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Sacrosanctum Concilium" E La Riforma Liturgica

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Sacrosanctum Concilium TESTO PROVVISORIO Pontificia Università della Santa Croce - CONCILIO VATICANO II - Roma, 3-4 maggio 2012 IL VALORE PERMANENTE DI UNA RIFORMA PER LA NUOVA EVANGELIZZAZIONE La Costituzione "Sacrosanctum Concilium" e la riforma liturgica PROF. HELMUT HOPING, FRIBURGO I. BR. Introduzione: Ermeneutica e Storiografia del Concilio Con la Costituzione “Sacrosanctum Concilium” del 4 dicembre 1963, per la prima volta un Concilio Generale della Chiesa cattolica promulgò un documento sulla Liturgia del rito romano. La riforma della liturgia formava parte dell’aggiornamento del Concilio Vaticano Secondo (1962-1965). L’aggiornamento della vita ecclesiale non è stato in alcun altro posto tanto visibile, ma neanche in nessun altro punto tanto controverso come nell’ambito della liturgia.1 Come l’ermeneutica del Concilio in generale, così oggi anche l’ermeneutica della Costituzione sulla liturgia è, in parte, oggetto di accese controversie. Non è esagerato parlare di una “battaglia interpretativa”2 e questo vale anche per la storiografia del Concilio. Lo storico deve ricostruire quanto è accaduto, ma dal momento che le ricostruzioni storiche implicano necessariamente delle interpretazioni, sono sempre anche delle costruzioni. Dunque non stupisce che lo scontro per la corretta interpretazione del Concilio si ripercuota anche nella sua storiografia. Il Concilio, per citare soltanto due posizioni, è stato “un Concilio del passaggio”, una “svolta storica”3 verso una trasformazione fondamentale della Chiesa cattolica? Oppure è stato un evento rivoluzionario avviato da una alleanza di Vescovi europei?4 Quella del Concilio come “rottura”, come “frattura” è una categoria storiografica frequente nella classificazione del Concilio. Una via media è rappresentata da coloro che, come Papa Benedetto XVI, lo considerano un Concilio riformista in continuità con la più ampia tradizione della Chiesa.5 Le ermeneutiche della “rottura” sono presente anche nella questione liturgica visto che la cosiddetta Messa “tridentina” e la Messa di Paolo VI (1963-1978) vengono dichiarate incompatibili fra loro sia dai circoli progressisti sia da quelli tradizionalisti dai punti di vista ecclesiologico, teologico- eucaristico e teologico-ministeriale. Qui si dimostra vero l’adagio: “L’extrème se touchent”. La Costituzione sulla Liturgia aveva per scopo il rinnovamento e la promozione della liturgia, che doveva essere riveduta “con prudenza nello spirito della sana tradizione” e adattata “come richiedono le circostanze e le necessità del nostro tempo” (Sacrosanctum Concilium n. 4). La Costituzione non parla di una reformatio della liturgia (presumibilmente per motivi di teologia controversistica), ma di instauratio, di un rinnovamento generale della liturgia (Ibidem 21; 24). Per i testi liturgici la Costituzione richiede un esame, ovvero una revisione (Ibidem, 25; “Libri liturgici quam primum recognoscantur”). La Commissione Preparatoria del Concilio per la Liturgia doveva rielaborare i testi liturgici ex integro, ovvero nella loro totalità.6 1 Il documento conclusivo del Sinodo straordinario die Vescovi su „mistero della Chiesa“ (1985 definisce a ragione la nuova liturgia „il frutto più visibile del Concilio“ Cf. DEL III, Nr. 5790.e 2 Massimo Faggioli, Vatican II: The Battle of Meaning, New York/Mahwah, N.J. 2012. Cf. anche John W. O’Malley, What Happend at Vatican II, Cambridge, MA 2008. 3 Giuseppe Alberigo, Ein epochaler Übergang?, in: Geschichte des Zweiten Vatikanischen Konzils, Bd. V, hg. von Klaus Wittstadt, Ostfildern-Leuven 2008, 655-741: 705 4 Cf. Roberto de Mattei, Il Concilio Vaticano II: Una storia mai scritta, Torino 2010. Dt.: Das Zweite Vatikanische Konzil. Eine bislang ungeschriebene Geschichte (Edition Kirchliche Umschau), Opfikon 2011. 5 Benedetto XVI, Discorso del Santo Padre Benedetto XVI agli Em.mi Signori Cardinali, alla Curia Romana e alla Famiglia pontificia per la presentazione degli auguri natalizi, 2011. 6 Josef Andreas Jungmann intendeva dire che fra le due affermazioni non c'e' alcuna differenza reale. Cf. Konstitution über die heilige Liturgie: Einleitung und Kommentar, in: Das Zweite Vatikanische Konzil = LThK, - 1/12 - TESTO PROVVISORIO Nella valutazione della riforma liturgica bisogna distinguere almeno cinque momenti: (1.) la preistoria della riforma, (2.) la genesi della Sacrosanctum Concilium, (3.) l’introduzione dei testi liturgici rivisti, (4.) le prime correzioni a partire dalla metà degli anni ’80 e (5.) il periodo che inizia con l'elezione di Benedetto XVI.7 Inoltre, naturalmente, bisogna considerare anche lo sviluppo effettivo della liturgia dopo il Concilio. A questo proposito le voci essenziali sono: “desacralizzazione e risacralizzazione”, “unità e pluralità culturale del rito” e “Ars celebrandi e ordine liturgico”. Sebbene l’ultimo Concilio non abbia presentato alcuna definizione dottrinale, il testo della Costituzione sulla Sacra Liturgia è la base di partenza vincolante per l’ermeneutica della riforma liturgica. Non ci si può sottrarre a singole disposizioni della Costituzione facendo ricorso allo spirito del Concilio e a presunti compromessi nelle formulazioni.8 Innanzitutto ricorderò brevemente la preistoria della riforma della liturgia, prima di parlare del suo fondamento, della sua applicazione e delle dispute che ne sono scaturite. I. L’antefatto della riforma liturgica La riforma liturgica non si verificò dalla sera alla mattina, ma fu preparata dal Movimento Liturgico e dalle Riforme di Pio X, Pio XI e Pio XII in ambito liturgico. Il Movimento Liturgico non fu un fenomeno uniforme, ma fu promosso da diverse personalità e da vari centri teologici.9 Riguardò soprattutto un approfondimento della fede e della spiritualità a partire dalla celebrazione della liturgia.10 Per lo più, i rappresentanti del Movimento si concentrarono sul potenziamento della participatio actuosa attraverso forme di Messa comunitaria e la diffusione di messali popolari bilingui. In occasione di un Katholikentag a Mecheln, nel 1909, Lambert Beauduin OSB († 1960) richiese in questo senso un potenziamento della liturgia celebrata collettivamente - null'altro si intendeva infatti con il concetto ambiguo di “democratizzazione della liturgia”.11 L’”Evento di Mecheln”12 segna l’inizio del Movimento Liturgico nel XX secolo, che trovò sostenitori non solo in Olanda e in Belgio, ma anche in Italia e in Francia. Fra gli altri dobbiamo citare Giulio Bevilacqua († 1965), Cyprian Vagaggini OSB († 1999) e Aimé-Georges Martimort († 2000). Il Movimento Liturgico fu particolarmente attivo nell’area di lingua tedesca. Ne furono centri l’Abbazia benedettina di Maria Laach con l’Abate Ildefons Herwegen OSB († 1946) e Ergänzungsband I, Freiburg-Basel-Wien 1966, 10-109: 34f. 7 Simile la classificazione di Faggioli, The Battle of Meaning ... per la storiografia del Concilio e la sua ricezione complessiva. 8 In questo senso Alberigo parla di un „superamento di molte parti delle deliberazioni conciliari“. Cf. Ein epochaler Übergang? 722-725. 9 Cf. Waldemar Trapp, Vorgeschichte und Ursprung der liturgischen Bewegung: vorwiegend in Hinsicht auf das deutsche Sprachgebiet, Würzburg 1939; Theodor Bogler, Liturgische Bewegung nach 50 Jahren (Theologie und Mönchtum 24), Maria Laach 1959; Ferdinand Kolbe, Die liturgische Bewegung, Aschaffenburg 1964; Bernard Botte, Le mouvement liturgique: témoignage et souvenirs, Paris 1973; Les movements liturgiques. Corrélations entre prqtiques et recherches. Conérence Saint-Serge, Le Semaine d'Études Liturgique, Paris, 23-27 Juin 2003 (Ephemerides Liturgicae, Subsidia 129), éd. par C. Braga et al., Roma 2004; Martin Klöckener, Die katholische Liturgische Bewegung in Europa. 10 Thesen und Auswahlbibliographie, in: Liturgie der Bewegung. Liturgie en mouvement, hg. von B. Bürki und M. Köckener unter Mitarbeit von A. Join-Lambert, Freiburg/Schweiz – Geneve 2000, 25-32; Andrea Grillo, La nascita della liturgia nel XX secolo. Saggio sul rapporto tra movimento liturgico e (post-) modernità, Assisi 2003 10 Cf. Klöckener, Die katholische Liturgische Bewegung in Europa 27: „Lo scopo del Movimento Liuturgico fu per molto tempo un rinnovamento della liturgia attarverso la revisione delle prescrizioni esistenti o la creazione di nuove disposizioni per il culto divino. Con il ricorso a modelli della Chiesa antica si trattò anche del risveglio di una nuova comprensione della liturgia esistente e l'introduzione die cristiani a essa.“ 11 Cf. Lambert Beauduin, La vrai prierè de l’Église. Résumé du rapport de Dom Lambert Beauduin au Congrès de Malines, in: QLP 40 (1959) 218-221 (dt. Das eigentliche Gebet der Kirche, in: Liturgisches Jahrbuch 9 [1959]) 198- 202). Zu Beauduin siehe André Haquin, Dom Lambert Beauduin et le renouveau liturgique. Préface de O. Rousseau, Gembloux 1970. 12 Cf. Balthasar Fischer, Das „Mechelner Ereignis“ vom 23. September 1909. Ein Beitrag zur Geschichte der Liturgischen Bewegung, in: Liturgisches Jahrbuch 9 (1959) 203-219: 212. - 2/12 - TESTO PROVVISORIO l’Oratorium13 di Lipsia con Heinrich Kahlefeld († 1980) e Otto Spülbeck († 1970), che come Vescovo di Meißen partecipò al Concilio Vaticano Secondo e fu membro della Commissione Preparatoria del Concilio per la Liturgia. In Austria il centro del Movimento Liturgico fu il Chorherrenstift Klosterneuburg con Pius Parsch CRSA († 1954). I grandi teologi del Movimento Liturgico furono Odo Casel OSB (+ 1948) e Romano Guardini († 1968). Casel, con la sua teologia dei misteri, preparò il terreno per la teologia del mistero di Pasqua, che divenne un concetto portante e fondamentale nella visione
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