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On Il Giornale of this interview appeared today to the Prefect of the Congregation for Divine Worship (pictured). Reading between the lines, but not too much, and shared these beautiful words, we are struck by one fact: the reform of the reform, in the sense of Roman authoritative measures designed to readjust a bit 'of the liturgy (the crisis is no longer denied, Tradition and whose remedy is clearly indicated, at least ...), it will not see the light. In its place will rise a 'new liturgical movement '. Translated into Italian: Vatican can not help us in anything concrete except to give encouragement and good examples; s'arrangino priests and lay on the ground. After all, we are realists and we knew it: too many, too powerful and too entrenched attitudes attached like leeches to the "great conciliar renewal" heralded for forty years. And the Pope can not fight that mentality with the police. But this interview with Canizares, frankly, seems a bit 'capitulation without even the honors of war.

Andrea Tornielli

The Catholic liturgy lives "a certain crisis "and Benedict XVI wants to create a new liturgical movement, showing the most sacred and silence in the Mass, and more attention to beauty in song, music and sacred art. Cardinal Antonio Cañizares, 65, Prefect of the Congregation of Divine Worship, that when he was bishop in Spain was called "the small Ratzinger, "is the man to whom the Pope has entrusted this task. In this interview to the journal, the "minister" of the liturgy of Benedict XVI reveals and explains the programs and projects.

- As a cardinal, Joseph Ratzinger had complained in a hurry in the post-conciliar liturgical reform. What is your opinion?

"The liturgical reform was carried out very quickly. There were good intentions and a desire to apply the Vatican. But there was precipitation. It was not given enough time and space to accept and internalize the lessons of the Council, all of a sudden has changed the way we celebrate. I remember well the mentality was widespread: it was necessary to change, create something new. What we had received the tradition, was seen as an obstacle. The reform was intended as a human endeavor, many thought that the Church was the work of our hands, instead of God liturgical renewal was seen as a research laboratory, the fruit of imagination and creativity, the magic word then '.

- As cardinal, Ratzinger had called for a "reform the reform ' liturgical words unpronounceable even today in the Vatican. However, it seems clear that Benedict XVI wants it. Can you speak?

I do not know if you can, or whether it is appropriate to speak of "reform the reform." What I see is absolutely necessary and urgent, according to what they want the Pope, is create a new, clear and vigorous liturgical movement in the whole Church. Because, as Benedict XVI said in the first volume of his Opera Omnia, in connection with the liturgy of the faith and decide the fate of the Church. Christ is present in the Church through the sacraments. God is the subject of the liturgy, not us. The liturgy is not an action man, but is the action of God. "

- Pope than with the decisions fell from the top, talk to the example: how to read the changes introduced by him in the papal celebrations?
"First of all there should be no doubt about the goodness of the conciliar liturgical renewal that has brought great benefits in the life of the Church as the most conscious and active participation of the faithful and the enhanced presence of the Holy Scripture. But apart from these and other benefits, there have been shadows, emerged in the years after Vatican II liturgy, this is a fact, has been "wounded" by arbitrary deformations, also caused by secularization which unfortunately also affects the Church. Consequently, in many celebrations, is therefore no longer centered on God, but the man and his hero, his creative action, the main role since the assembly. The renewal of the Council was intended as a break and not as an organic development of the tradition. We must revive the spirit of the liturgy and why they are significant gestures introduced in the liturgies of the Pope: the orientation of the liturgical action, the cross at the center of the altar, communion kneeling, Gregorian chant, the space for silence, la bellezza nell’arte sacra. È anche necessario e urgente promuovere l’adorazione eucaristica: di fronte alla presenza reale del Signore non si può che stare in adorazione».

- Quando si parla di un recupero della dimensione del sacro c’è sempre chi presenta tutto questo come un semplice ritorno al passato, frutto di nostalgia. Come risponde?
«La perdita del senso del sacro, del Mistero, di Dio, è una delle perdite più gravi di conseguenze per un vero umanesimo. Chi pensa che ravvivare, recuperare e rafforzare lo spirito della liturgia, e la truth of the celebration, and a simple return to a past outdated, ignores the truth of things. Place the liturgy at the center of Church life is not at all nostalgic, but instead is guaranteed to be on their way to the future. "

- What is the status of the Catholic liturgy in the world?
"Faced with the risk of the procedure, in front of some confusion, poverty and the banality of song and sacred music, one can say that there is some crisis. It is therefore an urgent new liturgical movement. Benedict XVI, pointing to the example St. Francis of Assisi, very devoted to the Blessed Sacrament, said that the real reformer is someone who obeys the faith does not move in an arbitrary and will retain any discretion on the rite. It is not the master but the keeper of the treasure from the Lord set and delivered to us. The Pope then asks the congregation to promote renewal in accordance with the Vatican, in keeping with the liturgical tradition of the Church, not to mention reconciling the rule which requires not to introduce innovations unless it genuinely and certainly requires a utility to the Church, with the caveat that the new forms, however, must spring organically from forms already existing. "

- What will you do as a congregation?
"We have to consider the liturgical renewal according to the hermeneutic of continuity in the reform indicated by Benedict XVI to read the Council. And to do this we must overcome the tendency to "freeze" the current state of post-conciliar reform, in a way that does not do justice to the organic development of liturgy of the Church. We are trying to continue a strong commitment in the training of priests, seminarians, religious and lay faithful, to facilitate the understanding of the true meaning of the celebrations of the Church. Ciò richiede un’adeguata e ampia istruzione, vigilanza e fedeltà nei riti e un’autentica educazione per viverli pienamente. Questo impegno sarà accompagnato dalla revisione e dall’aggiornamento dei testi introduttivi alle diverse celebrazioni ( prenotanda ). Siamo anche coscienti che dare impulso a questo movimento non sarà possibile senza un rinnovamento della pastorale dell’iniziazione cristiana».

- Una prospettiva che andrebbe applicata anche all’arte e alla musica...
"The new liturgical movement will have to discover the beauty of the liturgy. Therefore, we will open a new section of our congregation dedicated to "Art and Sacred Music" at the service of the liturgy. This will lead us to offer as soon as criteria and guidelines for art, song and sacred music. As well we offer as soon as possible criteria and guidelines for preaching. "

- disappear, kneelers in churches, sometimes making is still an open space for creativity and cut even the most sacred parts of the canon as reverse this trend?
"The vigilance of the Church is fundamental and should not be regarded as something of inquisitorial or repressive, but a service. In any case we must make everyone aware of the need, not only of the rights of the faithful, but also the "law of God."

- There is also the opposite risk, that is to believe that the sacredness of the liturgy depends on the richness of the vestments, a position that seems to ignore the result of aesthetics at the heart of the liturgy ...
«La bellezza è fondamentale, ma è qualcosa di ben diverso da un’estetismo vuoto, formalista e sterile, nel quale invece talvolta si cade. Esiste il rischio di credere che la bellezza e la sacralità del liturgia dipendano dalla ricchezza o dall’antichità dei paramenti. Ci vuole una buona formazione e una buona catechesi basata sul Catechismo della Chiesa cattolica, evitando anche il rischio opposto, quello della banalizzazione, e agendo con decisione ed energia quando si ricorre a usanze che hanno avuto il loro senso nel passato ma oggi non ce l’hanno o non aiutano in alcun modo la verità della celebrazione».

- may give some concrete indication on what might change in the liturgy?
"Rather than thinking about change, we must devote ourselves to revive and promote a new liturgical movement, following the teaching of Benedict XVI, and revive the sense of the sacred and of mystery, putting God at the center of everything. We need to give impetus to Eucharistic adoration, renew and improve the chant to cultivate silence, give more space for meditation. From this comes the changes ...».

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Reform of the reform: it is time to act following the example of Pope

present our translation of an interview with Monsignor Nicola Bux, published by "Tempi", which encapsulates the main elements of the so-called reform of the reform "promoted by Benedict XVI.

***

"In this way, it also prevents them from" the faithful can in some way relive the experience of the two disciples at Emmaus, then they opened their eyes and recognize him "." Here are admirably explained what was discussed when talking about bad liturgy. The quotation is taken from Redemptionis Sacramentum , strongly document by Pope John Paul II.

remain few and denying that in the liturgical field, official documents of Vatican II have been replaced by an invasive abusive "spirit of the Council." Two examples: Gregorian chant and Latin, the use of which was indicated between the "slogans" liturgical most important of the Council. Not well understood how, in practice, as we know, everything is gone. "Indeed, many wonder how this has happened," says Tempi theologian Nicola Bux.

"is a page that has yet to be clarified. The facts are these: Paul VI established the Consilium ad exsequendam Constitutionem of Sacred Liturgy , with the task of "running" what was in the Constitution reconcile Sacrosanctum Concilium . On this run has occurred because after all, confronted with the letter of the text and subsequent applications, there are notable differences. Take the Gregorian calendar. In issue 116 of the Sacrosanctum Concilium read that the Church recognizes it as "the chant proper to the Roman liturgy" and as such we reserve 'the top job. " Now, "singing his own" is a specific expression. Means that the Gregorian one with the Latin rite. Delete the song itself is like tearing the skin of a person. That is what has been done. " The reason is that not know what to sing. "But this is a false problem," said the theologian. "If we think of how many people sing motets only because they have been guarded and perpetuated: the Salve Regina, the Kyrie ... And then, really just cannot be in Italian for the people sing?".

The same Church throughout the world

biographers agree that the fascination of Catholicism on converts like Newman, Benson and Chesterton, was due also to that universality of the Latin liturgy that still plays an important role in persuading many Anglicans call Church of Rome. Now, in addition to Gregorian, some cover-ups have involved also into Latin. And yet, the Sacrosanctum Concilium in n. 36 expressly stipulates: "The use of the Latin language, except for individual rights, is retained in the Latin rites." "Translating these values \u200b\u200bto the languages \u200b\u200bspoken - sostienen don Bux – ha sido algo bueno, debemos entenderla. Pero el Papa ha añadido que «una presencia más marcada de algunos elementos latinos ayudaría a dar una dimensión universal, a hacer que en todas partes del mundo se pueda decir: yo estoy en la misma Iglesia». Al menos en la plegaria eucarística y en la colecta el latín debería volver. Entre otras cosas, Pablo VI estableció que los misales nacionales fuesen publicados siempre bilingües, italiano y latín. Para permitir en todo momento la celebración en latín, para tener entrenados a los sacerdotes, y finalmente porque el italiano cambia y las traducciones, a menudo verdaderas interpretaciones, tienden cada vez más a traicionar. Hay una Pope's letter as prescribed, have not obeyed. "

The liturgy is sacred if it has its rules. And if on one hand, the ethos, that is, moral life, is a known quantity for all, on the other hand is almost totally ignores that there is also a ius divinum , a right God to be worshiped. Don Bux said: "They say: God, even if there is, my life has nothing to do. Instead, God has to do with everything. "Everything belongs to me," reads the Scriptures, also the director's life belonged Monicelli. Attention, because the Lord is jealous of its powers and worship, above all, his own. On the other hand, precisely in the liturgical field we are facing a 'deregulation . " To underline how, without ius and ethos necessarily worship becomes idolatry, in his very recent book ("Going to Mass and not lose the faith"), Don Nicola Bux cites a passage from "The Spirit of the Liturgy" by Joseph Ratzinger . Ratzinger writes: "In appearance, everything is in order and presumably proceeds according to the ritual prescriptions. And yet, there is a fall into idolatry (...) is lowered to God at the same reduced level of visibility and understandability categories. " And again: "It is a cult made its own authority (...) becomes a party that makes the community itself; celebrating the community not only confirms to itself." The result is inevitable: "In the worship of God is passed to a circle that turns on itself: eating, drinking, fun." A domino effect.

is essential to note - writes Don Bux - that " caricatura de lo divino en aspecto bestial” es un claro indicio del hecho de que “el trastorno del culto arrastra consigo al arte sacro”. Es difícil no pensar en la arquitectura de tantas iglesias modernas. Decaimiento que concierne también a la música y las vestiduras, visto que en torno al becerro de oro se cantaba y danzaba de modo profano. En resumen, está todo vinculado a la liturgia. No por nada en su autobiografía (“Mi vida”) Ratzinger declaraba solemnemente: “Estoy convencido de que la crisis eclesial en la que hoy nos encontramos depende en gran parte del derrumbe de la liturgia”.

A gesture of ecumenism

Easily, who attended Sunday Mass in parishes ten different, it seems attend ten different liturgies. And if it is true that Catholic means universal, something that may not go. And yet, the encyclical Eucharist Ecclesia de was clear: "Liturgy is never anyone's private property, or the celebrant or of the community." Don's thesis Bux is to assist in the liturgy that could serve Motu Proprio Summorum Pontificum that, in 2007, liberalized the extraordinary form of the Latin rite. For the theologian, "the two forms of the rite can be mutually enriching precisely from this religious climate of mystery, Sitz im Leben , living environment where you can find God." But can already make a first assessment of the motu proprio? Don Bux answers: "A week ago I was in Paris. The Mass, with an order, celebrated in the extraordinary form was really full of youth. The parish priest of Sainte-Clotilde celebrated quietly told me that the two rites, no problem. The truth is that we should all get rid of this deleterious contrast between old and new rite. Our beloved Pope encourages and want continuity. And to celebrate both the ordinary and the extraordinary means to implement the continuity of the Church. Let us follow him! ".

can not hide, however, that many who boycotted the Motu proprio. For everyone, the former bishop of Sora, Luca Brandolini, who at the news of the liberalization entrusted to the extraordinary rite La Repubblica have cried for that "day of mourning." And yet, in an ecumenical perspective, the liberalization of the old Mass is a step forward. "He has shown - add Don Bux - the late Patriarch of Moscow Alexy II, who welcomed the Motu proprio very clear words:" The Pope has done well. All that is recovery of the tradition about the Christians among them "."

As the theologian, "the movimiento de jóvenes creado en torno al rito antiguo está en fuerte crecimiento”. Pero ninguno, especialmente si ha nacido entre los años setenta y ochenta, puede ser “tradicionalista” en nombre de la nostalgia por los bellos tiempos que fueron. “Muchos jóvenes piden una sola cosa: encontrar lo sagrado. Esta es la razón del éxito de la Misa gregoriana. Ignorar este pedido, que tiene un contorno totalmente espiritual y para nada ideológico (como, por el contrario, se querría hacer creer), es al menos contradictorio para quien, por definición, debería «episcopein», es decir, observar, escrutar”. La situación es paradójica: “Se ha hecho de todo para renewing liturgy and attract young people, and just now they are not attracted. It is a fact that the Extraordinary Form of them do not just worship to the Lord. The liturgy serves to give the Lord the praise and worship fair. A liturgy that does not put in the first place the Lord is a fiction, and they do not realize this. When the priest prays the Eucharistic Prayer (ie, the climax of the Mass, His sacrifice for us) turning the vision of the people instead of looking to the cross in front of them, then it becomes clear they are not talking with the Lord, are not directed to Him And it is not without consequences: the faithful will driven to distraction, to the detriment of the participation. "

But what "back to the people"

is emerging a new liturgical movement which looks at the way Benedict XVI celebrate. "The most important thing that the Pope wants us to understand - said Don Bux - is the orientation of the priest, his eyes on everything. "Wherever the gaze of God is not determinant, everything else loses its orientation," writes magníficamente Benedicto XVI, y este es el nudo de la cuestión: la correcta orientación”. Parece, por lo tanto, haber llegado a un nudo riesgoso: “«Levantemos el corazón. Lo tenemos levantado hacia el Señor»: lo decimos pero no lo hacemos. Si el sacerdote mirara la cruz, o el tabernáculo, habría para los fieles un efecto fuertísimo. Si precisamente desde el ofertorio hasta la Comunión el sacerdote no quiere estar dirigido ad Dominum, es decir, hacia Oriente, tenga al menos la Cruz en el centro delante de sí”. Si miras bien, esto sería posible también con los nuevos altares, por lo que sin volver a destruir nada (hemos asistido ya a la insensata demolición de muchos ancient shrines and beautiful), it suffices to put the cross on the altar and turned toward her. Just as Benedict's, which the cross stands between him and the faithful, a cross is clearly visible. " In the end, Ratzinger had in mind precisely this when he complained that "the priest led the people giving the community the appearance of a closed in itself." However - it is objected - give back to the people or even just bring the cross on the altar does come within the meaning of treat. "I know the objection is the idea of \u200b\u200bmass-feast from the 'grass roots of the seventies' refuses to die. Thus was coined the term "Mass back to the people. " Can you really think that the people behind the priest would lose the sense of communion? But the fellowship, to be such, should not come before from the top? Really the mystery of ecclesial communion is solved by looking at the assembly? "Said Don Bux.

Strangers Bugnini attempts

then the lesson is silent on Benedict XVI communion on the mouth and kneeling. "An attitude of reverence - watching the boxers theologian - which slows the Communion procession and more aware of the gesture. Being always clear that Communion on the phenomenon is an act permitted by a pardon, that is, an act of limited duration, which in turn has become the rule. " Don Bux added: "Today too the tent has become a" sign of conflict. " Why did not understand that if the tent is no longer in the center, will not be considered as the center? ". Hence his proposal to the priests, the tabernacle exchange - based priests in the center of the sanctuary. "People will believe in the Blessed Sacrament, we priests, we would win in humility and the Lord will be restored its rightful place."

Returning to the Council "betrayed", Annibale Bugnini, undisputed protagonist of the liturgical reform, said quietly to L'Osservatore Romano: "We must remove from our Catholic prayers and liturgy Catholic all you can be the shadow of a stumbling block for our separated brethren, that is, Protestants. " Even beyond its membership discussed Masonic on which much has been written (including by the Vatican in 30Giorni Andrea Tornielli), the real question is whether an attempt has been mentioned as negligible compared to the situation today is the liturgy, ie what Benedict XVI called "strains the limits of endurance." "From their responsibilities - said Don Bux - Annibale Bugnini respond to the Lord. An aid to understanding the reform may Nicola Giampietro book containing the testimony of Cardinal Ferdinando Antonelli, authorized the star of that Consilium responsible for implementing the reform documents. Antonelli has written things decidedly strong climate had at the Consilium of which was the factotum Bugnini and also about the role of those six Protestant experts had a much greater role than mere observers. Certainly the newspapers would publish Bugnini Annibale secrets. If only for better understanding of what has truly been the post-conciliar liturgical reform. "

Fonte: Jerome Garret

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The mystery of Christmas

ROME, Wednesday, December 22, 2010 (ZENIT.org) .- Here is a reflection of Finotti Don Henry, pastor of S. Maria del Carmine, Rovereto (Trento), which will appear shortly in the journal of liturgical formation "Liturgy 'summit and source'."

*

1. Christmas and the Epiphany: two aspects of this mystery

The celebration of the Christmas mystery rests on two solemnities of Christmas and Epiphany, one of Western origin (Christmas), the other of Oriental origin (Epiphany), which highlight, in a complementary way, the richness of the mystery of the Incarnation. [1] The first celebrates the historical fact [2] of the birth of Jesus in Bethlehem, they bowed with the awe that God became man, evident in all its truth of human nature the Son of God "in everything like us, except sin." The second, in accordance with the contemplative genius of the East, celebrates the manifestation of God that is revealed over time and enters in history. Emphasizes the divine nature [3] "God made man", which scares away the darkness of the world and fills a heavenly radiance. [4] The Christmas heralds the fulfillment of prophecies made to the Fathers and the fidelity of God to the ancient promises of the Redeemer. Christ came first for his people: Mary, Joseph, shepherds, Simeon and Anna, are the remnant faithful of Israel, who was waiting in hope. The Epiphany proclaims that the Messiah and his salvation is for all people [5], of which the Magi were the first fruits. [6] In the relationship between Christmas and the Epiphany is anticipated that the mystery will be fully realized in the Easter and at Pentecost. In Thus the two feast celebrated with different accents, but complementary, the mystery of Christ, true God and true man and yet proclaim that his salvation is "by his people and his faithful" (Ps. 84, 9), but also for all people, for those who "from their hearts" [7] "and return to him with all my heart" (Ps 84, 9).

2. The "admirable exchange"

In the First Vespers of the Eighth St. Christmas, the first antiphon sings: "marvelous exchange! The Creator has got a soul and a body was born of a virgin, became man without work of man, gives us his divinity. " And the Preface of Christmas III proclaims: "In today he shines in relief the mysterious exchange that has redeemed us: our weakness is assumed by the Word, mortal man is raised up to everlasting dignity and we, together with you in the wonderful fellowship We share your immortal life. " "The central theme of Christmas is the" wonderful exchange, "in which God takes what is ours and gives us what is his. "God had a Son, and made the son of man, and in return, a son of man has a child of God" (St. Augustine). The unprecedented opportunity che ci è ormai offerta: Conoscere Dio vedendolo. Ciò corrisponde a un desiderio ardente, antico quanto l’uomo: vedere Dio. Mosè l’aveva chiesto e si è sentito rispondere: “Nessuno può vedere Dio senza morire”. Filippo ha espresso a Gesù lo stesso desiderio, e si è sentito rispondere: “Chi vede me vede il Padre”. Il desiderio è esaudito, perchè Cristo, nostro fratello come uomo, è l’immagine perfetta del Padre, “splendore della sua gloria”.[8]

3. Le nozze regali tra Dio e il suo popolo

La liturgia Christmas offers so insistent the theme of "spousal relationship". God is the Bridegroom of his people and the Incarnation is the wedding celebration of the marriage between God and humanity. In fact, in the first reading of the Mass on Christmas Eve, we read: "Your land will be called" married "for the Lord delights in you and your land will be married. Yes, as a young man marries a virgin, your Builder shall marry you, as the bridegroom rejoices over the bride, so shall your God rejoice over you "(Is. 62, 5). The antiphon to the Magnificat of First Vespers of Christmas sings: "When the sun will rise, you'll see the King of kings: come lo sposo dalla stanza nuziale egli viene dal Padre”. E ancora “Tu, bambino, figlio di Dio, hai rinnovato la nostra vita: come sposo dalla stanza nuziale sei uscito dal grembo di Maria”.[9] Nel secondo anno dell’Ufficio di lettura del tempo natalizio si legge il “Cantico dei cantici”, nel quale è simboleggiata l’unione di Dio e dell’uomo in Cristo. “Allora, infatti, Dio Padre celebrò le nozze di Dio suo Figlio, quando nel grembo della Vergine lo congiunse alla natura umana, allorchè volle che colui che era Dio prima dei secoli, diventasse uomo alla fine dei secoli”.[10]

4. Cristo è the "light of the world"

The theme of "light" is central to the Christmas liturgy. Already in the Jewish tradition the 25th of the month Kasleu (December) is celebrating the Feast of Dedication of the temple, after the desecration of Antiochus Epiphanes, a popular festival with the lighting of candles and many so-called "festival of lights" (1 Mac 4.36, Jn 10, 22) We can consider this a prophecy of the solemn Jewish holiday of Christmas, in fact, with the birth of Christ is re-consecrated the temple of God, man and the world, defiled by sin. [11] Even the "Martyrology" of December 25, announcing Christmas, sings: "... Jesus Christ, the eternal God and Son of the Father, desiring to consecrate the world with his pious come ... and born of the Virgin Mary ..." [12] The theme of light emerges particularly in the Christmas liturgy, both Isaiah 9, 1: "The people that walked in darkness have seen a great light on those who live in the land of gloom a light has shone" and especially in the prologue of the Gospel of s.Giovanni (Jn 1, 9 5). " Word was the true light that enlightens every man. The light shines in the darkness and the darkness did not comprehend it. "At those words echo biblical liturgy. The Preface of Christmas I sang: "In mystery of the Incarnate Word has appeared in the eyes of our mind, the new light of your radiance, because knowing God visibly, through him we caught the love of the invisible reality. " And the Alleluia verse for the Mass of Christmas Day expresses the joy of the Church: "A holy day has dawned upon us all to come worship the Lord today a great light has come on earth." E 'Epiphany particularly the symbolism of Christ the light reaches the climax: "Arise, shine, for your light has come, the glory of the Lord is risen upon thee" (Is 60.1). So the liturgy is recommended that on this day "are opportunamente moltiplicate le luci”.[13] In oriente l’Epifania è pure chiamata “festa dei lumi”.[14] Infine rimane classica l’immagine di Cristo “sole che sorge”, offerta dal cantico evangelico del “Benedictus”: “Verrà a visitarci dall’alto un sole che sorge, per rischiarare quelli che stanno nelle tenebre e nell’ombra di morte”. (Lc 1, 78-79) Questa immagine ha motivato tutta una simbologia relativa al solstizio d’inverno[15], tempo nel quale si celebra il Natale. San Bernardo nel discorso 1° per l’Avvento descrive in questo modo la situazione del mondo: “Scendeva la sera e il giorno già volgeva alla fine: il Sole of Justice had almost disappeared, so that its beauty and warmth were very weak on the ground. The light of God's knowledge was limited and, for the spread of iniquity, the fervor of charity had cooled. No more angel appeared, not a prophet who speaks like abandoning defeated by disappointment, due to extreme hardness of heart and stubbornness of men. 'Then I said,' Son of the word, 'Here I come ... "(Ps. 39, 8). [16] Peter of Blois says:" At first (the coming of the Lord) we apply the words of truth of the Gospel:' A midnight there was a cry made, Behold, the bridegroom! ' (Mt 25, 6). To midnight intendo il lento decorso delle ore notturne nel pieno silenzio. Era notte per i Giudei, ai quali la malizia aveva velato gli occhi perché non vedessero. Allo stesso modo anche il popolo dei pagani camminava nelle tenebre. Fu rotto il silenzio della notte. Venne colui che porta la luce nella profondità delle tenebre: fugò la notte e fece giorno”.[17]

E san Gregorio Nisseno nella sua omelia sulla Natività: “In questo giorno che il Signore ha fatto, le tenebre cominciano a diminuire e, aumentando la luce, la notte è ricacciata al di là delle sue frontiere. Certo, fratelli, ciò non accade né per caso né per volere estraneo, il giorno stesso in One who shines in the divine life in humanity. It 's the kind which, under this symbol, reveals a secret to those whose eyes are penetrating, and who are able to understand the fact of the coming of the Lord. I seem to hear him say: O man, know that under the things you will see the hidden mysteries are revealed. At night, as you saw, was now in its longest duration, and suddenly stops. Think about the fatal night of sin which had reached the ridge to the union of all the artifices guilty today has cut off its course. From that day, it is reduced, and will soon be undone. Watch Now the sun's rays are more alive, the star itself higher in the sky, and includes all the true light of the Gospel that stands the whole universe. " [18] And St. Augustine: "That's why He was born on this day, which is the shortest of all, but, starting from which the days begin to lengthen. He who has lowered to rise, he chose the shortest day, but, beginning from which the light is growing. " [19] According to St. Jerome, even nature, with its winter solstice, is in favor of the Roman custom (the feast of the Nativity Dec. 25): "The creation confirms our say, the world attest to the truth of our words. Until this day, q increases length of the dark, from this day, the darkness fall. Increase the light, the nights are getting shorter. The day grows, the error falls to engage the truth. In fact today there is born the sun of justice. "[20] Even the heathen somehow preached the great mystery of Christmas with the winter solstice festival, which celebrated the" sun victorious, invincible prophecy of the true Sun, Christ, light of world [21].

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[1] Jungmann, The liturgy of the Church, p. 263-264: "In terms of theology, the difference of the two Solemnity in the Roman liturgy can be summarized as follows: the mystery of the incarnation is the only issue for both, but especially with Christmas is considered the condescension of the Son of God, who became a common child with Epiphany turns his gaze to the particular divine child of the same size, which already shines on the world. "

[2] Ratzinger, J. The Spirit of the Liturgy, ed. St. Paul, 2001, p. 104: "The old hypothesis that December 25 was chosen in Rome at odds with the Mithraic cult or even as a Christian response to the cult of the unconquered sun, which was promoted by Roman emperors in the third century as an attempt to establish a new state religion, not now appear to be more sustainable. The decisive factor was rather the close relationship between creation and the cross, between creation and Christ's conception, in so far as starting from 'hours of Jesus' these dates were to involve the cosmos, interpreted this as a pre-figuration and pre-announcement of Christ, the firstborn of creation (Col. 1, 15), speaks of the creation itself and through which his unspoken message is decrypted. From the firstborn of creation, which is now part of history, the universe receives its true meaning ... from this content originally cosmic date of conception and Birth of recovery could also be the challenge of sun worship and positively inserted in the theology of the feast. "FEDERICI, T., 30 days from the magazine, January 1, 1998:" 'December 25 is an historic day'. This was stated by Professor Tommaso Federici, a professor at the Pontifical Urban University and consultant to two Vatican Congregations, in an article in the 'Osservatore Romano, 24 December. 'It says on December 25' Federici writes' as a Christianization of pagan festival, the birthday of the unconquered sun, or as symmetrical balance, aesthetic between the winter solstice (December 22 or 21) Spring Equinox (23 or 24 March). But a discovery new a few years ago led light on the final date of Christmas. Already the Israeli scholar Shemaryahu Talmon in 1958 had published a study on the calendar of the Qumran sect, rebuilding without doubt, the turn order priests in the temple of Jerusalem (cf. 1 Chr 24, 7-18) at the time of the New Testament. Here the family of Abijah, who belonged to Zacharias, father of John the Precursor and Prodromos (Luke 1, 5), was to officiate two times a year, days 8-14, the third month, and days 24-30 of the eighth month. The latter fell at about the end of September. It is not without meaning that the Byzantine calendar celebrate 'the conception of John' September 23, and her birth nine months later, on June 24. The 'six months' after the Annunciation, set March 25 as a liturgical feast, three months ahead of the birth of the Precursor, a prelude to nine months, which falls in December: Dec. 25 date is historical. " * The new Roman Martyrology (Editio typica 2001) Introduced the Memorial of Saints Joachim and Anna on September 23.

[3] Guéranger, vol. I, p. 238: "The day of the Epiphany is therefore truly a great day, and the joy in which we have surrounded the birth of the Divine Child to be poured out again in this solemnity. In fact, this second irradiation the Feast of Christmas shows us the glory of the Incarnate Word in a new shine, and without making us lose sight of the ineffable beauty of the divine Child, manifested in all the light of his divinity that the Savior has appeared to us in his love. Not only are the pastors who are called by the Angels to recognize the Word made flesh, but the human race, all of nature that the voice of God calls us to worship Him and to listen. "

[4] anamnesis, vol. VI, p. 188.

[5] Guéranger, vol. I, p. 239: "The reason for the preference of the Roman Church to the mystery of vocation of the Gentiles comes from the fact that this great mystery is most glorious in Rome, capital of the kind from which it had been until then, became the capital of the Christian Church and of humanity, for the heavenly call today that calls all people to the wonderful light of faith in the person of the Magi. "

[6] anamnesis, vol. VI, p. 188; Mesali MARIANO, Preface of the 6th Mass: "Driven by your grace, in the light of the star, the Magi of the East, the first shoots of the Church by the people, are the humble dwelling and Child with Mother, God love him , proclaimed him King, the Redeemer
confess. "

[7] MRI, EP IV.

[8] LOM, p. 92.

[9] LO, Jan. 2., Ant. Magn.

[10] UNION FOR ITALIAN MONASTIC liturgy, now listening, Torino, ed. Marietti, 1977, vol.1 ° p. X.

[11] Ratzinger, J., Images of Hope, The Christian holidays in the company of Pope, ed. St. Paul, 2005, p. 10: "The first one to say with certainty that Jesus was born December 25 Ippolito di Roma nel suo commento a Daniele, scritto verso il 204; Bo Reicke, già professore di esegesi a Basilea, ha inoltre richiamato l’attenzione sul calendario festivo, secondo il quale nel vangelo di Luca i racconti della nascita el Battista e della nascita di Gesù sono legati fra loro. Se ne potrebbe dedurre che Luca presuppone già nel suo vangelo la data del 25 dicembre come giorno della nascita di Gesù. Allora in quel giorno si celebrava la festa della dedicazione del tempio istituita da Giuda Maccabeo nel 164 a. C. La data della nascita di Gesù verrebbe allora a simbolizzare che con lui, apparso come luce di Dio nella notte invernale, si realizzava veramente la consacrazione del tempio – l’avvento di Dio su questa terra”.

[12] Martirologio Romano, Pubblicato per ordine del Sommo Pontefice Gregorio XIII riveduto per autorità di Urbano VIII e Clemente X aumentato e corretto nel MDCCXLIX da Benedetto XIV, Città del Vaticano, Libreria Editrice Vaticana, MDCCCCLV, 25 dic., Natale del Signore, p. 333.

[13] Caeremoniale Episcoporum ex decreto sacrosancti oecumenici Concilii Vaticani II instauratum auctoritate Ioannis Pauli PP. II promulgatum, Editio typica, Typis Polyglottis Vaticanis, MCMLXXXV, n. 240; Anamnesis, vol. VI, p. 185.

[14] GUERANGER, vol. I, p. 237: "The East still call this the holy solemnity Enlightenment, by reason of baptism which gave a time on this day in memory of the baptism of Jesus Christ in the Jordan: It 's known as the baptism is called by the Fathers lighting, and those who have been illuminated. " Righetti, vol. II, p. 103: "On this day the catechumens were baptized, hence the name Festival of Lights, dies baptismalis, given to him by the Greek Fathers."

[15] Guéranger, vol 1, p. 124-125: "Jesus Christ our Savior, who is the light of the world (John 8, 12), was born at the time the night of idolatry and crime was more profound in this world. And the day of the Nativity Dec. 25, is precisely that in which the material alone in its struggle with the shadows, near turn off, suddenly comes to life and prepares his triumph. Advent we have noted, with the Fathers, the decrease in natural light as the emblem of those sad days of waiting universal we turned the Church toward the divine East, towards the Sun of Justice, the only one who can escape to horrors of the death of the body and soul. God listened to us, and on the day of the winter solstice, known for the terrors and joys of the ancient world, gives us all the material and light the torch of intelligence. " p. 125-126: "In a sermon on Christmas s. Augustine gives us the key to a mysterious phrase of St. John the Baptist, confirms that the wonderfully traditional beliefs of the Church. The admirable pioneer said, speaking of Christ: He must increase but I must decrease (John 3, 30). Prophetic Judgement which, in the literal sense, means that the mission of St. John the Baptist came to an end as the Savior Himself came in the exercise of his own. But we can also see, with St. Augustine, a second mystery: 'John came into this world at a time when the days begin to shorten, Christ is born when the days begin to lengthen' (Speech on Christmas Domini, XI). So everything is mystical: the rising of the star is the precursor to the summer solstice, and the appearance of the Sun God in the shadows of the season. "

[16] Time of Listening, Volume 1, p. 54.

[17] Time of Listening, Volume 1, p. 29.

[18] Guéranger, vol. I, p. 125

[19] NOE, 'See, we go to Bethlehem, ed. Messaggero, Padova, 1980, p. 60

[20] Nocilli, A., P., N., E 'born to us, Lord, history, theology, folklore of Christmas, Padova, ed. Messenger, 1983, p.29.

[21] Guéranger, vol. 1, p. 301-302: "Consider the situation of the nature of the season in which we have reached. The land is stripped of used dresses, the flowers have died, most produce not hang from the trees, the foliage of the forest is scattered by the winds and the cold affects every living being, it seems that death is imminent. If only the sun keeps its splendor, and the tracks still in the air il suo corso radioso! Ma, di giorno in giorno, anch’egli accorcia il suo cammino. Dopo una lunga notte, gli uomini lo scorgono per vederlo presto ricadere al tramonto, nell’ora stessa in cui poco tempo fa i suoi raggi brillavano ancora di vivo splendore, ed ogni giorno che passa vede accelerarsi la rapida invasione delle tenebre. E’ forse il mondo destinato a veder spegnersi per sempre la sua fiaccola? E’ forse il genere umano condannato a finire nella notte? I pagani lo temerono, e per questo, contando con spavento i giorni di questa terribile lotta della luce e delle tenebre, consacrarono al culto del Sole il venticinquesimo giorno di dicembre, che era il solstizio d’inverno, giorno dopo il quale l’astro, sfuggendo ties that were holding him, begins to rise gradually and resumed the line in triumph with which not long ago divided the sky into two parts. We Christians, enlightened by the splendor of faith, we will stop these human fears: looking for a comparison of the sun as the sun is not that invisible darkness. With it, we will defy all the shadows materials, without it, the light that believe they have does nothing but distract us and get lost. O Jesus, true light that enlightens every man who comes into this world, you chose to be born among us, the moment when the sun is visible next to go out, to make us understand, with this beautiful image, the state when we were reduced when you came to save us and enlighten us. " NOCILLI, A., P., N., E’ nato per noi il Signore, Storia, teologia, folclore del Natale, Padova, ed. Messaggero, 1983, p.22-36.

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Cassation: set up a work relationship domestic activity carried on by a foreign government

Technorati Tags: Work relationship , domestic foreign

the exchange of services for domestic work, made by a stranger outside the family, against meals, accommodation and pay fine, albeit modest, results in the employment relationship, if not prove all elements of the so-called equal ratio, required May 18, 1973 by Law No 304 ". It 'as stated by the Labour Section of the Court of Cassation Judgement No 25859 of 21 December 2010, allowing the application of a woman against the decision of the Court of Appeals which had recognized that there was no employment relationship - in relation to benefits offered by domestic woman with a family - on the basis that in fact the ratio had risen only "In key humanitarian." The Judges of state legitimacy in ruling that the arguments developed by the courts of appeal are not inspired to correct legal criteria as not being in this case dispute the completion of performance objectively as typical of domestic work, the existence the employment relationship could be excluded if they had showed the requirements for the configurability of a report called at par (outlined by Law 304/1973), but not be found in the contested decision.
(Source: Studio Cataldi - Date: 22/12/2010 13:51:00 - Author: LS) \u200b\u200b

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