(English text after the Italian)

 

From dust to water: The meaning of the austere symbol of the ashes

The holy ashes that are traditionally derived from the burning of the Benedetti olive branches for the Palm Sunday of the previous year perform their entrance door function for the strong time of Lent and already let the man renewed by the risen Christ already glimpsed in the waters of baptism, as the liturgy makes us relive in the holy vigil of Easter night.

— Liturgical ministry —

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Author
Simone Pifizzi

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Yesterday, with the liturgy of the ashes The Holy Time of Lent has begun for the Church. Once that, According to what reported in the rules for the liturgical year and the calendar, has the purpose of preparing for Easter. The Light Liturgy Guide to the celebration of the Easter mystery both the catechumens, through the different degrees of Christian initiation, both the faithful by means of the memory of baptism and through penance.

As everyone knows The Holy Time of Lent begins with a symbol that is called austere: Receive ash on the head. In the Old Testament the ash is a symbol of what is provisional, perishable and as such is reduced to powder, As you read in Job 10, 9; or because it is worthless (Gen 18, 27). Always in the Old Testament, ash was a sign of desolation and mourning. So here are the gestures to spread ash on the head (2Sam 13, 19), sit in ash as Job (Gib 2, 8), roll in ash (This 27, 30), feed on ash as of bread (Shall 102). Davide exposed his sins in ashes, The ninivites after the preaching of Jonah covered the ash's head. The ash was used in purification rites, When a red cow was burned whose ashes were then thrown into the water, used for the various ritual purifications (Num 19, 1 e ssg). Above all, the ash brings the thought to the words that God addresses to Adam after sin: "Dust, You are and in dust you will return " (Gen 3,19); They underline the punishment of death and the nothing of the creature shaped by soil powder.

In the Middle Ages, public penitents who had to atone for their faults and receive the sacrament of penance as a second baptism presented themselves at the beginning of Lent covered with ash and with the cilicio. In the Christian liturgy, also currently, The expression that the priest uses blessing and imposing the ashes on Wednesday that marks the beginning of Lent are these are: "Remember that you are dust and powder you will return". Accept, that is, The meaning of pain, of the mourning of death as a consequence of the sin and fragility of man. Hence the duty to recognize his faults and to engage in a healthy life, as the alternative formula of the imposition of the ashes urges: "Get converted and believe in the Gospel". The ashes reminding us that we are dust helps us to reinvigorate the sense of true Christian consciousness that accuses us of being guilty and does not give us peace until we have found remedy for our inclination to evil.

Penance becomes a need: We must make penance to denounce ourselves to the sky and the earth that we are miserable people. The obligation to implore mercy and to demonstrate with some of our acts that we repudiate the evil made and the evil we are able to do. Far from then to be a sign of superstition, The ash reminds us of a theological truth well synthesized by the words of the blessing, the oldest one, that can be used on Wednesday that from the beginning of the Holy Lent:

«O God who does not want death but the conversion of sinners, It does that recognizing that our body will return to dust, The exercise of penance obtains the forgiveness of sins and a renewed life in the image of the Risen Lord. For Christ, our Lord. Amen».

The same concept It is also expressed in the renewed formula of the blessing of the ashes that reads:

«O God who pity of those who regret and give your peace to those who convert, Listen with paternal goodness the prayers of your people and bless these children of yours who will receive the austere symbol of the ashes, Because through the spiritual itinerary of Lent they come completely renewed to celebrate your child's Easter ".

And it is also repeated in the alternative formula in which these words are used:

«O God who does not want the death of sinners but the conversion, Listen to our prayer benign and bless these ashes that we are about to receive on our boss, recognizing that we are dust and powder we will return. The exercise of Lenten penance obtains the forgiveness of sins and a renewed life in the image of your risen son, who lives and reigns over the centuries of the centuries. Amen».

Prayers, Remember above, They therefore present us the right perspective from which to look at the sign of the ashes imposed on the head of those who start the Lent itinerary with good will. It is essentially a gesture of humility, what does it mean: I recognize myself for what they are, A fragile creature, made of land and destined for the earth, but also made in the image of God and destined for him. Dust, Yes, but loved, shaped by the love of God, animated by his vital breath and capable of recognizing his voice and therefore to answer him; free e, because of this, even capable of disobeying him, giving in to the temptation of pride and self -sufficiency. Here is the sin, mortal disease soon entered to pollute the blessed land which is the human being. Created in the image of the saint and the right man has lost his innocence and now he can return to being right only thanks to the justice of God, the justice of love that, As San Paolo writes:

"It has manifested itself through faith in Christ" (RM 3,22).

Just the second reading of the Liturgy of the Word of Ash Wednesday, contains Paul's appeal to let himself be reconciled with God (cf. 2Color 5,20), Through one of his famous paradoxes that leads all the reflection on justice to the mystery of Christ. Saint Paul writes:

«He who had known no sin [that is, his son made man] God sinned him in our favor, because in him we could become justice of God " (2Color 5,21).

In the heart of Christ, that is, in the center of his divine-human person, All the drama of freedom has been played in decisive and definitive terms. God brought his own design of salvation to the extreme consequences, remaining faithful to his love even at the cost of delivering his unigenous son to death and death of Croce. Divine justice is discouraged here, deeply different from the human one: «Thanks to the action of Christ, We can enter "bigger" justice, which is that of love " (Benedict XVI, Message for Lent, 2010)

Holy Lent, while starting with the austere gesture of the ashes that makes us bow the head, However, it widens our horizon and oriented us towards eternal life, Since on this earth we are on pilgrimage:

«We have not here a stable city, But let's go in search of the future " (EB 13,14).

Lent while it makes us understand the relativity of the assets of this land and therefore it makes us capable of necessary renunciations, It also gives us the freedom to do the good, to open the earth in the light of the sky, in the presence of God among us.

So the holy ashes which are traditionally obtained from the burning of the Benedetti olive branches for the Palm Sunday of the previous year perform their entrance door function for the strong time of Lent and already let the man renewed by Christ risen and reborn in the waters of baptism, as the liturgy makes us relive in the holy vigil of Easter night.

Florence, 6 March 2025

Beginning of Lent

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FROM DUST TO WATER: THE MEANING OF THE AUSTERE SYMBOL OF ASHES

The holy ashes which are traditionally obtained from the burning of the olive branches blessed for Palm Sunday of the previous year perform their function as the gateway to the strong season of Lent and already allow us to glimpse the man renewed by the Risen Christ and reborn in the waters of baptism, as the liturgy makes us relive in the Holy Vigil of Easter night

— liturgical pastoral —

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Yesterday, with the Liturgy of Ashes, the holy season of Lent began for the Church. A time which, according to what is reported in the norms and the calendar for the liturgical year, has the purpose of preparing for Easter. The Lenten Liturgy guides both the catechumens, through the different degrees of Christian initiation, and the faithful through the memory of baptism and through penance in the celebration of the Paschal mystery.

As everyone knows, the holy season of Lent begins with a symbol that is defined as austere: receiving ashes on the head. In the Old Testament, ashes are a symbol of what is temporary, perishable and as such is reduced to dust, as we read in Job 10:9; or because it is worthless (Gen 18:27). Also in the Old Testament, ashes were a sign of desolation and mourning. Here then are the gestures of sprinkling ashes on the head (2Sam 13:19), sitting in ashes like Job (Job 2:8), rolling in ashes (This 27:30), eating ashes like bread (Ps 102). David atoned for his sins in ashes, the Ninevites after Jonah’s preaching covered their heads in ashes. Ashes were used in purification rites, when a red cow was burned and its ashes were then thrown into the water used for the various ritual purifications (Num 19:1ff). Above all, ashes bring to mind the words that God addressed to Adam after his sin: “You are dust, and to dust you shall return” (Gen 3:19); they underline the punishment of death and the nothingness of the creature shaped from the dust of the ground.

In the Middle Ages, public penitents who had to atone for their sins and receive the Sacrament of Penance as a second baptism appeared at the beginning of Lent covered in ashes and wearing sackcloths. Today, In the Christian liturgy, the expression that the priest uses when blessing and imposing the ashes on Wednesday which marks the beginning of Lent are these:

«Remember that you are dust and to dust you will return».

That is, I accept the meaning of pain, of death mourning as a consequence of sin and man’s fragility. From this comes the duty to recognize one’s faults and to commit to a healthy life, as exhorted by the alternative formula for the imposition of ashes:

«Convert and believe in the Gospel».

The ash, reminding us that we are dust, helps us to reinvigorate the sense of true Christian conscience which accuses us of being guilty and does not give us peace until we have found a remedy for our inclination to evil.

Penance becomes a need: we must do penance to denounce ourselves to heaven and earth that we are miserable people. We have the obligation to implore mercy and to demonstrate with some of our actions that we repudiate the evil done and the evil we are capable of doing. Far from being a sign of superstition, the ash reminds us of a theological truth well summarized by the words of the blessing, the oldest one, which can be used on the Wednesday that begins Holy Lent:

«O God who does not want death but the conversion of sinners, grant that by recognizing that our body will return to dust, the exercise of penance obtains for us the forgiveness of sins and a renewed life in the image of the risen Lord. Through Christ, our Lord. Amen» (From the Roman ritual)

The same concept is also expressed in the renewed formula of the blessing of the ashes which reads:

«O God who has mercy on those who repent and gives your peace to those who convert, listen with paternal goodness to the prayers of your people and bless these children of yours who will receive the austere symbol of the ashes, so that through the spiritual itinerary of Lent they may arrive completely renewed to celebrate the Easter of your Son».

And it is also repeated in the alternative formula in which these words are used:

«O God who does not want the death of sinners but conversion, listen kindly to our prayer and bless these ashes that we are about to receive on our heads, recognizing that we are dust and to dust we will return. May the exercise of Lenten penance obtain for us the forgiveness of sins and a renewed life in the image of your risen Son, who lives and reigns forever and ever. Amen».

The prayers mentioned above therefore present us with the right perspective from which to look at the sign of the ashes placed on the heads of those who begin the Lenten journey with good will. It is essentially a gesture of humility, which means: I recognize myself for what I am, a fragile creature, made of earth and destined for the earth, but also made in the image of God and destined for Him. Dust, yes, but loved, shaped by the love of God, animated by his vital breath and capable of recognizing his voice and therefore responding to him; free and, for this reason, also capable of disobeying him, giving in to the temptation of pride and self-sufficiency. Here is sin, a deadly disease that soon began to pollute the blessed earth that is the human being. Created in the image of the Holy and the Just, man has lost his innocence and can now return to being just only thanks to the justice of God, the justice of love which, as Saint Paul writes:

«was manifested through faith in Christ» (Rom 3:22).

Precisely the second reading of the Liturgy of the Word on Ash Wednesday contains Paul’s appeal to be reconciled with God (see 2 Color 5:20), through one of his famous paradoxes which leads all reflection on justice to the mystery of Christ. Saint Paul writes:

«For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him» (2 Color 5:21).

In the heart of Christ, that is, in the center of his divine-human Person, the entire drama of freedom was played out in decisive and definitive terms. God took his plan of salvation to the extreme consequences, remaining faithful to his love even at the cost of handing over his only begotten Son to death and death on the cross. Here divine justice is revealed, profoundly different from human justice:

«Thanks to the action of Christ, we can enter into the “greater” justice, which is that of love» (Benedict XVI, Message for Lent, 2010)

Holy Lent, although it begins with the austere gesture of the ashes that makes us bow our heads, nevertheless broadens our horizon and orients us towards eternal life, since on this earth we are on a pilgrimage:

«For here we have no lasting city, but we seek the one that is to come» (Heb 13:14).

While Lent makes us understand the relativity of the goods of this earth and therefore makes us capable of necessary renunciations, it also gives us the freedom to do good, to open the earth to the light of Heaven, to the presence of God among us.

Thus the holy ashes which are traditionally obtained from the burning of the olive branches blessed for Palm Sunday of the previous year perform their function as the gateway to the strong season of Lent and already allow us to glimpse the man renewed by the Risen Christ and reborn in the waters of baptism, as the liturgy makes us relive in the Holy Vigil of Easter night.

Florence, 6 March 2025

Beginning of Lent

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«GO FURTHER, SO CLOSE YOU MAKE ME DISTURBED …» IF A PRIEST REMOVES THE CRUCIFIX FROM THE CENTER OF THE ALTAR SO THAT IT DOES NOT COVER THE "CENTRALITY" OF THE CELEBRANT-PROTAGONIST, IT MEANS THAT WE HAVE REACHED THE END OF THE LINE

What can we say if videos are circulating in which priests and even bishops are seen going up to the altar and removing the crucifix from above it because it evidently takes away visibility, it occupies the space that the celebrant will take up shortly afterwards, sometimes brandishing monstrous microphones that, those yes, they can very well stay where they are?

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What is strange and bizarre it usually strikes a chord social, because it dramatically increases views and attracts people's comments. No human sphere can be considered alien to this anxiety of searching for the particular, from the ridiculous to the monstrous, even the religious one.

Some truly strange events which took place in churches have found success on the various most famous and used platforms. From the priest who sings a popular song from the altar or makes it the backdrop for small laughable videos, to the shocking clothes of some spouses, to certain excessive blessings with holy water. Does anyone use i social also to stigmatize these behaviors that happen in churches or those gestures that border on the abuse of the place, because they are not suitable, that of the liturgy used at will. The world has become a great stage and unfortunately even religious people think that it can be accessed by exploiting the space of a church hall or presbytery. A few days ago there was news about a designer who designed a more than transparent wedding dress for a church wedding and there was no shortage of people who were able to comment: «A church is just a building, he can wear whatever he wants" (WHO).

But what can we say if videos are circulating in which priests and even bishops are seen going up to the altar and removing the crucifix from above it because it evidently takes away visibility, it occupies the space that the celebrant will take up shortly afterwards, sometimes brandishing monstrous microphones that, those yes, they can very well stay where they are?

The Bishop of Arezzo-Cortona-Sansepolcro

A priest of the Archdiocese of Salerno-Campagna-Acerno

The oddities of our time which also intersect the religious world and how the liturgy is lived and celebrated gives us the "La" to remember that the presbyters are not the undisputed masters of the celebrations and that in truth they are acting for a service that conveys a greater and deeper mystery. In this regard, I would like to focus on the altar because some oddities and distortions have occurred there, at the hands of some celebrant or diligent "pastoral worker", not to mention the so-called "liturgical animators" who think they can act as they please or more likely forget that the altar is not just any furniture, a place to put things in bulk.

Just to set the record straight, in the rite of dedication of the altar it is said that:

«with the anointing of Chrism [esso] becomes a symbol of Christ, who was called Anointed most worthily of all; in fact the Father anointed him with the Holy Spirit and made him High Priest, who offered the sacrifice of his life for the salvation of all on the altar of his own body" (Order of the dedication of the Church and the Altar, IV/22).

LThe altar is therefore a symbol of Christ and this doctrine is traditional. Saint Ambrose mentioned it several times:

«What is the altar, if not the sign of the body of Christ?» (What is the altar?, except the form of the body of Christ?), (Comm. in Cant. I,6: PL 15,1855; Of the sacred., V, 2, 7; cfr IV, 2, 7: PL 16, 447. 437).

The historical events which concern the presence of altars in churches are ancient and complex and naturally go beyond this modest contribution. We could start with the fixed altar that began to appear in the basilicas of the 4th century, until the adoption of the stone altar for which the biblical symbol of Christ "cornerstone of the spiritual building" was no stranger (cf.. Shall 118, 22; Mt 21, 42; At 4, 11; 1Color 10, 4; 1PT 2, 4-8). We could mention the ancient custom of celebrating the Eucharist on the tombs of martyrs which found concrete translation in the construction of altars above their tombs, as well as the translation of their relics under the altars of the new basilicas. Saint Ambrose always writes about this: «In the place where Christ is the victim, there are also triumphal victims. Above the altar him, who died for everyone; these, redeemed by his passion, under the altar" (Letter 22, 13: pl 16, 1023).

Of all the places that are present in a church only the altar knows a dedication rite, to underline its excellence:

«The altar, on which the sacrifice of the cross is made present in the sacramental signs, it is also the table of the Lord, in which the people of God are called to participate when they are summoned for Holy Mass; the altar is the center of the thanksgiving that takes place with the Eucharist" (The general setting of the Roman Missali, 296).

Even the Supreme Pontiff remembered it: «The gaze of those praying is directed towards the altar, priest and faithful, summoned for the holy assembly around it" (Speech by 24 August 2017).

The importance of the altar it is naturally also remembered by the Catechism of the Catholic Church:

«The altar, around which the Church is gathered in the celebration of the Eucharist, it represents the two aspects of the same mystery: the altar of sacrifice and the Lord's table, and even more so since the Christian altar is the symbol of Christ himself, present and as a victim offered for our reconciliation, both as heavenly food that is given to us" (n. 1383).

For these reasons the liturgical reform going back to the ancient Christian tradition, he wanted only one altar to be built in churches, detached from the wall to be able to walk around it and celebrate towards the people, placed in a way that attracts attention. That it was normally fixed and dedicated, with the stone table, but other worthy matters are not excluded, solid and well made. And relics of saints can be placed under the altar; that it is covered with a tablecloth and there is a cross and candlesticks above or next to it (The general setting of the Roman Missal, 298-308).

Veneration for the altar - who in fact kisses, it is incensed and bowed before it - it is motivated by its connection with the sacrifice of Christ, to whom, in the Sacrament, the sacrifice of the praying Church is associated. The spiritual offering of the faithful is placed on it, signified in bread and wine, because the Holy Spirit, for the ministry of the priest, make them a sacrament of the Body and Blood of Christ, so that those who feed on it become one body in Christ, to the praise of God the Father. The prayer in the preface in the dedication mass expresses this well: «Around this altar we nourish ourselves with the body and blood of your Son to form your one and holy Church».

And it is precisely the uniqueness of the redemptive sacrifice, on Calvary and in the Eucharist, on the part of Christ priest and victim, which led the conciliar liturgical reform to establish that multiple Masses cannot be celebrated at the same time in the same church and that in new churches there should be only one fixed altar. The intention to educate the Christian people with this practice and with this sign is clear, the altar, which «represents (meaning) clearly and permanently Christ Jesus, Living stone, and represents in the midst of the assembly of the faithful the one Christ and the one Eucharist of the Church" (The general setting of the Roman Missal, NN. 298, 303).

The Second Vatican Council ended in 1965, yet on this aspect, as on others, for that matter, the sensitivity of those Fathers who celebrated the important assembly and that of the many documents that followed unfortunately does not seem to have been acquired or recovered by everyone. In 2002, for example, the Holy thirst, or the Congregation for Divine Worship, had to intervene to declare it "unlawful" to celebrate the First Communion Mass on a temporary altar in the middle of the church with the naive intention of "evoking the Last Supper", since it is a useless duplication of the "sign already present"; a gesture designed to confuse the people by distracting them from the essentials. But also today in some Parishes, sometimes in front of the altar, someone places a table with the symbols of Passover on it, thus generating total liturgical and theological confusion, even if the intent would be the opposite. It is not unusual for the altar to become a support for explanatory posters, for example of a particular liturgical season and everything is placed underneath it, from the Nativity scene at Christmas time to the various offers, sometimes curious, in some celebrations. I once saw a poor little lamb forced to stay in a basket under the altar all the time when it probably would have preferred to graze in a meadow. At a certain point he started to bleat, creating hilarity in those present at the Eucharist. And a bit of everything is placed on top of it and perhaps for this very reason, as mentioned above, some celebrants find nothing better than raising the Cross, probably considering it a redundant furnishing, while instead it is foreseen and placed there to remind us towards whom we must turn our gaze.

How to fix all this? Certainly through the continuous training of everyone. Of the priests first who must take care of the celebrations and therefore be expert knowledge of the subject. In this case of the peculiarity and centrality of the sign of the altar which refers to that of Christ. They should remember, for instance, and even outside the liturgical action, the altar is an invocation and expectation of the presence of Him, Christ, who makes all things new (cf.. AP 21, 5).

Because of this, through catechesis and educational moments, they must help the faithful to form spiritually and become aware of a well-celebrated liturgy with its own signs, transparent and more important, just like the altar, it is and must be the first school in itself: «The law of prayer, law of belief».

We started by remembering the horrors that the social they are ready to reverberate until a new and sensational one pops up. Among these, some have to do with what happens in the church and in the liturgies. Thus was born this contribution which is not intended to make people laugh or multiply negative comments, as happens on Web. But it's just an invitation to take, from this circumstance, the importance and beauty of the contents of the faith and how they are expressed in the liturgy. If mistakes have been made in this area and will be made, the principle always applies: «Errors are corrected where detectedr»; that we could translate: mistakes are corrected as soon as you realize you have made them.

In conclusion we cannot fail to remind all those naive Catholics, so worried about being scandalized and shouting scandal, but not as concerned about carefully checking news and images, that many videos they posted on social they have nothing to do with the Catholic Church and our clergy. In fact, there are pseudo churches around the world which in their external liturgical apparatus are inspired by the Catholic Church. In this regard it would be enough to remember that after the First Vatican Council (opened in 1869, finished in 1870, but formally closed only in 1960) there was a schism that gave birth to the so-called Old Catholic "church".. Only from this aggregation were born and subsequently multiplied dozens of self-styled "churches" managed by rather exotic characters. Having seen and considered that there is enough liturgical abuse in our Catholic clergy; seen and considered that sometimes one almost has the impression that some of our priests compete with each other to see who can perform the most eccentric extravagance, that at least other people's antics are not attributed to us, because ours are enough and more than enough, as well as sufficiently embarrassing those of us who continue to be Catholic.

 

Florence, 20 July 2024

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GESTURES AND WORDS, ABOUT THE LITURGY. LET'S BREAK A SPEAR IN FAVOR OF "KISS ME TUCHO”, EVEN IF HE SEEMS TO HAVE FORGOTTEN THERE THE SACRAMENT OF REDEMPTION

Many, to put it mildly, they turned up their noses when the Pontiff chose the current Prefect. There was no shortage of criticism. By responding with respect and to lighten up the whole discussion so far with a joke, we could remember the saying that goes: «Even a broken clock tells the right time twice a day»

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By a curious law of retaliation many who had rejoiced at the publication of Begging for confidence, confused and ambiguous statement from the Dicastery for the Doctrine of the Faith published on 18 December last year, before which entire episcopates rose up, they felt like arguing with the most recent Note from the same Dicastery on the validity of the Sacraments of 2 February of this year and entitled: By gestures and words.

The question arises spontaneously: In the 2004 the Instruction was published Sacramentum which is a masterpiece of sacramental theology, of discipline of the Sacraments and liturgical pastoral care. Education that, according to what continued to happen in our churches, it was beautifully ignored by armies of creative priests and lay movements who continued undaunted to create their own personalized liturgies, Neocatechumenals in the head, all in total carelessness and lack of vigilance on the part of the bishops, although the document speaks very clearly in its final conclusion:

«This Instruction, drafted, by order of the Supreme Pontiff John Paul II, by the Congregation for Divine Worship and the Discipline of the Sacraments in agreement with the Congregation for the Doctrine of the Faith, was approved by the Pontiff himself on 19 March 2004, on the solemnity of St. Joseph, who ordered its publication and immediate compliance by all those responsible ".

Why not call for compliance with this instruction, so well made and detailed, if anything, establishing precise sanctions for anyone who disregarded the provisions given? Because this is the underlying problem that has characterized the last fifty years of life of a Church that asks, exhorts, instructs and recommends, but it still looks good, in these documents, to establish precise sanctions for violators. Not only: in 64 reminder notes of By gestures and words the Sacramentum it has never been recalled and cited once, something objectively serious.

As even the stones now know the first aforementioned Declaration, in the broader context of the meaning to be given to blessings in the Church, it opened up the possibility of spontaneously blessing couples in irregular situations and of the same sex. Something that for many bishops and priests of the various regions of Northern Europe was not necessary, they've been doing it arbitrarily for years. This controversial Declaration provides for Blessings to be given in places and in ways that are not in any way similar to those given to regular couples, ma: «In other contexts, such as a visit to a sanctuary, the meeting with a priest, the prayer recited in a group or during a pilgrimage. Indeed, through these blessings which are imparted not through the ritual forms of the liturgy, but rather as an expression of the maternal heart of the Church, similar to those that emanate from the depths of popular piety, it is not intended to legitimize anything but only to open one's life to God, ask for his help to live better, and also to invoke the Holy Spirit so that the values ​​of the Gospel can be lived with greater fidelity" (no 40).

So far everyone is happy, at least the supporters of this opening, as if we had previously withheld blessings from individuals, especially to those who lived in irregular conditions, or who were guilty of the most serious sins and crimes.

Ironically, precisely those who had rejoiced before the Begging for Confidence, shortly afterwards they launched into harsh criticism regarding the Note of 2 February, Gestures and words, because it uses traditional language in defining what is needed for a Sacrament to be valid, as well as lawful. The criticism, in particular, points out the insistent use of the terms "form" and "matter" used by the Note as irreplaceable components of every celebration of the Sacraments, together with the intention of the celebrant. Criticism that concerns the disconnection of these three constitutive elements from the entire celebration of the Sacrament, by the subjects who participate in it and by the various signs that intervene, which they should be, by their very constitutionality, significant e, how do you say, speakers. The wavy notes, so, refer to the way in which the Note does not examine the entirety of the Sacrament celebrated e, as a return wave, they also pour onto the Begging for confidence, as there: «…A blessing without form (without space, time, words, all over) It's nonsense." (cf.. See WHO).

It's not up to me to defend myself of a strategic Dicastery such as that for the Doctrine of the Faith. But, reading and rereading that Note comes to mind «Ockham's Razor» which could be summarized more or less like this: «All things being equal, the simplest explanation is the one to prefer"; or even «Do not consider plurality if it is not necessary».

this Note, and in the accompanying letter from the Prefect, than in his body itself, remember that they were detected by Cardinals and Bishops, and therefore requested clarifications, on the serious changes made to the matter and form of the Sacraments, effectively rendering them null and void. It would be enough to read the few clues and examples, sometimes bizarre and curious, to which the Prefect refers to understand the simple purpose of the Note itself: call everyone to a correct celebration of the Sacraments, loyal, ecclesial. That if they are granted, where permitted by the Episcopal Conferences, spaces of creativity, these do not instead become an invention that actually arbitrarily manipulates the celebrated Sacrament.

It is from this background and that is from the concern of the Pastors of the Churches, that the Note must be read. Which then summarizes what is needed for a Sacrament to be valid, recalling the traditional doctrine, which is true, in its salient features it dates back to the Council of Trent which Vatican II took up and reworked in harmony with everything that the Church in the meantime, in quell’assise, rediscovered about herself and how she intended to present herself to today's world.

It is no coincidence that the Note takes its inspiration from the Constitution Sacrosanctum Concilium to remember that the Council: «It analogically refers the notion of Sacrament to the entire Church». And from The light which states about the Church that the latter is: «In Christ as Sacrament, that is, a sign and instrument of intimate union with God and of the unity of the entire human race". And this is achieved mainly through the Sacraments, in each of which the sacramental nature of the Church is realized in its own way, Body of Christ... The Church is aware of this, since its origins, he took particular care of the sources from which he draws the lifeblood for his existence and his testimony: God's Word, attested by the sacred Scriptures and Tradition, and the Sacraments, celebrated in the liturgy, through which it is continually brought back to the mystery of Christ's Easter" (cf.. no. 6, 7 e 10).

For the magnitude of it all the church, if he says, receives the Sacraments, who administered, but she is not the owner of it. Which instead seems to have happened with the creative variations of various ministers and various lay movements. It is only at this point that the Note briefly recalls - it is not a treatise on liturgy - what are the essential elements. First of all, the "form" of the Sacrament which corresponds to the words that accompany the matter, transcends it, conveying the Christian meaning, salvific and ecclesial of what is being accomplished in the celebration. Therefore the "matter" of the Sacrament which instead consists in human action, through which Christ acts. Sometimes there is a material element in it (water, pane, vino, oil), other times a particularly eloquent gesture (sign of the cross, laying on of hands, immersion, infusion, consent, anointing). This corporeality appears indispensable because it roots the Sacrament not only in human history, but also, more fundamentally, in the symbolic order of Creation and leads it back to the mystery of the Incarnation of the Word and the Redemption carried out by Him (cf.. no 13).

Finally, the "intention" of those who celebrate, which has nothing to do with his morality and faith, rather with the conviction to accomplish: «At least what the Church does» (Council of Trent). This provision removes the celebrant from the automatism and possible arbitrariness of the individual, since this exquisitely human act is also ecclesial. Internal and subjective act yes, which, however, manifesting itself in the Sacrament, it becomes of the entire ecclesial community and: «For what the Church does is nothing other than what Christ instituted, also the intention, together with matter and form, contributes to making the sacramental action the extension of the saving work of the Lord" (cf.. no 18).

In this regard the Church he has prepared the liturgical books which must not be altered or used at will, rather faithfully observed in the words and even in the gestures indicated in them. They provide spaces for creativity and the Episcopal Conferences of the various countries have prepared possible adaptations and variations that correspond to the sensitivity and situation of the participants. Think of celebrations with children, for instance, to the various Eucharistic canons prepared for them and approved by the CEI.

The Note also reminds, and this seems to respond to the critical notes, that: «Materia, form and intention are always inserted into the context of the liturgical celebration, which does not constitute a decorated ceremonial of the Sacraments and not even a didactic introduction to the reality that takes place, but overall it is the event in which the personal and community encounter between God and us continues to take place, in Christ and in the Holy Spirit, meeting in which, through the mediation of sensitive signs, «perfect glory is given to God and men are sanctified». The necessary concern for the essential elements of the Sacraments, on which their validity depends, it must therefore accord with the care and respect of the entire celebration, in which the meaning and effects of the Sacraments are made fully intelligible by a multiplicity of gestures and words, thus favoring theactive participation of the faithful (cf.. no 20).

In this context all the importance of liturgical presidency and the art of celebrating is included. These require knowledge of the theological reasons behind them, like those to act, when it is celebrated, In persona Christi e In the name of the church. As well as knowledge of liturgical books and theirs To be noted which are often skipped over because they are boring. But what if we wanted to make a comparison, which I hope doesn't seem out of place, between celebrating and sporting gesture, we can see how the latter is effective if it is backed by good knowledge and implementation of the so-called fundamentals. A champion, especially those disciplines that require repeated, identical and precise gestures, a lot of time passes, years even, to study, to train and then express themselves with an ease that amazes. A very difficult athletic gesture that we see performed, during an Olympics for example, It required considerable preparation, yet it seems simple and natural to us.

To conclude, I know many, to put it mildly, they turned up their noses when the Pontiff chose the current Prefect. There was no shortage of criticism. By responding with respect and to lighten up the whole discussion so far with a joke, we could remember the saying that goes: «Even a broken clock tells the right time twice a day». But, honestly, this Note sounds good this time. There is nothing objectionable about it, if the intention is precisely to invite us to safeguard and present such a precious asset in a dignified and ecclesial way. In fact, this is how it ends:

"We […] we have this treasure in earthen vessels, so that it appears that this extraordinary power belongs to God, and it doesn't come from us" (2Color 4, 7). The antithesis used by the Apostle to underline how the sublimity of God's power is revealed through the weakness of his ministry as an announcer also describes well what happens in the Sacraments. The whole Church is called to safeguard the richness contained in them, so that the primacy of God's saving action in history is never obscured, despite the fragile mediation of signs and gestures typical of human nature" (no 28).

Florence, 21 February 2024

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GREAT HOMILY BY THE METROPOLITAN ARCHBISHOP OF MILAN: «WHO WAS SILVIO BERLUSCONI? A MAN"

«Silvio Berlusconi was certainly a politician, he was certainly a businessman, he was certainly a character in the limelight of notoriety. But in this moment of leave and prayer, what can we say about Silvio Berlusconi? It was a man: a desire for life, a desire for love, a desire for joy. And now we celebrate the mystery of fulfillment. Here's what I can say about Silvio Berlusconi. He is a man and now he meets God".

— Liturgical ministry —

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We pastors in the care of souls get used to going up to the pulpits and preaching, we know that there are moments and particular situations in which it is not easy to give an appropriate homily, as in the case of the funeral of Silvio Berlusconi celebrated today in the Cathedral of Milan. Someone might think that the delicacy could be given by the complex personality of the deceased, a man who for several decades rode the national and international political scene. To follow with the presence of the highest state authorities, from the President of the Republic to the Prime Minister. Situations in which it is not allowed, I don't say a word, but not even a wrong sigh. However, this is not the difficulty, even if in more or less similar circumstances several bishops and priests have solved the problem by saying more or less everything without saying anything, thus avoiding any possible problems.

The Metropolitan Archbishop of Milan, S. AND. Mons. Mario Delpini, instead he was able to give a truly grandiose homily that brought everyone back down to earth in this aria of beatification of the late Knight, whose figure is part of the history of Italy and for this reason will be the subject of in-depth studies by historians and geopolitical experts for decades and decades. The Ambrosian Archbishop focused on something else: about the man Silvio Berlusconi who was undoubtedly a successful businessman, a politician who presided over the Presidency of the Council of Ministers of the Italian Republic for four terms, a histrionic character gifted with a rare and extraordinary sense of self-irony, so much so that he repeatedly declared: «Many are tired of making fun of me, forgetting that I fool myself and that no one can do it as well as me".

Before this complex and even controversial figure, the Ambrosian Archbishop did not hide behind the “say nothing”, but he said it all by building his entire speech on this rhetorical question: «What can we say about Silvio Berlusconi?». Giving the answer right away: "It was a man". And the Ambrosian Archbishop spoke of the man with a Christian poetics that can be applied both to a celebrity like Silvio Berlusconi, or to the last of the elderly who died forgotten in a geriatric ward: a man.

Florence, 14 June 2023

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Full text of the homily of the Metropolitan Archbishop of Milan

Live

Live. Live and love life. Live and desire a full life. To live and wish that life was good, beautiful for yourself and for loved ones. Living and understanding life as an opportunity to put the talents received to good use. Living and accepting the challenges of life. Living and going through difficult moments in life. Live and resist and don't let defeats bring you down and believe that there is always a hope of victory, of ransom, of life. To live and desire a life that never ends and have courage and trust and believe that there is always a way out even from the darkest valley. Live and not shirk the challenges, to contrasts, to insults, to criticism, and keep smiling, to challenge, to counter, to laugh at insults. To live and feel the forces run out, live and suffer the decline and keep smiling, to try, to try a way to live again. That's what can be said about a man: a desire for life, which finds its judgment and fulfillment in God.

To love and be loved

Loving and wanting to be loved. Loving and looking for love, like a promise of life, like a complicated story, like a compromised fidelity. Desiring to be loved and fearing that love can only be a concession, a condescension, a stormy and precarious passion. To love and to want to be loved forever and to experience the disappointments of love and to hope that there might be a way to a higher love, harder, bigger. Loving and walking the paths of dedication. To love and to hope. Loving and trusting. Love and surrender. This is what can be said of man: a desire for love, which finds its judgment and fulfillment in God.

To be happy

Be happy and love the holidays. Enjoy the beauty of life. Being happy without too many thoughts and without too many anxieties. To be happy with lifelong friends. Be happy with companies that give satisfaction. Being happy and wanting others to be happy too. Being happy with yourself and being surprised that others are not happy. Be happy with good things, some beautiful moments, of the applause of the people, praise from supporters. Enjoy the company. Be happy with the smallest things that make you smile, of the nice gesture, of the rewarding result. Being happy and experiencing that joy is precarious. Being happy and feeling the insinuation of a dark threat that covers the things that make you happy with greyness. Being happy and feeling lost in the face of the irremediable exhaustion of joy. This is what can be said of man: a desire for joy, which finds its judgment and fulfillment in God

I'm looking for the man

When a man is a businessman, then try to do business. It therefore has customers and competitors. It has moments of success and moments of failure. He ventures into reckless enterprises. Look at the numbers not the criteria. He has to do business. He cannot trust others too much and knows that others don't trust him too much. He is a businessman and must do business. When a man is a politician, then try to win. It has supporters and opponents. There are those who exalt it and those who cannot bear it. A politician is always a partisan. When a man is a character, then it is always on stage. It has admirers and detractors. It has those who applaud it and those who hate it. Silvio Berlusconi was certainly a politician, he was certainly a businessman, he was certainly a character in the limelight of notoriety. But in this moment of leave and prayer, what can we say about Silvio Berlusconi? It was a man: a desire for life, a desire for love, a desire for joy. And now we celebrate the mystery of fulfillment. Here's what I can say about Silvio Berlusconi. He is a man and now he meets God.

Metropolitan Cathedral of Milan, 14 June 2023

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THERE WAS ONLY ONE ITALIAN POLITICIAN PROFESSIONAL FLEA HUNTER WHO HAS SHIPPED ABOUT THE WAY VOLODYMYR ZELENSKYJ VIOLATED THE PROTOCOL

We are not talking about formalities or formalities, but of institutional protocol, which is not based on futile external forms, but it is based precisely on the respect due to those who welcome you: be the country, is its head of state, is its Prime Minister.

— News in brief —

 

 

 

 

 

 

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The Autocrat of Ukraine Volodymyr Zelensky — because he is like his Russian counterpart Vladimir Putin: an autocrat — he showed up on an official state visit to Italy with clothing that was not simply indecorous, but really disrespectful.

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