Актуальні питання суспільних наук та історії медицини (Sep 2015)
СЕМІОСФЕРА ТРИДЕНТСЬКОЇ МЕСИ / Semiosphere de la messe tridentine
Abstract
Остащук Иван. Семиосфера тридентской Мессы. Анализируется использование богослужения триденсткой латинской Мессы в современной Католической церкви как выражение традиционализма в культурно-религиозной идентичности консервативной части римо-католиков. Исследуется motu proprio «Summorum Pontificum» Бенедикта XVI, в частности аргументы в пользу сохранения старого обряда главного католического богослужения. Сравнивается старую и новую формы литургии латинского обряда, отдельные символические значения ее содержания в контексте общей семиосферы. Ключевые слова: «экстраординарная форма» латинской Мессы, «тридентская» Месса, Католическая церковь, семиосфера, символ, традиционализм. Ostashchuk Ivan. SEMIOSPHERE OF THE TRIDENTINE MASS. The aim of this article is to study the main symbols of the Tridentine Mass in the context of modern cultural and religious identity. Pope Benedict XVI July 7, 2007 issued the Motu proprio “Summorum Pontificum”, in which restores the “Tridentine” Holy Mass in its rights and emphasizes that it has never been canceled. The Tridentine Mass is the Roman Rite Holy Mass which appears in typical editions of the Roman Missal published from 1570 to 1962. The most widely used Mass liturgy in the world until the introduction of the Mass of Paul VI in 1969 after the Second Vatican Council, it is celebrated in Liturgical Latin. It is Benedict XVI introduces the concept of “extraordinary form of Liturgy”. Traditionalist Catholics, whose best-known characteristic is an attachment to the Tridentine Mass, frequently refer to it as the “Traditional Mass” or the “Traditional Latin Mass”. The old and new forms of the liturgy of the Latin rite, some symbolic significance of its contents is compared. “Extraordinary form” explicitly focused sacrificial nature of the Holy Mass. Standing a priest toward to the faithful during the Holy Mass was previously prohibited, as more consistent with the friendly gathering, not the main worship of the Church. We know that so standing Protestant pastors. The priest and the altar were facing the east during the Holy Mass. It was a symbol of evangelical reminiscence of the “Rising Sun”: “Because of the loving mercies of our God, by which the dawn from heaven has come to us” (Luke. 1,78). In “extraordinary form” of Liturgy the priest was a pastor, the head of the Body to which all are true. A priest and people were standing on one side of the altar, he seemed attracted them to unite to Holy worship. “Tridentine” Mass was filled with deep symbolism and sacred value in contrast to “novus ordo” of Holy Mass of the Catholic Church. “Extraordinary form” of the Latin Mass, including confirmation in recent years of full inclusion in the religious practices of contemporary Roman Catholic Church, recognition of the value its theological, artistic and symbolic heritage, is evidence of everlasting relevance of tradition as the individual and existential way communication with God, so and general cultural trends. The commitment of certain groups of Catholics to “Tridentine” Mass is clear evidence of traditionalism in religious and cultural identity. Keywords: “еxtraordinary form” of Latin Mass, “Tridentine” Mass, Catholic Church, semiosphere, symbol, traditionalism.
