Aftonbladet: Ingmar Bergman död

Aftonbladet: Ingmar Bergman död: "Ingmar Bergman död

Ingmar Bergman blev 89 år gammal.
Foto: MAGNUS WENNMAN
En av Sveriges mest kända regissörer, Ingmar Bergman, har avlidit.
– Jag är på väg till Fårö nu, säger hans dotter Eva Bergman till aftonbladet.se.
Eva Bergman bekräftar dödsfallet för TT och aftonbladet.se på måndagen.
Ingmar Bergman dog i sitt hem på Fårö, 89 år gammal.
– Jag har ingen mer kommentar att ge just nu. Jag är på väg att resa till Fårö, säger Eva Bergman.
Döden kom lugnt och stilla.
Begravningen kommer att ske på en ännu ej fastställd tidpunkt i en nära krets av familj och vänner.
Prästsonen Ingmar Bergman föddes i Uppsala 1918. Han regisserade ett 40-tal långfilmer, långt över 100 teateruppsättningar och mängder av tv-filmer och tv-teater.
Det stora internationella genombrottet kom med Oscarsbelönade Jungfrukällan (1960). Samma framgång och belöning rönte Såsom i en spegel året därpå."

orrologion: In Memoriam: Patriarch Teoctist of Romania

orrologion: In Memoriam: Patriarch Teoctist of Romania: "In Memoriam: Patriarch Teoctist of Romania

Article posted [on OCA.org]: 7/30/2007 12:18 PM


SYOSSET, NY [OCA Communications] -- On Monday, July 30, 2007, the Chancery of the Orthodox Church in America was informed that His Beatitude, Patriarch Teoctist, Primate of the autocephalous Orthodox Church of Romania, had died at the age of 92.

Patriarch Teoctist was born on February 7, 1915, in the village Tocileni, Botosani county, in northeastern Romania. In 1929, he joined the Vorona Monastery. Later, he embraced monasticism, taking the name Teoctist, at the Bistrita Monastery.

He studied at the Orthodox Seminary in Cernica from 1932 until 1940 and graduated from the Orthodox Theological Faculty of Bucharest University in 1944.

On March 25, 1945, he was ordained to the priesthood in Iasi, where after his consecration to the episcpacy he served as vicar bishop from 1949 to 1962. From 1962 to 1973, he served as Bishop of Arad. From 1973 until 1977, he served as Archbishop of Craiova and Metropolitan of Oltenia. He served as Archbishop of Iasi and Metropolitan of Moldova and Suceava from 1977 until his election as Archbishop of Bucharest and Patriarch of Romania on November 9, 1986.

Further details will be posted on the OCA web site as they become available.

Orrologion: What always struck me a"

Glenn Gould: The Russian Journey (1 of 6)

från First Things: "n 1957, a 24-year-old Canadian virtuoso pianist named Glenn Gould visited the Soviet Union on an official mission of cultural exchange. Gould’s presence made such an impact among the Russians who heard him play that, fifty years later, Feyginberg is able to interview people for whom the encounter with Gould is still one of the most significant events of their life. A theatre director named Roman Viktyuk describes a packed house in Leningrad, waiting for Gould to arrive: “The place was full of people. Everyone here was expecting a miracle.” That expectation was already subversive—miracles weren’t supposed to be necessary after the Revolution. Vladimir Tropp, a pianist, adds: “Gould was the first to reveal this world to us. The Berlin Wall existed in music as well, and perhaps Gould was one of those who were breaking that wall.” Another fan confesses that “we started to live by each recording of Gould.” The Russians who heard him play began to love Gould more than the Revolution."

att stamma fram en förklaring av sin tro

"It is very hard for a man to defend anything of which he is entirely convinced. It is comparatively easy when he is only partially convinced. He is partially convinced because he has found this or that proof of the thing, and he can expound it. But a man is not really convinced of a philosophic theory when he finds that something proves it. He is only really convinced when he finds that everything proves it. And the more converging reasons he finds pointing to this conviction, the more bewildered he is if asked suddenly to sum them up. Thus, if one asked an ordinary intelligent man, on the spur of the moment, 'Why do you prefer civilization to savagery?' he would look wildly round at object after object, and would only be able to answer vaguely, 'Why, there is that bookcase . . . and the coals in the coal-scuttle . . . and pianos . . . and policemen.' The whole case for civilization is that the case for it is complex."

- G.K. Chesterton (Orthodoxy)

Benedict om Eukaristin

Post-synodal Apostolic Exhortation Sacramentum Caritatis:

Eukaristin som början av världens förvandling:
11. ... "'The Eucharist draws us into Jesus' act of self-oblation. More than just statically receiving the incarnate Logos, we enter into the very dynamic of his self-giving.' (21) Jesus 'draws us into himself.' (22) The substantial conversion of bread and wine into his body and blood introduces within creation the principle of a radical change, a sort of 'nuclear fission,' to use an image familiar to us today, which penetrates to the heart of all being, a change meant to set off a process which transforms reality, a process leading ultimately to the transfiguration of the entire world, to the point where God will be all in all (cf. 1 Cor 15:28)."

Skönhet och liturgi:
35. This relationship between creed and worship is evidenced in a particular way by the rich theological and liturgical category of beauty. Like the rest of Christian Revelation, the liturgy is inherently linked to beauty: it is veritatis splendor. The liturgy is a radiant expression of the paschal mystery, in which Christ draws us to himself and calls us to communion. As Saint Bonaventure would say, in Jesus we contemplate beauty and splendour at their source. (106) This is no mere aestheticism, but the concrete way in which the truth of God's love in Christ encounters us, attracts us and delights us, enabling us to emerge from ourselves and drawing us towards our true vocation, which is love. (107) God allows himself to be glimpsed first in creation, in the beauty and harmony of the cosmos (cf. Wis 13:5; Rom 1:19- 20). In the Old Testament we see many signs of the grandeur of God's power as he manifests his glory in his wondrous deeds among the Chosen People (cf. Ex 14; 16:10; 24:12-18; Num 14:20- 23). In the New Testament this epiphany of beauty reaches definitive fulfilment in God's revelation in Jesus Christ: (108) Christ is the full manifestation of the glory of God. In the glorification of the Son, the Father's glory shines forth and is communicated (cf. Jn 1:14; 8:54; 12:28; 17:1). Yet this beauty is not simply a harmony of proportion and form; "the fairest of the sons of men" (Ps 45[44]:3) is also, mysteriously, the one "who had no form or comeliness that we should look at him, and no beauty that we should desire him" (Is 53:2). Jesus Christ shows us how the truth of love can transform even the dark mystery of death into the radiant light of the resurrection. Here the splendour of God's glory surpasses all worldly beauty. The truest beauty is the love of God, who definitively revealed himself to us in the paschal mystery.

The beauty of the liturgy is part of this mystery; it is a sublime expression of God's glory and, in a certain sense, a glimpse of heaven on earth. The memorial of Jesus' redemptive sacrifice contains something of that beauty which Peter, James and John beheld when the Master, making his way to Jerusalem, was transfigured before their eyes (cf. Mk 9:2). Beauty, then, is not mere decoration, but rather an essential element of the liturgical action, since it is an attribute of God himself and his revelation. These considerations should make us realize the care which is needed, if the liturgical action is to reflect its innate splendour.

Why the New Mass and New Rite of Ordination are Invalid

Det är dessa människor Benedict hoppas kunna närma sig när han gör detta lättare att fira den gammla mässan.

En smak av medeltiden

En gammal inspelning av en Tridentinsk mässa i Chicago. Biskop Fulton Sheen kommenterar och översätter. Han var en av amerikas första stora tv-predikanter.

Härom dagen slppte påven ett dokument som gör det enklare för präster att fira denna gammla latinska mässa. se t.ex. Sacramentum Vitae's kommentar.