Wednesday, September 12, 2007


This brief extract ties in to discussions of local interest on preaching and justice.

From Vienna, a Lesson on How to Sing the Mass
by Sandro Magister

In Loreto, Benedict XVI instead personally participated in the afternoon meeting with the young people, organized by the heads of the pastoral care of young people for the Italian bishops' conference. But here, too, he made a clear departure from the prepared script. On the one side, there were the young actors who took turns reading – with theatrical flair, but still in a contrived manner – the passages selected by the organizers, many of which were taken from the Bible. On the other side, there was the pope, who set aside the texts prepared for him by the offices of the curia and responded to questions from the young people with spontaneous, improvised words that were unmistakably his own, and therefore also capable of penetrating the heart. While he was speaking and saying profound, demanding, touching things, there was an impressive silence and attention among the three hundred thousand young people listening to him. In any case, Benedict XVI did not appear to be isolated. He had the full agreement of the young men and women who recounted their personal stories, some of them dramatic, and asked him questions. He had with him the missionary Giancarlo Bossi, recently freed from Islamic kidnappers in the Philippines. Father Bossi spoke simply and said little, but what he said made clear to everyone what it means to be a genuine missionary of the Gospel of Jesus, and not a humanitarian worker or an anti-globalization activist.

Resourcement. Amerio made an interesting observation that to claim a resourcement which eliminates all resourcements which went before, is to declare your own resourcement to be invalid from the get-go. And so goes the hermeneutic of rupture and discontinuity, which would take another 20+ years after Amerio's book to be "named" by pope Benedict XVI.

1 comment:

  1. But the then Joseph Ratzinger was one of those who spoke of resourcement. Furthermore, I don't think they had any notion of an all encompassing one. It was a resourcement in order that the Church might be able to understand her mystery more deeply in order to speak to the heart of modern man - the man of today. I think that they would posit that the Church must continually reclaim all of her patrimony, through a certain resourement, in order to bring that patrimony into the present.

    It seems to me that the progressive forces that desired and interpreted the Council as one of rupture and discontinuity did so from co-opting of the term aggiornamento (updating) making it a battle cry to deform the Church rather than renew her (as she has been from the Ascension forward). The updating they speak of is one to go beyond the letter of the Conciliar documents to the "spirit" of the Council (which means whatever they want - as you well know).