. Therefore the highest good would not exist if it could lack that characteristic either in existence or in thought.

If then you can look with the mind's eye upon the purity of goodness, which is the pure actualization of the principle of Charity, pouring forth free and due love, and both mingled together, which is the fullest diffusion according to nature and will--the diffusion as Word, in which all things are expressed, and as Gift, in which all other gifts are given--you may see by the highest communicability of the Good that a Trinity of Father and Son and Holy Spirit is necessary.
Because of the greatest goodness, it is necessary that there be in them the greatest communicability, and out of the greatest communicability the greatest consubstantiality, and from the greatest consubstantiality the greatest configurability, and from all these the greatest coequality; and therefore the greatest coeternity as well as, because of all the aforesaid, the greatest co-intimacy, by which one is in the other necessarily through the highest degree of mutual penetration and one operates with the other through the complete identity of substances and power and operation of the most Blessed Trinity itself.

3. But when you contemplate these things, see that you do not think yourself able to understand the incomprehensible. For you have still in these six stages to consider what most strongly leads our mind's eye into the stupor of wonder. For there [in the Trinity] is the greatest
communicability with individuality of the persons, the greatest consubstantiality with plurality of the hypostases, the greatest configurability with distinct personality, the greatest co-equality with order, the greatest co-eternity with emanation, the greatest mutual intimacy with mission.
Who in the face of such great marvels would not start in wonder? But we understand with greatest certitude that all these exist in the most Blessed Trinity if we raise our eyes to the goodness that excels all goodness. For if there is the greatest communication and true diffusion, there is also true origin and true distinction. And because the whole and not the part is communicated, therefore it is itself given as a whole and not as a part. Therefore the one emanating and the one producing are distinguished by their properties, and yet are essentially one.
Since, then, they are distinguished by their properties, therefore they have personal properties and a plurality of hypostases and an emanation of origin and an order which is not of posteriority but of origin, and a mission not of local change but of free spiration, because of the authority of the producer which every sender has in respect to that which is sent. Because they are substantially one, therefore it must be true that there is unity in essence and in form, in dignity and in eternity, in existence and inimitability. While therefore you consider these things one by one in themselves, you have a reason for contemplating the truth; when you compare them with one another, you have the wherewithal to hover in highest wonder; and therefore, that your mind may ascend in wonder to wonderful contemplation these things should be considered all together.

4. For these Cherubim signify this also, since they look at each other. Nor is this free from mystery, that they look toward each, their faces being turned toward the propitiatory [Exod., 25, 20], that there may be verified what the Lord said in John, "Now this is the eternal life: That they may know thee, the only true God, and Jesus Christ, Whom thou hast sent" [John, 17, 3]. For we should wonder not only at the essential and personal traits of God in themselves, but also in comparison with the superwonderful union of God and man in the unity of Christ's person.

5. For if you are the Cherub when you contemplate the essentials of God and you wonder because the divine Being is at once primary and last Being, eternal and most present most simple and greatest or unlimited, all everywhere and yet never bounded, most actual and never moved, most perfect and having nothing superfluous or lacking, and yet immense and infinite without bounds, one to the highest degree and yet all-inclusive as having all things in itself, as total power, total truth, total goodness, look to the propitiatory and wonder that in it the primal principle is joined to the last term, God joined with man formed on the sixth day, the eternal joined with temporal man, born in the fullness of time of a Virgin--the most simple joined with the most composite, the most actual with the most passive and mortal, the most perfect and immense with the little, the most highly unified and all-inclusive with the composite individual distinct from all else, namely, Jesus Christ.

6. If, however, you are the other Cherub when you contemplate the properties of the Persons, you will also wonder that communicability exists with individuality, consubstantiality with plurality, configurability with personality, co-equality with order, co-eternity with production, co-intimacy with mission, for the Son was sent by the Father, and the Holy Spirit by both, Who nevertheless is always with Them and never withdraws from Them. Look to the propitiatory and wonder because in Christ is a personal union with a trinity of substances and a duality of natures, an absolute agreement with a plurality of wills, a common speech between God and man with plurality of properties, an equal worship with plurality of ranks, an equal exaltation above all things with plurality of dignities, a condominium with plurality of powers

7. In this consideration is the perfection of the mind's illumination, when, as if on the sixth day, it sees man made in the image of God. If then the image is an express likeness when our mind contemplates in Christ the Son of God, Who is the natural image of the invisible God, our humanity now wonderfully exalted, now ineffably united, by seeing at once in one Being the first and the last, the highest and the lowest, the circumference and the center, the alpha and the omega, the caused and the cause, the creator and the creature, the book written within and without, it [the mind] arrives at a perfect being in order that it may arrive with God at the perfection of His illuminations on the sixth level, as if on the sixth day; nor does anything more remain save the day of rest, on which, by the elevation of the mind, its insight rests from all work which He had done.

DE:http://arsorandi.blogspot.com/

sábado, 6 de novembro de 2010

OMELIA DEL SANTO PADRE BENEDETTO XVI

VIAGGIO APOSTOLICO A SANTIAGO DE COMPOSTELA E BARCELONA

(6-7 NOVEMBRE 2010)

SANTA MESSA IN OCCASIONE

DELL'ANNO SANTO COMPOSTELANO

OMELIA DEL SANTO PADRE BENEDETTO XVI

Plaza del Obradoiro a Santiago de Compostela

Sabato, 6 novembre 2010

[Francese, Inglese, Italiano, Portoghese, Spagnolo, Tedesco]

Amatissimi fratelli in Gesù Cristo.

Rendo grazie a Dio per il dono di poter essere qui, in questa splendida piazza ricolma di arte, cultura e significato spirituale. In questo Anno Santo, giungo come pellegrino tra i pellegrini, accompagnando tanti che vengono fin qui assetati della fede in Cristo risorto. Fede annunciata e trasmessa fedelmente dagli Apostoli, come san Giacomo il Maggiore, che si venera a Compostela da tempo immemorabile.

Sono grato per le gentili parole di benvenuto di Monsignor Julián Barrio Barrio, Arcivescovo di questa Chiesa particolare, e per la cortese presenza delle Loro Altezze Reali i Principi delle Asturie, dei Signori Cardinali, così come dei numerosi Fratelli nell’Episcopato e nel Sacerdozio. Il mio saluto cordiale giunga anche ai Parlamentari Europei, membri dell’intergruppo “Camino de Santiago”, come pure alle Autorità Nazionali, Regionali e Locali che hanno voluto essere presenti a questa celebrazione. Tutto ciò è segno di deferenza verso il Successore di Pietro e anche del profondo sentimento che san Giacomo di Compostela risveglia in Galizia e negli altri luoghi della Spagna, la quale riconosce l’Apostolo come suo Patrono e protettore. Un caloroso saluto anche alle persone consacrate, seminaristi e fedeli che partecipano a questa Eucaristia e, con un’emozione particolare, ai pellegrini, costruttori del genuino spirito giacobeo, senza il quale si capirebbe poco o nulla di quello che qui si svolge.

Una frase della prima lettura afferma con ammirevole semplicità: “Con grande forza gli apostoli davano testimonianza della risurrezione del Signore Gesù” (At 4,33). In effetti, al punto di partenza di tutto ciò che il cristianesimo è stato e continua ad essere non si trova un’iniziativa o un progetto umano, ma Dio, che dichiara Gesù giusto e santo di fronte alla sentenza del tribunale umano che lo condannò come blasfemo e sovversivo; Dio, che ha strappato Gesù Cristo dalla morte; Dio, che farà giustizia a tutti quelli che sono ingiustamente gli umiliati della storia.

“Di questi fatti siamo testimoni noi e lo Spirito Santo, che Dio ha dato a quelli che gli obbediscono” (At 5,32), dicono gli apostoli. Così infatti essi diedero testimonianza della vita, morte e resurrezione di Cristo Gesù, che conobbero mentre predicava e compiva miracoli. A noi, cari fratelli, spetta oggi seguire l’esempio degli apostoli, conoscendo il Signore ogni giorno di più e dando una testimonianza chiara e valida del suo Vangelo. Non vi è maggior tesoro che possiamo offrire ai nostri contemporanei. Così imiteremo anche san Paolo che, in mezzo a tante tribolazioni, naufragi e solitudini, proclamava esultante: “Noi […] abbiamo questo tesoro in vasi di creta, affinché appaia che questa straordinaria potenza appartiene a Dio, e non viene da noi” (2Cor 4,7).

Insieme a queste parole dell’Apostolo dei gentili, vi sono le parole stesse del Vangelo che abbiamo appena ascoltato, e che invitano a vivere secondo l’umiltà di Cristo, il quale, seguendo in tutto la volontà del Padre, è venuto per servire, “e dare la propria vita in riscatto per molti” (Mt 20, 28). Per i discepoli che vogliono seguire e imitare Cristo, servire il fratello non è più una mera opzione, ma parte essenziale del proprio essere. Un servizio che non si misura in base ai criteri mondani dell’immediato, del materiale e dell’apparente, ma perché rende presente l’amore di Dio per tutti gli uomini e in tutte le loro dimensioni, e dà testimonianza di Lui, anche con i gesti più semplici. Nel proporre questo nuovo modo di relazionarsi nella comunità, basato sulla logica dell’amore e del servizio, Gesù si rivolge anche ai “capi dei popoli”, perché dove non vi è impegno per gli altri sorgono forme di prepotenza e sfruttamento che non lasciano spazio a un’autentica promozione umana integrale. E vorrei che questo messaggio giungesse soprattutto ai giovani: proprio a voi, questo contenuto essenziale del Vangelo indica la via perché, rinunciando a un modo di pensare egoistico, di breve portata, come tante volte vi si propone, e assumendo quello di Gesù, possiate realizzarvi pienamente ed essere seme di speranza.

Questo è ciò che ci ricorda anche la celebrazione di questo Anno Santo Compostelano. E questo è quello che nel segreto del cuore, sapendolo esplicitamente o sentendolo senza saperlo esprimere a parole, vivono tanti pellegrini che camminano fino a Santiago di Compostela per abbracciare l’Apostolo. La stanchezza dell’andare, la varietà dei paesaggi, l’incontro con persone di altra nazionalità, li aprono a ciò che di più profondo e comune ci unisce agli uomini: esseri in ricerca, esseri che hanno bisogno di verità e di bellezza, di un’esperienza di grazia, di carità e di pace, di perdono e di redenzione. E nel più nascosto di tutti questi uomini risuona la presenza di Dio e l’azione dello Spirito Santo. Sì, ogni uomo che fa silenzio dentro di sé e prende le distanze dalle brame, desideri e faccende immediati, l’uomo che prega, Dio lo illumina affinché lo incontri e riconosca Cristo. Chi compie il pellegrinaggio a Santiago, in fondo, lo fa per incontrarsi soprattutto con Dio, che, riflesso nella maestà di Cristo, lo accoglie e benedice nell’arrivare al Portico della Gloria.

Da qui, come messaggero del Vangelo che Pietro e Giacomo firmarono con il proprio sangue, desidero volgere lo sguardo all’Europa che andò in pellegrinaggio a Compostela. Quali sono le sue grandi necessità, timori e speranze? Qual è il contributo specifico e fondamentale della Chiesa a questa Europa, che ha percorso nell’ultimo mezzo secolo un cammino verso nuove configurazioni e progetti? Il suo apporto è centrato in una realtà così semplice e decisiva come questa: che Dio esiste e che è Lui che ci ha dato la vita. Solo Lui è assoluto, amore fedele e immutabile, meta infinita che traspare dietro tutti i beni, verità e bellezze meravigliose di questo mondo; meravigliose ma insufficienti per il cuore dell’uomo. Lo comprese bene santa Teresa di Gesù quando scrisse: “Solo Dio basta”.

È una tragedia che in Europa, soprattutto nel XIX secolo, si affermasse e diffondesse la convinzione che Dio è l’antagonista dell’uomo e il nemico della sua liberà. Con questo si voleva mettere in ombra la vera fede biblica in Dio, che mandò nel mondo suo Figlio Gesù Cristo perché nessuno muoia, ma tutti abbiano la vita eterna (cfr Gv 3,16).

L’autore sacro afferma perentorio davanti a un paganesimo per il quale Dio è invidioso dell’uomo o lo disprezza: come Dio avrebbe creato tutte le cose se non le avesse amate, Lui che nella sua infinita pienezza non ha bisogno di nulla? (cfr Sap 11,24-26). Come si sarebbe rivelato agli uomini se non avesse voluto proteggerli? Dio è l’origine del nostro essere e il fondamento e culmine della nostra libertà, non il suo oppositore. Come l’uomo mortale si può fondare su se stesso e come l’uomo peccatore si può riconciliare con se stesso? Come è possibile che si sia fatto pubblico silenzio sulla realtà prima ed essenziale della vita umana? Come ciò che è più determinante in essa può essere rinchiuso nella mera intimità o relegato nella penombra? Noi uomini non possiamo vivere nelle tenebre, senza vedere la luce del sole. E, allora, com’è possibile che si neghi a Dio, sole delle intelligenze, forza delle volontà e calamita dei nostri cuori, il diritto di proporre questa luce che dissipa ogni tenebra? Perciò, è necessario che Dio torni a risuonare gioiosamente sotto i cieli dell’Europa; che questa parola santa non si pronunci mai invano; che non venga stravolta facendola servire a fini che non le sono propri. Occorre che venga proferita santamente. È necessario che la percepiamo così nella vita di ogni giorno, nel silenzio del lavoro, nell’amore fraterno e nelle difficoltà che gli anni portano con sé.

L’Europa deve aprirsi a Dio, uscire all’incontro con Lui senza paura, lavorare con la sua grazia per quella dignità dell’uomo che avevano scoperto le migliori tradizioni: oltre a quella biblica, fondamentale a tale riguardo, quelle dell’epoca classica, medievale e moderna, dalle quali nacquero le grandi creazioni filosofiche e letterarie, culturali e sociali dell’Europa.

Questo Dio e questo uomo sono quelli che si sono manifestati concretamente e storicamente in Cristo. Cristo che possiamo trovare nei cammini che conducono a Compostela, dato che in essi vi è una croce che accoglie e orienta ai crocicchi. Questa croce, segno supremo dell’amore portato fino all’estremo, e perciò dono e perdono allo stesso tempo, dev’essere la nostra stella polare nella notte del tempo. Croce e amore, croce e luce sono stati sinonimi nella nostra storia, perché Cristo si lasciò inchiodare in essa per darci la suprema testimonianza del suo amore, per invitarci al perdono e alla riconciliazione, per insegnarci a vincere il male con il bene. Non smettete di imparare le lezioni di questo Cristo dei crocicchi dei cammini e della vita, in lui ci viene incontro Dio come amico, padre e guida. O Croce benedetta, brilla sempre nelle terre dell’Europa!

Lasciate che proclami da qui la gloria dell’uomo, che avverta delle minacce alla sua dignità per la privazione dei suoi valori e ricchezze originari, l’emarginazione o la morte inflitte ai più deboli e poveri. Non si può dar culto a Dio senza proteggere l’uomo suo figlio e non si serve l’uomo senza chiedersi chi è suo Padre e rispondere alla domanda su di lui. L’Europa della scienza e delle tecnologie, l’Europa della civilizzazione e della cultura, deve essere allo stesso tempo l’Europa aperta alla trascendenza e alla fraternità con altri continenti, al Dio vivo e vero a partire dall’uomo vivo e vero. Questo è ciò che la Chiesa desidera apportare all’Europa: avere cura di Dio e avere cura dell’uomo, a partire dalla comprensione che di entrambi ci viene offerta in Gesù Cristo.

Cari amici, eleviamo uno sguardo di speranza a tutto ciò che Dio ci ha promesso e ci offre. Che Egli ci doni la sua forza, rinvigorisca quest’Arcidiocesi compostelana, vivifichi la fede dei suoi figli e li aiuti a mantenersi fedeli alla loro vocazione di seminare e dare vigore al Vangelo, anche in altre terre. Che san Giacomo, l’amico del Signore, ottenga abbondanti benedizioni per la Galizia, per le altre genti della Spagna, dell’Europa e di tanti altri luoghi al di là dei mari, dove l’Apostolo è segno di identità cristiana e promotore dell’annuncio di Cristo. Amen!