The transfiguration. the incarnation memorial, passion, death, resurrection and ascension of Christ the Lord, We should not celebrate with Assyrian-Babylonian dances around the altar reduced to totem

L'Angolo di Girolamo Savonarola: Catholic homiletics in lean times

The Transfiguration. MEMORIAL INCARNATION, PASSION, DEATH, RESURRECTION AND ASCENSION OF CHRIST THE LORD, You SHOULD NOT CELEBRATE WITH DANCES AROUND THE ALTAR Assyrian-Babylonian REDUCED TO TOTEM

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Often, in the name of their exotic and arbitrary "traditions" that conceal only the inordinate self-centered personalities of some of their founders, our lay movements risk losing sight of the Catholic tradition of the universal Church; and certain pitfalls you understand from their own way of praying. It is not uncommon that at the center of some liturgical actions end up being placed man and not Christ. Thus, the centrality, It is no longer given dall'Eucarista, but from everything around it it has been put into circulation: by so-called "resonance" - which not infrequently are real emotional rants riddled with doctrinal and theological errors - until the Assyrian-Babylonian dances performed around the altar mutated into a kind of totem.

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Author
Ariel S. Levi Gualdo.

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Praised be Jesus Christ !

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Assyrian-Babylonian dances around the totem [to open the video click on the image]

This IIª Sunday of Lent The Holy Gospel narrates the Transfiguration of Christ the Lord [cf. LC 9, 28-36, text of the Liturgy of the Word, WHO]. After the passage of the temptations which Jesus, true God and true man wins the presence of Satan [cf. WHO], the Lord again to the mountain salt. Joining him is Peter, James and John, the columns of the first Church. On Golgotha, Jesus is transfigured, changes in appearance. His face shines like the sun and his clothes became white as light. The Blessed Evangelist Luke, unlike the Blessed Evangelist Matthew, He has it that Lord Christ was praying [cf. LC 9, 29].

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It is precisely in prayer we discover different, if we truly pray to God. If we pray ourselves and praying we love our religious traditions or lay passed for God, confused with God or worse often put above God, This is another matter. Actually it is also a very dangerous business, This insidious and always in the areas of religious life and lay movements that often took their own lives on the rubble of religious life. Often, in the name of their exotic and arbitrary "traditions" that hide inordinate self-centered personalities of certain founders, our lay movements risk losing sight of the Catholic tradition of the universal Church; and certain pitfalls you understand from their own way of praying. It is not uncommon that at the center of some liturgical actions end up being placed man and not Christ. Thus, the centrality, It is no longer given dall'Eucarista, but from everything around it it has been put into circulation: by so-called "resonance" - which are not infrequently rants emotional riddled with doctrinal and theological errors - until the Assyrian-Babylonian dances performed around the altar mutated into a kind of totem.

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The problem is that today a large number of faithful no longer knows what the Holy Mass, reason for which they have been inserted in it so-called quirks and malvezzi better known as liturgical abuses, that are designed precisely to make up for this lack of knowledge, so that all fall and drown nell'emotivo subjective or group. We try then to say it in a few short and precise words: Mass is the sacrifice of grace is at the center of the mystery of redemption. In the First Eucharistic Prayer, the Roman Canon - that in many churches is falling into disuse, replaced almost unique use of the shorter of the Eucharistic Prayers, the second -, after the People of God acclaimed "The mystery of faith", the priest, that is not simply "the president" but a alter Christus which it acts as such In persona, followed by reciting:

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"And now, Sir, we have, But also your holy, Son our Lord same Christ Our Lord, and also of His Resurrection from hell, But the ascension into glory: cellent Majesty, of touched given, bestowed upon us, victim, this holy, stainless, Bread of eternal life and the Chalice of everlasting ».

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[In this sacrifice, or Father, us your ministers and your holy people celebrate the memorial of the blessed passion, the resurrection from the dead and glorious ascension into heaven of Christ, your Son, our Lord; and we offer to your divine majesty, the many gifts you have given us, pure victim, holy and without blemish, holy Bread of eternal life and the cup of eternal salvation].

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Already from these brief words it should be understood that in the celebration of all sacramental actions, which I am a Trinitarian action taken in the name of the Father, Son and Holy Spirit, we realize our encounter with the Risen Christ. In the Eucharistic Sacrifice Christ the Lord is present - through the Holy Eucharist - with his whole life: from his incarnation in the womb of the Blessed Virgin Mary until the descent of the Holy Spirit - the Comforter - sent by the Father and the Son in the Upper Room at Pentecost the Apostles.

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With the resurrection, the passion and death of Christ It is far removed, is something proved by the fact that the Risen One showed himself to the apostles with his glorious body in which the signs of the passion were always impressed. And the glorious body of Christ, followed today in bringing impressed upon him the signs of the passion.

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When the celebrant recites "... this holy and living sacrifice", It indicates those words redeeming action of the passion and death of Christ the Lord. One might therefore wonder: to someone who is on Calvary, under the cross, the Blessed Virgin Mary, along with Mary Magdalene and the young John the Apostle, They were dancing in a circle joyfully embraced in a passionate circle around “totem cross“? Faith and tradition they hand down anything, for instance:

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Stabat Mater Dolorosa
by Cross in tears,
While her Son.

[The Sorrowful Mother was
in tears at the Cross
on which hung the Son]

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O is instead that

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He danced the playful mother

under the joyful Cross

on which hung the Son?

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When you pray really, even in the total loneliness and isolation, please always in communion of faith and love with the universal Church; not in communion with a particular group or with his personalistic style of prayer. And when you truly pray, alone or with siblings, after a while’ time you have this exact feeling: it changes in appearance, it is less rigid, the thought flies toward a real infinite and one experiences a feeling I would say mystical. The experience and the dimension of prayer necessary part - and so should be - from a physical dimension through which we will be led into a whole metaphysical dimension of experience.

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This is the predicament in which Christ the Lord communicates with Moses and Elijah according to a faithful chronicle of the Holy Gospel. Moses represents the Law of Sinai, Ten Commandments, the Jewish Torah. Elia, the Prophet ascended to heaven in a fiery chariot of which the Jews await the return at any moment. The law and the prophets, the ancient and first covenant dialogue in communion with Jesus, the Word of God who became incarnate not to abolish the law of the ancient prophets, but to bring it to full fruition [cf. Mt 5, 17-19], and the fulfillment is he: the Word made flesh [cf. GV 1, 14].

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Tender way over the figure of Peter, Mediterranean and fiery as ever, who would like to stop this time putting it in a nice picture frame. Would that life would stop there at Tabor, without going to Calvary.

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The cloud finally envelops the three disciples entering inside. A cloud that is God that envelops the man every time the man decides to become enfolded. And after this winding is heard the voice of the Father: "This is my Son, the beloved. listen to him " [cf. MC 9, 7].

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The Father proclaims Jesus to his disciples his beloved Son, that we are called to listen, acknowledging adoring in him the word of the Incarnate Word.

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In front of these words the disciples fall down with his face to the ground and are afraid. The Gospel does not say that they are afraid, but who fear. That holy fear of God of which we very much needed today. A holy fear that is ineffable gift of the Holy Spirit of God, who does not want our fear, but our free and adoring respect. For as he wrote the equivalent, and almost contemporary Thomas Aquinas Jews, Moshe ben Maimon, better known as Maimonides: "The fear of God is the beginning of all wisdom". .

Jesus, It does ultimately awaken the disciples fallen to awe on his face to the ground; and straightens them using precise words: "Arise and be not afraid ' [Mt 17, 7]. They are advised to remain silent.

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Only after Easter will be able to understand what happened. Jesus revealed his future glory in the transfiguration, But that will happen only after the death on the cross. There will only be the Mount Tabor, that of the Transfiguration, the disciples will have to discover another very bitter Mt.: Mount Calvary. Among these mountains there is another even in the experience of Jesus' human life: the mountain on which previously has retired for forty days and where it is attempted by the Demon. Monte, the latter, depicting the terrible reality of the mystery of evil, following us since the beginning of time.

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Life is suffering and joy who will compete in a constant battle in our history. A life that is full of wonderful moments and very sad moments, sometimes intersected with. But just when it seems that everything vanishes, God comes to save us, to support us. When conversely everything looks positive, When is life to live us instead of us to live life, sometimes it happens that a negative event is not expected.

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Life is basically this: continuous Easter through which Jesus, rising, It gives new hope to all of us, inviting us to climb the mountain and not to fear God, but to feed free and loving fear of the mystery of God's love, which is realized through the incarnation, the life, passion, the death, the resurrection and ascension into heaven of Christ the Lord, whose glorious body still lives bringing the passion imprinted signs. That's why, The holy Mass, The sacrifices; It is the bloodless sacrifice of the cross that is renewed, not a joyful banquet, a canteen between cheerful diners, more or less dancing, more or less according to the drumming antics dictated by a bohémienne Spanish was not hurt by decades of impunity ...

 

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From the island of Patmos, 17 March 2019

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And available Book of Masses for the dead of The island of Patmos [see WHO]

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5 thoughts on "The transfiguration. the incarnation memorial, passion, death, resurrection and ascension of Christ the Lord, We should not celebrate with Assyrian-Babylonian dances around the altar reduced to totem

  1. And the lack of knowledge does nothing but feed a certain "frigidity", that goes with the first love and harmony. Using this term, frigidness, to signify an inability, a refusal, a fear of capture the essence of a thing and to rejoice. In conclusion, a perversion. It applies to the sacred, but also it applies to the profane. That fill labored vanity every aspect of life, the riots, excesses, distortions, the vagaries, vulgarities that ruin the pleasures honest, those intellectual and physical ones, in hindsight are a way to "throw in the cow" is what is beautiful in life, and substitute with fake mountains in the preciousness of the true, and therefore underlie a fear response of the beauty and truth, and indirectly of God. And not just the strength of the pack to turn it into true happiness and pleasure, that to be such must be honest.
    (I speak as a sinner, of course.)

  2. Of course, to return to the specific issue addressed in Article, You must also be careful not to fall, by reaction, in the aesthetic fetishism certainly cold and unbreathable traditionalist liturgies, which they are perhaps even worse than the Assyrian-Babylonian ballets to the Adriatic above.

    1. Mr. Zamax the expression “fetishism aesthetic of certain cold and unbreathable liturgie traditionalist” I do not think is acceptable because such liturgies are fully valid under the laws of the Church and because the aesthetic element is entirely secondary to the symbolic richness that this liturgy is. Many will see the aesthetic beauty before the symbolic richness is their problem but certainly not of the liturgy itself.
      However, push them up against the Assyrian-Babylonian dances seems absurd and because these dances are not permitted in any way but because I wonder how we are manifesting the’ worship of God.
      On the subject P Ariel hits the mark because it led to reaffirm the sacrificial aspect of the Mass, aspetto che secondo Giuseppe Pulcinelli di Famiglia Cristiana, dovrebbe essere ridimensionato in quantonei testi neotestamentari dell’istituzione dell’Eucaristia non ricorre mai il lessico tecnico cultuale-sacrificale”. propose, a giovamento di tutti, P Ariel come teologo di Famiglia Cristiana 🙂

      1. Sgombriamo subito il campo da possibili equivoci. Parlando difeticismo esteticointendevo appunto parlare di un’atmosferagelida e irrespirabileche trasuda da certe liturgie: è ovvio che ciò non dipende dalle liturgie, ma dal modo in cui sono vissute in un certo ambiente di malinteso “traditionalism”. Here: quest’atmosfera può essere anche peggiore di quella che si vive nelle pagliacciate di segno opposto, a mio vedere.

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