sábado, 2 de abril de 2011

Several Excellent Methods of Hearing Mass By Lady Lucy Herbert



Several Excellent Methods: Fifteen and Final

Of the profit we ought to draw from Holy Mass, and the return we ought to make to God for it.

We owe more to God, and to his Divine Son Jesus Christ, for the benefit of Holy Mass, than it is possible for us ever to repay. Whatever we can do, we still shall remain infinitely indebted for it, not only during life, but for the whole eternity.

Though we can never return what we owe, yet we must, a least, return what we can, to acknowledge the benefit of Holy Mass, and to imitate our dear Saviour, who therein daily offers himself a sacrifice for us. We must offer all our actions to God as so many sacrifices and testimonies of our engagement to his service, and submissions to his will. Holy Scripture gives the name of Sacrifice to almost all good actions; and St. Augustine says expressly, that each good action is a true Sacrifice.

Now as we are composed of body and soul, there are two sorts of sacrifices which we ought to offer; the first consists in referring to God all exterior and sensible actions; and the second, in consecrating to him all the motions of our heart and acts of our will.

This is the double Sacrifice which St. Paul exhorts us to make, and which, to be acceptable to God, must be animated with charity; that is, God’s love. Reason, as he says, engages us to render that duty to God for we have received all from him, and consequently owe all to him. It would be an act contrary to the rules of Justice and Reason, to employ for any other use but God’s service, what we possess purely from his liberality.

St. Paul makes the interior Sacrifice chiefly consist in two things: the first to strip ourselves of the sentiments and inclinations of the Old Man; and the second, to assume the sentiments and inclinations of the New One, Christ Jesus.

God does not exact the same exterior actions from all; for each 0one must act according to the state his Divine Majesty has placed him in; nor does he exact the same interior degree of perfection. Nevertheless he will have our whole life be a perpetual Sacrifice to him; which it will be, if we consider our employment as a commission from God, and accordingly acquit ourselves of it; being exact in all its parts and duties. Whoever proceeds so, is a true victim, which continually sacrifices itself to the will and pleasure of God; so that their whole life is a perpetual Sacrifice.

Each time we assist at Mass, we contract, as it were, a new obligation of living so, and of devoting ourselves entirely to God’s service, and of conforming ourselves to his will in all our actions; which is the fruit we should draw from Holy Mass, and the best return we can make for so incomparable a benefit.

To render this practice more easy, we may distinguish the four perpetual Sacrifices:

The first is a Holocaust.

The second, a sacrifice of Thanksgiving.

The third of Impetration.

The fourth of Propitiation.

Now the life of a good Christian ought to be a continual exercise of all those acts of virtue.

As the first, which is a Holocaust, in which the victim used to be entirely consumed by fire, God having given us our liberty, which is the precious thing we have to offer; it is that victim we consume by fire when for the love of him, and the desire we have to content him, we give him the entire dominion we have over our selves, actions, and goods; not reserving to ourselves the choice of any of our actions, nor of the circumstances that accompany the, It is not enough to present to God our labours, prayers, and fasts, or any other exercise, however good and holy, if they are not according to his will, and done both in the time and place he would have the, for other ways they will be of little or no merit in his fight; for if we reserve to ourselves the liberty of doing what actions we please, and when and how we please, God may reproach us as he did the Jews, who fasted by humour and inclination, that their fast was of no merit, because their own will was too much in it.

We should do well to question ourselves from time to time: saying, Am I in the place God would have me be in? Di I do what God would have me do? Be assured that the most excellent of all victims, is a perfect conformity of our judgment and will to the will of God. Great is the advantage religious person have; for in exactly observing their vows, their rules, and the orders of their superiors, both by day and night, they thereby become perfect Holocausts, immolated each moment of their lives to the will and pleasure of God. They may say with Jesus Christ, that they are always employed in doing what is pleasing to God. And he will say of them, as of the Royal Prophet, I have found a man according to my heart, who accomplishes all my wills.

The second Sacrifice is of Thanksgiving. We should continually offer this sacrifice to the Divine Majesty, since there is no moment of our lives in which we receive not some benefit from him.

In order to this we must reflect on those graces and favours, for which we are indebted to God’s goodness; an acknowledge him the author of all the good we have, which he has given us for his service, offering him all the possess; and letting no occasions pass without contributing as much as is in our power, to the advancement of his glory, and the accomplishment of his designs.

We must even thank him for all the good actions we do, he having the greatest share in them: and for his being pleased to make use of us for the advancement of his glory, and for having helped us to merit heaven: for as St. Augustine observes, God crowns his own benefits when he rewards our merits.
The third Sacrifice is of Impetration. To offer this sacrifice perpetually, we must persuade ourselves (as it is true) that of ourselves we neither can do, nor succeed in any thing, without God’s assistance. Which being, we must not fail to implore it each moment. If therefore we desire to offer his Divine Majesty this Sacrifice, we must have continually before our eyes our own miseries and weaknesses, the many evils which oppress us, and the dangers we are exposed to; the goods we stand in need of, and our inability as to the procuring the one, or freeing ourselves from the other, which will force us continually to have recourse to God.

This we may perform in several manners, sometimes by pronouncing certain words, as Deus in adjutorium…, sometimes by forming in ourselves a desire of God’s assistance; fixing the eyes of our soul upon him, from whom only we expect necessary forces, and strength to act. These short prayers and interior desires are victims, which breathe forth a more odoriferous smell, than perfumes which were formerly offered.

The revolt of our passions, the multitude of our temptations, the pain we find in labour, are as many admonitors to put us hourly in mind of exposing them to God; thereby to engage him to come to succour us, and make us feel the effects of his mercies.

The fourth Sacrifice is that of Expiation, or Propitiation, which we ought also to offer perpetually. There is no sacrifice which we should more frequently offer than this, we having in the bottom of our souls a source of sin, which even the just feel, an often every day they deplore the effects of it, an dare obliged to have recourse to this sacrifice to expiate them.

There are two things in sin, the guilt which is the offense of God, and the pain which is the chastisement it deserves. The sacrifice of expiation includes both grief for and punishment of the fault. You will perpetually offer this sacrifice, if as soon as you perceive yourself fallen into any sin, however small it be, you interiorly detest it, and mortify yourself in something; or at least in our examinations night and morning, if you not only grieve for the sins you have committed, but also impose some penance on yourself in satisfaction.

How holy would our life be, if, from morning to night, we employed ourselves in offering some of these sacrifices. Sometimes making acts of conformity to the will of God, at other times thanking him for his benefits, then imploring his help, and [always striving to make reparation for sin.]


DIFUSÃO DA SANTA MISSA GREGORIANA NO MUNDO...albúm de fotos que falam por si

Septuagesima Sunday in Kinkora, Ontario

Here are some photos from Saint Patrick Catholic Church in Kinkora, Ontario, Canada. The priest is Father Paul Nicholson, a diocesan priest for the London diocese.

Thanks to Mr. Carl Vanderwouden for providing these wonderful photographs.


God Smiles on the Usus Antiquior

From Mr. John Sonnen at Orbus Catholicus Secundus. Click here and here and here for some really great images from the Gesu e Maria.


Church of Gesu e Maria, Rome


His Excellency, Archbishop Anthanasius Schneider, Church of Gesu e Maria, Rome.

Thanks to Mr. Sonnen at Orbis Catholicus Secundus.

Requiem Mass for All Souls, Brighton, England

Fr. Raymond Blake of St. Mary Magdalen's, Brighton, England

History in the making: Pontifical Solemn Mass in St. Peter's Basilica, Rome

The first Pontifical Solemn Traditional Latin Mass offering is St. Peter's Basilica since 1969!

(Images, courtesy The New Liturgical Movement. Please frequent their excellent blog and visit their sponsors.)

Absolutely stunning!

The Extraordinary Form of the Roman Rite in Cebu, Philippines with the Franciscans. Offered by Fr. Joseph Skelton, Jr.

Thank you, Father!

Cork City, Ireland

Ss. Peter and Paul’s, Cork City, Ireland. Full treatment at the New Liturgical Movement, here.


Boston College

Traditional Latin Mass sponsored by the Thomas More Society of Boston College, Celebrated in St Mary's Chapel by Fr Agustin Anda, assisted by Fr. Gary Gurtler, S.J.. Chant choir Schola Amicorum, from the Cathedral of the Holy Cross. Feast of St Michael the Archangel. Acolytes Philip Micele, Michael Williams


FSSP in Ars, Mass offered by Bishop Brouwet

From the New Liturgical Movement: His Excellency Nicolas Brouwet, auxiliary bishop of Nanterre; Low Mass for a bishop at the high altar in Ars, before the incorrupt body of St Jean-Marie Vianney.


Solemn Mass and Enclosure at Elysburg Carmel


Mass at St Erik’s Cathedral in Stockholm

From Rorate Coeli.

Carmelites of Elysburg, PA

The Carmelites of Elysburg, PA

The new foundation of Discalced Carmelites nuns in Elysburg was founded due to the overflowing number of vocations to the Discalced Carmelites in Valparaiso, Nebraska. The incredible growth of traditional Catholic communities and orders is an indication as to the future of the Catholic Church.


Pontifical Solemn Mass for the Feast of the Sacred Heart

His Excellency, Francois Gayot, Archbishop Emeritus of Cap-Haitien, Haiti.

Pontifical Solemn Mass for the Feast of the Sacred Heart, New York City, St. Jean Baptiste Catholic Church, 2010. Images, courtesy The Society of St. Hugh of Cluny.

Trinity Sunday in South Bend, Indiana

These images were taken at St. Patrick Catholic Church in South Bend, IN. Fr. George Gabet, FSSP, is the chaplain for the St. Mother Theodore Guerin Traditional Latin Mass Community of the Diocese of Fort Wayne-South Bend. St. Patrick Catholic Church is the mission church of the Community.

St. Patrick Catholic Church
309 S. Taylor Str.
South Bend, IN 46601
Pastor: Fr. Leonard Chrobot
Chaplain: Fr. George Gabet, FSSP

We would like to thank His Excellency, Bishop Czeslow Kozon, Bishop of the Diocese of Copenhagen, Denmark, for ordaining five of our men to the diaconate on Saturday, May 19th. Thank you, also, to all of the family and friends that came to be with us that day.


Instrução nas dioceses.

Rorate-Caeli - Messa in Latino and e o site católico flamengo de notícias Kerknet mencionam que a Santa Sé enviou a Instrução sobre a a aplicação do motu proprio Summorum Pontificum às dioceses espalhadas pelo mundo.
O conteúdo que se conhece, até o momento, inclui o que já relatamos aqui, (1, 2, 3, 4, 5) cuja única nova informação que poderia ser acrescentada é o estabelecido de um instrumento de claro apelo à Santa Sé (Pontifícia Comissão ‘Ecclesia Dei’), incluindo um direito de apelação, quando necessário, da Comissão para o Supremo Tribunal da Assinatura Apostólica.
Deve ser uma questão de dias ou, no máximo, semanas até que a Instrução seja publicada.

Messa in Latino and Flemish Catholic news website Kerknet mention that the Holy See has sent the Instruction on the application of the motu proprio Summorum Pontificum to dioceses around the world.


The Instruction - IV

Messa in Latino and Flemish Catholic news website Kerknet mention that the Holy See has sent the Instruction on the application of the motu proprio Summorum Pontificum to dioceses around the world.

The known contents, at the moment, include what we had already reported here, to which the only really new information that could be addded is that a mechanism of clear appeal to the Holy See (Pontifical Commission 'Ecclesia Dei') is established including a right to further appeal, when needed, from the Commission to the Supreme Tribunal of the Apostolic Signatura.

L'Istruzione sul motu proprio inviata ai vescovi. Breaking news.

Come riferisce anche un dispaccio in lingua fiamminga di Kerknet-Apic, l'attesa Istruzione sul motu proprio è stata inviata in questi giorni, in anteprima, ai vescovi di tutto il mondo da parte della Commissione Ecclesia Dei. A questo punto la pubblicazione ufficiale è questione di giorni o al massimo di settimane.

Il testo essendo quindi quasi pubblico, possiamo anticipare alcuni ulteriori contenuti di cui veniamo a conoscenza e che confermano che sono stati apportati interventi correttivi senz'altro positivi. Deo gratias.

1) L'Istruzione mette "fuorilegge" tutte le normative (dis)applicative emanate da alcuni episcopati, in primis quello tedesco, per restringere e irregimentare la liturgia antica.

2) Si conferma quanto avevamo già riferito circa l'opportunità dell'insegnamento della forma straordinaria nei seminari. Non sono comunque previsti "meccanismi sanzionatori" in tal senso, quindi la norma rischia di essere una lex imperfecta (così i romani definivano le leggi prive di efficacia cogente), ma nondimeno l'affermazione del principio è molto importante e sperabilmente fruttuosa nel medio-lungo periodo.

3) Confermate, purtroppo, le restrizioni in merito ai riti non romani e alle ordinazioni in vetus ordo.

4) Nel preambolo si fa riferimento alle relazioni inviate dall'episcopato mondiale dopo i tre anni di applicazione del motu proprio.

5) Ma soprattutto, e questo come sapete è l'archivolto di tutto il sistema, è espressamente regolato il meccanismo giuridico per ottenere l'applicazione del motu proprio. L'art. 7 del motu proprio sancisce già ora: "Se un gruppo di fedeli laici fra quelli di cui all'art. 5 § 1 non abbia ottenuto soddisfazione alle sue richieste da parte del parroco, ne informi il Vescovo diocesano. Il Vescovo è vivamente pregato di esaudire il loro desiderio. Se egli non vuole [la prima versione del testo diceva: "può"] provvedere per tale celebrazione, la cosa venga riferita alla Commissione Pontificia Ecclesia Dei''. Questo debole "ad Pontificiam Commissionem Ecclesia Dei referatur" diventa ora un vero e proprio ricorso amministrativo alla Commissione, che deciderà quindi in via gerarchica rispetto alla decisione del vescovo, con pieno effetto cogente (almeno de iure; poi de facto, speriamo bene). Contro il provvedimento dell'Ecclesia Dei, è prevista espressamente impugnazione al Supremo Tribunale della Segnatura Apostolica. C'è, quindi, una compiuta giurisdizionalizzazione della procedura che trova consacrazione in questo finale potere di ricorso alla "Corte di Cassazione" vaticana (la Segnatura). Il che è un'evidente consacrazione del fatto che il motu proprio garantisce veri e propri "diritti". Certo, vien da pensare a come un gruppo, che so, di fedeli filippini potrebbe resistere ad una "guerra giudiziaria" che un vescovo particolarmente refrattario volesse portare fino alla fine; ma qui starà a noi tradizionalisti, magari sotto l'egida di enti di antica tradizione come Una Voce Internationalis, organizzare reti di aiuto e consulenza giuridica.

Altri aggiornamenti seguiranno.


Instrucción interpretativa de Summorum Pontificum ha sido enviada a los obispos

Según publica la web amiga Secretum Meum Mihi, el documento interpretativo sobre Summorum Pontificum ya ha sido enviado a todos los obispos del mundo. También determina que la Pontificia Comisión «Ecclesia Dei» podrá intervenir cuando haya dificultades entre los fieles y los obispos locales en cuanto la aplicación del motu proprio. Los obispos deben ofrecer la posibilidad de acceder a la Santa Misa según la Forma Extraordinaria. Finalmente, durante la formación en los seminarios se debe garantizar que al final de los estudios los futuros sacerdotes sean capaces de celebrar la Santa Misa según la Forma Extraordinaria.


Pope Benedict to celebrate Mass using ad orientem posture .Popular Liturgical Posts


Go check out the screen shots captured and posted at NLM of the Mass celebrated this morning in the Sistine Chapel by Pope Benedict XVI....ad orientem!

Te Deum Laudamus! Home

Many of you will read this too late, but at 4:00am EST, you can watch Pope Benedict celebrate a Novus Ordo Mass using the ad orientem posture. Rocco Palmo posts as follows. Note that I did not say a Tridentine.

In another significant liturgical turn at the very top, B16 will celebrate tomorrow's annual Sistine Chapel Mass for the Baptism of the Lord in the ad orientem stance -- that is, facing away from the congregation and toward the cross that stands at the chapel's back wall.

In an explanatory note from the Office for Papal Liturgical Celebrations picked up by the Italian wires, the papal MC Msgr Guido Marini announced that the Mass, to be conducted according to the post-Conciliar "Ordinary Use" approved by Paul VI, would employ the main altar of the Sistina. As a result, the note said, "at certain moments the Pope will have his shoulders [back] to the faithful and his gaze toward the Cross."

As the chapel's original altar is not freestanding, versus popolorum celebrations there have required the construction of a temporary altar and platform. While John Paul II celebrated his first Mass after his 1978 election using the permanent altar and no freestanding altar exists in the Pope's private chapel, a public papal liturgy has not been celebrated using the "common orientation" in recent memory.

"The celebration at the old altar is being restored so as not to alter the beauty and harmony of this architectural jewel," the note said, "preserving its structure from the celebratory point of view and using an option contemplated by the liturgical norms." The change of orientation, Marini's statement said, would seek to enhance "the attitude and disposition of the whole assembly."

The annual liturgy features the baptism of several infants by the pontiff. The contemporary baptismal font designed by Lello Scorzelli -- also the designer of the pastorali, the cross-topped liturgical staffs used by Paul VI and his successors -- will likewise be maintained.

Deo Gratias!


Liturgical Kisses in Extraordinary Form Mass (solita oscula)



publié dans le magistère de benoît XVI le 20 janvier 2010

Salle Clémentine
Samedi 8 novembre 2008

Messieurs les cardinaux,
Vénérés frères dans l’épiscopat et dans le sacerdoce,
Chers frères et sœurs,
Je suis heureux de vous accueillir à l’occasion du congrès sur « L’héritage du magistère de Pie xii et le Concile Vatican ii », organisé par l’université pontificale du Latran et l’université pontificale grégorienne. C’est un congrès important du fait du sujet qu’il aborde et de la qualité des personnes, provenant de plusieurs nations, qui y prennent part. J’adresse à chacun mes salutations cordiales et je remercie en particulier Mgr Rino Fisichella, recteur magnifique de l’université du Latran, et le père Gianfranco Ghirlanda, recteur de l’université grégorienne, pour les aimables paroles avec lesquelles ils se sont faits les interprètes de vos sentiments communs.
J’ai apprécié l’importance du sujet sur lequel vous avez concentré votre attention. Ces dernières années, quand on parlait de Pie xii, l’attention se concentrait de manière excessive sur une seule problématique, traitée qui plus est de manière généralement unilatérale. Toute autre considération mise à part, cela a empêché une approche adaptée de cette haute figure historique et théologique qu’est le Pape Pie xii. L’ensemble de l’activité imposante réalisée par ce Pape et, de manière toute particulière, son magistère sur lequel vous vous êtes penchés ces derniers jours, sont une preuve éloquente de ce que je viens d’affirmer. Son magistère se caractérise en effet par sa vaste et bénéfique étendue, ainsi que par sa qualité exceptionnelle, si bien que l’on peut dire qu’il constitue un héritage précieux dont l’Eglise a tiré un grand profit et continue de le faire.
J’ai parlé d’une « vaste et bénéfique étendue » de ce magistère. Qu’il suffise de rappeler à cet égard les encycliques et les très nombreux discours et radiomessages contenus dans les vingt volumes de ses « Insegnamenti ». Il a publié plus de quarante encycliques. Parmi lesquelles, en particulier, « Mystici corporis », dans laquelle le Pape aborde le sujet de la nature véritable et intime de l’Eglise. Par l’étendue de ses recherches, il met en lumière notre profonde union ontologique avec le Christ et – en Lui, pour Lui et par Lui – avec tous les autres fidèles animés par son Esprit, qui se nourrissent de son Corps, et transformés en Lui, lui permettent de continuer et d’étendre dans le monde son œuvre de salut. Deux autres encycliques sont intimement liée à « Mystici Corporis »: « Divino afflante Spiritu » sur l’Ecriture Sainte et « Mediator Dei » sur la Sainte Liturgie, dans lesquelles sont présentées les deux sources auxquelles doivent toujours puiser ceux qui appartiennent au Christ, Tête de ce Corps mystique qu’est l’Eglise.
Dans ce contexte de grande ampleur Pie xii a traité des différentes catégories de personnes qui, par la volonté du Seigneur, font partie de l’Eglise, même s’ils ont des vocations et des devoirs différents: les prêtres, les religieux et les laïcs. Il a ainsi édicté de sages règles sur la formation des prêtres, qui doivent se distinguer par leur amour personnel du Christ, la simplicité et la sobriété de leur vie, leur loyauté envers leurs évêques et leur disponibilité envers ceux qui sont confiés à leurs soins pastoraux. Dans l’encyclique « Sacra Virginitas » et dans d’autres documents sur la vie religieuse, Pie xii a par la suite mis clairement en lumière l’excellence du « don » que Dieu accorde à certaines personnes en les invitant à se consacrer totalement à son service et au service de notre prochain dans l’Eglise. Dans cette perspective, le Pape insiste fortement sur le retour à l’Evangile et au charisme authentique des fondateurs et des fondatrices des divers ordres et congrégations religieuses, prévoyant également la nécessité de certaines saines réformes. Il fut ensuite donné à Pie xii à de nombreuses occasions d’aborder la responsabilité des laïcs dans l’Eglise, en profitant en particulier des grands congrès internationaux dédiés à ces sujets. Il abordait volontiers les problèmes de chaque profession, en indiquant, par exemple, les devoirs des juges, des avocats, des travailleurs sociaux, des médecins: à ces derniers le Souverain Pontife dédia de nombreux discours en illustrant les normes déontologiques qu’ils doivent respecter dans leur activité. Ensuite, dans l’encyclique « Miranda prorsus », le Pape s’arrêta sur la grande importance des moyens modernes de communication, qui, de manière toujours plus incisive, influençaient toujours davantage l’opinion publique. C’est justement pour cela que le Souverain Pontife, qui valorisa au maximum l’invention nouvelle de la radio, soulignait le devoir des journalistes de donner des informations véridiques et respectueuses des règles morales.

Pie xii porta son attention également sur les sciences et les extraordinaires progrès qu’elles accomplissent. Même s’il admirait les avancées réalisées dans ces domaines, le Pape ne manquait pas de mettre en garde contre les risques qu’une recherche inattentive aux valeurs morales pouvait comporter. Un seul exemple suffit: le discours qu’il prononça sur la réussite de la fission des atomes est resté célèbre; cependant, avec une clairvoyance extraordinaire, le Pape en appelait à la nécessité d’interdire à tout prix que ces progrès scientifiques géniaux fussent utilisés pour la construction d’armes meurtrières qui auraient pu provoquer des catastrophes démesurées pouvant aller jusqu’à la destruction de l’humanité. Comment ne pas ensuite rappeler les longs discours inspirés concernant la réorganisation de la société civile, nationale et internationale, pour laquelle il indiquait comme fondement indispensable la justice, véritable présupposé à une coexistence pacifique entre les peuples: « opus iustitiae pax! ». L’enseignement mariologique de Pie xii mérite également une mention spéciale: il atteint son sommet dans la proclamation du dogme de l’Assomption de la Très Sainte Vierge Marie, par laquelle le Saint-Père entendait souligner la dimension eschatologique de notre existence tout en exaltant la dignité de la femme.
Que dire de la qualité de l’enseignement de Pie xii? Il se refusait à l’improvisation: il écrivait avec le plus grand soin tous ses discours, soupesant chaque phrase et chaque mot avant de les prononcer en public. Il étudiait attentivement les différentes questions et avait l’habitude de demander conseil à d’éminents spécialistes quand il s’agissait de sujets qui demandaient une compétence particulière. Par sa nature et son tempérament Pie xii était un homme pondéré et réaliste, étranger à tout optimisme facile, mais il se gardait également du danger de ce pessimisme qui ne convient pas à un croyant. Il détestait les polémiques stériles et était profondément méfiant envers le fanatisme et le sentimentalisme.
Ces attitudes intérieures donnent toute leur force à la valeur et à la profondeur, ainsi qu’à la fiabilité de son enseignement; elles expliquent l’adhésion confiante à celui-ci non seulement de la part des fidèles, mais également de nombreuses personnes n’appartenant pas à l’Eglise. En observant la grande étendue et la qualité élevée du magistère de Pie xii, on en vient à se demander comment il a pu en faire autant, alors même qu’il devait se consacrer à tous les nombreux autres devoirs liés à son service de Souverain Pontife: le gouvernement quotidien de l’Eglise, les nominations et les visites des évêques, les visites des chefs d’Etat et des diplomates, les innombrables audiences accordées à des personnes privées et à des groupes très différents.
Tous reconnaissent à Pie xii une intelligence hors du commun, une mémoire infaillible, une grande facilité pour les langues étrangères et une remarquable sensibilité. On a dit de lui qu’il était un diplomate accompli, un éminent juriste, un excellent théologien. Tout cela est vrai, mais cela n’explique pas tout. Il y avait aussi en lui l’effort continu et la ferme volonté de se donner à Dieu sans s’épargner et sans considération pour sa santé fragile. Cela fut le vrai moteur de son comportement: tout naissait de l’amour pour le Seigneur Jésus Christ, et de l’amour pour l’Eglise et pour l’humanité. En effet, il était avant tout le prêtre en union intime et permanente avec Dieu, le prêtre qui trouvait la force d’accomplir son immense travail dans de longs moments de prière devant le Très Saint Sacrement, en dialogue silencieux avec son Créateur et Rédempteur. C’est de là que son magistère, comme toutes ses autres activités, tirait son origine et son élan.
Aussi ne doit-on pas s’étonner que son enseignement continue encore aujourd’hui à diffuser sa lumière dans l’Eglise. Cinquante ans se sont écoulés depuis sa mort, mais son magistère fécond et éclectique reste toujours pour les chrétiens d’aujourd’hui d’une valeur inestimable. L’Eglise, Corps Mystique du Christ, est certainement un organisme vivant et vital, qui n’est pas figé sur ce qu’elle était il y a cinquante ans. Mais son développement se fait dans la cohérence. Aussi l’héritage du magistère de Pie xii a-t-il été recueilli par le Concile Vatican ii et proposé à nouveau aux générations chrétiennes successives. On sait que, dans les interventions orales et écrites présentés par les Pères du Concile Vatican ii, on trouve plus de mille références au magistère de Pie xii. Tous les documents du Concile n’ont pas un appareil de notes indiquant les références, mais dans les documents qui en ont, le nom de Pie xii revient plus de deux cents fois. Cela veut dire que, exception faite de la Sainte Ecriture, ce Pape est la source qui fait autorité la plus fréquemment citée. De plus, on sait que les notes apposées à ces documents ne sont pas, en général, de simples renvois explicatifs, mais font souvent partie intégrante des textes conciliaires; elles ne fournissent pas seulement des justifications à ce qui est affirmé dans le texte, mais en offre une clef d’interprétation.
Nous pouvons donc dire que, dans la personne du Souverain Pontife Pie xii, le Seigneur a fait à son Eglise un don exceptionnel, pour lequel nous devons tous Lui être reconnaissants. Je renouvelle donc l’expression de mon estime pour l’importance des travaux que vous avez réalisés en préparation et pendant le déroulement de ce congrès international sur le magistère de Pie xii et je souhaite que l’on continue à réfléchir sur l’héritage précieux laissé à l’Eglise par l’immortel Souverain Pontife, pour en tirer des applications fructueuses aux problématiques qui apparaissent aujourd’hui. Avec ce souhait, et tandis que j’invoque sur votre travail l’aide du Seigneur, je donne de tout cœur à chacun ma Bénédiction.
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