How Much Is A Gold Plated Desert Eagle Gun?

Opera and cappuccino

When you go to work in the district of Neukölln must be psychologically prepared for the fact that nothing is "obvious." If you do not want you to be surprised at the Staatsoper and the Deutsche Oper, not to Saalbau Neukölln. Since I was accustomed to hear this wonderful but alas often mortified art form under the conservative burn shelled Scala in Milan, the desire to be surprised that it was something I aspired for a long time. In the two m UPDATE theaters r overagainst Berliners had a larger aperture than the v ia Italian (what a discovery!), Not to mention the Komische Oper , which have long or me had struck. But the experience of La Traviata Exit to the matinee Saalbau Neukölln marked a new phase)

Exit La Traviata is a young and innovative creation, played in a tiny Actium sp and well-organized. The main idea of \u200b\u200bthis fresh version of the famous giant green and the continued decrease in the orchestra. At first stage there is even space for musicians, so that the singers de Vono put itself on the cubes to literally stand out and be noticed by the public. As we enter the heart of the story though, the music institutional diligently put away their instruments and quietly blend into the public until during the final scene does not remain only four ( respectively viola, horn, clarinet oe cello) . The music accompanies the story literally, from a start color ( Libiam n and happy glasses) from many and various tools proceeds, the closer you get to the death of Violetta, a reduction in tone that gradually allows singers to let their voices carrying the melody becomes until the end , when the four tools? nti remained merely point out the last sighs of the protagonist.

I've always loved small spaces, both in theaters and in homes, they gave me the idea of \u200b\u200bbringing imagination to those who live there, because they require more force suitable and tenacity to create their own space despite the very absence of the latter. Exit La Traviata has succeeded very well in this, using cubes, threads of linen pieces of paper and little else has invented its ideal size and introduced a simple but attractive setting at the same time. The two

Violette, both dressed in a pink dress with or old but very different from the cuts that identifies the psychological change, the characters are certainly more remain, although Alfred has a character very successful with that Young, naive and a little 'child.

Since I saw the movie Amadeus covavo very hedonistic desire to eat and drink during a show, just like was done in time not too distant, when going to the opera or theater equivalent to watch a movie on television nowadays - reference to the Teatro alla Scala, where in the balcony, during the recent restorations, it was tr ovate oven, for the exclusive use of Ch lia-owner of that balcony. A
Neukölln everything is still possible, even eating a kebab (or, in the case of matinee, a croissant with hood) , crying at the same time before the tragic fate of the dear Violetta.

The art should be eaten, savored and "materialized", must be part of everyday life rather than become a product from the museum, stale and no heartbeat. Fortunately, there are many young people who feel the desire to re-animate it, and places that lend themselves to give their support.

I Cant Find Curing Salt

Supplication to my mother, Pasolini

One of the most beautiful poems I have ever read ... strong, strong enough to strangle the breath in my throat. I still remember the feelings that I gave the first reading and return to that incredibly, spotless, to upset me every time. A piercing cry that goes from me to you, every single day ...

It is difficult to say son's words
what they look like little heart.

You're the one who knows the world, my heart,
what has always been, first of all other love.

So, I must say this is terrible to know:
is in your grace that my anguish grew.

You are irreplaceable. For this is damned to loneliness
life you gave me.

And I will not be alone. I
an endless hunger for love, the love of bodies without souls.
Why
the soul is in you, you, but you
are my mother and your love is my slavery.

I spent my childhood sense
slave to this lofty incurable, a huge commitment.

was the only way to feel life,
the only color, the only way now is over.

survive, is the confusion of a life reborn
beyond reason.

I beg you, ah, I beg you: do not want to die.
I'm here alone with you in the future in April ...

Images Of Facial Broken Capillaries

Conquistami

Narciso words butter

dissolve under the breath of passion
Narciso transparency and mystery
cospargimi almond oil and vanity modellami ...

Tell me you love inventing stories spaventami
tell the exciting new victories
Conquistami inventami
give me another identity
stordiscimi disarm and then hit
hug and ubriacami
of irony and sensuality

Narciso words butter
proverbial selfishness hidden intentions
Narciso sublime appearance
ricoprimi attentions of elegant and sumptuous Inspire.

Tell me you love inventing stories spaventami
tell the exciting new victories
Conquistami inventami
dammi un'altra identità
stordiscimi disarmami e infine colpisci
abbracciami ed ubriacami
di ironia e sensualità
abbracciami ed ubriacami di ironia e sensualità

Conquistami

( Parole di burro , Carmen Consoli)

Savanna Samson Doing Laundry

LA LITURGY AS A SOURCE OF SPIRITUALITY 'PRIESTLY

Giornate di formazione liturgica per Clero e Laici

Rizziconi, Diocesi di Oppido - Palmi, 21 gennaio 2010

All’inizio di questo nostro incontro è bene fare chiarezza sul significato del tema che mi è stato affidato, con particolare riferimento al titolo scelto: “La liturgia come fonte di spiritualità sacerdotale”. I punti da chiarire mi pare che debbano essere due.

- First one might ask: What is meant by "priestly spirituality"? The speech will be addressing concerns only ordained ministers? Or are we to think that there is no difference between the baptismal priesthood and the ministerial priesthood, on the liturgical spirituality?

To avoid any misunderstanding, these questions must be answered immediately. The answer, in addition to clear up possible misunderstandings, also wants to highlight the extent to which moves this reflection.

There is no doubt: the baptismal priesthood and the ministerial priesthood "differ in essence and not only in degree", as the Second Vatican Council In the Dogmatic Constitution on the Church Lumen Gentium: "The ministerial priest - in fact - with the sacred power that he has, and rules the priestly people, the Eucharistic Sacrifice in the person of Christ and offers it to God on behalf of the whole people, the faithful, in virtue of their royal priesthood, the offering of the Eucharist, and exercise their priesthood in receiving the sacraments, prayer and thanksgiving, the witness of a holy life, abnegation and the charity "(n. 11).

Not everyone, therefore, in the Church have the same function. And there are certain, the ordained ministers, who are called by God to work in person of Christ the head and be like "the icon of Christ the Priest (cf. Catechism of the Catholic Church, n. 1142).

The distinction is clear and fundamental. However, the purpose that we are seeking today is rather to consider what unites the entire People of God in celebration of the divine mysteries, and that is the basis of that shared spirituality, which the title is called "priesthood." In fact, the liturgy is "action of the whole Christ" (cf. CCC 1136) and "it is the whole community, the Body of Christ united with its head, celebrating" (CCC 1140). "With the washing of Baptism, in fact - already said Pio XII – i cristiani diventano, a titolo comune, membra del Mistico Corpo di Cristo sacerdote, e, per mezzo del «carattere» che si imprime nella loro anima, sono deputati al culto divino partecipando, così, convenientemente al loro stato, al sacerdozio di Cristo” (Mediator Dei, n. 72).

Tutti insieme, in tal modo, ci ritroviamo ai piedi della croce per partecipare al sacrificio del Signore: per aderire con la nostra volontà alla volontà di Dio, in tutto e per tutto; per unire la nostra povera vita, sempre bisognosa di misericordia e di grazia, a quella di Gesù, così che, con Lui e per Lui, diventi un'offerta gradita a Dio, una cosa santa e sacra, piena di bellezza e di luce nonostante shadows.

E 'right, then, by all rise up to God those beautiful words that the celebrant pronunciation, on behalf of the entire liturgical assembly, whenever it enters the great Eucharistic prayer: "We thank you for counting us worthy to serve you "(Eucharistic Prayer II).

- A second point to make concerns the combination of the word "Liturgy," another term "spirituality", considering the first as the second source.

In this regard it is important to clarify the following. There is no true Christian spirituality which is not liturgical spirituality, or he finds in the liturgy as its main source. But, when you want to deepen our understanding of this spirituality, we can not help but also deepen the great content of the liturgy. In other words, you can not define the traits of the spirituality that comes from the liturgy without first defining the defining feature of the liturgy itself. What is liturgy? What are the theological and doctrinal elements that characterize it?

talk about spirituality without answering these questions would release it from its root. It would simply to consider the emotional dimension, sentimental and subjective life of faith. Size should not be underestimated, of course, ma non primaria e non fondante la spiritualità cristiana che, prima di tutto, è disponibilità a lasciarsi plasmare dal mistero celebrato, adesione al dono della salvezza ricevuto nella Chiesa e attraverso la Chiesa.

Ecco il motivo per cui cercherò di considerare alcuni elementi di “spiritualità sacerdotale” a partire da alcuni elementi di teologia liturgica, ovviamente senza la pretesa di esaurire un tema tanto vasto e ricco.

Questo faremo non senza riferirci a Benedetto XVI, al suo insegnamento e al suo magistero, ricordando che in virtù del Sommo Pontificato egli è anche il “grande Liturgo”, alla cui “ars celebrandi”, proposta con delicata fermezza, è need to look at as an example to follow and imitate. I say this because it may happen to hear or read the mind of some commentators that qualify as "personal taste" the Pope's liturgical address to leave their opinion on controversial opinion, and behave to be authentic disciples of the Lord who love the Church and the Pope , desiring to be faithful to his teaching, including with regard to the liturgy.

Finally, still quite a way of introduction, I recall that during the consideration will be given privileged attention to the Holy Mass, which is without doubt the highest form of the liturgy. Suffice in this regard to recall what is said in the decree of the Second Vatican Council Ministry and Life of Priests, PO paragraph 5: "All the sacraments, and indeed all ecclesiastical ministries and works of apostolate, are bound up with the Eucharist and are directed towards it. For the most holy Eucharist contains the whole spiritual good of the Church, namely Christ himself, our Passover ... For this reason the Eucharist as the source and summit of all evangelization. "

1. The liturgy as the presence of the mystery of Christ in the conciliar constitution

dedicated to the sacred liturgy, says: "To create a work so great - just before we spoke of the divine work of salvation -, Christ is always present in his Church, and especially in her liturgical celebrations. " And just a little further says: "Rightly, then, the liturgy is an exercise of the priestly office of Jesus Christ" (Sacrosanctum Concilium, 7).

In other words, the liturgy has a large and first leading role. This is the Lord risen from the dead, that fills him and his work of salvation the church gathered in his name. Come to mind the apse, beautifully decorated with images of Christ Pantocrator or other images depicting the mystery of salvation. The intention of the artists, inspired by faith, was clear: to make palpable through the medium of artistic representation, the presence of Christ in the liturgical wrap.

There is a word, very short but very rich, which is particularly suited to the truth of the liturgical celebration. There are some high times during the year when this comes back more often, but always is present in the consciousness of the Church's faith. The word is "now". Yes, Christ is present today and live by virtue of the liturgical rite, right now the Lord renews the work of salvation through the sacrifice of the Cross of the resurrection and the event, here it is contemporary with us who is the Saviour of the human.

would not make sense to speak of exercising the priesthood without reference to the presence of the mystery of Christ, the eternal high priest who fills himself and his presence every liturgical act. It is not without consequences for the exercise of our priesthood, the fundamental truth of the Church's liturgical life. Let's consider at least a few.

- The sacredness of the liturgy

say that the liturgy is sacred means remembering that it precedes us, as a place of the living presence of the mystery of Christ the Saviour entrusted to the Church because it is the attentive and faithful guardian. The sacred, in this sense, there is an addition to the action of man Dio. Il sacro è la stessa azione di Dio presente nel rito liturgico. Il sacro è lo stesso Cristo che si dona a noi nel contesto della celebrazione e che la Chiesa è chiamata a trasmettere con fedeltà nel tempo, attraverso lo scorrere delle generazioni.

E’ per questo motivo che, come affermava il Card. Ratzinger già nel 2001: “C’è bisogno come minimo di una nuova consapevolezza liturgica che sottragga spazio alla tendenza a operare sulla liturgia come se fosse oggetto della nostra abilità manipolatoria. Siamo giunti al punto che dei gruppi liturgici imbastiscono da se stessi la liturgia domenicale. Il risultato è certamente il frutto dell’inventiva di un pugno di persone abili e capaci. Ma in questo less so is the place where you met me, the totally Other, where the sacred gives us the gift of himself, and this is where I run only the skill of a handful of people. And then you realize that's not what you are looking for. It 's too little and with something different. The most important thing now is regain the respect of the liturgy and the awareness of its non-manipulability. Relearn to recognize in its being a living creature that grows and we have been given, through which we take part in the heavenly liturgy. Give up trying on it's own self to see you instead of a gift. This, I believe this is the first thing to do to overcome the temptation of a despotic, which conceives of the liturgy as an object belonging to the man, and awaken the inner sense of the sacred "(from" God and the world ", Edizioni San Paolo, Cinisello Balsamo 2001).

affirm the sacredness of the liturgy means remembering the need to keep the mystery in which it is celebrated. Sacredness of the liturgy is the objectivity of the mystery that, in its repetition, does not cease to affect humans: in what gives him what he really needs and saves him.

Consequently, exercise the common priesthood means leaving humbly shape from the sacred liturgy, abandoning the pretense to shape the liturgy according to their volatile subjectivity. The priesthood are called to live is creative, no doubt. But not according to the creativity that manipulates the gift received, the second the inner creativity that is capable of receiving the gift in an ever new and fruitful, in view of the transformation of life.

- The beauty of the liturgy

says Benedict XVI, Post-Synodal Apostolic Exhortation on the Eucharist Sacramentum Caritatis: "The liturgy, in fact, like the rest of Christian Revelation, is inherently linked to beauty: it is veritatis splendor ... This attribute, which we refer is not mere aestheticism, but the manner in which the truth of God in Christ encounters us, attracts us, delights us, enabling us out of ourselves and drawing us towards our true vocation is love ... The real beauty is the love of God, who definitively revealed himself to us in the Paschal Mystery . The beauty of the liturgy is part of this mystery, it is a sublime expression of God's glory and is, in a sense, a glimpse of heaven on earth ... The beauty, therefore, is not a decoration of the liturgical action, it is quite element incorporation, as it is an attribute of God himself and his revelation. All this should make us realize the care which should have because of liturgical shine according to its nature "(n. 35).

The pope's words could not be clearer. It follows that there is no acceptable form of meanness and ill understood pauperism in the liturgical celebration. The use of the beautiful, ancient and modern in different forms in which it finds expression, is the way in virtue of which shines in our liturgies, still pale, the mystery of the beauty of God's love is why I will never beautiful enough to make our rituals.

has to do all this with the "priestly spirituality"? Without doubt, because there can be no true spirituality of priests founded not taking part in the liturgy of the beauty of the priesthood of Christ, becoming progressively more and more a reflection of true and appealing to the world. The world is thirsty for beauty and the beauty of the Church is living through the extent of the beauty of her Lord. A beauty learned, loved, exercised through participation in the liturgical mystery of salvation.

- The time in the liturgy

It 's always Benedict XVI to guide our thinking: "If it is true that the sacraments are a reality that belongs to the pilgrim Church in time towards the full manifestation of the victory of the risen Christ - the Pope says in Sacramentum Caritatis -, it is equally true that, especially in the Eucharistic liturgy, we are given a foretaste of the eschatological fulfillment toward which all men and all creation are on the way ... Man is created for the true and eternal happiness, that only the love of God can give. But our wounded freedom is lost if it were not already able to experience something of the future fulfillment. Moreover, every man to walk in the right direction needs to be oriented towards the final goal. This ultimate goal, in fact, is the same Christ our Lord who conquered sin and death, which is present to us in a special celebration of the Eucharist "(n. 30).

In this way, In the liturgical man rediscovers the meaning of time and its flow. The meaning lies in the direction in which the story is on the way: Jesus Christ in whom humanity has been torn to the lack of a sense of drama and darkness of a path that has been lost in the void. So you enter the liturgical celebration with the heaviness of the painful experience that time flies and you find yourself inexorably from this point of view saved because they were rendered capable of understanding the direction of life: the Lord who will be everything to everyone.

The same cyclical rhythm of the liturgical season and the school of life is grace. Each year, the renewal of the mysteries of the Lord and our salvezza, porta con sé il dono di un ingresso progressivo, per intensità, nella verità della fede, nella buona notizia dell’amore di Dio. Si capisce, allora, il motivo per cui, anche da questo punto di vista, la liturgia è fonte di “spiritualità sacerdotale”. Grazie all’atto liturgico, che annualmente riviviamo, approfondiamo la capacità di vivere il tempo da autentici discepoli del Signore: ricordando che l’esistenza è pellegrinaggio verso la patria, che tutto è animato dalla Provvidenza di Dio, che non c’è fatto della vita terrena che non possa essere posto in relazione con l’eternità. Partecipando del sacerdozio di Cristo diveniamo, per così dire, "Priests of the time", ie capable of making it to the Lord, offering him pleasure, the time of our lives.

- The worship in the liturgy

cite in this regard, another passage of the Exhortation Sacramentum Caritatis: "A convincing indication of the Eucharistic catechesis for the faithful is certainly the growth in their sense of the mystery of God present among us. This can be checked against specific manifestations of reverence for the Eucharist, to which the path must mystagogical in the faithful. I think, in general, the importance of gestures and posture, such as kneeling during the central moments the Eucharistic prayer. Adapting to the legitimate diversity of signs which take place in the context of different cultures, each living and express the awareness that at each celebration we stand before the infinite majesty of God who comes to us in the lowliness of the sacramental signs "(No. 65) .

why everything in the liturgical action, must lead worship: music, song, silence, a way of proclaiming the Word of God and how to pray, gestures, vestments and sacred vessels , as well as the sacred building as a whole. The nobility, beauty, harmony, the ability to draw out of the ordinary for us to enter the sacred space of God: these, and these are the only criteria on which church to discern what may be accepted or not accepted in our liturgies.

Allow me a brief digression concerning a particular papal liturgies. I refer to the decision of Benedict XVI, taken starting from Corpus Christi in 2008, to distribute Holy Communion to the faithful, directly on the tongue and kneeling. With the example of this gesture, the Pope invites us to make manifest the attitude of adoration before the greatness of the mystery of the eucharistic presence of the Lord. Attitude of worship that must be guarded even more coming up the SS. Eucharist in other forms today granted. There is spiritual help, respect, listen to a passage from Sacramentum Caritatis: "Even Augustine said:" No one eats that flesh without first adoring it; sin were we not to adore it. " In the Eucharist, the Son of God comes to us and want to join us, the eucharistic adoration is simply the natural consequence of the Eucharistic celebration, which is itself the greatest act of worship of the Church. Receiving the Eucharist is to go in an attitude of adoration towards the One we receive. That's right, and only then do we become one with Him and a foretaste in advance, Somehow, the beauty of the heavenly liturgy "(No. 66).

Back to "priestly spirituality", derived from the liturgy. If adoration is the acknowledgment amazed at the infinite greatness of God, of His Majesty elusive, his immeasurable love of Almighty God and his providence ... If, therefore, worship leading membership, or the reunification of man with God and creation, it leaves the state of separation, the communion of life with Christ ... If worship is all of this, not just in worship liturgy that each of us hold the "spirituality sacerdotale”?

2. La liturgia come azione partecipata

Il Concilio Vaticano II, nella già citata Sacrosanctum concilium, si sofferma a considerare la necessità della partecipazione attiva dei fedeli alla Messa. “Perciò la Chiesa si preoccupa vivamente che i fedeli non assistano come estranei o muti spettatori a questo mistero di fede, ma che, comprendendolo bene nei suoi riti e nelle sue preghiere, partecipino all’azione sacra consapevolmente, piamente e attivamente; siano formati dalla parola di Dio; si nutrano alla mensa del corpo del Signore; rendano grazie a Dio; offrendo la vittima senza macchia, non soltanto per le mani del sacerdote, ma insieme con lui, imparino ad offrire se stessi, and day by day, through the mediation of Christ, are more perfect union with God and each other, so that finally God may be all in all "(n. 48).

Speaking of active participation in liturgical celebration we find ourselves at the center of the discourse around the "priestly spirituality, common to all of us. Active participation, in fact, immediately recalls the conscious exercise of the royal priesthood. And here is the basic question immediately arises: what does informed exercise of our priesthood?

Asked suits no doubt an articulated, as articulated is the description of active participation in the Council document. Yet, proprio in quel documento, nel passo citato, ci è offerta la chiave di lettura per arrivare a una sintesi della questione. Potremmo dire così: si partecipa attivamente alla liturgia nella misura in cui l’azione liturgica è da noi partecipata.

Mi pare che, al riguardo, una riflessione del Card. Ratzinger, nel volume Introduzione allo spirito della liturgia, sia quanto mai illuminante: “In che cosa consiste… questa partecipazione attiva? Che cosa bisogna fare? Purtroppo questa espressione è stata molto presto fraintesa e ridotta al suo significato esteriore, quello della necessità di un agire comune, quasi si trattasse di far entrare concretamente in azione il numero maggiore di persone possibile il più soon as possible. The word participation refers, however, in the main action, to which all must be part of it. Therefore, if you want to find out what action it is, you must first determine what that 'actio' center, which should have all the members of the community actio ... The term refers to the liturgy means the sources the canon of the Eucharist. True liturgical action, the real liturgical act ... This is the oratio oratio - the solemn Eucharistic prayer, the "canon" - is really more than a speech, is actio in the highest sense of the word. In this case, in fact, that the human actio ... takes a back seat and leaves room for the Active divine, to action of God "(pp. 167-168).

So, the real action takes place in the liturgy is the action of God himself, his saving work in Christ. This is, among other things, the real news of the Christian liturgy than any other act of worship: God himself acts and does what is essential, while the man is called to open the action of God in order to be transformed . The essential point of their active, therefore, is that it exceeded the difference between God's action and our action, we can become one with Christ, so that his offer of love to the Father also becomes our offer. Only when this happens you are actively exercising their priesthood.

Compared to this all else is secondary. And I am referring in particular to external actions, while important and necessary, provided, especially during the liturgical celebration. I refer to them because, if they become the essence of the liturgy, and this is reduced to a generic act, then he has misunderstood the true active participation. Consequently, true education in liturgical spirituality can not simply consist in learning and carrying out activities without, but also essential to the action in the introduction, the work of God, the paschal mystery of Christ from which let him meet, engage and transform.

St. Thomas, with his usual clarity, said: "The external worship is directed to the internal one. Now the internal worship consists in intellectual and emotional soul with God is why the external acts of worship have different applications according to the different degrees of intellectual and emotional union of the faithful with God "(Summa Teologiae, I-II, q. 101, a. 2).

listen to Benedict XVI in a passage of the Apostolic Exhortation Sacramentum Caritatis, "Jesus has left us so the task of entering into his" hour ":" The Eucharist draws us into ablative di Gesù… veniamo coinvolti nella dinamica della sua donazione». Egli «ci attira dentro di sé»” (n. 11).

E aggiungo: non si confonda il compimento di gesti esterni con il giusto coinvolgimento della corporeità nell’atto liturgico. Senza nulla togliere al significato e all’importanza del gesto esterno che accompagna l’atto interiore, la liturgia chiede molto di più al corpo umano. Chiede, infatti, il suo totale e rinnovato impegno nella quotidianità della vita, così che essa diventi in qualche modo liturgica, servizio per il cambiamento del mondo. E’ proprio l’esercizio puntuale e fedele di questa “coerenza eucaristica” l’espressione più participation even when the authentic liturgical body, the saving work of Christ.

E 'right to say, in conclusion, that there is verification of active participation in the liturgy when growing personal commitment to Christ, we remain involved in the dynamics of love that is given, the personal will becomes progressively Lord's will. This means exercise his priesthood, which means "priestly spirituality." Not for nothing that those who have lived and celebrated the liturgical act actively participating in it really are the saints. The sanctity of life as a result, it is the most beautiful of participation realmente viva alla liturgia della Chiesa, di un esercizio consapevole e pieno del proprio sacerdozio.

3. La liturgia tra dimensione discendente e ascendente

Se consideriamo con attenzione lo svolgersi della celebrazione eucaristica, ci rendiamo immediatamente conto di trovarci di fronte a due grandi momenti: la liturgia della parola e la liturgia eucaristica. Si tratta di due fasi del rito “così strettamente congiunte tra loro da formare un unico atto di culto” (Ordinamento Generale del Messale Romano, 28). Infatti vi è un legame intrinseco tra la Parola di Dio e l’Eucaristia: tanto che la Parola letta e annunziata nella liturgia conduce all’Eucaristia come suo fine ultimo.

All’interno di tale unità fondamentale non passa però inosservata la distinzione dei due momenti. Da una parte, Dio si rivela, parla a noi per il tramite della Sacra Scrittura e dell’insegnamento autorevole del ministero ordinato. Dall’altra parte, presentando il frutto della terra e del lavoro, noi ci offriamo al Signore, per divenire una sola cosa con lui, in virtù della partecipazione al suo sacrificio redentore.

Due momenti, dunque, a costituire un unico rito, eppure caratterizzati entrambi da una specifica e prevalente dinamica: discendente il primo, ascendente il secondo.

Perché è importante ricordare questo dato di teologia liturgica? Perché un’autentica “spiritualità sacerdotale” can not disregard this information. Our life of faith, in fact, takes place entirely in a descent and ascent, the gift of God and our response. We were and we are not to take the first step in the direction of the Lord. It 's always the Lord to take the first step towards us, making it possible for us to answer.

Such a dynamic Christian life is well engraved in Christmas, we just celebrated. In the mystery of the primacy of God's love shines for men. In the flesh of the Son of God, humanity is redeemed and taken up to heaven, but this becomes possible because before the sky fell in the direction of humanity.

The liturgical celebration, the liturgy of the word, reminds us that the first man's fundamental attitude is that of obedient faith, and willingness to accept the gift with gratitude and wonder of God's grace that is (OGMR see n. 55). The celebration of the liturgy, the Eucharistic liturgy reminds us that the other man's fundamental attitude of faith is to turn to the Lord, directing him to the look and life (cf. OGMR n. 78).

such an approach is another step in "priestly spirituality" arising from the liturgy. However, because the liturgy is in fact a privileged place for the experience and learning of this, like any other element of spirituality is necessary for it to speak to our lives with true signs and eloquent. So he expressed a few years ago, the Congregation for Divine Worship and the Discipline of the Sacraments: "In the form of celebration should be careful not to convert theology and topography, especially when the priest at the altar. Only in the dialogues from the altar, the priest speaks to people. All the rest is prayer to the Father through Christ in the Holy Spirit. This theology must be visible "(Editorial Notitiae," Pray "ad orientem versus'", in Notitiae vol. 29 / 1993 / No. 5)

Allow me, then, as an aside very real. E 'correct that during the liturgy of the word celebrant and the faithful are found in the front, one in front of others. Everyone is listening to the Lord that is revealed in his word and in the form of prayerful dialogue. But it can not be entirely correct to say that the celebrant and the faithful keep the same position during the Eucharistic liturgy, when, together, they should seek the Lord and to orient him with his eyes and heart. We hear about what he wrote in 2001, quoted in the book The Spirit of the Liturgy, J. Ratzinger: "It was also important to return to clearly distinguish the place of the liturgy of word Liturgy of the Eucharist than real, since there is actually a speech and a response and, therefore, it also makes sense that they are facing each other one who announced and those who listen, who elaborate on what they have heard in the psalm, take it back inside and turn it into prayer, so that becomes a response. It remains, however, essential to the common orientation towards the east during the Eucharistic prayer. This is not something accidental, but essential. It is important to gaze turned to the priest, but the common worship, going to meet him who comes. Not the circle closed in on itself expresses the essence of the event, but the common basis, which expresses the common orientation "(p. 77).

not considered appropriate to suggest a new amendment to the arrangement of the altars in our churches, the cardinal hoped that the crucifix was placed upon the center of the altar, so as to make visible the common orientation to the Lord. He added: "Among the truly absurd phenomena of our time, I counted the fact that the cross is placed on one side to free up the look on the priest. But the cross, during the Eucharist, is a disorder? The priest is more important than the Lord? This error should be corrected as soon as possible "(p. 80).

Ora ci è forse più facile capire il motivo per cui il Santo Padre a Roma, come anche in ogni parte del mondo, celebra con il grande crocifisso collocato al centro dell’altare, offrendo un esempio che siamo tutti chiamati a seguire. Ne va della verità del segno e della possibilità che la liturgia divenga davvero fonte di “spiritualità sacerdotale”.

*****
Mi avvio a concludere. Non senza un ultimo richiamo alla celebrazione liturgica. La liturgia conosce sempre un congedo che, in verità, assomiglia a uno spalancarsi delle porte della chiesa sul mondo. La liturgia, in altre parole, comporta sempre un mandato. E’ il mandato di testimoniare il dono ricevuto, la salvezza in Cristo Signore risorto da morte, la notizia lieta dell’amore del Padre che dona finalmente senso alla vita umana. Tale mandato è insieme una grazia e un impegno: è una grazia, perché solo la forza che viene da Dio ci mette in grado di pronunciare parole di testimonianza di fronte al mondo; è un impegno, perché il dono che abbiamo ricevuto deve trasformarsi nel coraggio gioioso della profezia quotidiana, ovvero nell’annuncio sempre e ovunque del senso del mondo e del valore della vita.

Diceva il Servo di Dio Giovanni Paolo II nella sua Lettera Enciclica sull’Eucaristia: “Annunziare la morte del Signore «finché egli venga» (1 Cor 11, 26) comporta, per quanti partecipano all’Eucaristia l’impegno transform lives, making them in a certain way completely "Eucharistic" (Ecclesia de Eucharistia, 20). This is also

"priestly spirituality." This is also what we learn and we become able by virtue of participation in the liturgical celebration.

Guido Marini

Master of Papal Liturgical Celebrations

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