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ALSO PREFERS THE TRASH TV cassock

La talare, da sempre, rappresenta il distintivo per eccellenza del clero. La società dell'immagine, in cui viviamo, propone ad ogni classe il proprio abito, contrariamente a ciò all'interno della Chiesa Cattolica una gran parte di sacerdoti ha lasciato (o peggio non ha mai posseduto) la veste tipica del clero romano, ossia la talare.
Il cardinal Siri, una delle figure ecclesiastiche più importanti del '900, così scriveva ai preti della sua diocesi: “L'abito condiziona fortemente e talvolta forgia addirittura la psicologia di chi lo porta.L'abbigliamento, infatti, impegna per la vestizione, per la sua conservazione, for replacement. It's the first thing you see, the last place them. It recalls the commitments, belongings, decorations, associates, team spirit, dignity! "

Surfing the web, we found a video that could be called a confession-musical language Neapolitan (beware subtitles). The most interesting thing is certainly not the canon of vocal quality, but a powerful call to the Catholic tradition: the sacrament of reconciliation is administered in the knee, according to the practice that is historically and theologically more appropriate, and the two nuns wear robes of a monk, now falls into disuse, which are seen only in the card of some venerable founder; Finally, as icing on the cake, the priest wears a cassock (the hair of his ministers and fly better, remember that it is only an actor).

Hence, we infer that the faithful, in this case the director, imagine the priest in cassock as the man who confesses in confessionile interrupted, for the sanctification of her children.

Enjoy!

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COMMUNION ON THE TONGUE AND RECEIVED IN THE KNEE

The oldest practice of distributing Communion was, in all probability, to give Communion to faithful in the palm of your hand. The history of the liturgy emphasizes, however, whether the process started early enough, the transformation of the practice. Since the days of the Fathers, was born and consolidates a growing tendency to restrict the distribution of Communion in the hand and encourage that on your tongue. The reason for this preference is twofold: first, to avoid the dispersion of the fragments Eucharistic other hand, growth of the devotion of the faithful to the real presence of Christ in the sacrament.

use only to receive Communion on the tongue also refers to St. Thomas Aquinas, who said that the distribution of the Body of Christ belongs to the priest alone ordered. This is for several reasons, including quotes, Angelico also respect for the sacrament, which "is not touched by anything that is not consecrated, and then they are consecrated to the corporal, chalice and so the hands of the priest, to tap this sacrament. No other permission is so out of touch when necessary, eg if going to fall to the ground, or other similar contingency "(Summa Theologiae, III, 82, 3).

Over the centuries, the Church has always sought to characterize the moment of communion with the sacredness and dignity sum, constantly striving to develop the best external gestures that would promote understanding of the great sacramental mystery. In his thoughtful pastoral love, she contributes to that the faithful may receive the Eucharist with the proper dispositions, which include the inwardly understand and consider the real presence of Him who is to receive (cf. Catechism of St. Pius X , nos. 628 and 636). Among the signs of their devotion to the communicants, the Western Church has also set the posture of kneeling. A famous expression of Saint Augustine, taken at No. 66 of Sacramentum Caritatis, Benedict XVI teaches: "No one eats that flesh [the Eucharistic Body], if he has first adored. Sin were we not to adore it "(in Enarrationes Psalmos, 98.9). Kneeling shows and fosters this adoration necessary After receiving Christ in the Eucharist.

In this perspective, the then Cardinal Ratzinger had assured that "the Communion is at its depth only when it is supported and understood by the adoration" (The Spirit of the Liturgy, Cinisello Balsamo, Sao Paulo 2001, p. 86). For this, he believed that 'the practice of kneeling for Holy Communion has in its favor centuries of tradition and is a particularly expressive sign of adoration, completely appropriate in light of the true, real and substantial presence of Our Lord Jesus Christ under the consecrated species (cited in the Letter of the Congregation This Congregation for Divine Worship and the Discipline of the Sacraments, 1 July 2002: EV 21, No 666).

John Paul II in his latest encyclical, Ecclesia de Eucharistia, wrote to the No 61:

"giving the Eucharist the prominence it deserves, and being careful not to diminish any size or need, we show that we really aware of the greatness of this gift. Invites us to do an uninterrupted tradition, which from the first centuries saw the Christian community ever vigilant in guarding this "treasure." [...] There is no danger of excess in our care for this mystery, because "in this sacrament is recapitulated the whole mystery of our salvezza”».

In continuità con l’insegnamento del suo Predecessore, a partire dalla solennità del Corpus Domini del 2008, il Santo Padre Benedetto XVI ha iniziato a distribuire ai fedeli il Corpo del Signore, direttamente sulla lingua e stando inginocchiati.

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PEDRO IRINA ANNA

I carry in my heart three times by the recent holiday in the Baltic Sea.
visitatie I have not only the beautiful city, I saw not only churches, monuments, museums, parks, canals, streets, castles, I also know people.
Pedro is young and may myself for this child and perhaps because of it struck me: does the waiter on the ship MSC, working 14 hours a day every day, certainly earned some good coppers who sends to his home in Brazil. It has a little face stanchetto but always smiling while serving at the table. For months and months that is loaded and in my opinion are months and months that never comes down to earth, speaks fondly of his country, tells us that he would be an English teacher, but for now this is another job. Irina is

the guide that leads us to visit Tallinn. E 'blonde, petite, I think forty or maybe more.
gently reveal the corners of this city full of candy-box colored wooden houses, we talk about these people a bit 'sad and terrible winter long, he notes in the parks people taking the sun lying everywhere: it is a physical need which is the need of light.
know Italian well enough to smile and says he has had some Italian love that remains forever in my heart.
tenderness when I am with the bus returning to the ship's afraid of being scolded for our delay on the roadmap. But those who rebuke and how much will pay to make this work? Sweet Irina with her shoes with cleats not exactly comfortable walking fast with tourists photographing.

Ann a is a plump girl, smiling and calm, very experienced in St. Petersburg. In
party on our bus has to deal with the usual ill-mannered boors that photograph with the Flesch twenty times when you say that you can not, touching the mosaics of the Hermitage when she has been advised not to touch anything, which is fall by the wayside forcing others to wait for time to steal a few hours that we have to visit a city so beautiful and great.
Anna is at home in the Hermitage you can imagine how to move those huge rooms, as to make us jump through some works bringing shortcuts to see what for her is the "best", for as he explains, as a passion for , invites us to return to as on other occasions with more time to enjoy the most beautiful museums in the world.

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PRIEST IN CELEBRATION EUCHARISTIC PENTECOST

La Pentecoste fa della Chiesa l’antitesi della torre di Babele. Ne fa la città dove, come recita l’orazione colletta della Messa in vigilia, «i popoli dispersi si raccolgono insieme, e le diverse lingue si uniscono a proclamare» con una sola fede la gloria del Signore. Questo è stato possibile dall’inizio, perché each listened to the apostles to preach in their own language. The preaching of the Gospel precedes and accompanies his written version: thus, the beginning of the Church, is the apostolic teaching of Scripture to make it understandable.

1. In those circumstances, you must first look to summary judgments on the history of the Church, such as that which states that Catholics and ever closer to us reading the Bible does not consider it necessary for salvation, and therefore it was best to send the message to the faithful Bible through the "indirect way" of preaching and catechism. Faced with similar opinions, just remember that the minister of Queen Candace, who while reading Isaiah in a language which he familiare, non capiva il senso della Scrittura: «Come posso comprendere – osservò al diacono Filippo – se qualcuno non mi guida?» (At 8,31).

Gli Apostoli hanno esercitato la «mediazione» sacerdotale con la celebrazione del Sacrificio eucaristico e, prima ancora, «spezzando» la parola, cosa che avviene con la predicazione, la catechesi, l’omiletica. Solo un pregiudizio teologico può ritenere tali opere apostoliche delle «vie indirette» di accesso alla Scrittura. Così è Pietro che, ricevuto lo Spirito, prende la parola per spiegare quanto accaduto nel giorno di Pentecoste: questo fatto segna l’inizio del Magistero della Chiesa, senza il quale la Parola divina remains sealed, and subject to interpretation or subjective incomprehensible.

The "prophecy" that is, reads the eve of Pentecost in the extraordinary form of the Roman Rite, and the Saturday evening Mass in the ordinary, illustrate the 'illumination' that makes the Spirit in the hearts, of course, that Lighting can be read, but, Tradition teaches that it is the preferred listening. I tend to agree in today's liturgy to confirm that the proper attitude of the faithful during the Liturgy of the Word is what listening.

2. Another tendency today is to compare the eve of Pentecost to the Easter season. There are, of course, similarities, but differences should not be muted. Readings of the Solemnity reproduce the double outpouring of the Spirit in the Gospel of John, that proceeding from the Son Jesus, who appeared at the Last Supper for the forgiveness of sins, and the other Acts, the missionary expansion and internalization of the Paschal Mystery . However, the vigil of the Resurrection of the Lord is behind the outpouring of the Spirit, but on Pentecost Sunday fulfills the Passover, for the body of Christ, the Church. In fact, the paschal candle is extinguished, to symbolize the end of the visible presence of the Lord and the beginning of the invisible work of the Spirit. This gesture shows the difference between Easter and Pentecost. Indeed, Alleluia after the leave of the faithful, the celebrant may turn off the candle - as provided for in the extraordinary form already Ascension - and remove the grains of incense that he had driven into the candle the night of Passover.

3. Another act in this extraordinary form is the genuflection to the Litany of Ministers before the start of the vigil Mass and Sequence for the Mass of the day: a parallel in the rite of gonuklisía - genuflection - in the Byzantine liturgy. You can not get the "descent" of the Holy Spirit without having bent his knees in adoration of Him who, resurrected and ascended to heaven, sends the right hand of God the Spirit on the Church. The iconography is preferably in Latin so the arrangement of the Apostles in the upper room with Mary.

not only the knowledge of the background common to Rome and Byzantium - the ritual was more evidence before the post-conciliar liturgical reform - may give the impression preaching and representation, as has been written recently, "a sentimental piety dominated by contemplation of the mysteries of Christ's life. "

The Spirit does not want to be adored, paradoxically von Balthasar said, but he wants us to worship the Son of God and, through him, the Father: he is "facing" toward the Lord, he is Lord. This worship appears as the logical conclusion of the Paschal Mystery: Spiritus Domini replevit ORBEM terrarum, as he sings the anthem of income on the day of Pentecost.

4. How do you imagine the discontinuity in the Tradition of the Church, opposing the building of food faith, believing that the preaching of the past was aimed only at the latter? The pulpits, pulpits and the pulpits of our churches and cathedrals attest that the word of God has always been at the heart of ecclesial life, even if we clerics and lay people we have not always draw all the profit possible. Indeed, the fact that these facilities were located in the midst of the liturgy recalls the concern of instructing catechumens and the faithful to have access to the sacraments. Although the Vatican has certainly promoted the further use of Sacred Scripture in the liturgy, we note that so far as the desire of the council remains outstanding: just take note of the "lamentations" of catechists and liturgists dell'omiletica on today's reality and catechesis, despite the post-conciliar reform. So it is more important to have faith in the Spirit che in ogni tempo rinnova la faccia della terra! Nemmeno noi del terzo millennio siamo immuni da arretramenti spirituali.

5. Il sacerdote nella Pentecoste deve proclamare che «oggi» – come canta il Prefazio – si è compiuto il Mistero pasquale a Gerusalemme con la nascita della Chiesa universale, come ebbe a ricordare il Santo Padre nell’omelia di Pentecoste 2008, riprendendo l’insegnamento della Lettera Communionis notio inviata da lui – all’epoca prefetto della Congregazione per la Dottrina della Fede – ai vescovi della Chiesa Cattolica. La Chiesa è nata universale in un luogo, non particolare o locale, ma una e cattolica, santa e apostolica. È a tale appartenenza that priests must and must educate, before the "diocesan", which certainly has value, but if engaged primarily in the "catholicity". It is symptomatic that the instinctive immediate reference to the Catholic faithful feel the Pope, as a principle of inner unity of the Church. The authority of the Pope is not mediated by another instance, but rather is the authority of bishops is exercised only in communion with the Bishop of Rome.

6. It is a sign, in the liturgy, the use of Latin, which, because more than the local languages, the language of the only visible reminder of the mystery of Pentecost, opposed to the confusion of Babel. He says the Preface: "You have poured out the Holy Spirit [...] that brought together the languages \u200b\u200bof the human family in the profession of faith." Reflect on the fact that the cult also postulates the sacred language, which with its vocabulary is a specific way to organize the religious experience. While the tendency to reject rationalism, belief in the supernatural leads necessarily to take a sacred language in worship. It helps to preserve the orthodoxy of the faith tradition - as attested by the undiminished presence of the Kyrie, the Amen, Alleluia of the place and the -, while happy to be translated into current readings, where it is prevalent the need for communication. However, we believe that the reading of the Scriptures in Latin hamper the effectiveness of the Word of God in the heart of the believer is to deny the whole story of faith and holiness of two thousand years.

The Latin language is used to better express the unity and universality of the Church (cf. Apostolic Exhortation Sacramentum Caritatis, n. 62). We think that the so-called "International Mass", celebrated in most languages, when in turn only a part of the faithful understand what is said (and others, therefore, not included), expresses the universality of the Church better than the Mass in Latin? On the other Moreover, the language is part of a larger effort to evangelize the culture, which just opened at Pentecost. The Latin language is a unifying factor: it has laid the foundations of Christian civilization, has come down to us and continue to develop.

7. We believe in the celebration of Pentecost, the priest has the opportunity to instruct the faithful on this point that although we briefly state: it depends on the understanding of the catholicity of the Church. Bishop Cyril in Jerusalem points out: "Do not ask where is the Church, but specific well and asks where the Catholic Church" (PG 33.1048).

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TALES (from the ugly duckling)

"It does not matter that he was born in a
fence duck,
the important thing is to be released
from an egg of a swan. "

Hans Christian Andersen

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and the navigator is sweet to me in this sea 28 YEARS AGO

just returned from a wonderful cruise in the Baltic Sea to see some of the capitals of northern Stockholm, Tallin, St. Petersburg, Copenhagen and Hamburg.
Exciting!
For someone like me that has never been a great traveler preparations for each type of departure are always loaded with a basis of anxiety: the luggage, the cloud that one day yes and no one broke with his comings and goings, the plane that is not my preferred means of transport, etc. etc.. 57 years from now know that once I know I am capable of playing to forget everything and everyone and entry into the trip I would not want more tornare.E so it was like a script that always repeats itself.
really takes me a push to start strong but then always a journey for me becomes so natural and beautiful and charming, lively and enriching opportunity for growth and
that is hard to get out. Alice in Wonderland never come back again and the surfing was really sweet in that sea.

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OUR FANS 'CLUB RUNS THE WORLD

Following the publication of pictures of the solemn Mass celebrated by Msgr. Guido Marini, the basilica of Santa Maria Maggiore in Rome, with great pleasure that we note as famous blog Messainlatino.it and newliturgicalmovement or the German magazine Katholisches , have drawn from the beautiful images our young blog taken during the Holy Sacrifice of the Cross on the Solemnity of the Ascension.

thank all those who spread our photos, so that "advertised" to observe the true Sacrosantum Concilium hermeneutics of continuity and liturgical.

recommend to always quote the source of the images!

Meet the teacher:

The dress of the liturgy is a habit of holiness finds expression, in fact, God's holiness in the holiness we are called to turn, that we are called to holiness clothe, realizing the fullness of participation.

(CHRISTIAN ROOTS)

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Ascension Solemnity "coram Deo" by Don Guido

public, with great Goia, pictures the Mass celebrated by Msgr. Guido Marini, master of the liturgical celebrations of the Holy Father, in the basilica of Santa Maria Maggiore on May 16, Solemnity of the Ascension of Our Lord Jesus' Christ.

the Holy Sacrifice, celebrated according to the missal of Paul VI, was attended by some of the faithful of the diocese of Genoa and Latin America.

Enjoy!

Meet the teacher:

The hermeneutic of continuity is always the precise criterion for read the Church's progress over time. This also applies to the liturgy. As one Pope cites in his documents the Pontiffs who preceded him, to indicate the continuity of the Magisterium of the Church, Pope also used in a liturgical vestments and sacred vessels of the Popes who preceded him to indicate the same continuity also in the lex orandi. But I would like to point out that the Pope does not always use ancient liturgical garments. He often wears modern. The important thing is not so much antiquity or modernity, as the beauty and dignity, important components of every liturgical celebration.

L'Osservatore Romano - June 26, 2008

Maria Salus Populi Romani: ora pro nobis!

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Machinima di 2 corsiste tecnologicamente avanzatissime

Nel corso della 2a fase della Formazione di "Scuola Digitale", due corsiste molto in gamba (Giovanna Uda e Danila Manca della Scuola Secondaria di 1° Grado “C. Nivola” di Assemini) hanno imparato in pochissimo tempo a realizzare machinima . Ecco il loro primo lavoro, di carattere archeologico-storico-artistico:



Grazie per gli stimoli e... continuate così!!

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was a beautiful spring day and while the pain in my way to the hospital, I remember I noticed how everything around it and flowers seemed a good omen.
Two hours after she was born, bringing in my life at that moment a great happiness, pure happiness that those few times we experience so intense and complete.

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Gattatico (RE), Museo Cervi, 24-29 August 2010
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Two experiences we face challenging and wonderful.

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THE MEETING OF THE PRIEST WITH MARY

1. Eucharist, the Church and Mary, in relation to the priest

"If we wish to rediscover in all its richness the profound relationship between the Church and the Eucharist, we can not neglect Mary, Mother and model of the Church "[1]. These words of the venerable Pope John Paul II is a track appropriate to introduce the theme that we try to develop briefly these: The meeting of the priest with Mary in the Eucharistic celebration.

Where the Church celebrates the Eucharist, the memorial of the death and resurrection of the Lord, "is realized the work of our redemption" [2] and for this we can say that "there is a causal influence to the origins of the Eucharist Church's own "[3]. In the Eucharist, Christ gives himself to us, the constant building as his body. 'Therefore, in the striking interplay between the Eucharist builds the Church and the Church that makes the Eucharist, the primary causality is expressed in the first formula: the Church can celebrate and adore the mystery of Christ in the Eucharist precisely because Christ himself it first gave to it in the sacrifice of the cross "[4]. Ontologically and chronologically precedes the Eucharist and the Church in this way it is shown again that the Lord has "loved first."

At the same time, Jesus made his perpetual personal donation by instituting the Eucharist at the Last Supper. In that '"Now, Jesus anticipated his death and His resurrection. Hence we can say that "this gift Jesus Christ entrusted to his Church the perennial making present of the paschal mystery" [5]. Everything is like the Triduum paschale included, anticipated and "concentrated" forever in the Eucharistic gift. Therefore, any priest who celebrates Holy Mass, together with the community belonging to it, returns to the 'hours' of the cross and glorification, he returned in spirit to the place of redemption and the hora sancta [6]. In the Eucharist, we enter sacrificial act of Jesus and thus, participating in his bid, his Body and his Blood, we join with God [7].

In this "memorial" of Calvary is all that Christ accomplished by his passion and death. "Consequently all that Christ did with regard to the Mother for our sake" [8]. In every celebration of Holy Mass, we hear again quell '"Behold your son" the son said to his Mother, while he himself repeats to us: "Behold your Mother" (Jn 19:26-27).

"take Mary with means to introduce dynamism in its entire existence - is not something external - and in all that constitutes the horizon of his apostolate" [9]. Thus, "Experiencing the memorial of Christ's death also means continually receiving this gift. [...] Mary is present, with Church and as the Mother of the Church in each of our Eucharistic celebrations. If the Church and the Eucharist are inseparably united, the same ought to be said of Mary and the Eucharist "[10].

The recommendation from the daily celebration of Holy Mass, even when there was no participation of the faithful, comes from a part of the objectively infinite value of every Eucharistic celebration, "and then draws from its unique effectiveness spiritual reason, why, if lived with attention and faith, the Mass is formative in the deepest sense of the term, as it promotes the conformation to Christ and strengthens the priest in his vocation "[11]. In this process of transformation and conformation, the meeting the priest at Mass with Maria is particularly important. In fact, "for their identification and conformation sacramental Jesus, Son of God and Son of Mary, every priest can and should feel truly favorite son of this loftiest and most humble Mother" [12].

2. In the Mass of Paul VI

In Roman Missal in its editio typica tertia, Lex orandi ordinary expression of the Catholic Church of Latin rite, the maternal presence of Mary is experienced in two significant moments of the Eucharistic celebration: the act of penance and Confiteor the Eucharistic Prayer.

2.1. The Confiteor. On the way to the Lord, we realize of our unworthiness. The man in front of God are sinful and naturally arises from his lips the confession of his own misery. It is necessary to ask in the celebration that God transforms us and let us agree to participate in the actio Dei which is the liturgy. In fact, the spirit of constant conversion is one of those personal conditions that make possible the active participation of the faithful and the same priest celebrant. "We can not wait for an active participation in the Liturgy of the Eucharist, if one approaches it superficially, without an examination of his life [...]. A heart reconciled to God makes genuine participation '[13].

The Act of Penitence, that "is accomplished through the formula of general confession of the whole community" [14], helps us to conform to the sentiments of Christ and to place the means for realizing this "being with God," while "force" to remove ourselves from themselves, encourages us to pray with and for others we are not alone. Thanks to the communion of saints, and help us feel supported and helped each other. It is in this context that we find one of Marian liturgical prayer mode, which presents itself as a reminder of the intercession of Mary in Confiteor. As Paul VI pointed out, "the people of God invokes as Comforter of the afflicted, Health of the Sick, Refuge of sinners, to get consolation in tribulation, relief in sickness, liberating power of sin, because you, free of all sin, leads her children to this: with energetic determination to overcome sin "[15]. The

Confiteor, genuine formula of confession, we meet in different redactions, from sec. IX, within the monastery. From there will go to the churches of the secular clergy and are fixed as part of the Ordo Papal Curia prior to 1227 [16]:

"Ideo Precor beatam Mariam semper Virginem ...».

"Therefore pray the Blessed Mary, ever Virgin ...».

Maria, in communion with Christ the one Mediator, pray to the Father for all the faithful, her children. How do you remember Vatican Council II: "The maternal role of Mary toward men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power. All the saving influences of the Blessed Virgin on men originates not from some inner necessity, but from the purely free of God, and flows from the superabundance of the merits of Christ and therefore is based on mediation, it depends entirely on and draws all its effectiveness, and do not impede the immediate union of believers with Christ, but rather fosters "[17].

Mary "cares for the brethren of her Son who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home" [18]. Simile cura Ella la dimostra particolarmente per i sacerdoti. «Maria li predilige infatti per due ragioni: perché sono più simili a Gesù, amore supremo del suo cuore, e perché anch'essi, come Lei, sono impegnati nella missione di proclamare, testimoniare e dare Cristo al mondo»[19]. Così si spiega che il concilio Vaticano II affermi: «Essa è la Madre del Sommo ed Eterno Sacerdote, la Regina degli Apostoli, il sostegno del loro ministero: essi [i presbiteri] devono quindi venerarla e amarla con devozione e culto filiale»[20].

2.2. La Preghiera eucaristica. Per quanto riguarda la memoria di Maria nelle preghiere eucaristiche del Messale Romano, «questa memoria quotidiana, per la sua collocazione al centro del santo Sacrificio, deve essere ritenuta come una forma particolarmente espressiva del culto che la Chiesa rende alla Benedetta dall'Altissimo (cf. Lc 1,28)»[21].

Questo ricordo di Maria Santissima si manifesta in due modi: la sua presenza nell'incarnazione e la sua intercessione gloriosa. Circa il primo modo, possiamo ricordare che il «sì» di Maria è la porta per la quale Dio si incarna, entra nel mondo. In questo modo, Maria è realmente e profondamente coinvolta nel mistero dell'incarnazione e pertanto della nostra salvezza. «L'incarnazione, il farsi uomo del Figlio, era dall'inizio finalizzata al dono di sé; al donarsi con molto amore nella croce, per farsi pane per la life of the world. So sacrifice, priesthood and incarnation go together and Mary is at the center of this mystery "[22].

This is expressed, for example, in the Preface of the Eucharistic Prayer II, which refers to the Apostolic Tradition and the Post-Sanctus of the IV. The two expressions are very similar:

"... and you sent us the Saviour and Redeemer, made man by the Holy Spirit and born of the Virgin Mary" (PE II).

"He became man by the Holy Spirit and born of the Virgin Mary" (EP IV).

In the context of the Eucharistic Prayer, the confession of faith emphasizes the cooperation of Mary in the mistero dell'incarnazione e il suo legame con Cristo, come pure l'azione dello Spirito Santo. Con essa si intende presentare l'Eucaristia come presenza vera ed autentica del Verbo incarnato che ha sofferto ed è stato glorificato. L'Eucaristia, mentre rimanda alla Passione e risurrezione, sta allo stesso tempo in continuità con l'incarnazione.

Giovanni Paolo II segnala che «Maria concepì nell'annunciazione il Figlio divino nella verità anche fisica del Corpo e del Sangue, anticipando in sé ciò che in qualche misura si realizza sacramentalmente in ogni credente che riceve, nel segno del pane e del vino, il Corpo e il Sangue del Signore»[23]. Maria appare così legata alla relazione «Incarnazione-Eucaristia».

On the other hand, the presence of Mary in the Eucharistic Prayer also shows us her glorious intercession. The memory of you in the communion of saints is a traditional feature of the Roman Canon and finds himself in the other Eucharistic Prayers of the Roman Missal, in line with the oriental anaphora. "The eschatological tension kindled by the Eucharist expresses and reinforces our communion with the Church in heaven. It is no coincidence that the Eastern Anaphoras and the Latin Eucharistic Prayers [...] remember with reverence the ever Virgin Mary, Mother of our God and Lord Jesus Christ "[24].

memory of Mary in the Roman Canon was enriched with headlines that remind us of the solemn proclamation of the dogma of divine maternity of the Council of Ephesus (431) and probably derive expressions of the pontiff's homily [25]. The solemn words of the Roman Canon states

'... primarily gloriosae Genetricis semper virginis Mariae Dei, et Domini our Iesu Christi. "
"We venerate the memory, first, the glorious and ever Virgin Mary, Mother of our God and Lord Jesus Christ" (Roman Canon).
Mary is exalted title with glorious semper Virgo, as it is called St Epiphanius [26]. On the other hand, the expression Genetrix Dei is used frequently by the Latin Fathers, especially St. Ambrose. Its inclusion in the Roman Canon is the earlier time Pope Leo the Great, and was probably introduced before the Council of Ephesus [27]. It should also be pointed out that Mary is remembered first of all the saints.

The meaning of this term and this memory can be three-fold [28]: first, by the memory of Mary Church enter into communion with her, and second, that recollection is logical, because it is derived from the condition of your holiness and glory of the Mother of God [29] Finally, because of the intercession with God that she exercises [30]: "For their merits and their prayers [of Mary and the saints] always give us [Lord] help and protection" (Roman Canon ).

In a context similar to that of the Roman Canon, even with small changes, we meet our request to Mary and the saints to reach eternal life

'... make us worthy to share eternal life together with Mary, the Virgin Mother of God .. "(PE II).

'... because we can get together with the inheritance of your saints, with Mary, the Virgin Mother of God .. "(EP III) [31].

'... grant us, your children, get with the Blessed Virgin Mary, Mother of God [...] the eternal inheritance of your kingdom ...»( EP IV).

3. In the Mass of St. Pius V

Finally, note that in the Roman Missal promulgated by Blessed John XXIII in 1962, an extraordinary expression of Lex orandi della Chiesa cattolica di rito latino, incontriamo menzionata Maria Santissima in altri due momenti della Celebrazione eucaristica, oltre a quelli rimasti anche nella forma ordinaria. Innanzitutto, nella supplica alla Santissima Trinità che il sacerdote prega dopo il Lavabo e che pone fine ai riti offertoriali. Vi si legge:

«Suscipe sancta Trinitas, hanc oblationem quam tibi offerimus ob memoriam passionis [...]; et in honorem beatae Mariae semper Virginis...»

Questa preghiera riassume le intenzioni e i frutti del sacrificio come epilogo dell'Offertorio. In effetti, dopo aver ricordato che l'offerta si compie in memoria della Passione, risurrezione e ascensione del Signore, si menzionano la Santissima Vergine and St. John the Baptist, Peter and Paul. The mention of Mary is within the context of that veneration which the holy Church bestows special love because of the inextricable link that exists between you and the saving work of her Son. At the same time, you and admires the most splendid fruit of redemption [32]. In this prayer, please note that "the Eucharist the Church is completely united to Christ and his sacrifice, and doing just the spirit of Mary" [33].

The mention of Mary meets then nell'embolismo Libera nos that follows the Pater Noster, in which we express ourselves in these terms:

"Libera nos, quaesumus Domine, ab omnibus Malis, praeteritis, et praesentibus futuris: et et interceding blessed glorious semper Virgine Dei Genetrix Maria [...] by pacem in diebus nostris propitius ...».

Even this prayer expresses the perfect unity between Lex and Lex orandi we realize as the "fountain of our faith and the eucharistic liturgy is in fact the same event: the gift that Christ has made of himself in the Paschal Mystery" [ 34]. In fact, this prayer shows that 'because of his intercession, which is first manifested at Cana in Galilee, Mary's mediation continues in the history of the Church and the world "[35].

4. Conclusion
conclude this short overview sull'Ordo Missae, made significant meetings with Mary, we can say with one of the great saints of our time: "For me, the first Marian devotion - I like to think so - is the Holy Mass. [...]. This is in fact an action of the Trinity: the Father's will, in cooperation with the Holy Spirit, the Son offers himself in sacrifice of redemption. In this unfathomable mystery, there are signs, such as through the veil, the face of pure Maria: Daughter of God the Father, the Mother of God the Son, Spouse of God the Holy Spirit. The encounter with Jesus in the Sacrifice of the altar necessarily involves an encounter with Mary his mother "[36].


-----------------------------------------------
--------------------------------- [1] John Paolo II, Ecclesia de Eucharistia, n. 53.
[2] Concilio Vaticano II, Lumen gentium, n. 3.
[3] Giovanni Paolo II, Ecclesia de Eucharistia, n. 21.
[4] Benedetto XVI, Sacramentum caritatis, n. 14.
[5] Giovanni Paolo II, Ecclesia de Eucharistia, n. 5.
[6] Cf. ibid., n. 4.
[7] Cf. Benedetto XVI, Deus caritas est, n. 13.
[8] Giovanni Paolo II, Ecclesia de Eucharistia, n. 57.
[9] Benedetto XVI, Udienza generale, 12.08.2009.
[10] Giovanni Paolo II, Ecclesia de Eucharistia, n. 57.
[11] Benedetto XVI, Sacramentum caritatis, n. 80.
[12] Benedetto XVI, Udienza generale, 12.08.2009.
[13] Benedetto XVI, Sacramentum Caritatis, n. 55.
[14] Institutio Generalis Romani Missalis No 55.
[15] Paul VI, Marialis cultus, n. 57.
[16] V. Raffa, Liturgy of the Eucharist. MYSTAGOGY of the Mass: the history and theology to pastoral practice, Rome 2003, pp. 272-274.
[17] Vatican Council II, Lumen Gentium, 60.
[18] Ibid., N. 62.
[19] Benedict XVI, General Audience, 12.08.2009.
[20] Second Vatican Council, PO No 18.
[21] Paul VI, Marialis cultus, n. 10.
[22] Benedict XVI, General Audience, 12.08.2009.
[23] John Paul II, Ecclesia de Eucharistia, 55.
[24] Ibid., N. 19.
[25] Cf S. Meo, "The Marian formula semper Virgo Maria Gloriosa Dei et Domini Genitrix our Iesu Christi in the Roman Canon and at two Popes of the fifth century ', in Pontificia Academia Mariana Internationalis, De primordiis Marian cultus. Acta Congressus Mariological-Marian year 1967 celebrated in Lusitania, Romae 1970, II, pp. 439-458.
[26] Cf M. Righetti, Historia de la liturgy, Madrid, 1956 I, p. 334.
[27] M. Augé, The Liturgical Year: Christ himself is present in his Church, Vatican City, 2009, p. 247.
[28] Cf J. Castellano, "In union with the Blessed Virgin Mary. Variety of liturgical expressions of Marian prayer, "liturgical Magazine 75 (1988), p. 59.
[29] "The sanctity copy of the Virgin moves the faithful to raise their eyes to Mary who shines as a model of virtue before all the congregation of the elect "(Paul VI, Marialis Cultus, 57).
[30] "The Devotion to the Mother of the Lord is converted to the faithful on the occasion of growing in divine grace, purpose of all pastoral activity last few. Why is it impossible to honor all of grace (Luke 1:28) without honoring in oneself the state re grace, namely, friendship with God, communion with Him and the indwelling of the Spirit "(Paul VI, Marialis Cultus, 57).
[31] "The recent Eucharistic Prayer III expresses with intense yearning desire of those praying to share with Mother's legacy children "(ibid., 10).
[32] Cf Vatican Council II, Sacrosanctum Concilium, 102.
[33] John Paul II, Ecclesia de Eucharistia, 58.
[34] Benedict XVI, Sacramentum Caritatis, n. 34.
[35] John Paul II, Redemptoris Mater, n. 40.
[36] J. Escriva, La Virgen del Pilar. Libro de Aragón, Madrid 1976, p. 99.

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objection unjust

"When the pain, the need, the difficulties are knocking at our door, prayer flows more easily and immediately.
In my ministry I have often heard the argument that the prayer is not in need is authentic because "interested"!
E 'objection UNJUST.
Forget the example of Christ than ever in his earthly life, he blamed the prayer for the sick and the suffering: of those who turned to him sulla spinta dell'afflizione".

Da "Camminare nelle vie dello Spirito" del Cardinale Angelo Bagnasco

Allora non soltanto la contemplazione, non soltanto l'adorazione, non soltanto le alte vie dell'ascesi, ma anche un chiedere, perchè stiamo male, è gradito al nostro Papà proprio perchè cosi' lo trattiamo da papà.

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The Constitutions Quo Primum of St. Pius V and the Missale Romanum of Paul VI

Section 'Spirit of the Liturgy "is widely linger long year on the peculiar nature of the Eucharist of the ministerial priesthood. In this contribution, we want to focus on an important element in allowing the priest to celebrate the duly memorial of the sacrifice of Christ, the Roman Missal, the liturgical book that contains the texts euchological of the rite of Holy Mass according to the liturgical tradition of the Latin-Roman.

The General Instruction of the Roman Missal No 399 states: "... The Roman Missal, even if in different languages \u200b\u200band in a variety of customs, shall be preserved for the future as a tool and an excellent sign of integrity and unity of the Roman Rite. " This hope has gained self-awareness in the Church's liturgical tradition already in previous centuries. It was, in fact, St. Pius V (1566-1572), by the Apostolic Constitution Quo Primum (July 14, 1570), promulgated The Roman Missal offer it to all Christians "as an instrument of liturgical unity and an outstanding document of genuine religious worship in the Church."

In order to understand the surface of the less important of the event may be appropriate to briefly refer to historical background to the Bull of Pius V. Before the Council of Trent, there were many in the Latin Church liturgical books, liturgical habits by observing local (territorial) and special (religious orders, fraternities, etc..) Presented a wide variety of ritual forms of the Eucharistic celebration. Although they kept the same structure celebration, differed in a non-identical provision consequenziale delle parti della Messa, per l'uso di formulari e preghiere tipiche, per invocazioni a santi specifici, per l'aggiunta inopportuna di elementi aventi non raramente un carattere superstizioso o addirittura eterodosso.

Alla già non perfetta uniformità rituale del culto liturgico nella Chiesa latina e alla precarietà di uno stile celebrativo non ancora ben definito, si aggiungevano pure le sempre più diffuse contaminazioni liturgiche provenienti dalla teologia protestante.

In un contesto storico simile, per purificare il rito della Celebrazione eucaristica da elementi impropri, e nel tentativo di promuovere una maggiore unità tra i fedeli mediante l'unificazione ritual, the fathers of the Council of Trent, in the twenty-fifth session, decided that it was drawn up a new missal. To this end a committee of experts was formed who diligently inquired of the codes in the Vatican Library and the current editions of the missal, collected and studied ancient books from various local churches, and consider the writings of the Fathers of the Church.

Once work is completed, the work was brought to St. Pius V, who ruled immediately that the new Missal came into force and must replace all the liturgical books that were previously used in the communities of the Latin rite. The clear determination with which the Pope expressed His will, we can easily deduct from the solemn expressions that he himself used in Quo Primum:

«[...] Priests of which include prayers, henceforth, will use the celebration of Mass, such as rites and ceremonies observe. [...] We order that all churches in the provinces where the Orbe Christian [...] under law or custom is celebrated according to the rite of the Roman Church, in the future and no time limit, the Mass [ ...] can not be recited or sung in any other way than that provided by the laws of the Roman Missal published by Us. "

Pius V ordered the same Constitution also that the church "in the future give up entirely and completely reject all other laws and rituals, without exception, contained in the other missals, however ancient and so far they are accustomed to being used, and sing and read the Mass according to the rite, form and under which we have prescribed in this Missal, and, therefore, have the audacity to add other ceremonies or recite prayers other than those contained in this Missal. "

should be noted, however, that the Roman Missal was introduced mandatory everywhere except for the dioceses and religious orders who had a rite of at least two hundred years. This was the case with the Mozarabic rite of Toledo, del rito di Braga, di quello di Lione e del rito ambrosiano di Milano; ma anche delle tradizioni liturgiche di ordini religiosi quali i certosini, i cistercensi, i domenicani e i carmelitani.

Se la prima editio typica del Messale Romano post-tridentino nacque per attuare i decreti di quel concilio ecumenico, quattro secoli più tardi, in ossequio alla richiesta di riforma liturgica fatta dal concilio Vaticano II, venne alla luce il Novus Ordo Missae.

I padri conciliari, nel solco del movimento liturgico, fissarono, infatti, alcuni principi generali che avrebbero dovuto portare ad una revisione dei libri liturgici. L'obiettivo primario che si prefissero era quello di una liturgia che fosse maggiormente comprensibile, mediante l'uso di un linguaggio rituale (simboli, gesti, parole) che potesse favorire l'actuosa participatio dei fedeli. Una prima riforma del Messale Romano vide la luce nel 1964-1965, quando fu pubblicata una versione bilingue del rito riformato della Messa. Non ci soffermiamo ora ad analizzare le possibili ragioni per cui tale Messale sia stato ritenuto non pienamente attuativo della volontà espressa dai padri del Vaticano II e sia perciò stato ritenuto necessario approntare un'ulteriore riforma del Messale.

E così, il 3 aprile 1969, nella Costituzione Apostolica Missale Romanum, Paolo VI presentò la nuova composizione dell'editio typica del Messale Romano, evidenziandone ciò which had been revised and amended since the last edition (1962) of the Vetus Ordo (or usus antiquior) of Saint Pius V.

A simple comparison between the two Constitutions can see that they both arose from the desire for renewal of the Councils that preceded the drafting. Both, therefore, are the result of two historical contexts Church in turmoil: the Counter-Reformation, on the one hand, and other liturgical movement.

common to both papal acts was also a direct reference to the liturgical rites that will draw from the same source of the ancient tradition of the Fathers. This element takes on a deeper meaning when you consider the same as traditio has had a profound effect on the composition of the two editions of the Roman Missal.

It is now understood as the two Ordines Missae represent the norm regarding the use of two forms of celebration of a single liturgical rite (lex orandi), the Roman heritage of faith and unchanged (lex credendi) of the Church . This is the teaching of Benedict XVI in his Motu Proprio Summorum Pontificum (July 7, 2007), which offered a broad legal regulation on the use of the Roman liturgy prior to the reform of 1970 and never repealed.

We conclude this paper with some observations of mold on its canonical quaestio the disputed about the repeal. The Summorum Pontificum, being in the form of an Apostolic Letter Motu proprio, has the legal force of universal law. It repeals the laws contrary to the earlier ones and that they cover the same topic. In our case, the rules repealed are those prescribed by Pope John Paul II (1978-2005) in his Letter Quattuor abhinc annos and Ecclesia Dei motu proprio Adflicta.

need to distinguish between categories that govern the performance practice of the liturgy and the liturgical laws that govern the liturgical discipline in general. The columns indicate the celebrating minister what to do during the celebration of the rite, they remain in force for those who celebrate Mass according to the extraordinary form. However, the liturgical laws of the 1917 Code, as well as some rules included in the Missal of 1962, were repealed by the recent legislation of the Church. Therefore, these disciplinary laws may no longer be observed when the law allows for something different. A simple example will help us better understand the issue: in the law in force in 1962, the Mass could be celebrated in the afternoon or evening without permission of the local. This restriction no longer applies, even when it is celebrated according to the extraordinary form. We can therefore conclude that the liturgical laws, universal and applicable, must also be observed in the celebration of the rite in forma straordinaria, mentre rimangono chiaramente valide le rubriche previste dal rito stesso.