| 本站网友 匿名 |
2013-06-02 22:06:05 发表 |
| 不按照教会规定荣休，是不是自由主义的表现呢？ |
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| 本站网友 匿名 |
2013-06-02 21:25:42 发表 |
还旗帜呢，羞愧 |
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| 本站网友 匿名 |
2013-05-25 07:38:34 发表 |
| 李主教是中国教会的一面旗帜 |
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| 本站网友 匿名 |
2013-05-01 01:48:01 发表 |
| 合乎圣经真理启示的传统是死人的活信仰，背离圣经真理的传统是活人的死信仰。 |
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| 本站网友 匿名 |
2013-04-22 17:16:22 发表 |
从李主教身上看到了天主的真教会，你和我们杨主教一样，可惜我们的主教年龄关系，看不清下面到底发生了什么事。
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| 本站网友 2548531195 |
2013-03-02 13:27:34 发表 |
| 信仰对象是谁？这点不清楚麻烦！ |
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| 本站网友 晓涵 |
2012-12-03 13:04:57 发表 |
| 不错，问候李主教。 |
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| 本站网友 大头 |
2012-11-03 21:11:40 发表 |
在礼仪已经"誓反化"的台湾看到这话令我感伤哪…
你们要珍惜哪!
等到"新歌"满天飞。圣歌荟萃买不到时，想哭都没有泪了!
(日本有位兄台将日文版圣歌荟萃与明治，
大正时代老经文po上网…愿主降福他!) |
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| 本站网友 123456789 |
2012-10-27 01:18:45 发表 |
| 见贤思齐，见不贤者反省自我！ |
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| 本站网友 匿名 |
2012-10-17 15:01:31 发表 |
| 老李早倾向爱国会了！ |
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| 本站网友 匿名 |
2012-07-22 13:06:33 发表 |
| 这大年纪了，还在批评这个批评那个，管好自己的的两亩地吧。你又不是枢机主教，你管的了中国其他教区吗？还在到处写文章口诛笔伐。谁听你啊？ |
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| 本站网友 匿名 |
2012-07-13 03:33:46 发表 |
| 多多祈祷少评判以为自己都谁...耶酥吗？？ |
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| 本站网友 王扫禄 |
2012-07-09 10:32:26 发表 |
| 李主教韩国领洗十万你教区领多少？我看全国按比例你太落后 |
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| 本站网友 匿名 |
2012-06-04 21:58:01 发表 |
给自己讲吗？祭服五颜六色，女的辅祭，大开眼界……
你的神父也不按传统做弥撒！
多少人已不进堂了。 |
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| 本站网友 匿名 |
2012-06-04 21:29:08 发表 |
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| 本站网友 匿名 |
2012-05-05 13:51:26 发表 |
礼仪改革的权力机构是哪啊，现在很乱，比如感恩圣祭的弥撒程序就有很多种，本堂神父有权按自己的想法增加内容吗。《感恩圣祭》那本神父用书是礼仪基础还是权威啊。礼仪程序不是从教宗教廷那里传承下来的吗，怎么改也要有统一的程序啊。
强烈建议：传教，庆典的方式需要学习和借鉴，弥撒的（神圣）礼仪不能乱，每种弥撒中神父单独唱的旋律应该统一，哪句话有动作，什么动作，应该规范，教友在弥撒哪个部分唱或念经也要规范。真诚的希望尽快管理。
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| 本站网友 匿名 |
2012-04-20 21:13:07 发表 |
| 这是传统灵修与现代灵修的冲突，因为在中国现代这样的文化当中，这两者都需要更好的发挥作用。 |
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| 本站网友 匿名 |
2012-04-01 17:26:22 发表 |
| 耶稣本身就是一位改革者 |
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| 本站网友 匿名 |
2012-03-10 01:24:42 发表 |
| 看来天主教要中国化还有一段路要走。 |
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| 本站网友 凤翔教友 |
2012-01-28 18:06:49 发表 |
| 李主教是先地下，后地上 —— 他经常站在地上骂地上，有贼喊捉贼的意味。 |
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| 本站网友 杨东荣 |
2011-12-10 12:11:06 发表 |
| 信仰是神圣的 绝不儿戏 |
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| 本站网友 匿名 |
2011-10-03 09:47:05 发表 |
我看错了，这片文章不是最新的，是2010年的。
洛奇 |
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| 本站网友 匿名 |
2011-10-03 09:41:21 发表 |
Lugano兄弟，看你是否再有时间来翻译这片最新有关教宗本笃十六世对礼仪发展愿景的精彩文章。这片有点长，但它清晰地说明了教宗对“改革礼仪改革”的具体及实际的方向与内容。
谢谢您的考虑。主佑中华!
洛奇
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(Article retrieved from http://the-american-catholic.com/2010/08/31/understanding-pope-benedict-xvi-on-the-liturgy/)
Understanding Pope Benedict XVI on the Liturgy
Published Tuesday, August 31, 2010 A.D. | By Christopher Blosser
Assessing Benedict’s views of the liturgy
In “Where Truth and Beauty Meet”: Understanding Benedict (The Tablet August 14, 2010) – Eamon Duffy, Professor of the History of Christianity, and Fellow and Director of Studies at Magdalene College, Cambridge, aptly summarizes Pope Benedict’s view of the liturgy and his calls for reform
[Pope Benedict] believes that behind many celebrations of the new liturgy lie a raft of disastrous theological, cultural, sociological and aesthetic assumptions, linked to the unsettled time in which the liturgical reforms were carried out. In particular, he believes that twentieth-century theologies of the Eucharist place far too much emphasis on the notion that the fundamental form of the Eucharist is that of a meal, at the cost of underplaying the cosmic, redemptive, and sacrificial character of the Mass.
The Pope, of course, himself calls the Mass the “Feast of Faith”, “the Banquet of the reconciled”. Nevertheless Calvary and the empty tomb, rather than the Upper Room, are for him the proper symbolic locations of Christian liturgy. The sacrificial character of the Eucharist has to be evident in the manner of its celebration, and the failure to embody this adequately in the actual performance of the new liturgy seems to him one of the central problems of the post-conciliar reforms. …
In his view, the liturgy is meant to still and calm human activity, to allow God to be God, to quiet our chatter in favour of attention to the Word of God and in adoration and communion with the self-gift of the Word incarnate.
The call for active participation and instant accessibility seem to him to have dumbed down the mystery we celebrate, and left us with a banal inadequate language (and music) of prayer. The “active participation” in the liturgy for which Vatican II called, he argues, emphatically does not mean participation in many acts. Rather, it means a deeper entry by everyone present into the one great action of the liturgy, its only real action, which is Christ’s self-giving on the Cross. For Ratzinger we can best enter into the action of the Mass by a recollected silence [emphasis mine - Chris], and by traditional gestures of self-offering and adoration – the Sign of the Cross, folded hands, reverent kneeling. [...]
For the Pope … liturgical practice since the Council has taken a wrong turn, aesthetically impoverished, creating a rupture in the continuity of Catholic worship, and reflecting and even fostering a defective understanding of the Divine and our relationship to it.
Apropos is Ratzinger’s strong criticism of certain forms of contemporary music and dance, which take on the character of ‘performance’; the very spirit of which runs counter to that of authentic liturgy.
According to Professor Duffy, Benedict’s 2007 Motu Proprio, Summorum Pontificum, permitting the free celebration of the Tridentine liturgy, “was intended both to repair that rupture and to issue a call to the recovery of the theological, spiritual and cultural values that he sees as underlying the old Mass.”
Criticism of the Novus Ordo – Can one go too far?
In a recent column, Dr. Jeff Mirus criticizes those who he believes go to the extreme in opposing and denigrating the Ordinary Form of the Roman Rite, claiming that they are simply following the lead and writings of Cardinal Ratzinger (“The Mind of the Church on the Novus Ordo ” Catholic Culture. August 13, 2010):
I want to emphasize that he expressed these concerns in scholarly work, and that, taken in context, it is always clear that Ratzinger as a cardinal was not ill-disposed toward the Novus Ordo. Rather, he was interested in improvements which might be made (no liturgy is perfect) and, in particular, he was opposed to the free-wheeling manner in which some ignored the rubrics when saying Mass.
Dr. Mirus reminds us that “it is absolutely critical to note that the mind of the Church or even of the Pope himself cannot be determined by looking at the writings of a future pope before he became pope,” and that “while in office, Pope Benedict XVI has made his approval of the Novus Ordo clear”:
[Pope Benedict XVI] has also made clear that his serious criticisms do not apply to the rite itself but to the false interpretation of the Missal of Paul VI as something that requires constant experimentation and innovation, as if priests are to superimpose their own improvisations on the official liturgy and, in so doing, frequently substitute the banal for the sublime.
Benedict made these points in explaining his decision to widen the use of the Tridentine Mass (the Missal of Pope John XXIII) in his 2007 Motu Proprio, Summorum Pontificum. Readers will recall that the Pope issued an accompanying Letter to the Bishops on the Occasion of the Publication of Summorum Pontificum to explain his decision. In that letter he recounted why he wanted to expand the use of what he now called the Extraordinary Form of the Roman Rite and, in so doing, he deliberately responded to the fear that this expansion was somehow intended to demote the Novus Ordo or undermine the Second Vatican Council’s call for liturgical reform.
Dr. Mirus’ caution is a welcome one and worth reading in full, as he examines the commentary of Benedict on the liturgy as Pope — which may be contrasted with, and qualify — the more acerbic and oft-cited criticisms of Ratzinger the Cardinal. Dr. Mirus concludes with some advice (and admonishment) to critics of the Novus Ordo:
Admit your personal preference for the Extraordinary Form if you like; true Catholics should not criticize you for it, even if they prefer the Ordinary Form. Combat abuses of the Novus Ordo where you can; the Church will thank you for that. But do not denigrate the rite itself, as if it is something unworthy or profane, and never imply that the billion Catholics who use and have come to love it are somehow inferior in their Faith.
It is possible to debate the merits and demerits of any liturgy, but it is not possible to cite either Pope Benedict XVI or the mind of the Church as being anything less than in favor of the prescribed use of the ordinary form of the Roman Rite. Finally, no approved liturgy of the Church should ever be treated with disrespect, nor its adherents stigmatized if they are not disobedient, for it is a sacred thing.
Understanding Summorum Pontificum
Speaking of Summorum Pontificum, Ignatius Press has published a new book, The Old Mass and the New: Explaining the Motu Proprio Summorum Pontificum of Pope Benedict XVI, by Bishop Marc Aillet:
In July 7, 2007, Pope Benedict XVI released his motu proprio Summorum Pontificum, allowing for unprecedented freedom for priests to celebrate the so-called Tridentine Mass, now referred to as the “Extraordinary Form” of the Mass, as opposed to the Mass of Paul VI, or the “Ordinary Form”. In this new book by French bishop Marc Aillet, the historical and cultural impetus for the motu proprio as well as the rich tradition of liturgical reform are explored.
As a priest of the Community of Saint Martin, which celebrates the Mass of Paul VI in Latin, Bishop Aillet has been committed to the promotion of liturgical reform that is rooted in tradition for many years. As bishop of the diocese of Bayonne in France, he has been instrumental in reintroducing the Extraordinary Form in his diocese.
A work that is both easy to understand and deeply rich, The Old Mass and the New gives an overview of the history and theology of the liturgy. At the same time, Bishop Aillet beckons us to look ahead to move beyond the crisis in the liturgy to a reconciliation of these two forms of the Latin rite. An excellent introduction for those interested in the theological foundations of the liturgy.
Related Reading
•The Spirit of the Liturgy, by Joseph Cardinal Ratzinger. (Ignatius Press (September 2000).
•How Should We Worship? | Preface to The Organic Development of the Liturgy
by Alcuin Reid, O.S.B. | by Joseph Cardinal Ratzinger
•Worshipping at the Feet of the Lord: Pope Benedict XVI and the Liturgy by Anthony E. Clark, Ph.D. | Ignatius Insight April 28, 2005
•On Saying the Tridentine Mass | Fr. James V. Schall, S.J. on Pope Benedict’s Summorum Pontificum | August 16, 2007
•The Mass of Vatican II, by Fr. Joseph Fessio, S.J.
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| 本站网友 保罗 |
2011-10-01 09:34:02 发表 |
| 我们温州教会很热闹，都各做一套。急需象李主教似的牧灵指引，归向至一至公。 |
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| 本站网友 匿名 |
2011-09-30 14:46:30 发表 |
谢谢 Lugano兄弟的翻译。我不是翻译专家，但也修改了他的译文，请专人指正。我也希望网主可以考虑张贴这片新闻，让它流通被广泛阅读。
主佑中华!
洛奇
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科赫枢机谈论教宗本笃十六世的“改革礼仪改革” (14/5/2011)
梵蒂冈一名高层合一运动专家指出，教宗本笃十六世对于1962年版罗马弥撒礼典（脱利腾弥撒礼）的使用放宽限制，仅是“改革礼仪改革”的第一步。
宗座促进基督徒合一委员会主席科赫枢机在五月十四日表示，教宗的长远目标并非只是令新旧礼仪同时共存，而是为了让两类弥撒礼的形式能彼此丰富充实，两者进而朝向融合发展成为一个“共同礼仪”。
枢机说道，事实上教宗正在发起新的一次礼仪改革运动，并且认为那些对抗是此改革的“强硬” 进步派人士，错谬地将梵二大公会议视为对教会的礼仪传统作出割裂之举。
科赫枢机在一个有关《历任教宗》宗座信函的罗马研讨会上作出上述评论。该宗座信函是教宗本笃十六世于2007年发出，旨在为“特殊形式”的罗马礼（译者注: 即脱利腾弥撒礼）的运用提供更宽松的空间。枢机所作评论的完整版同日刊印在罗马观察家报上。
科赫枢机表示，教宗本笃认为梵二后的礼仪改革既产生 “许多积极的成果”，但也带来不少问题，比如热衷于纯粹实际事务，而忽视了感恩庆典中的逾越奥迹。他续说，我们可以合理地问，是否某些礼仪创新者所作的改革已故意超出了梵二会议所明确制定的意向范畴。
枢机认为，这解释了为什么教宗本笃欲以《历任教宗》宗座信函为开端而引发一次崭新的礼仪改革，其目的是在于重返梵二的礼仪教导，以及强化某些元素，包括弥撒内有关基督与祭献的维度。
科赫枢机指出，《历任教宗》宗座信函 “仅是这场新礼仪运动的序曲”。
“事实上，教宗本笃深知，从长远来看我们不能让罗马礼的“普遍形式”（译者注: 即梵二后新礼仪）及 “特殊形式” 处于并立共存的状态便止步，但在未来教会将自然地再需要一个共同礼仪。”
“然而，因礼仪的革新不能由理论来作决定，但需要一个成长和净化的过程，教宗目前首要强调的，是罗马礼的两种形式可以而且应当彼此丰富充实。”
科赫枢机认为，那些反对这次改革运动的人士将其看成是开梵二的倒车，是缺乏对梵二后礼仪革新的恰当理解。“正如教宗所强调的，梵二会议并不是对传统的破坏或割裂，而是属于教会有机性成长进程的一部份。”
在研讨会的最后一天，与会者在圣伯多禄大殿的宗座祭台上举行了脱利腾弥撒，由华特. 布兰德慕肋枢机主祭。这是数十年来首次用此祭台以旧礼举行弥撒。
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| 本站网友 lugano |
2011-09-30 07:32:26 发表 |
| reform of the reform你译得比我准确，其余的特有名词你参照一下原文，太累了难免出纰漏，我要去补觉了，唉。 |
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| 本站网友 lugano |
2011-09-30 07:24:57 发表 |
楼下的兄弟你看这样翻译是否能接受？刚下飞机回到家里，精力不够译得比较粗糙。
梵蒂冈高层指出，教宗本笃十六世对于1962年版罗马弥撒礼典（脱利腾弥撒礼）的使用放松限制，此举仅仅是针对弥撒礼仪的改革“发动改革”的第一步。
其实，教宗的长久目标并非简单地令新旧礼仪同时共存，而是为了让两类弥撒礼彼此互补，进而融合成为一种固定性的普遍礼仪。圣座促进基督徒合一委员会主席科赫枢机在五月十四日如此说道。
枢机表示，事实上教宗正在发起新一轮的弥撒礼仪改革运\动，而包括强硬改革派人士在内的一些人对抗此项改革，他们错误地将梵二大公会议视为对教会传统礼仪的分裂之举。
科赫枢机在一场针对宗座牧函《历任教宗》的罗马研讨会上做出上述评论。该牧函系教宗本笃十六世于2007年发出，旨在为罗马礼在特殊形式下的运\用提供更宽泛的自由空间。枢机所作评论的完整版同日刊印在罗马观察家报上。
科赫枢机表示，本笃教宗认为后梵二时代的礼仪改革“已经结出了丰硕的果实”，但问题随之涌现，比如过于热衷实际事务，而对包含在圣体圣事中的逾越奥迹则疏之不理。我们完全有理由怀疑某些礼仪改革者的所作所为故意超出了委员会所规定的意向范畴，枢机说。
他认为这解释了为什么本笃教宗要以《历任教宗》牧函为开端引领新一轮的礼仪改革，其目的是在于重温梵二的礼仪教理，以及巩固包括基督论和弥撒祭献在内的核心要义。
科赫枢机表示，宗座牧函《历任教宗》“仅仅是这场新礼仪运\动的序曲”。
“事实上，本笃教宗深知，从长远来看我们不能在罗马礼的普遍形式与特殊形式之间尚处于并立共存状态时就此止步，若非如此，未来的教会将再一次需要一种普遍礼仪。”
“然而，因着理论上的不明确，新一轮的弥撒礼改革需要经历一个不断成长和去粗取精的过程，而教宗目前看重的是这两种罗马礼的形式能够并且应当彼此润泽互补。”
反对这场改革运\动的人士将其看成是开梵二的倒车，科赫枢机认为这些人缺乏对后梵二时代礼仪变革的恰当理解。“正如教宗所强调的，梵二会议并不是对传统的分裂与破坏，而是教会不断地成长壮大这一有机进程的一部份。”
在研讨会的最后一天，与会者在圣伯多禄大殿的宗座祭台前依照1962年版弥撒礼典举行了感恩祭。华特布兰德慕肋枢机主祭。以旧式礼仪于此祭台前举行弥撒，这是数十年来的头一次。 |
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| 本站网友 匿名 |
2011-09-28 19:10:31 发表 |
本人希望有兄弟或姐妹能翻译这则CNS新闻, 是梵蒂冈合一委员会主席科赫枢机 (Cardinal Koch)在五月中有关 “教会礼仪”的重要讲话。他对脱利腾弥撒和梵二后新礼仪的互动发展具有洞察的解释，非常及时，更谈到教宗本笃十六世提出“改革礼仪改革” 远大的愿景，对我国的礼仪发展极具指导意义。
有人可以帮助翻译吗？我很抱歉，因太忙，实在没时间做。谢谢。
洛奇
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Pope's 'reform of the reform' in liturgy to continue, cardinal says
Cardinal Koch (CNS/Paul Haring)
By John Thavis
Catholic News Service
VATICAN CITY (CNS) -- Pope Benedict XVI's easing of restrictions on use of the 1962 Roman Missal, known as the Tridentine rite, is just the first step in a "reform of the reform" in liturgy, the Vatican's top ecumenist said.
The pope's long-term aim is not simply to allow the old and new rites to coexist, but to move toward a "common rite" that is shaped by the mutual enrichment of the two Mass forms, Cardinal Kurt Koch, president of the Pontifical Council for Promoting Christian Unity, said May 14.
In effect, the pope is launching a new liturgical reform movement, the cardinal said. Those who resist it, including "rigid" progressives, mistakenly view the Second Vatican Council as a rupture with the church's liturgical tradition, he said.
Cardinal Koch made the remarks at a Rome conference on "Summorum Pontificum," Pope Benedict's 2007 apostolic letter that offered wider latitude for use of the Tridentine rite. The cardinal's text was published the same day by L'Osservatore Romano, the Vatican newspaper.
Cardinal Koch said Pope Benedict thinks the post-Vatican II liturgical changes have brought "many positive fruits" but also problems, including a focus on purely practical matters and a neglect of the paschal mystery in the Eucharistic celebration. The cardinal said it was legitimate to ask whether liturgical innovators had intentionally gone beyond the council's stated intentions.
He said this explains why Pope Benedict has introduced a new reform movement, beginning with "Summorum Pontificum." The aim, he said, is to revisit Vatican II's teachings in liturgy and strengthen certain elements, including the Christological and sacrificial dimensions of the Mass.
Cardinal Koch said "Summorum Pontificum" is "only the beginning of this new liturgical movement."
"In fact, Pope Benedict knows well that, in the long term, we cannot stop at a coexistence between the ordinary form and the extraordinary form of the Roman rite, but that in the future the church naturally will once again need a common rite," he said.
"However, because a new liturgical reform cannot be decided theoretically, but requires a process of growth and purification, the pope for the moment is underlining above all that the two forms of the Roman rite can and should enrich each other," he said.
Cardinal Koch said those who oppose this new reform movement and see it as a step back from Vatican II lack a proper understanding of the post-Vatican II liturgical changes. As the pope has emphasized, Vatican II was not a break or rupture with tradition but part of an organic process of growth, he said.
On the final day of the conference, participants attended a Mass celebrated according to the Tridentine rite at the Altar of the Chair in St. Peter's Basilica. Cardinal Walter Brandmuller presided over the liturgy. It was the first time in several decades that the old rite was celebrated at the altar.
END
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Copyright (c) 2011 Catholic News Service/USCCB. All rights reserved.
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| 本站网友 匿名 |
2011-09-27 21:29:15 发表 |
| 天主教为何能区别于其他宗教的全球性，就在于他的至一和至圣。有了至一才能显出他的至圣。 |
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| 本站网友 x |
2011-09-26 21:15:01 发表 |
| 信仰应该是完整的,不能被分割.是天主教徒就承认基督是头,教会是体.基督通过教会工作.谁代表教会?接宗徒位的主教.具有立法,司法,管理权.。你要自由？不错，天主给人的最大，最珍贵的礼物就是自由。可不要忘记，人对天主无可奉献，也只有自由！拒绝教会的管理和训导就是脱离这棵葡萄树。 |
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| 本站网友 匿名 |
2011-09-25 13:38:23 发表 |
天主教会是至公、至一、至圣的教会，教会的礼仪也是教会严格制定的，有各项礼仪的含义，走遍世界的天主教会都可看到教会的礼仪是一样的，特别是拉丁弥撒礼仪显出教会的庄严性，神圣性，至一性，更显出世人对上主的敬畏、热爱之情无与伦比。如果各地教会随意更改教会礼仪那还能体现教会的至一性吗，还有严肃性吗，还有神圣性吗，也就是说随便一个人提出改动礼仪都行的话，那人人都提出自己认为对的礼仪用在教会的宗教礼仪上不都乱了吗，所以教会制定宗教礼仪有权威性，普世性，个人或基督徒怎能妄自尊大为删改教会礼仪乱找借口那，你有权吗？
我非常欢迎主教提醒我们要注意的事情。天主十诫的第四条“孝敬父母”已明确告诉人们听命长上的教诲理应服从，年轻人的经验及修养能比得上老年人嘛，尊重神长的教诲使我们的本分。 |
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| 本站网友 匿名 |
2011-09-25 00:09:41 发表 |
| 中国天主教保定教区爱国会副主席教务委员会主席安树主教因参加承德自选自圣主教而受绝罚一事，获得宗座赦免，这是一件喜事；不过，他拿着这一封信作为尚方宝剑，刺杀保定东吕总堂区6000多忠于教宗的信友说：“只许在他任命的陆神父手中证婚；别的地下神父证婚一律无效，这是安树新主教亲口说的。 |
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| 本站网友 迷失的小羔羊 |
2011-09-18 09:29:14 发表 |
我支持李主教！！
礼仪神圣庄严
岂是我等想改就改！！
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| 本站网友 匿名 |
2011-09-16 15:05:52 发表 |
| 请问基督教除了不承认教宗和圣母之外，什么做的比我们差？我们学习人家有何不可？ |
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| 本站网友 匿名 |
2011-09-16 14:56:26 发表 |
自由是天主赋予人的最高礼品。自由包括言论自由。政治自由，信仰自由。等等。独裁者往往最讨厌自由。他们喜欢统一的服饰，统一的信仰。统一的思想，谁如果打破这个统一他早就不会有好下场。希望我们教会中的某些人不要再扮演独裁的角色。
米兰礼，东方礼。和罗马礼相差很远。可是罗马都承认他们的地方性礼仪。也承认他们是天主教。最近归宗的英国圣公会也保持了自己的礼仪。我们中国教会难道还要使历史上的礼仪之争重新上演吗？
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| 本站网友 匿名 |
2011-09-16 14:40:49 发表 |
| 如果某种制度为弘扬主的福音有阻碍。那就是绊脚石。所有权威都应服从这个规律。 |
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| 本站网友 匿名 |
2011-09-15 17:50:08 发表 |
我看到了照片后面的平房,彩条布。中国大陆现在讨论礼仪问题，为时尚早。
天主是圣的，圣体是圣的，圣言是圣的。教会传统对弥撒礼仪有权威解释，即“祭献天主的大礼，成立圣体，宣讲圣言，是聚会的核心和目的，其他形式皆为附加外表”。
导引人灵归向天主，光荣耶稣圣名，热爱躯体教会的礼仪，理应坚守加强之。礼仪的采用，应该按照客观条件的可能性，采取之，发展之，或舍弃之。
总之，礼仪是为促使灵魂归向基督，才有意义。而，变成舞台表演，刺激感官的做戏，绝对要防止。
中国有个“买椟还珠”的成语。我想，宗徒时期，罗马教友在地下坟场，应该不会有，宏伟庄严的皇家礼仪吧？
中国人对“买椟还珠”的启示，可能还不会忘记的吧。 |
什么是圣教会的礼仪？弥撒就是礼仪，礼仪就是弥撒。其他活动，实质上都是敬礼或庆典，这是不可混淆的。
我看到了照片后面的平房,彩条布。中国大陆现在讨论礼仪问题，为时尚早。（实际无需讨论，天主教哪有不举行弥撒祭献的？）
天主是圣的，圣体是圣的，圣言是圣的。教会传统对弥撒礼仪有权威解释，即“祭献天主的大礼，成立圣体，宣讲圣言，是聚会的核心和目的，其他形式皆为附加外表”。
导引人灵归向天主，光荣耶稣圣名，热爱躯体教会的礼仪制度，理应坚守加强之。礼仪形式的采用，应该按照客观条件的可能性，采取之，发展之，或舍弃之。
总之，礼仪是为促使灵魂归向基督，才有意义。而，变成舞台表演，刺激感官的做戏，绝对要防止。
中国有个“买椟还珠”的成语。我想，宗徒时期，罗马教友在地下坟场，应该不会有，宏伟庄严的皇家礼仪形式吧？
中国人对“买椟还珠”的启示，可能还不会忘记的吧。 |
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| 本站网友 弘镠圣方济的狼 |
2011-09-14 21:19:37 发表 |
| 李主教我支持您，您讲问题太重要了，教会需要改革但又不能扔掉原教旨（教会古老原始的传统。） |
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| 本站网友 王文华 |
2011-09-12 22:30:17 发表 |
| 为什么现在人们都不看重天主教呢? |
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| 本站网友 匿名 |
2011-09-10 23:06:44 发表 |
| 教会就得有教会规章制度，自由化肯尽是不行的~就如同国家没有法律一样。 |
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