inundado por um mistério de luz que é Deus e N´Ele vi e ouvi -A ponta da lança como chama que se desprende, toca o eixo da terra, – Ela estremece: montanhas, cidades, vilas e aldeias com os seus moradores são sepultados. - O mar, os rios e as nuvens saem dos seus limites, transbordam, inundam e arrastam consigo num redemoinho, moradias e gente em número que não se pode contar , é a purificação do mundo pelo pecado em que se mergulha. - O ódio, a ambição provocam a guerra destruidora! - Depois senti no palpitar acelerado do coração e no meu espírito o eco duma voz suave que dizia: – No tempo, uma só Fé, um só Batismo, uma só Igreja, Santa, Católica, Apostólica: - Na eternidade, o Céu! From the interview granted by Prof. Roberto de Mattei, author of Il Concilio Vaticano II: una storia mai scritta (The Second Vatican Council – a never before written history), to Austrian Catholic website Kath.net:
[Kath.net]There is no renewal of the Church without a true liturgical renewal. What is the meaning, in your view, of the liturgy in the extraordinary form of the Roman Rite which, with the motu proprio Summorum Pontificum, once again enjoys full right of citizenship in the Church? Is it truly "a twofold use of the save and only Rite" (Benedict XVI, Letter on the publication of "Summorum Pontificum", July 7, 2007) or should the "form" that today is "ordinary" be considered a "phase" of that return to the origins in which the true future is found?
[De Mattei] The Holy Sacrifice is truly one, but the "Novus ordo" of Paul VI is, it seems to me, profoundly different, in spirit and in form, from the ancient Roman Rite. In this last Rite, I see not the past, but the future of the Church. Traditional liturgy is in fact the most efficacious response to the challenge of secularism, that attacks us.
Benedict XVI gave full citizenship back to the ancient Roman Rite. I am certain that it will [ ]a new development and a new splendor in the Church and in society. The "Reform of the Reform" which is mentioned makes sense and is worthy only as a "transition" of the "novus ordo" towards the traditional rite, and not as a pretext for the abandonment of the latter, that must be kept in its integrity and purity.
The essential question seems to me, though, that of recovering a thelogical and ecclesiological vision founded upon the dimension of transcendent and the holy. This means that it is necessary to reconquer the fundamental principles of Catholic theology, beginning with a precise view of the holy Sacrifice of the Mass.
It is further necessary that the idea of sacrifice shall permeate society in the shape, quite forgotten today, of a spirit of sacrifice and penance. This, and not anything else, is the "experience of sacredness" of which our society has urgent need. Without it, it is hard to imagine a return to an authentic Liturgy that has at its center the adoration owed to the one true God.