Liturgia Soboru, pogrzeby papieży, reforma liturgii papieskiej - artykuły

W 1993 roku rzymskie C. L. V. opublikowało w serii Bibliotheca « Ephemerides Liturgicae », « Subsidia » (Collectio cura A. Pistoia, C. M., et A. M. Triacca, S.D.B. recta) zbiór ważniejszych artykułów francuskiego liturgisty Pierre'a Jounela zatytułowany Liturgie aux multiples visages. Mélanges. Teksty zostały podzielone na pięć części: I - Kult świętych, II - Sztuka i liturgia, III - Liturgie francuskie przeszłości, IV - Liturgie i społeczeństwo oraz V - Wielkie zebrania ludu Bożego. Odpowiednio w artykułach nn. 18, 19 i 21 autor omawia takie tematy jak: Liturgia i społeczeństwo w papieskim Rzymie w 1870 roku (Liturgie et société dans la Rome papale en 1870), celebracje liturgiczne Soboru Watykańskiego II i synodu diecezjalnego (Les célébrations liturgiques du Concile Vatican II et du synode diocésain) oraz: od pogrzebu Pawła VI do inauguracji posługi pasterskiej papieża Jana Pawła II (Des funérailles de Paul VI à l'inauguration du ministère pastoral du pape Jean-Paul II). Każdy z tych trzech artykułów prezentuje dość znaczące dane historyczne (dotyczące reformy oraz porzucenia praktycznie większości tradycji Kościoła rzymskiego, które uważano za nieprzystosowane do dzisiejszej mentalności) opatrzone komentarzem kogoś, kto był bezpośrednio zaangażowany w soborowe i przedsoborowe reformy (w pierwszym z wymienionych artykułów Jounel opiera się na zapiskach mons. Xaviera Barbier de Montault).

Z prezentacji Virgilio kardynała Noè, ówczesnego Archiprezbitera Bazyliki Watykańskiej Świętego Piotra i Wikariusza generalnego Watykanu: "La liturgie rénovée a trouvé progressivement son style, pour les grandes assemblées, dans les célébrations liturgiques du Concile Vatican II. Ces dernières ont donné le ton et le goût d'une liturgie à la fois simple et solennelle, et solennelle en cette même sobriété, comme l'a demandé la Constitution « Sacrosanctum Concilium » au n. 34, et dans ce sens accessible aux plus humbles fidèles et ouverte à une participation populaire. Un témoignage de cet esprit nouveau, Mons. Jounel le voit dans les célébrations qui se sont succédées sur la place Saint-Pierre, à l'occasion des funérailles de Paul VI et de l'inauguration du ministère pastoral de Jean Paul II. Des célébrations certainement exceptionnelles, mais rendues proches de tous par la télévision, à travers le monde. La sobre grandeur, le style dépouillé des funérailles de Paul VI et de Jean Paul Ier, le visage de Jean Paul II en prière et son attention aux personnes à travers la noblesse des rites, ne furent pas seulement l'occasion d'une émotion fugitive, mais l'exemple réussi d'une liturgie rénovée selon les demandes du Concile. Un exemple qui peut être appliqué au-delà de la grandeur de la place Saint-Pierre, dans les célébrations liturgiques de l'évêque dans son diocèse, et spécialement quand son église particulière est réunie en synode" (s. 7).

Materiały te, wraz zapiskami oraz wspomnieniami pozostałych uczestników tamtych ("soborowych" i "posoborowych") wydarzeń, mogą posłużyć do opracowania dokładnego przebiegu reformy liturgii papieskiej w drugiej połowie XX wieku.

Messe d'intronisation du pape Jean Paul II

INA: Extraits de la cérémonie d'intronisation du pape JEAN PAUL II, survol de la place St Pierre noire de monde, le banc des délégations étrangeres, plans des diff personnalités politiques, l'arrivée de JEAN PAUL II, le cortege des cardinaux faisant acte d'obédience, extrait de l'homélie en français.

Ceremony of Papal Inauguration of Pope Benedict XVI [24.04.2005]

Pope Benedict XVI: The first symbol is the Pallium, woven in pure wool, which will be placed on my shoulders. This ancient sign, which the Bishops of Rome have worn since the fourth century, may be considered an image of the yoke of Christ, which the Bishop of this City, the Servant of the Servants of God, takes upon his shoulders. God’s yoke is God’s will, which we accept. And this will does not weigh down on us, oppressing us and taking away our freedom. To know what God wants, to know where the path of life is found – this was Israel’s joy, this was her great privilege. It is also our joy: God’s will does not alienate us, it purifies us – even if this can be painful – and so it leads us to ourselves. In this way, we serve not only him, but the salvation of the whole world, of all history. The symbolism of the Pallium is even more concrete: the lamb’s wool is meant to represent the lost, sick or weak sheep which the shepherd places on his shoulders and carries to the waters of life. For the Fathers of the Church, the parable of the lost sheep, which the shepherd seeks in the desert, was an image of the mystery of Christ and the Church. The human race – every one of us – is the sheep lost in the desert which no longer knows the way. The Son of God will not let this happen; he cannot abandon humanity in so wretched a condition. He leaps to his feet and abandons the glory of heaven, in order to go in search of the sheep and pursue it, all the way to the Cross. He takes it upon his shoulders and carries our humanity; he carries us all – he is the good shepherd who lays down his life for the sheep. What the Pallium indicates first and foremost is that we are all carried by Christ. But at the same time it invites us to carry one another. Hence the Pallium becomes a symbol of the shepherd’s mission, of which the Second Reading and the Gospel speak. The pastor must be inspired by Christ’s holy zeal: for him it is not a matter of indifference that so many people are living in the desert. And there are so many kinds of desert. There is the desert of poverty, the desert of hunger and thirst, the desert of abandonment, of loneliness, of destroyed love. There is the desert of God’s darkness, the emptiness of souls no longer aware of their dignity or the goal of human life. The external deserts in the world are growing, because the internal deserts have become so vast. Therefore the earth’s treasures no longer serve to build God’s garden for all to live in, but they have been made to serve the powers of exploitation and destruction. The Church as a whole and all her Pastors, like Christ, must set out to lead people out of the desert, towards the place of life, towards friendship with the Son of God, towards the One who gives us life, and life in abundance. The symbol of the lamb also has a deeper meaning. In the Ancient Near East, it was customary for kings to style themselves shepherds of their people. This was an image of their power, a cynical image: to them their subjects were like sheep, which the shepherd could dispose of as he wished. When the shepherd of all humanity, the living God, himself became a lamb, he stood on the side of the lambs, with those who are downtrodden and killed. This is how he reveals himself to be the true shepherd: “I am the Good Shepherd . . . I lay down my life for the sheep”, Jesus says of himself (Jn 10:14f). It is not power, but love that redeems us! This is God’s sign: he himself is love. How often we wish that God would make show himself stronger, that he would strike decisively, defeating evil and creating a better world. All ideologies of power justify themselves in exactly this way, they justify the destruction of whatever would stand in the way of progress and the liberation of humanity. We suffer on account of God’s patience. And yet, we need his patience. God, who became a lamb, tells us that the world is saved by the Crucified One, not by those who crucified him. The world is redeemed by the patience of God. It is destroyed by the impatience of man.

Press Photos at St Peter's Basilica

Pope John Paul I - Liturgy, Inauguration, Death and Funeral