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non-negotiable values?

It 's a bit of time we reflect on, but this slogan - non-negotiable values \u200b\u200b- I do not like at all. Implicitly means that if some values \u200b\u200bare not negotiable (life, family ...), others are (freedom? Justice?). So, paradoxically, that happens in the negotiations on the values \u200b\u200bthat constitute a political community, all values \u200b\u200bbecome the object of exchange. The values \u200b\u200bstated gait, in the game of negotiations, they just lower the "price" of those transferable: I do not touch the family, in return, however, you close your eyes on freedom ...

exchange, then, becomes indecent. If "life" is an untouchable value, then Franco's Spain, where abortion was banned, it was perhaps preferable to the Kohl of Germany? Mussolini's Italy to Berlusconi? It 'an exchange can not, because in contrast to some other values, as if they were not complementary and substitute goods, parts of an organic whole, yet it is precisely this slogan - non-negotiable values \u200b\u200b- which suggests it.

Perhaps the truth is that no value is negotiable and that the parliament does not negotiate anything of value, but see, that is the practical translation and sketchy, always imperfect, of values. The role of the legislature is not, therefore, to oppose to an opposite value to another value, but groped to integrate, reconcile and understand each value, so that the law is really a tool for the common good.

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'THAT YOU DO NOT HAVE MONEY

Occupied trouble,
problem of your neighbor.
Take to heart trouble,
the needs of those around you.
Give to others the light that you have not,
the force do not have,
falter in the hope that you feel you
trust of which you are free.
by enlighten your darkness.
Arricchiscili with your poverty.

gives a smile when you feel like crying.
Produce serenity
from the storm inside you.
"Well, what I have not, I do."
This is your paradox.
You'll find that the joy
gradually come into you,
invade your being
really become your
the extent that the
have donated to others.

Alessandro Manzoni


I THOUGHT HE HAD WRITTEN THE MOTHER TERESA OF CALCUTTA THIS poem-prayer that I 'came today from a friend and instead wrote MANZONI! SURPRISE!

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Parma

The Dominicans arrived in Parma in 1222, a year after the death of their founder. At first, because it was a few monks, their first home in Parma was the old rectory of Trinity, outside the city walls. In 1233 they passed in Capo di Ponte, Oltretorrente and took up residence in the church Santa Maria Nuova, in places that Martorano, who was in the territory of the Ducal Garden.

In 1244, Guido S. Marazzi Nazzaro, mayor of Parma, with the advice of the Community were urged to find a home more comfortable to the Dominican friars, and so gave them the land which was included along the moat of the door S. Barnabas came up with that of S. Paul and the "Clara to Ripa," as reported by a reminder of the prior of the convent.

"In that place - continues the above-mentioned memorandum - was a manufactured home for just some of the Fathers by Hugh Sanvitale, canon the cathedral and at the same time was given to them the church of S. Cross from the same Sanvitale built in the same place in 1254, because the brothers could take office in the Church there and preach. Starting in 1278, due to a revolt by the sentencing of a heretic, for some years, the Dominicans voluntarily exiled from the city for the return of the brothers in Parma was necessary the intervention of the papal legate Malabranca Latino (Dominican and cardinal) . He then began to manufacture the convent and the church, which was completed in 1333 the facility in which at present is. In 1259 William Oct. 24 in the jars, then resident in Bologna, gave it to a site with all those Fathers land and house next to that already given by the city. On February 18, 1304 the abbot of the monastery Fontevivo through X Pope Benedict gave to the convent of S. Peter all the buildings and houses that the monks held near the Porte St. Barnabas, in return for the Hospital of Ponte Taro, who belonged to the cathedral of Parma. " From what has been said above that much of the land on which it was built, was the Dominican Pilotta.

As is clear from contemporary documents, deeds and words from Chambers kept in our State Archives, the brothers had sold no less than five Biolchi of land and some of their local monastery. To get an idea of \u200b\u200bthe extension of land being transferred must be remembered that the area of \u200b\u200bthe square and that of the Pilotta Guazzatoio occupy a total area equal to 9,600 square meters, or about three Biolcati.

[Andrea]

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Præparatio IN THE PRIEST AND THE gratiarum ACTIO S. LITURGY OF THE MASS

1. The intimate and personal prayer of Jesus

for the priest to bear fruit in the life and ministry depends on union with God, union that is the basis of the fact that the faithful turn to him to pray for them. Jesus Christ has entrusted to those who followed him closer a word that clarifies the meaning of all the good that would do: "I am the vine, ye are the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing "(Jn 15:5). The Lord Jesus himself, in the context of the many miracles worked by him, set a time to be alone, to be devoted to prayer to his heavenly Father. For Jesus, the official prayer of the liturgy was supported by an inner life, in which the confidentiality supported intimacy which nurtures personal prayer. The dimensions of the Church and community are strengthened by such a personal relationship with God that every believer hopes to deepen.

La ricerca di Dio, che dà significato alla vita di quelli che lo amano, serve da ricordo quotidiano del fatto che ogni benedizione proviene da e al tempo stesso rivolge verso il Dio onnipotente. La Sacra Scrittura descrive in maniera vivida il nutrimento che Gesù trasse dalla sua vita di preghiera nascosta: «Gesù si ritirava in luoghi solitari a pregare» (Lc 5,16). Allo stesso modo, notiamo l’importanza dei diversi momenti del giorno, dal fatto che Gesù si mostra particolarmente attento al silenzio della preghiera, in cui egli cerca il volere del Padre. Momenti simili incoraggiano uno speciale raccoglimento e una vicinanza ininterrotta: «Al mattino si alzò quando ancora era buio e, uscito di casa, si ritirò in un lonely place and there prayed "(Mk 1:35);" the crowds, went up the mountain by himself to pray. When evening came, he stood there alone "(Mt 14:23).

2. The intimate and personal prayer of the priest

The priest, knowing that participate in the work of Christ, strives to follow his example, to drive the holy people of God the Father through Christ in the Holy Spirit. He knows very well that since his faults damage the credibility of his testimony, with no less urgency must ask God to instill in him the virtues of his own state. Part of the homily given in order rite del presbitero istruisce colui che sta per essere ordinato in questo modo: «Così continuerai l’opera di santificazione di Cristo. Attraverso il tuo ministero, il sacrificio spirituale dei fedeli è reso perfetto, perché unito al sacrificio di Cristo, è offerto attraverso le tue mani nel nome della Chiesa in modo incruento sull’altare, nella celebrazione dei sacri misteri. Riconosci ciò che fai, imita colui che tocchi, sicché celebrando il mistero della morte e risurrezione del Signore, tu possa mortificare in te stesso tutti i vizi e prepararti a camminare in novità di vita».

Si vede, perciò, che il motivo di una particolare preparazione del sacerdote prima della After Mass and thanksgiving of them reside in the benefit for the whole Church, because the priest who sanctifies the Christian people need him first to be filled by the spirit of holiness. It is always helpful to have the priest took a moment to consider the texts that will pray at Mass, is the day that you participate in the meeting, both when it is missing. Appropriate reflections on prior texts may stimulate a deeper desire for God is preparing a text coherent liturgical preparation for the S. Mass, not least because it is based on Scripture. A priest who cultivate the silence in staff time above and below the S. Mass, with his own arrangement encourage the spirit of meditation.

A priest in pastoral care may have to fight to establish the silence in every sacristy desirable, especially if there is a need for having to meet the faithful. But for him, in particular, documents preparation before Mass and thanksgiving after it offer useful thoughts to elevate the mind and heart and, in whole or in part, can be requested at any time. They also recognize the limitations of time and thus present themselves as spiritual support more than an imposition of obligation on the priest who tries to celebrate Mass in the most reverent way possible. It should be noted that the bland heading that located under the titles of Præparatio to Missam and Gratiarum Actio in the Missal of 1962 recognizes these practical needs of the priest. No act of love is, by definition, hasty. Having offered the supreme sacrifice of Christ, is to be expected that a priest will be moved to do everything possible to find a time, however brief, by an act of rigraziamento after mass. It will feel stronger for doing so.

The preparation of a priest for the Mass will be further supported by the cycle of the Liturgy of the Hours, which enriches the life of every priest. The ancient wisdom of ritus Servandus Missae In Celebration, which is still in the early part the Missal of 1962, assumed the intrinsic importance of the Divine Office for the inner life of the priest. It stated that the Matins and Lauds were to be completed before the celebration. However, it should be noted that the context of the age-old prescription could not remember the evening mass.

Since the Mass is now celebrated at any time of the liturgical day, no longer apply this rule strictly, however, the General Instruction for the Liturgy of the Hours carefully explain the connection between the Eucharist and the Liturgy of the Hours, "Christ has commanded:" We must always pray and not faint "(Luke 18:1). So the Church, in faithful obedience to this command, it never ceases to raise prayer and encourages us with these words: "Through him (Jesus) let us continually offer a sacrifice of praise to God" (Hebrews 13:15). To comply with this precept, the Church not only celebrate the Eucharist, but also in other ways, especially through the Liturgy of the Hours, which, among other liturgical actions, has the characteristic to ancient Christian tradition to sanctify the whole course of day and night. "

3. The Præparatio to Missam

3.1. The comparison of the texts offered for Præparatio shows that the same prayers are included in the two forms of the Rite Romano, although they were reduced to four in the Missale Romanum of 1970. In this, we find the prayer of Saint Ambrose For Mensam; the Omnipotens sempiternal Deus, except log of Saint Thomas Aquinas, a prayer to the Blessed Virgin Mary, O pietatis et Mater Misericordiae, and the intention of Formula Ego flight celebrate Missam . Following an initial reform of indulgences made after the Second Vatican Council and published in the 1968 Enchiridion of Indulgences, no mention of the indulgences that were granted to the recitation of these prayers by Pope Pius IX, whose details were published in the Missal 1962.

3.2. Amp texts that adorn Missal. Anthem It reminiscaris asks God to be merciful in spite of our sins and those who have preceded us. It is followed by Psalms 83, 84, 85, 115 and 129. The Kyrie eleison, Christe eleison, Kyrie eleison, and the Pater Noster, whose last two lines form the beginning of a series of verses, followed by a number of short collections. In some devotional manuals these seven collections were attributed to St. Ambrose and assigned to different days of the week. However, as they are placed in the Missal, it is believed that they should be called in succession under a single conclusion. All except the seventh, focused on the work of sanctification of the Holy Spirit. The seventh collection is followed by a doxology more lunga che conclude la serie. La prima colletta prega affinché lo Spirito Santo risplenda nei nostri cuori, così che possiamo celebrare degnamente i santi misteri. La seconda chiede che possiamo amare Dio perfettamente e lodarlo degnamente. La terza che possiamo servire Dio nella castità e purezza di spirito, mentre la quarta implora il Paraclito di illuminare le nostre menti. La quinta domanda la forza dello Spirito Santo per scacciare le forze del nemico. La sesta colletta chiede la sapienza e la consolazione e l’ultima supplica Dio di purificarci e di fare di noi il luogo della sua dimora.

3.3. L’estesa Oratio Sacerdotis ante Missam è divisa nel Messale in sette parti, una per ogni giorno della settimana, and forms a prayerful meditation on imitation of the virtues of Christ the High Priest. Its meaning is just as comforting as it is demanding. The relevance of its various themes is appropriate to its literary style, which is insistent and intimate. On Sundays, the priest asks the Holy Spirit to teach him to treat the holy mysteries with reverence, honor, devotion and intimate concern. On Monday, it focuses on his need for perfect chastity, while on Tuesday the priest recognizes his own unworthiness to celebrate Mass and, while proclaiming his faith that God can make up for what's missing, asks to feel her presence while celebrate and also to be surrounded by angels. On Wednesday is the list in light of social needs of people for whom Christ shed his blood. On Thursday, the priest, and begs God's mercy, remembers how the providence helpers to human frailty: "You love all things that are and loathe nothing that you've created." On Friday, the priest prays for the dead and especially on Saturday he reflects on the great gift of the Blessed Sacrament and prayer that it might lead him to see God face to face.

3.4. Ad Mensam St. Ambrose calls the Body and Blood of Christ can forgive the priest for his sins and protect it from its enemies. The Prayer of Saint Thomas Aquinas however, demand that the healing power of the Blessed Sacrament, the priest can prepare the eternal vision of God in prayer to the Blessed Virgin Mary, the priest prays not only for himself but for all his brothers who celebrate Mass on that day all over the world. Followed by prayers to St. Joseph, all the angels and saints, and finally a prayer to the saint in whose honor Mass is celebrated. The Formula of Intention reminds the priest in the Church's intention regarding the celebration of Mass, and its role within it. The priest is not the work itself. What he accomplished was delivered by Christ to his Church, confirmed by the Magisterium and supported by the Tradition. Il sacerdote rende presente il Corpo e Sangue di Cristo. Egli segue il rito della santa Chiesa Cattolica. Suo scopo è di lodare Dio e la Chiesa celeste, mentre prega per quella terrena, e in particolare per tutti coloro che si sono raccomandati alle sue preghiere, come pure per il benessere di tutta la Chiesa Cattolica. Poi, pregando per tutti i fedeli, il sacerdote chiede che il Signore conceda a lui e a tutti gioia con pace, l’emendamento della vita, uno spazio di vera penitenza, la grazia e il conforto dello Spirito Santo e la perseveranza nelle buone opere.

4. La Gratiarum Actio post Missam

4.1. Il corpo di testi che forma il ringraziamento dopo la Messa dimostra amore, umiltà e fede che si esaltano nel dono sublime della Santissima Eucaristia. Il Missale Romanum del 2002 contiene la Preghiera Universale attribuita a papa Clemente XI e l’Ave Maria. Inoltre, in comune con il Messale del 1962, contiente la Preghiera di san Tommaso d’Aquino; le Aspirazioni al Santissimo Redentore o Anima Christi; l’Offerta di sé o Suscipe; la Preghiera davanti a N.S. Gesù Cristo Crocifisso o En Ego; e la Preghiera alla Beata Vergine Maria. A questi testi nel Messale del 1962 venivano annesse indulgenze dai papi Pio X, XI e XII, mentre alcuni testi del Missale Romanum del 2002 sono stati inclusi anche nell’Enchiridion delle Indulgenze.

4.2. Nel Messale del 1962, un’antifona precede il Benedicite (cf. Dn 3,56-58) e il Salmo 150. Osservando la stessa struttura della Preparazione alla Messa, il Kyrie eleison e alcuni versetti aprono la strada ad alcune collette. La prima di esse prega che, come i tre giovani furono tratti illesi dalle fiamme, così possano i servi del Signore evitare le ferite del peccato. La seconda colletta domanda che le opere buone che Dio ha iniziato nei suoi servi possano essere portate a compimento, mentre la terza, che ha tema simile alla prima, è una preghiera a san Lorenzo, diacono e martire, che fu trovato vincitore nella sofferenza. Le devozioni che il sacerdote può recitare pro opportunitate posseggono espressioni pari alle richieste di protezione nel nostro viaggio verso il cielo. Dopo la Preghiera of St. Thomas there is another (Alia oratio) metric anthem I love you is prayer below from the beloved Soul Christi. The Ego and ENI Suscipe precede another prayer asking that the Passion of Christ is the power of the priest, his defense and eternal glory. Before the prayers to St. Joseph and the saint in whose honor was celebrated Mass, the Prayer to the Blessed Virgin Mary offers Jesus, which was received in the Holy Eucharist, the Virgin Mother, because she can rioffrirlo in the supreme act of worship ( latreia), or perfect worship, the Holy Trinity.

5. Conclusion The
Ordering Generale del Messale Romano stabilisce: «È perciò di somma importanza che la celebrazione della Messa, o Cena del Signore, sia ordinata in modo tale che i sacri ministri e i fedeli, partecipandovi ciascuno secondo il proprio ordine e grado, traggano abbondanza di quei frutti, per il conseguimento dei quali Cristo Signore ha istituito il Sacrificio eucaristico del suo Corpo e del suo Sangue e lo ha affidato, come memoriale della sua Passione e risurrezione, alla Chiesa, sua dilettissima Sposa». La preparazione del sacerdote alla Messa e l’atto di ringraziamento successivo si completano a vicenda. Essi nutrono la riverenza nei cuori e nelle menti dei fedeli che sono aiutati a partecipare con maggiore intensità alla liturgia celebrata da un sacerdote who has given an opportunity to gather. What encourages preparation also promotes after thanksgiving following the mass. Both the Church constantly driving to and from the Eucharistic Sacrifice that celebrates and makes present the fruits of the Paschal mystery until Christ returns at the end of time.

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In these days of World Cup here reappear controversy over compensation for players: it is true, it is scandaloso che guadagnino quelle cifre!
Ma è anche vero che i dentisti guadagnano troppo: è vergognoso che per rimettere a posto una bocca alcuni di loro facciano dei preventivi di 20.000 euro e te li presentino col sorriso, senza vergognarsi almeno un po' quando ti dicono che il materiale usato è tale e così nobile da giustificare il compenso.
E' anche vero che gli stilisti guadagnano troppo: è vergognoso che vengano esposti vestiti dai marchi famosi che costano l'ira di Dio.
E' anche vero che i primari guadagnano troppo: riferisco un episodio appena accaduto ad una mia conoscente.
Un'anziana signora prende l'appuntamento in uno studio privato of a famous orthopedic surgeon, said the shows an hour late, the lady comes in, shows the rays and magnetic resonance imaging that looks professorone a moment and then said: "We must operate (knee prosthesis), you can not do others, I put on the list, will be in six months. are 170 €, thank you. Since Mrs. came five minutes have passed and out of the hall is full of patients waiting to enter and exit after five minutes and have left to other luminary € 170 each.
But these things, they do not really cry out for vengeance before God and men?

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"Only after the last tree was shot down. Only after the last river has been avvelenato.Solo after the last fish has been caught. Only then discover that money can not eat. "

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BENEDICT XVI IN Guido Marini, Master of Ceremonies LITURGICAL

Monsignor Guido Marini 45 years and is the Master of Papal Ceremonies in October 2007. It 's a tricky task considering that the cure for the liturgy is one of the central elements of the papacy of Benedict XVI.

Bishop Guido Marini:
"Credo che l'attenzione del Papa per la liturgia, le sue lezioni in questo ambiente e il suo esempio, aiutare molti sacerdoti e molti cattolici a riscoprire il valore centrale della liturgia per la vita della Chiesa e per la vita di ogni persona."

Secondo il Maestro delle Cerimonie Pontificie, la liturgia non è un'area riservata solo agli esperti. Ma egli osserva che i cattolici hanno bisogno di aiuto per comprendere appieno il significato dei simboli liturgici e gesti.

Mons. Guido Marini:
"La liturgia ha una dimensione popolare che dovrebbe essere mantenuta, perché attraverso la liturgia ci troviamo con il mistero di Dio. C'è il mistero della salvezza che si is made real for every person's life. It is therefore important to prepare people so they can read the gestures and symbols of the liturgy. "

In recent years, Benedict XVI has brought some elements of the liturgical tradition, which were rarely used. For example, the presence of crucifix in the center of the altar and receive communion on his knees. gestures are the Pope explained how the so-called "hermeneutics of continuity".

Guido Marini:
"The hermeneutic of continuity states that the life of the Church c 'is a genuine growth in the way they cut the roots so that this development includes its rich history and tradition. "

says that for now, is not intended that the Pope will celebrate a Mass according to the rite before Vatican II.
Monsignor Marini regularly receives instructions from the pope, but the office of the liturgical ceremonies also offers items for every celebration.

Guido Marini:
"In addition to putting into practice the instructions of the pope, we suggest some liturgical elements. E 'to say that in every ceremony there are some indications of the Holy Father and the suggestions from our Office ".

In any case, because the pope has written several books on liturgy, in his time as a cardinal, for the Office of Liturgical Celebrations, it is very easy to know what the Pope is expected of every celebration.
In other words, the celebration of the Eucharist helps to approach the mystery of God

Click here to watch the video in English!

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OFFICE FOR THE LITURGICAL CELEBRATIONS OF THE HOLY FATHER: GUIDELINES FOR THE SOLEMN CLOSING OF THE PRIEST PRIESTLY

Benedict XVI will celebrate Mass to close the priesthood - on Friday morning, June 11, in St. Peter's Square - the chalice used by St. John Mary Vianney, which is preserved in the parish of Cure of Ars. He reports the master of Liturgical Celebrations of the Supreme Pontiff, Monsignor Guido Marini, anticipating that the Eucharist is the highest number of celebrants - are expected to fifteen thousand - ever took place in Rome.

Because of the extraordinary circumstances, the celebration also includes other special features. First, the Rite of holy water, as an act of penance: Four Cardinals concelebrated with the Pope will unite to sprinkle the congregation. He thought about this ritual - said Monsignor Marini - considering the solemnity of the Sacred Heart and the reference to the blood and water flowed from the heart of the Lord for the salvation of the world, but also for taking the theme of purification, in which several circumstances, the Pope is returned recently.

Secondly, after the homily, the priests renew their priestly promises, as in the Holy Thursday Chrism Mass. In addition, after the celebration, before the final blessing, the Pope renewed the act of entrustment and consecration of priests to the Virgin Mary, according to the formula used during the recent pilgrimage to Fatima. The act will be conducted before the original of the Madonna Salus Populi Romani, because of special significance that this image of Mary was in Rome. Fourth and final special feature: a large tapestry with the image of the Curé d'Ars will be located at the central balcony of the Basilica. St. John Vianney was the center of Priesthood and on this occasion will be proclaimed by Pope Benedict XVI patron of all priests.

In preparation for the final Mass on the evening of Thursday 10th, starting at 21.30, the Pope will preside at a prayer vigil, which will be preceded by an hour of meditation and reflection organized by the Congregation for the Clergy. The program includes the arrival of Benedict XVI's popemobile, welcomed by singing Tu es Petrus and welcomed Cardinal Hummes, prefect of the Congregation for the Clergy. The liturgical greeting the Pope with the following prayer and the reading of a Gospel passage will introduce the applications by five priests, which will alternate responses of Benedict XVI. The singing of the Pater noster then follow the procession with the Blessed Sacrament, which will enter the square from the bronze door of the Vatican basilica.

The processional canopy - preceded by two Swiss Guards - is supported by eight men of the association Saints Peter and Paul, while twelve students bring the torches. The liturgical service is entrusted to the Pontifical Scots College.

After exposure of the Blessed Sacrament and a moment of silent adoration, the Pope will recite the prayer of Priesthood.

Finally the hymn Tantum ergo precede the blessing of the Eucharist followed by the final song Salve Regina that will accompany the release of the Pope, at around 22.30, through the door center of the basilica.

Friday morning at 10, the mass, which is also provided for meaningful participation by the faithful. For this he ordered that about four hundred priests and deacons, provide for the distribution of communion. Previously, from 9:10 am to 9:40 am, songs and music are performed, in order to have everyone in an atmosphere of meditation and prayer. Before the celebration, in various languages \u200b\u200bwill be advised to help those present to share in a careful and dignified as possible.

Benedict XVI will take place with the Popemobile joining the procession of cardinals concelebrated and exit the square at the end della messa, sempre in papamobile. Svolgeranno il servizio liturgico i seminaristi dei rogazionisti del Cuore di Gesù, considerando il loro specifico carisma vocazionale.

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EUCHARISTIC CELEBRATION OF CORPUS CHRISTI

La solennità del Corpo e del Sangue del Signore, nelle parole di Papa Benedetto XVI, «ci invita a contemplare il sommo Mistero della nostra fede: la Santissima Eucaristia, reale presenza del Signore Gesù Cristo nel Sacramento dell’altare. Ogni volta che il sacerdote rinnova il Sacrificio eucaristico, nella preghiera di consacrazione ripete: “Questo è il mio corpo... questo è il mio sangue”. Lo dice prestando la voce, le mani e il cuore a Cristo, che ha voluto restare with us and be the heartbeat of the Church. "

1. The origins of the feast of Corpus Domini

The remote origins of the feast of Corpus Christi is located in the development of the cult of the Eucharist in the Middle Ages. The doctrinal disputes between Pascasio Radbertus († 865) and Ratramno of Corbie († 868), and especially between Berengar of Tours († 1088) and Lanfranco of Pavia († 1089), led to a clarification of the doctrine on the Real Presence of Christ in Sacramento and, therefore, a most sincere and widespread cult of the Eucharist.

In the thirteenth century manifests a broader movement of Eucharistic devotion among the people and also among theologians, with un forte contributo dato dal nuovo ordine francescano. Il Concilio Lateranense IV (1215), precisando la dottrina della Chiesa con la formula della transustanziazione del pane e del vino nel Corpo e nel Sangue di Cristo, ha spinto ad un ulteriore sviluppo del culto eucaristico. Lo stesso Concilio prescrisse l’obbligo della comunione annuale a Pasqua e la custodia dell’Eucaristia in un luogo sicuro. Nella liturgia si diffuse la prassi di elevare l’ostia ed il calice durante la Messa per il desiderio dei fedeli di vedere e di adorare le specie consacrate.

La solenne celebrazione del Corpus Domini, come la conosciamo anche oggi, è dovuta all’ispirazione della religiosa fiamminga Santa Giuliana di Cornillon (1191-1258). La festa, istituita nella diocesi di Liegi, nell’attuale Belgio, nel 1246, si diffuse rapidamente, grazie anche all’impegno del fiammingo Giacomo Pantaleone di Troyes, in seguito eletto papa col nome di Urbano IV (1261-1264). Egli incluse la festa nel calendario liturgico generale con la Bolla Transiturus de hoc mundo, dell’11 agosto 1264. Tuttavia, a causa di diverse vicende, essa fu celebrata in tutta la Chiesa solo dopo il Concilio di Vienne (1311-1312).

Secondo la Vita di Santa Giuliana, Cristo stesso le disse il principale motivo per cui desiderava questa nuova festa, cioè per ricordare l’istituzione del Sacramento del suo Corpo e Sangue in maniera particolarmente solenne, il che non era possibile il Giovedì Santo, quando la liturgia è segnata dalla lavanda dei piedi e della Passione del Signore. Tale festa porterà ad un aumento di fede e grazia per i cristiani, che saranno indotti a partecipare con maggiore attenzione a ciò che invece vivono, nei giorni ordinari, con minore devozione o persino con negligenza.

La festa fu stabilita per il giovedì dopo l’Ottava di Pentecoste, il primo giovedì dopo il Tempo Pasquale, secondo il Calendario liturgico dell’usus antiquior. La festa è così chiaramente legata al Giovedì Santo, ed esprime il suo carattere essenziale: «Nella festa del Corpus Domini, la Chiesa rivive il mistero del Giovedì Santo alla luce della Risurrezione».

2. La Mass

Although some historians doubt, has been confirmed by recent research that the Mass of Corpus Christi and the Office were composed by St. Thomas Aquinas on the orders of Pope Urban IV. The original mass remained the same in the various editions of the Missale Romanum until the fifties of the twentieth century, with the exception of the Kyrie tropes (taken from a source older), who had disappeared in the Missal of St. Pius V (1570). To the epistle
you chose the song of the Apostle Paul on the establishment of the Eucharist (1 Cor 11:23-29) in a shorter version of the same text, which is used during the Mass on Holy Thursday evening Domains (1 Cor 11 0.20 to 32). This framework is also part of the Gospel (Jn 6.56-59) from the great 'Eucharistic discourse "of Jesus, which follows the miracle of the multiplication of the loaves.
Besides the usual prayers and antiphons, the Mass contains a long sequence, the pens of Aquinas, the Lauda Sion. This sequence is a fine example of how the claims would be expressed in the lex lex orandi, as mentioned Benedict XVI:

"We have just sung the Sequence:" Dogma datur christianis, / quod in carnem transit panis, / et vinum in sanguinem - It's the truth each Christian / turns the bread into flesh / blood becomes the wine. " Today we reaffirm our transport faith in the Eucharist, the Mystery that is the heart of the Church. [...] So that is a feast of Corpus Christi is a unique and important encounter of faith and praise for every Christian community. This feast originated in a particular historical and cultural context: it is founded with the specific purpose of openly reaffirming the faith of the People of God in Jesus Christ, living and truly present in the Blessed Sacrament of the Eucharist. It's party set up to adore, praise and thank the Lord, "in the sacrament of the Eucharist continues to love us 'to the end', even to the sacrifice of his body and his blood" (Sacramentum Caritatis, 1).

San Tommaso d’Aquino ha assegnato alla Messa del Corpus Domini il Prefazio della Natività del Signore: «Nel mistero dei Verbo incarnato è apparsa agli occhi della nostra mente la luce nuova del tuo fulgore, perché conoscendo Dio visibilmente, per mezzo suo siamo rapiti all’amore delle cose invisibili». Questa scelta è significativa, in quanto stabilisce un’intima connessione fra il mistero dell’Incarnazione e quello della Transustanziazione: nel Sacramento è realmente e sostanzialmente presente il Cristo vivente, Corpo, Sangue, Anima e Divinità.

Nel Missale Romanum del 1962, attualmente normativo per la forma straordinaria del Rito Romano, il Prefazio della Natività è stato sostituito con quello Comune. Tuttavia, nel 1962, quattro nuovi prefazi sono stati approvati per alcune diocesi, tra cui un Prefazio del Santissimo Sacramento utilizzabile anche per il Corpus Domini.

Nel Missale Romanum del 1970 e nelle successive edizioni tipiche, i testi eucologici della festa sono rimasti essenzialmente gli stessi, mentre è stato assegnato il nuovo Prefazio della Santissima Eucaristia. La differenza principale è l’arricchimento delle letture secondo il ciclo dei tre anni (Anno A: Dt 8,2-3.14b-16a, 1Cor 10,16-17, Gv 6,51-58; Anno B: Es 24,3-8, Ebr 9,11-15, Mc 14,12-16.22-26; Anno C: Gen 14,18-20, 1Cor 11,23-26, Lc 9,11-17).
3. La Processione
In tutto il mondo, Corpus Christi is marked by solemn Eucharistic procession following Mass. Here too, the party resumed the celebration of Holy Thursday, which ended with the Eucharistic procession to the altar of repose. It should be noted, however, that the procession of Holy Thursday recalls the exodus from the Lord's Supper to the solitude of the Mount of Olives, where he was betrayed by Judas, and therefore has in it something dark and sad is the night that leads to the Passion Good Friday. Instead, the Eucharistic procession of Corpus Domini is held in the joyous light of the Resurrection. In bringing Christ to the Blessed Sacrament through towns and villages, meadows and lakes, the Church is "almost in obedience the invitation of Jesus to "proclaim from the housetops" what he told us in secret (cf. Mt 10:27). The gift of the Eucharist, the Apostles received from the Lord in the intimacy of the Last Supper, but it was destined for all, the whole world
In the solemn celebration of Corpus Domini in many parishes and Catholic communities, expressed joy in the faith , on which Benedict XVI as a theologian and as pope, has often thought about: the strength with which the truth of the Christian faith makes her way to be the joy with which it manifests itself. This joy is an Easter joy, rooted in the fact that Christ is risen from the dead. The Church needs to tap the full lo splendore del bello, per esprimere questa gioia suprema.
Non bisogna stancarsi mai di insistere sulla priorità del culto divino, superando così una stretta interpretazione legalistica e moralistica del cristianesimo. Benedetto XVI dà l’esempio, perché è profondamente convinto che «il diritto e la morale non stanno insieme se non sono ancorati nel centro liturgico e non traggono da esso ispirazione». L’adorazione, che si esprime in modo del tutto particolare nella Messa e nella Processione del Corpus Domini, è costitutiva del rapporto dell’uomo con Dio e della giusta esistenza umana nel mondo.
In questo Anno Sacerdotale, i ministri del Santissimo Sacramento hanno una ragione in più per tornare a meditare sull’incomparabile dignità, cui sono stati chiamati per divina vocazione. L’essere sacerdoti ordinati ha un riferimento primario ed insostituibile al potere di consacrare l’Eucaristia. Ai vari motivi teologici che fanno da sfondo alla gioia di ogni cristiano dinanzi al Dono eucaristico, il sacerdote aggiunge anche la sua conformazione – di certo umanamente immeritata – al Cristo Sacerdote, che si rende presente realmente nel Santissimo Sacramento dell’altare. Auguriamo pertanto ai sacerdoti di tutto il mondo di vivere la processione del Corpus Domini come momento di adorazione, contemplazione e riflessione sul grande Mistero che si rende sempre di nuovo presente nel mondo attraverso le loro mani, unte un giorno con il sacro crisma per poter consacrare e toccare il Corpo sacramentale di Cristo.

Jessica Simmons Florida

Pseudomood

Quando la maglietta mi fa da bozzolo,

Quando penso così intensamente da dimenticare il soggetto,

When I walk and I do not know where I go,

When I read but I think of anything,

When everything that makes me happy makes me puzzled,

When everything that makes me sad I'm not violent,

When everything fascinates me,

When I do not know what he wants to do but it is certainly not what I'm doing,

When passively active

When I lose myself between her fingers and I can no longer count

When people comes to mind and do not feel it,

When I get lost behind the house,

When I touch and burn, but it does not hurt.

All Fhim Wach On Line Vn

BEHIND AFTER HIGH SCHOOL BEFORE TRAVELING MUSEUM

inspired by the hilarious story of a cousin of mine (we are all very ironic in the family), who was invited to the 50th birthday of her friend and she met them 'some girls do not properly attired in bloom as of 25-year old. He told me that watching from the side B, with outfits suitable for the occasion, with fresh hair hairdresser, maybe well tightened to the plate ( trend seems to be much), we imagined a green age. When the same
then they turned to the side, maybe a little 'suddenly there was to take a nice "ressatu" (a word which means fear of Genoa with hop).
wrinkles, drooping chins, heavy makeup, eyelid prolapsed, fake tans, in short, a debacle.
BEHIND HIGH SCHOOL, IN THE MUSEUM.
But because we women are so stupid? "I've been wondering in general, and I wonder in particular. But because we have to mask? In order to please men? Or do the race with other women? Why?